Liturgical Inculturation in Asia

I was alerted by a faithful TPC reader (Thanks Mike!) by this. Monk's Hobbit also posted this and he has comments too. Read it here.

I have mine as well.

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THE LITURGICAL YEAR AND INCULTURATION
13th A s i a n  L i t u r g y  F o r u m (ALF)
South-East Asian Region,
September 16-20, 2009
Bahay Pari, San Carlos Pastoral Formation Complex, Edsa, Makati City

We, the delegates to the 13th Asian Liturgy Forum of South-East Asia, met from September 16-19, 2009 to discuss the timely and urgent topic of Liturgical Year and Inculturation. The meeting was held in Bahay-Pari of San Carlos Pastoral Formation Complex, Makati City, Philippines, under the auspices of His Eminence Gaudencio B. Cardinal Rosales, Archbishop of Manila to whom we express profound gratitude. The delegates to the meeting came from Brunei, Cambodia, Indonesia, Malaysia, Philippines, Singapore, Taiwan, and Thailand. We are now pleased to share the result of our three-day meeting.

1. The history of the liturgical year shows that the calendar of feasts has been constantly adjusting itself to political, cultural, and religious environment of local Churches. [#@^@#$^.  The Pre-Vatican 2 liturgical calendar changes ONLY when feasts of saints are added.  This whole calendar was reformed after Vatican 2 even though the Council did not specify it!] This should serve as a guiding principle in our work of inculturating the liturgical year.

2. We note that inculturation normally takes place within the framework of approved liturgical books, whereby the substantial unity of the Roman Rite is preserved.  Hence, the inculturation of the liturgical calendar does not result in a totally new calendar that is an alternative to the typical edition of the Roman Rite. [They are trying to say "Hey relax.  We won't change anything."  Yeah...Right!]

3. However, [See that!] we acknowledge that inculturation might not always be sufficient to address certain local needs. [What needs are they trying to say here?]  We would not preclude the creation of particular liturgical calendars while retaining the register of feasts of the Roman Rite.

4. Roman traditional liturgical symbols may need to be adjusted in accord with the seasons of the year in the local Church. [What adjustments?  On what basis?] This would be applicable, for example, to liturgical feasts like Christmas and Easter whose original symbols do not correspond to existing seasons of the year in a particular Church. [This is dubious!]

5. Inspired by liturgical history, we recognize the role of local cultural and social traditions in the institution of some liturgical feasts like the Chair of St. Peter in Rome, which originated in the ancestral feast of ancient Rome called parentalia. In accord with liturgical norms, local Churches could institute feasts derived from their traditional and other established practices. [But the Chair of St. Peter has a universal appeal!  The Feast of the Sto. Niño is a local feast but it is still relevant BECAUSE it celebrates the childhood of Christ and the devotion Filipinos have for the Christ child.  It also brings to mind the conversion of the first Filipino Catholic who received the venerated image from Ferdinand Magellan as a baptismal gift.  Read here.)]

6. Likewise, the cycle of human work has shaped some liturgical celebrations like Rogation and Ember days. We believe that in the industrial world marked by the rhythm of work and rest, production and consumption, and strikes and negotiations, the Church should similarly establish pertinent liturgical feasts. [Yeah right!  Like Feast of Sick Leaves and Memorial of Materinity Leaves!  This shows you that these liturgists are more Man-centered, the me that is important!  See this kind of inculturation filth is completely different from the Christo-centric liturgy of Pre-Vatican 2!]

7. In regions where popular pious exercises abound and continue to be meaningful to the faithful the liturgical calendar can be enriched by the integration of popular religious practices with the liturgical feasts. [Oh yeah?  Why be so afraid of the EF Mass?  Why restrict it in Manila?  Why are there still no EF Masses in Manila Cathedral?  These pious exercises and they are meaningful.  Don't look too far.]

8. Sometimes political situations have left their mark on the liturgical calendar as witnessed by the institution of the feasts of Christ the King and St. Joseph the Worker. [SO?!] Local Churches may propose similar feasts to accompany the faithful across political systems. [Propose!  But do not impose it without the approval of the Holy See.  No railroading please like what THAT Belgian Cardinal did when he allowed Communion in the Hand even without the approval of Paul VI!]

In conclusion, given that time is relative, that situations are provisional, and that culture and traditions are in constant evolution, the Church should continue to revise, reinvent, and create liturgical feasts that meet the actual needs of the faithful. [DUBIOUS and DANGEROUS!  This is the premise of liturgical inculturists and revisionists.  They say that the Church always has to adopt and adapt to what the world wants and how the world wants it.  Before it was the other way around.  We worship because we need it.  Now these guys want it this way.  This is how we live...now this is how we should worship.]


That in all things God may be glorified. [Was this really written by the delegates or Fr. Anscar did the whole thing?  This signature gave him up!]

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Notice how many times this statement uses the term "Local Church".

For all I care...this is a manifestation of liturgical "maniacs" pushing the panic button knowing that the Reform of the Reform is at hand!

Go enjoy yourselves while you can.  Pretend that you are the Episcopal Church, a DIY Christianity, but please don't infect us with your Man-centered brand of worship!