CONSTITUTION
ON THE SACRED LITURGY SACROSANCTUM CONCILIUM SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI ON DECEMBER 4, 1963
INTRODUCTION
1.
This sacred Council has several aims in view: it desires to impart an ever
increasing vigor to the Christian life of the faithful; to adapt more
suitably to the needs of our own times those institutions which are subject
to change; to foster whatever can promote union among all who believe in
Christ; to strengthen whatever can help to call the whole of mankind into the
household of the Church. The Council therefore sees particularly cogent
reasons for undertaking the reform and promotion of the liturgy.
2.
For the liturgy, "through which the work of our redemption is
accomplished," [1] most of all in the divine
sacrifice of the Eucharist, is the outstanding means whereby the faithful may
express in their lives, and manifest to others, the mystery of Christ and the
real nature of the true Church. It is of the essence of the Church that she
be both human and divine, visible and yet invisibly equipped, eager to act
and yet intent on contemplation, present in this world and yet not at home in
it; and she is all these things in such wise that in her the human is
directed and subordinated to the divine, the visible likewise to the
invisible, action to contemplation, and this present world to that city yet
to come, which we seek [2]. While the liturgy daily builds up
those who are within into a holy temple of the Lord, into a dwelling place
for God in the Spirit [3], to the mature measure of the
fullness of Christ [4],
at the same time it marvelously strengthens their power to preach Christ, and
thus shows forth the Church to those who are outside as a sign lifted up
among the nations [5] under which the scattered children of God may be gathered
together [6], until there is one sheepfold and one shepherd [7].
3. Wherefore the sacred Council
judges that the following principles concerning the promotion and reform of
the liturgy should be called to mind, and that practical norms should be
established.
Among these principles and norms
there are some which can and should be applied both to the Roman rite and
also to all the other rites. The practical norms which follow, however,
should be taken as applying only to the Roman rite, except for those which,
in the very nature of things, affect other rites as well.
4. Lastly, in faithful obedience
to tradition, the sacred Council declares that holy Mother Church holds all
lawfully acknowledged rites to be of equal right and dignity; that she wishes
to preserve them in the future and to foster them in every way. The Council
also desires that, where necessary, the rites be revised carefully in the
light of sound tradition, and that they be given new vigor to meet the
circumstances and needs of modern times.
CHAPTER
I
GENERAL
PRINCIPLES FOR THE: RESTORATION AND PROMOTION OF THE SACRED LITURGY
1. The Nature of the Sacred
Liturgy and Its Importance in the Church's Life
5. God who "wills that all
men be saved and come to the knowledge of the truth" (1 Tim. 2:4),
"who in many and various ways spoke in times past to the fathers by the
prophets" (Heb. 1:1), when the fullness of time had come sent His Son,
the Word made flesh, anointed by the Holy Spirit, to preach the the gospel to
the poor, to heal the contrite of heart [8], to be a "bodily and spiritual medicine" [9], the Mediator between God and man [10]. For His humanity, united with the person of the Word,
was the instrument of our salvation. Therefore in Christ "the perfect
achievement of our reconciliation came forth, and the fullness of divine
worship was given to us" [11].
The wonderful works of God among
the people of the Old Testament were but a prelude to the work of Christ the
Lord in redeeming mankind and giving perfect glory to God. He achieved His
task principally by the paschal mystery of His blessed passions resurrection
from the dead, and the glorious ascension, whereby "dying, he destroyed
our death and, rising, he restored our life" [12]. For it was from the side of Christ as He slept the
sleep of death upon the cross that there came forth "the wondrous
sacrament of the whole Church" [13].
6. Just as Christ was sent by the
Father, so also He sent the apostles, filled with the Holy Spirit. This He
did that, by preaching the gospel to every creature [14], they might proclaim that the Son of God, by His death
and resurrection, had freed us from the power of Satan [15] and from death, and brought us into the kingdom of His
Father. His purpose also was that they might accomplish the work of salvation
which they had proclaimed, by means of sacrifice and sacraments, around which
the entire liturgical life revolves. Thus by baptism men are plunged into the
paschal mystery of Christ: they die with Him, are buried with Him, and rise
with Him [16]; they receive the spirit of adoption as sons "in
which we cry: Abba, Father" ( Rom. 8 :15), and thus become true adorers
whom the Father seeks [17]. In like manner, as often as they eat the supper of the
Lord they proclaim the death of the Lord until He comes [18]. For that reason, on the very day of Pentecost, when the
Church appeared before the world, "those who received the word" of
Peter "were baptized." And "they continued steadfastly in the
teaching of the apostles and in the communion of the breaking of bread and in
prayers . . . praising God and being in favor with all the people" (Acts
2:41-47). From that time onwards the Church has never failed to come together
to celebrate the paschal mystery: reading those things "which were in
all the scriptures concerning him" (Luke 24:27), celebrating the
eucharist in which "the victory and triumph of his death are again made
present" [19], and at the same time giving thanks "to God for his
unspeakable gift" (2 Cor. 9:15) in Christ Jesus, "in praise of his
glory" (Eph. 1:12), through the power of the Holy Spirit.
7. To accomplish so great a work,
Christ is always present in His Church, especially in her liturgical
celebrations. He is present in the sacrifice of the Mass, not only in the
person of His minister, "the same now offering, through the ministry of
priests, who formerly offered himself on the cross" [20], but especially under the Eucharistic species. By His
power He is present in the sacraments, so that when a man baptizes it is
really Christ Himself who baptizes [21]. He is present in His word, since it is He Himself who
speaks when the holy scriptures are read in the Church. He is present,
lastly, when the Church prays and sings, for He promised: "Where two or
three are gathered together in my name, there am I in the midst of them"
(Matt. 18:20) .
Christ indeed always associates
the Church with Himself in this great work wherein God is perfectly glorified
and men are sanctified. The Church is His beloved Bride who calls to her
Lord, and through Him offers worship to the Eternal Father.
Rightly, then, the liturgy is
considered as an exercise of the priestly office of Jesus Christ. In the
liturgy the sanctification of the man is signified by signs perceptible to the
senses, and is effected in a way which corresponds with each of these signs;
in the liturgy the whole public worship is performed by the Mystical Body of
Jesus Christ, that is, by the Head and His members.
From this it follows that every
liturgical celebration, because it is an action of Christ the priest and of
His Body which .s the Church, is a sacred action surpassing all others; no
other action of the Church can equal its efficacy by the same title and to
the same degree.
8. In the earthly liturgy we take
part in a foretaste of that heavenly liturgy which is celebrated in the holy
city of Jerusalem toward which we journey as pilgrims, where Christ is
sitting at the right hand of God, a minister of the holies and of the true
tabernacle [22]; we sing a hymn to the Lord's glory with all the
warriors of the heavenly army; venerating the memory of the saints, we hope
for some part and fellowship with them; we eagerly await the Saviour, Our
Lord Jesus Christ, until He, our life, shall appear and we too will appear
with Him in glory [23].
9. The sacred liturgy does not
exhaust the entire activity of the Church. Before men can come to the liturgy
they must be called to faith and to conversion: "How then are they to
call upon him in whom they have not yet believed? But how are they to believe
him whom they have not heard? And how are they to hear if no one preaches?
And how are men to preach unless they be sent?" (Rom. 10:14-15).
Therefore the Church announces the
good tidings of salvation to those who do not believe, so that all men may
know the true God and Jesus Christ whom He has sent, and may be converted
from their ways, doing penance [24]. To believers also the Church must ever preach faith and
penance, she must prepare them for the sacraments, teach them to observe all
that Christ has commanded [25], and invite them to all the works of charity, piety, and
the apostolate. For all these works make it clear that Christ's faithful,
though not of this world, are to be the light of the world and to glorify the
Father before men.
10. Nevertheless the liturgy is
the summit toward which the activity of the Church is directed; at the same
time it is the font from which all her power flows. For the aim and object of
apostolic works is that all who are made sons of God by faith and baptism
should come together to praise God in the midst of His Church, to take part
in the sacrifice, and to eat the Lord's supper.
The liturgy in its turn moves the
faithful, filled with "the paschal sacraments," to be "one in
holiness" [26]; it prays that "they may hold fast in their lives
to what they have grasped by their faith" [27]; the renewal in the Eucharist of the covenant between
the Lord and man draws the faithful into the compelling love of Christ and
sets them on fire. From the liturgy, therefore, and especially from the
Eucharist, as from a font, grace is poured forth upon us; and the
sanctification of men in Christ and the glorification of God, to which all
other activities of the Church are directed as toward their end, is achieved
in the most efficacious possible way.
11. But in order that the liturgy
may be able to produce its full effects, it is necessary that the faithful
come to it with proper dispositions, that their minds should be attuned to
their voices, and that they should cooperate with divine grace lest they
receive it in vain [28] . Pastors of souls must therefore realize that, when the
liturgy is celebrated, something more is required than the mere observation
of the laws governing valid and licit celebration; it is their duty also to
ensure that the faithful take part fully aware of what they are doing,
actively engaged in the rite, and enriched by its effects.
12. The spiritual life, however,
is not limited solely to participation in the liturgy. The Christian is
indeed called to pray with his brethren, but he must also enter into his
chamber to pray to the Father, in secret [29]; yet more, according to the teaching of the Apostle, he
should pray without ceasing [30]. We learn from the same Apostle that we must always bear
about in our body the dying of Jesus, so that the life also of Jesus may be
made manifest in our bodily frame [31]. This is why we ask the Lord in the sacrifice of the
Mass that, "receiving the offering of the spiritual victim," he may
fashion us for himself "as an eternal gift" [32].
13. Popular devotions of the
Christian people are to be highly commended, provided they accord with the
laws and norms of the Church, above all when they are ordered by the
Apostolic See.
Devotions proper to individual
Churches also have a special dignity if they are undertaken by mandate of the
bishops according to customs or books lawfully approved.
But these devotions should be so
drawn up that they harmonize with the liturgical seasons, accord with the
sacred liturgy, are in some fashion derived from it, and lead the people to
it, since, in fact, the liturgy by its very nature far surpasses any of them.
II. The Promotion of Liturgical
Instruction and Active Participation
14. Mother Church earnestly
desires that all the faithful should be led to that fully conscious, and
active participation in liturgical celebrations which is demanded by the very
nature of the liturgy. Such participation by the Christian people as "a
chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9;
cf. 2:4-5), is their right and duty by reason of their baptism.
In the restoration and promotion
of the sacred liturgy, this full and active participation by all the people
is the aim to be considered before all else; for it is the primary and
indispensable source from which the faithful are to derive the true Christian
spirit; and therefore pastors of souls must zealously strive to achieve it,
by means of the necessary instruction, in all their pastoral work.
Yet it would be futile to
entertain any hopes of realizing this unless the pastors themselves, in the
first place, become thoroughly imbued with the spirit and power of the
liturgy, and undertake to give instruction about it. A prime need, therefore,
is that attention be directed, first of all, to the liturgical instruction of
the clergy. Wherefore the sacred Council has decided to enact as follows:
15. Professors who are appointed
to teach liturgy in seminaries, religious houses of study, and theological
faculties must be properly trained for their work in institutes which
specialize in this subject.
16. The study of sacred liturgy is
to be ranked among the compulsory and major courses in seminaries and
religions houses of studies; in theological faculties it is to rank among the
principal courses. It is to be taught under its theological, historical,
spiritual, pastoral, and juridical aspects. Moreover, other professors, while
striving to expound the mystery of Christ and the history of salvation from
the angle proper to each of their own subjects, must nevertheless do so in a
way which will clearly bring out the connection between their subjects and
the liturgy, as also the unity which underlies all priestly training. This
consideration is especially important for professors of dogmatic, spiritual,
and pastoral theology and for those of holy scripture.
17. In seminaries and houses of
religious, clerics shall be given a liturgical formation in their spiritual
life. For this they will need proper direction, so that they may be able to
understand the sacred rites and take part in them wholeheartedly; and they
will also need personally to celebrate the sacred mysteries, as well as
popular devotions which are imbued with the spirit of the liturgy. In
addition they must learn how to observe the liturgical laws, so that life in
seminaries and houses of religious may be thoroughly influenced by the spirit
of the liturgy.
18. Priests, both secular and
religious, who are already working in the Lord's vineyard are to be helped by
every suitable means to understand ever more fully what it is that they are
doing when they perform sacred rites; they are to be aided to live the
liturgical life and to share it with the faithful entrusted to their care.
19. With zeal and patience,
pastors of souls must promote the liturgical instruction of the faithful, and
also their active participation in the liturgy both internally and
externally, taking into account their age and condition, their way of life,
and standard of religious culture. By so doing, pastors will be fulfilling
one of the chief duties of a faithful dispenser of the mysteries of God; and
in this matter they must lead their flock not only in word but also by
example.
20. Transmissions of the sacred
rites by radio and television shall be done with discretion and dignity, under
the leadership and direction of a suitable person appointed for this office
by the bishops. This is especially important when the service to be broadcast
is the Mass.
III. The Reform of the Sacred
Liturgy
21. In order that the Christian
people may more certainly derive an abundance of graces from the sacred
liturgy, holy Mother Church desires to undertake with great care a general
restoration of the liturgy itself. For the liturgy is made up of immutable
elements divinely instituted, and of elements subject to change. These not
only may but ought to be changed with the passage of time if they have
suffered from the intrusion of anything out of harmony with the inner nature
of the liturgy or have become unsuited to it.
In this restoration, both texts
and rites should be drawn up so that they express more clearly the holy
things which they signify; the Christian people, so far as possible, should
be enabled to understand them with ease and to take part in them fully,
actively, and as befits a community.
Wherefore the sacred Council
establishes the following general norms:
A) General norms
22. 1. Regulation of the sacred
liturgy depends solely on the authority of the Church, that is, on the
Apostolic See and, as laws may determine, on the bishop.
2. In virtue of power conceded by
the law, the regulation of the liturgy within certain defined limits belongs
also to various kinds of competent territorial bodies of bishops legitimately
established.
3. Therefore no other person, even
if he be a priest, may add, remove, or change anything in the liturgy on his
own authority.
23. That sound tradition may be
retained, and yet the way remain open to legitimate progress Careful
investigation is always to be made into each part of the liturgy which is to
be revised. This investigation should be theological, historical, and
pastoral. Also the general laws governing the structure and meaning of the
liturgy must be studied in conjunction with the experience derived from
recent liturgical reforms and from the indults conceded to various places.
Finally, there must be no innovations unless the good of the Church genuinely
and certainly requires them; and care must be taken that any new forms
adopted should in some way grow organically from forms already existing.
As far as possible, notable
differences between the rites used in adjacent regions must be carefully
avoided.
24. Sacred scripture is of the
greatest importance in the celebration of the liturgy. For it is from
scripture that lessons are read and explained in the homily, and psalms are
sung; the prayers, collects, and liturgical songs are scriptural in their
inspiration and their force, and it is from the scriptures that actions and
signs derive their meaning. Thus to achieve the restoration, progress, and
adaptation of the sacred liturgy, it is essential to promote that warm and
living love for scripture to which the venerable tradition of both eastern
and western rites gives testimony.
25. The liturgical books are to be
revised as soon as possible; experts are to be employed on the task, and
bishops are to be consulted, from various parts of the world.
B) Norms drawn from the hierarchic
and communal nature of the Liturgy
26. Liturgical services are not
private functions, but are celebrations of the Church, which is the "sacrament
of unity," namely, the holy people united and ordered under their
bishops [33]
Therefore liturgical services
pertain to the whole body of the Church; they manifest it and have effects
upon it; but they concern the individual members of the Church in different
ways, according to their differing rank, office, and actual participation.
27. It is to be stressed that
whenever rites, according to their specific nature, make provision for
communal celebration involving the presence and active participation of the
faithful, this way of celebrating them is to be preferred, so far as
possible, to a celebration that is individual and quasi-private.
This applies with especial force
to the celebration of Mass and the administration of the sacraments, even
though every Mass has of itself a public and social nature.
28. In liturgical celebrations
each person, minister or layman, who has an office to perform, should do all
of, but only, those parts which pertain to his office by the nature of the
rite and the principles of liturgy.
29. Servers, lectors commentators,
and members of the choir also exercise a genuine liturgical function. They
ought, therefore, to discharge their office with the sincere piety and
decorum demanded by so exalted a ministry and rightly expected of them by
God's people.
Consequently they must all be
deeply imbued with the spirit of the liturgy, each in his own measure, and
they must be trained to perform their functions in a correct and orderly
manner.
30. To promote active
participation, the people should be encouraged to take part by means of
acclamations, responses, psalmody, antiphons, and songs, as well as by
actions, gestures, and bodily attitudes. And at the proper times all should
observe a reverent silence.
31. The revision of the liturgical
books must carefully attend to the provision of rubrics also for the people's
parts.
32. The liturgy makes distinctions
between persons according to their liturgical function and sacred Orders, and
there are liturgical laws providing for due honors to be given to civil
authorities. Apart from these instances, no special honors are to be paid in
the liturgy to any private persons or classes of persons, whether in the
ceremonies or by external display.
C) Norms based upon the didactic
and pastoral nature of the Liturgy
33. Although the sacred liturgy is
above all things the worship of the divine Majesty, it likewise contains much
instruction for the faithful [34]. For in the liturgy God speaks to His people and Christ
is still proclaiming His gospel. And the people reply to God both by song and
prayer.
Moreover, the prayers addressed to
God by the priest who presides over the assembly in the person of Christ are
said in the name of the entire holy people and of all present. And the
visible signs used by the liturgy to signify invisible divine things have
been chosen by Christ or the Church. Thus not only when things are read
"which were written for our instruction" (Rom. 15:4), but also when
the Church prays or sings or acts, the faith of those taking part is
nourished and their minds are raised to God, so that they may offer Him their
rational service and more abundantly receive His grace.
Wherefore, in the revision of the
liturgy, the following general norms should be observed:
34. The rites should be
distinguished by a noble simplicity; they should be short, clear, and
unencumbered by useless repetitions; they should be within the people's
powers of comprehension, and normally should not require much explanation.
35. That the intimate connection
between words and rites may be apparent in the liturgy:
1) In sacred celebrations there is
to be more reading from holy scripture, and it is to be more varied and
suitable.
2) Because the sermon is part of
the liturgical service, the best place for it is to be indicated even in the
rubrics, as far as the nature of the rite will allow; the ministry of
preaching is to be fulfilled with exactitude and fidelity. The sermon,
moreover, should draw its content mainly from scriptural and liturgical
sources, and its character should be that of a proclamation of God's
wonderful works in the history of salvation, the mystery of Christ, ever made
present and active within us, especially in the celebration of the liturgy.
3) Instruction which is more
explicitly liturgical should also be given in a variety of ways; if
necessary, short directives to be spoken by the priest or proper minister
should be provided within the rites themselves. But they should occur only at
the more suitable moments, and be in prescribed or similar words.
4) Bible services should be
encouraged, especially on the vigils of the more solemn feasts, on some
weekdays in Advent and Lent, and on Sundays and feast days. They are
particularly to be commended in places where no priest is available; when
this is so, a deacon or some other person authorized by the bishop should
preside over the celebration.
36. 1. Particular law remaining in
force, the use of the Latin language is to be preserved in the Latin rites.
2. But since the use of the mother
tongue, whether in the Mass, the administration of the sacraments, or other
parts of the liturgy, frequently may be of great advantage to the people, the
limits of its employment may be extended. This will apply in the first place
to the readings and directives, and to some of the prayers and chants,
according to the regulations on this matter to be laid down separately in
subsequent chapters.
3. These norms being observed, it
is for the competent territorial ecclesiastical authority mentioned in Art.
22, 2, to decide whether, and to what extent, the vernacular language is to
be used; their decrees are to be approved, that is, confirmed, by the
Apostolic See. And, whenever it seems to be called for, this authority is to
consult with bishops of neighboring regions which have the same language.
4. Translations from the Latin
text into the mother tongue intended for use in the liturgy must be approved
by the competent territorial ecclesiastical authority mentioned above.
D) Norms for adapting the Liturgy
to the culture and traditions of peoples
37. Even in the liturgy, the
Church has no wish to impose a rigid uniformity in matters which do not
implicate the faith or the good of the whole community; rather does she respect
and foster the genius and talents of the various races and peoples. Anything
in these peoples' way of life which is not indissolubly bound up with
superstition and error she studies with sympathy and, if possible, preserves
intact. Sometimes in fact she admits such things into the liturgy itself, so
long as they harmonize with its true and authentic spirit.
38. Provisions shall also be made,
when revising the liturgical books, for legitimate variations and adaptations
to different groups, regions, and peoples, especially in mission lands,
provided that the substantial unity of the Roman rite is preserved; and this
should be borne in mind when drawing up the rites and devising rubrics.
39. Within the limits set by the
typical editions of the liturgical books, it shall be for the competent
territorial ecclesiastical authority mentioned in Art. 22, 2, to specify
adaptations, especially in the case of the administration of the sacraments,
the sacramentals, processions, liturgical language, sacred music, and the
arts, but according to the fundamental norms laid down in this Constitution.
40. In some places and
circumstances, however, an even more radical adaptation of the liturgy is
needed, and this entails greater difficulties. Wherefore:
1) The competent territorial
ecclesiastical authority mentioned in Art. 22, 2, must, in this matter,
carefully and prudently consider which elements from the traditions and
culture of individual peoples might appropriately be admitted into divine
worship. Adaptations which are judged to be useful or necessary should when
be submitted to the Apostolic See, by whose consent they may be introduced.
2) To ensure that adaptations may
be made with all the circumspection which they demand, the Apostolic See will
grant power to this same territorial ecclesiastical authority to permit and
to direct, as the case requires, the necessary preliminary experiments over a
determined period of time among certain groups suited for the purpose.
3) Because liturgical laws often
involve special difficulties with respect to adaptation, particularly in
mission lands, men who are experts in these matters must be employed to
formulate them.
E) Promotion of Liturgical Life in
Diocese and Parish
41. The bishop is to be considered
as the high priest of his flock, from whom the life in Christ of his faithful
is in some way derived and dependent.
Therefore all should hold in great
esteem the liturgical life of the diocese centered around the bishop,
especially in his cathedral church; they must be convinced that the
pre-eminent manifestation of the Church consists in the full active
participation of all God's holy people in these liturgical celebrations,
especially in the same eucharist, in a single prayer, at one altar, at which
there presides the bishop surrounded by his college of priests and by his
ministers [35].
42. But because it is impossible for
the bishop always and everywhere to preside over the whole flock in his
Church, he cannot do other than establish lesser groupings of the faithful.
Among these the parishes, set up locally under a pastor who takes the place
of the bishop, are the most important: for in some manner they represent the
visible Church constituted throughout the world.
And therefore the liturgical life
of the parish and its relationship to the bishop must be fostered
theoretically and practically among the faithful and clergy; efforts also
must be made to encourage a sense of community within the parish, above all
in the common celebration of the Sunday Mass.
F) The Promotion of
Pastoral-Liturgical Action
43. Zeal for the promotion and
restoration of the liturgy is rightly held to be a sign of the providential
dispositions of God in our time, as a movement of the Holy Spirit in His
Church. It is today a distinguishing mark of the Church's life, indeed of the
whole tenor of contemporary religious thought and action.
So that this pastoral-liturgical
action may become even more vigorous in the Church, the sacred Council
decrees:
44. It is desirable that the
competent territorial ecclesiastical authority mentioned in Art. 22, 2, set
up a liturgical commission, to be assisted by experts in liturgical science,
sacred music, art and pastoral practice. So far as possible the commission
should be aided by some kind of Institute for Pastoral Liturgy, consisting of
persons who are eminent in these matters, and including laymen as circumstances
suggest. Under the direction of the above-mentioned territorial
ecclesiastical authority the commission is to regulate pastoral-liturgical
action throughout the territory, and to promote studies and necessary
experiments whenever there is question of adaptations to be proposed to the
Apostolic See.
45. For the same reason every
diocese is to have a commission on the sacred liturgy under the direction of
the bishop, for promoting the liturgical apostolate.
Sometimes it may be expedient that
several dioceses should form between them one single commission which will be
able to promote the liturgy by common consultation.
46. Besides the commission on the
sacred liturgy, every diocese, as far as possible, should have commissions
for sacred music and sacred art.
These three commissions must work
in closest collaboration; indeed it will often be best to fuse the three of
them into one single commission.
CHAPTER
II
THE
MOST SACRED MYSTERY OF THE EUCHARIST
47. At the Last Supper, on the
night when He was betrayed, our Saviour instituted the eucharistic sacrifice
of His Body and Blood. He did this in order to perpetuate the sacrifice of
the Cross throughout the centuries until He should come again, and so to
entrust to His beloved spouse, the Church, a memorial of His death and
resurrection: a sacrament of love, a sign of unity, a bond of charity [36], a paschal banquet in which Christ is eaten, the mind is
filled with grace, and a pledge of future glory is given to us [37].
48. The Church, therefore,
earnestly desires that Christ's faithful, when present at this mystery of
faith, should not be there as strangers or silent spectators; on the
contrary, through a good understanding of the rites and prayers they should
take part in the sacred action conscious of what they are doing, with
devotion and full collaboration. They should be instructed by God's word and
be nourished at the table of the Lord's body; they should give thanks to God;
by offering the Immaculate Victim, not only through the hands of the priest,
but also with him, they should learn also to offer themselves; through Christ
the Mediator [38], they should be drawn day by day into ever more perfect
union with God and with each other, so that finally God may be all in all.
49. For this reason the sacred
Council, having in mind those Masses which are celebrated with the assistance
of the faithful, especially on Sundays and feasts of obligation, has made the
following decrees in order that the sacrifice of the Mass, even in the ritual
forms of its celebration, may become pastorally efficacious to the fullest
degree.
50. The rite of the Mass is to be
revised in such a way that the intrinsic nature and purpose of its several
parts, as also the connection between them, may be more clearly manifested,
and that devout and active participation by the faithful may be more easily
achieved.
For this purpose the rites are to
be simplified, due care being taken to preserve their substance; elements
which, with the passage of time, came to be duplicated, or were added with
but little advantage, are now to be discarded; other elements which have
suffered injury through accidents of history are now to be restored to the
vigor which they had in the days of the holy Fathers, as may seem useful or
necessary.
51. The treasures of the bible are
to be opened up more lavishly, so that richer fare may be provided for the
faithful at the table of God's word. In this way a more representative
portion of the holy scriptures will be read to the people in the course of a
prescribed number of years.
52. By means of the homily the
mysteries of the faith and the guiding principles of the Christian life are
expounded from the sacred text, during the course of the liturgical year; the
homily, therefore, is to be highly esteemed as part of the liturgy itself; in
fact, at those Masses which are celebrated with the assistance of the people
on Sundays and feasts of obligation, it should not be omitted except for a
serious reason.
53. Especially on Sundays and
feasts of obligation there is to be restored, after the Gospel and the homily,
"the common prayer" or "the prayer of the faithful." By
this prayer, in which the people are to take part, intercession will be made
for holy Church, for the civil authorities, for those oppressed by various
needs, for all mankind, and for the salvation of the entire world [39].
54. In Masses which are celebrated
with the people, a suitable place may be allotted to their mother tongue.
This is to apply in the first place to the readings and "the common
prayer," but also, as local conditions may warrant, to those parts which
pertain to the people, according to tho norm laid down in Art. 36 of this
Constitution.
Nevertheless steps should be taken
so that the faithful may also be able to say or to sing together in Latin
those parts of the Ordinary of the Mass which pertain to them.
And wherever a more extended use
of the mother tongue within the Mass appears desirable, the regulation laid
down in Art. 40 of this Constitution is to be observed.
55. That more perfect form of
participation in the Mass whereby the faithful, after the priest's communion,
receive the Lord's body from the same sacrifice, is strongly commended.
The dogmatic principles which were
laid down by the Council of Trent remaining intact [40], communion under both kinds may be granted when the
bishops think fit, not only to clerics and religious, but also to the laity,
in cases to be determined by the Apostolic See, as, for instance, to the
newly ordained in the Mass of their sacred ordination, to the newly professed
in the Mass of their religious profession, and to the newly baptized in the
Mass which follows their baptism.
56. The two parts which, in a
certain sense, go to make up the Mass, namely, the liturgy of the word and the
eucharistic liturgy, are so closely connected with each other that they form
but one single act of worship. Accordingly this sacred Synod strongly urges
pastors of souls that, when instructing the faithful, they insistently teach
them to take their part in the entire Mass, especially on Sundays and feasts
of obligation.
57. 1. Concelebration, whereby the
unity of the priesthood is appropriately manifested, has remained in use to
this day in the Church both in the east and in the west. For this reason it has
seemed good to the Council to extend permission for concelebration to the
following cases:
1.
a) on the Thursday of the Lord's
Supper, not only at the Mass of the Chrism, but also at the evening Mass.
b) at Masses during councils,
bishops' conferences, and synods;
c) at the Mass for the blessing of
an abbot.
2. Also, with permission of the
ordinary, to whom it belongs to decide whether concelebration is opportune:
a) at conventual Mass, and at the
principle Mass in churches when the needs of the faithful do not require that
all priests available should celebrate individually;
b) at Masses celebrated at any
kind of priests' meetings, whether the priests be secular clergy or
religious.
2.
1. The regulation, however, of the
discipline of con-celebration in the diocese pertains to the bishop.
2. Nevertheless, each priest shall
always retain his right to celebrate Mass individually, though not at the
same time in the same church as a concelebrated Mass, nor on Thursday of the
Lord's Supper.
58. A new rite for concelebration
is to be drawn up and inserted into the Pontifical and into the Roman Missal.
CHAPTER
III
THE
OTHER SACRAMENTS AND THE SACRAMENTALS
59. The purpose of the sacraments
is to sanctify men, to build up the body of Christ, and, finally, to give worship
to God; because they are signs they also instruct. They not only presuppose
faith, but by words and objects they also nourish, strengthen, and express
it; that is why they are called "sacraments of faith." They do
indeed impart grace, but, in addition, the very act of celebrating them most
effectively disposes the faithful to receive this grace in a fruitful manner,
to worship God duly, and to practice charity.
It is therefore of the highest
importance that the faithful should easily understand the sacramental signs,
and should frequent with great eagerness those sacraments which were
instituted to nourish the Christian life.
60. Holy Mother Church has,
moreover, instituted sacramentals. These are sacred signs which bear a
resemblance to the sacraments: they signify effects, particularly of a
spiritual kind, which are obtained through the Church's intercession. By them
men are disposed to receive the chief effect of the sacraments, and various
occasions in life are rendered holy.
61. Thus, for well-disposed
members of the faithful, the liturgy of the sacraments and sacramentals
sanctifies almost every event in their lives; they are given access to the
stream of divine grace which flows from the paschal mystery of the passion,
death, the resurrection of Christ, the font from which all sacraments and
sacramentals draw their power. There is hardly any proper use of material
things which cannot thus be directed toward the sanctification of men and the
praise of God.
62. With the passage of time,
however, there have crept into the rites of the sacraments and sacramentals
certain features which have rendered their nature and purpose far from clear
to the people of today; hence some changes have become necessary to adapt
them to the needs of our own times. For this reason the sacred Council
decrees as follows concerning their revision.
63. Because of the use of the
mother tongue in the administration of the sacraments and sacramentals can
often be of considerable help to the people, this use is to be extended according
to the following norms:
a) The vernacular language may be
used in administering the sacraments and sacramentals, according to the norm
of Art. 36.
b) In harmony with the new edition
of the Roman Ritual, particular rituals shall be prepared without delay by
the competent territorial ecclesiastical authority mentioned in Art. 22, 2,
of this Constitution. These rituals, which are to be adapted, also as regards
the language employed, to the needs of the different regions, are to be
reviewed by the Apostolic See and then introduced into the regions for which
they have been prepared. But in drawing up these rituals or particular
collections of rites, the instructions prefixed to the individual rites the
Roman Ritual, whether they be pastoral and rubrical or whether they have
special social import, shall not be omitted.
64. The catechumenate for adults,
comprising several distinct steps, is to be restored and to be taken into use
at the discretion of the local ordinary. By this, means the time of the
catechumenate, which is intended as a period of suitable instruction, may be
sanctified by sacred rites to be celebrated at successive intervals of time.
65. In mission lands it is found
that some of the peoples already make use of initiation rites. Elements from
these, when capable of being adapted to Christian ritual, may be admitted
along with those already found in Christian tradition, according to the norm
laid down in Art. 37-40, of this Constitution.
66. Both the rites for the baptism
of adults are to be revised: not only the simpler rite, but also the more
solemn one, which must take into account the restored catechumenate. A
special Mass "for the conferring of baptism" is to be inserted into
the Roman Missal.
67. The rite for the baptism of
infants is to be revised, and it should be adapted to the circumstance that
those to be baptized are, in fact, infants. The roles of parents and
godparents, and also their duties, should be brought out more clearly in the
rite itself.
68. The baptismal rite should
contain variants, to be used at the discretion of the local ordinary, for
occasions when a very large number are to be baptized together. Moreover, a
shorter rite is to be drawn up, especially for mission lands, to be used by
catechists, but also by the faithful in general when there is danger of
death, and neither priest nor deacon is available.
69. In place of the rite called
the "Order of supplying what was omitted in the baptism of an
infant," a new rite is to be drawn up. This should manifest more
fittingly and clearly that the infant, baptized by the short rite, has
already been received into the Church.
And a new rite is to be drawn up
for converts who have already been validly baptized; it should indicate that
they are now admitted to communion with the Church.
70. Except during Eastertide,
baptismal water may be blessed within the rite of baptism itself by an
approved shorter formula.
71. The rite of confirmation is to
be revised and the intimate connection which this sacrament has with the
whole of Christian initiation is to be more clearly set forth; for this
reason it is fitting for candidates to renew their baptismal promises just
before they are confirmed.
Confirmation may be given within
the Mass when convenient; when it is given outside the Mass, the rite that is
used should be introduced by a formula to be drawn up for this purpose.
72. The rite and formulas for the
sacrament of penance are to be revised so that they more clearly express both
the nature and effect of the sacrament.
73. "Extreme unction,"
which may also and more fittingly be called "anointing of the
sick," is not a sacrament for those only who are at the point of death.
Hence, as soon as any one of the faithful begins to be in danger of death
from sickness or old age, the fitting time for him to receive this sacrament
has certainly already arrived.
74. In addition to the separate
rites for anointing of the sick and for viaticum, a continuous rite shall be
prepared according to which the sick man is anointed after he has made his
confession and before he receives viaticum.
75. The number of the anointings
is to be adapted to the occasion, and the prayers which belong to the rite of
anointing are to be revised so as to correspond with the varying conditions
of the sick who receive the sacrament.
76. Both the ceremonies and texts
of the ordination rites are to be revised. The address given by the bishop at
the beginning of each ordination or consecration may be in the mother tongue.
When a bishop is consecrated, the
laying of hands may be done by all the bishops present.
77. The marriage rite now found in
the Roman Ritual is to be revised and enriched in such a way that the grace
of the sacrament is more clearly signified and the duties of the spouses are
taught.
"If any regions are wont to
use other praiseworthy customs and ceremonies when celebrating the sacrament
of matrimony, the sacred Synod earnestly desires that these by all means be
retained" [41].
Moreover
the competent territorial ecclesiastical authority mentioned in Art. 22, 52,
of this Constitution is free to draw up its own rite suited to the usages of
place and people, according to the provision of Art. 63. But the rite must
always conform to the law that the priest assisting at the marriage must ask
for and obtain the consent of the contracting parties.
78.
Matrimony is normally to be celebrated within the Mass, after the reading of
the gospel and the homily, and before "the prayer of the faithful."
The prayer for the bride, duly amended to remind both spouses of their equal
obligation to remain faithful to each other, may be said in the mother
tongue.
But
if the sacrament of matrimony is celebrated apart from Mass, the epistle and
gospel from the nuptial Mass are to be read at the beginning of the rite, and
the blessing should always be given to the spouses.
79.
The sacramentals are to undergo a revision which takes into account the
primary principle of enabling the faithful to participate intelligently,
actively, and easily; the circumstances of our own days must also be
considered. When rituals are revised, as laid down in Art. 63, new
sacramentals may also be added as the need for these becomes apparent.
Reserved
blessings shall be very few; reservations shall be in favor of bishops or
ordinaries.
Let
provision be made that some sacramentals, at least in special circumstances
and at the discretion of the ordinary, may be administered by qualified lay
persons.
80.
The rite for the consecration of virgins at present found in the Roman
Pontifical is to be revised.
Moreover,
a rite of religious profession and renewal of vows shall be drawn up in order
to achieve greater unity, sobriety, and dignity. Apart from exceptions in
particular law, this rite should be adopted by those who make their
profession or renewal of vows within the Mass.
Religious
profession should preferably be made within the Mass.
81.
The rite for the burial of the dead should express more clearly the paschal
character of Christian death, and should correspond more closely to the
circumstances and traditions found in various regions. This holds good also
for the liturgical color to be used.
82.
The rite for the burial of infants is to be revised, and a special Mass for
the occasion should be provided.
CHAPTER IV
THE DIVINE OFFICE
83.
Christ Jesus, high priest of the new and eternal covenant, taking human
nature, introduced into this earthly exile that hymn which is sung throughout
all ages in the halls of heaven. He joins the entire community of mankind to
Himself, associating it with His own singing of this canticle of divine
praise.
For
he continues His priestly work through the agency of His Church, which is ceaselessly
engaged in praising the Lord and interceding for the salvation of the whole
world. She does this, not only by celebrating the eucharist, but also in
other ways, especially by praying the divine office.
84.
By tradition going back to early Christian times, the divine office is
devised so that the whole course of the day and night is made holy by the
praises of God. Therefore, when this wonderful song of praise is rightly
performed by priests and others who are deputed for this purpose by the Church's
ordinance, or by the faithful praying together with the priest in the
approved form, then it is truly the voice of the bride addressed to her
bridegroom; lt is the very prayer which Christ Himself, together with His
body, addresses to the Father.
85.
Hence all who render this service are not only fulfilling a duty of the
Church, but also are sharing in the greatest honor of Christ's spouse, for by
offering these praises to God they are standing before God's throne in the
name of the Church their Mother.
86.
Priests who are engaged in the sacred pastoral ministry will offer the
praises of the hours with greater fervor the more vividly they realize that
they must heed St. Paul's exhortation: "Pray without ceasing" (1
Thess. 5:11). For the work in which they labor will effect nothing and bring
forth no fruit except by the power of the Lord who said: "Without me you
can do nothing" (John 15: 5). That is why the apostles, instituting
deacons, said: "We will devote ourselves to prayer and to the ministry
of the word" (Acts 6:4).
81.
In order that the divine office may be better and more perfectly prayed in
existing circumstances, whether by priests or by other members of the Church,
the sacred Council, carrying further the restoration already so happily begun
by the Apostolic See, has seen fit to decree as follows concerning the office
of the Roman rite.
88.
Because the purpose of the office is to sanctify the day, the traditional
sequence of the hours is to be restored so that once again they may be
genuinely related to the time of the day when they are prayed, as far as this
may be possible. Moreover, it will be necessary to take into account the
modern conditions in which daily life has to be lived, especially by those
who are called to labor in apostolic works.
89.
Therefore, when the office is revised, these norms are to be observed:
a)
By the venerable tradition of the universal Church, Lauds as morning prayer
and Vespers as evening prayer are the two hinges on which the daily office
turns; hence they are to be considered as the chief hours and are to be
celebrated as such.
b)
Compline is to be drawn up so that it will be a suitable prayer for the end
of the day.
c)
The hour known as Matins, although it should retain the character of
nocturnal praise when celebrated in choir, shall be adapted so that it may be
recited at any hour of the day; it shall be made up of fewer psalms and
longer readings.
d)
The hour of Prime is to be suppressed.
e)
In choir the hours of Terce, Sext, and None are to be observed. But outside
choir it will be lawful to select any one of these three, according to the
respective time of the day.
90.
The divine office, because it is the public prayer of the Church, is a source
of piety, and nourishment for personal prayer. And therefore priests and all
others who take part in the divine office are earnestly exhorted in the Lord
to attune their minds to their voices when praying it. The better to achieve
this, let them take steps to improve their understanding of the liturgy and
of the bible, especially of the psalms.
In
revising the Roman office, its ancient and venerable treasures are to be so
adapted that all those to whom they are handed on may more extensively and
easily draw profit from them.
91.
So that it may really be possible in practice to observe the course of the
hours proposed in Art. 89, the psalms are no longer to be distributed
throughout one week, but through some longer period of time.
The
work of revising the psalter, already happily begun, is to be finished as
soon as possible, and is to take into account the style of Christian Latin,
the liturgical use of psalms, also when sung, and the entire tradition of the
Latin Church.
92.
As regards the readings, the following shall be observed: a) Readings from
sacred scripture shall be arranged so that the riches of God's word may be
easily accessible in more abundant measure.
b)
Readings excerpted from the works of the fathers, doctors, and ecclesiastical
writers shall be better selected.
c)
The accounts of martyrdom or the lives of the saints are to accord with the
facts of history.
93.
To whatever extent may seem desirable, the hymns are to be restored to their
original form, and whatever smacks of mythology or ill accords with Christian
piety is to be removed or changed. Also, as occasion may arise, let other
selections from the treasury of hymns be incorporated.
94.
That the day may be truly sanctified, and that the hours themselves may be
recited with spiritual advantage, it is best that each of them be prayed at a
time which most closely corresponds with its true canonical time.
95.
Communities obliged to choral office are bound to celebrate the office in
choir every day in addition to the conventual Mass. In particular:
a)
Orders of canons, of monks and of nuns, and of other regulars bound by law or
constitutions to choral office must celebrate the entire office.
b)
Cathedral or collegiate chapters are bound to recite those parts of the
office imposed on them by general or particular law.
c)
All members of the above communities who are in major orders or who are
solemnly professed, except for lay brothers, are bound to recite individually
those canonical hours which they do not pray in choir.
96.
Clerics not bound to office in choir, if they are in major orders, are bound
to pray the entire office every day, either in common or individually, as
laid down in Art. 89.
97.
Appropriate instances are to be defined by the rubrics in which a liturgical
service may be substituted for the divine office.
In
particular cases, and for a just reason, ordinaries can dispense their
subjects wholly or in part from the obligation of reciting the divine office,
or may commute the obligation.
98.
Members of any institute dedicated to acquiring perfection who, according to
their constitutions, are to recite any parts of the divine office are thereby
performing the public prayer of the Church.
They
too perform the public prayer of the Church who, in virtue of their
constitutions, recite any short office, provided this is drawn up after the
pattern of the divine office and is duly approved.
99.
Since the divine office is the voice of the Church, that is of the whole
mystical body publicly praising God, those clerics who are not obliged to
office in choir, especially priests who live together or who assemble for any
purpose, are urged to pray at least some part of the divine office in common.
All
who pray the divine office, whether in choir or in common, should fulfill the
task entrusted to them as perfectly as possible: this refers not only to the
internal devotion of their minds but also to their external manner of
celebration.
It
is, moreover, fitting that the office, both in choir and in common, be sung
when possible.
100.
Pastors of souls should see to it that the chief hours, especially Vespers,
are celebrated in common in church on Sundays and the more solemn feasts. And
the laity, too, are encouraged to recite the divine office, either with the
priests, or among themselves, or even individually.
101.
1. In accordance with the centuries-old tradition of the Latin rite, the
Latin language is to be retained by clerics in the divine office. But in
individual cases the ordinary has the power of granting the use of a
vernacular translation to those clerics for whom the use of Latin constitutes
a grave obstacle to their praying the office properly. The vernacular
version, however, must be one that is drawn up according to the provision of
Art. 36.
2.
The competent superior has the power to grant the use of the vernacular in
the celebration of the divine office, even in choir, to nuns and to members
of institutes dedicated to acquiring perfection, both men who are not clerics
and women. The version, however, must be one that is approved.
3.
Any cleric bound to the divine office fulfills his obligation if he prays the
office in the vernacular together with a group of the faithful or with those
mentioned in 52 above provided that the text of the translation is approved.
CHAPTER V
THE LITURGICAL YEAR
102.
Holy Mother Church is conscious that she must celebrate the saving work of
her divine Spouse by devoutly recalling it on certain days throughout the
course of the year. Every week, on the day which she has called the Lord's
day, she keeps the memory of the Lord's resurrection, which she also
celebrates once in the year, together with His blessed passion, in the most
solemn festival of Easter.
Within
the cycle of a year, moreover, she unfolds the whole mystery of Christ, from
the incarnation and birth until the ascension, the day of Pentecost, and the
expectation of blessed hope and of the coming of the Lord.
Recalling
thus the mysteries of redemption, the Church opens to the faithful the riches
of her Lord's powers and merits, so that these are in some way made present
for all time, and the faithful are enabled to lay hold upon them and become
filled with saving grace.
103.
In celebrating this annual cycle of Christ's mysteries, holy Church honors
with especial love the Blessed Mary, Mother of God, who is joined by an
inseparable bond to the saving work of her Son. In her the Church holds up
and admires the most excellent fruit of the redemption, and joyfully
contemplates, as in a faultless image, that which she herself desires and
hopes wholly to be.
104.
The Church has also included in the annual cycle days devoted to the memory
of the martyrs and the other saints. Raised up to perfection by the manifold
grace of God, and already in possession of eternal salvation, they sing God's
perfect praise in heaven and offer prayers for us. By celebrating the passage
of these saints from earth to heaven the Church proclaims the paschal mystery
achieved in the saints who have suffered and been glorified with Christ; she
proposes them to the faithful as examples drawing all to the Father through
Christ, and through their merits she pleads for God's favors.
105.
Finally, in the various seasons of the year and according to her traditional
discipline, the Church completes the formation of the faithful by means of
pious practices for soul and body, by instruction, prayer, and works of penance
and of mercy.
Accordingly
the sacred Council has seen fit to decree as follows.
106.
By a tradition handed down from the apostles which took its origin from the
very day of Christ's resurrection, the Church celebrates the paschal mystery
every eighth day; with good reason this, then, bears the name of the Lord's
day or Sunday. For on this day Christ's faithful are bound to come together
into one place so that; by hearing the word of God and taking part in the
eucharist, they may call to mind the passion, the resurrection and the
glorification of the Lord Jesus, and may thank God who "has begotten
them again, through the resurrection of Jesus Christ from the dead, unto a
living hope" (1 Pet. 1:3). Hence the Lord's day is the original feast
day, and it should be proposed to the piety of the faithful and taught to
them so that it may become in fact a day of joy and of freedom from work.
Other celebrations, unless they be truly of greatest importance, shall not
have precedence over the Sunday which is the foundation and kernel of the
whole liturgical year.
107.
The liturgical year is to be revised so that the traditional customs and
discipline of the sacred seasons shall be preserved or restored to suit the
conditions of modern times; their specific character is to be retained, so
that they duly nourish the piety of the faithful who celebrate the mysteries
of Christian redemption, and above all the paschal mystery. If certain
adaptations are considered necessary on account of local conditions, they are
to be made in accordance with the provisions of Art. 39 and 40.
108.
The minds of the faithful must be directed primarily toward the feasts of the
Lord whereby the mysteries of salvation are celebrated in the course of the
year. Therefore, the proper of the time shall be given the preference which
is its due over the feasts of the saints, so that the entire cycle of the
mysteries of salvation may be suitably recalled.
109.
The season of Lent has a twofold character: primarily by recalling or
preparing for baptism and by penance, it disposes the faithful, who more
diligently hear the word of God and devote themselves to prayer, to celebrate
the paschal mystery. This twofold character is to be brought into greater
prominence both in the liturgy and by liturgical catechesis. Hence:
a)
More use is to be made of the baptismal features proper to the Lenten
liturgy; some of them, which used to flourish in bygone days, are to be
restored as may seem good.
b)
The same is to apply to the penitential elements. As regards instruction it
is important to impress on the minds of the faithful not only a social
consequences of sin but also that essence of the virtue of penance which
leads to the detestation of sin as an offence against God; the role of the
Church in penitential practices is not to be passed over, and the people must
be exhorted to pray for sinners.
110.
During Lent penance should not be only internal and individual, but also
external and social. The practice of penance should be fostered in ways that
are possible in our own times and in different regions, and according to the
circumstances of the faithful; it should be encouraged by the authorities
mentioned in Art. 22.
Nevertheless,
let the paschal fast be kept sacred. Let it be celebrated everywhere on Good
Friday and, where possible, prolonged throughout Holy Saturday, so that the
joys of the Sunday of the resurrection may be attained with uplifted and
clear mind.
111.
The saints have been traditionally honored in the Church and their authentic
relics and images held in veneration. For the feasts of the saints proclaim
the wonderful works of Christ in His servants, and display to the faithful
fitting examples for their imitation.
Lest
the feasts of the saints should take precedence over the feasts which
commemorate the very mysteries of salvation, many of them should be left to
be celebrated by a particular Church or nation or family of religious; only
those should be extended to the universal Church which commemorate saints who
are truly of universal importance.
CHAPTER
VI SACRED MUSIC
112.
The musical tradition of the universal Church is a treasure of inestimable
value, greater even than that of any other art. The main reason for this
pre-eminence is that, as sacred song united to the words, it forms a
necessary or integral part of the solemn liturgy.
Holy
Scripture, indeed, has bestowed praise upon sacred song [42], and the same may be said of the
fathers of the Church and of the Roman pontiffs who in recent times, led by
St. Pius X, have explained more precisely the ministerial function supplied
by sacred music in the service of the Lord.
Therefore
sacred music is to be considered the more holy in proportion as it is more
closely connected with the liturgical action, whether it adds delight to
prayer, fosters unity of minds, or confers greater solemnity upon the sacred
rites. But the Church approves of all forms of true art having the needed
qualities, and admits them into divine worship.
Accordingly,
the sacred Council, keeping to the norms and precepts of ecclesiastical
tradition and discipline, and having regard to the purpose of sacred music,
which is the glory of God and the sanctification of the faithful, decrees as
follows.
113.
Liturgical worship is given a more noble form when the divine offices are
celebrated solemnly in song, with the assistance of sacred ministers and the
active participation of the people.
As
regards the language to be used, the provisions of Art. 36 are to be
observed; for the Mass, Art. 54; for the sacraments, Art. 63; for the divine
office. Art. 101.
114.
The treasure of sacred music is to be preserved and fostered with great care.
Choirs must be diligently promoted, especially in cathedral churches; but
bishops and other pastors of souls must be at pains to ensure that, whenever
the sacred action is to be celebrated with song, the whole body of the
faithful may be able to contribute that active participation which is rightly
theirs, as laid down in Art. 28 and 30.
115.
Great importance is to be attached to the teaching and practice of music in
seminaries, in the novitiates and houses of study of religious of both sexes,
and also in other Catholic institutions and schools. To impart this
instruction, teachers are to be carefully trained and put in charge of the
teaching of sacred music.
It
is desirable also to found higher institutes of sacred music whenever this
can be done.
Composers
and singers, especially boys, must also be given a genuine liturgical
training.
116.
The Church acknowledges Gregorian chant as specially suited to the Roman
liturgy: therefore, other things being equal, it should be given pride of
place in liturgical services.
But
other kinds of sacred music, especially polyphony, are by no means excluded
from liturgical celebrations, so long as they accord with the spirit of the
liturgical action, as laid down in Art. 30.
117.
The typical edition of the books of Gregorian chant is to be completed; and a
more critical edition is to be prepared of those books already published
since the restoration by St. Pius X.
It
is desirable also that an edition be prepared containing simpler melodies,
for use in small churches.
118.
Religious singing by the people is to be intelligently fostered so that in
devotions and sacred exercises, as also during liturgical services, the
voices of the faithful may ring out according to the norms and requirements
of the rubrics.
119.
In certain parts of the world, especially mission lands, there are peoples
who have their own musical traditions, and these play a great part in their
religious and social life. For this reason due importance is to be attached
to their music, and a suitable place is to be given to it, not only in
forming their attitude toward religion, but also in adapting worship to their
native genius, as indicated in Art. 39 and 40.
Therefore,
when missionaries are being given training in music, every effort should be
made to see that they become competent in promoting the traditional music of
these peoples, both in schools and in sacred services, as far as may be
practicable.
120.
In the Latin Church the pipe organ is to be held in high esteem, for it is
the traditional musical instrument which adds a wonderful splendor to the
Church's ceremonies and powerfully lifts up man's mind to God and to higher
things.
But
other instruments also may be admitted for use in divine worship, with the
knowledge and consent of the competent territorial authority, as laid down in
Art. 22, 52, 37, and 40. This may be done, however, only on condition that
the instruments are suitable, or can be made suitable, for sacred use, accord
with the dignity of the temple, and truly contribute to the edification of the
faithful.
121.
Composers, filled with the Christian spirit, should feel that their vocation
is to cultivate sacred music and increase its store of treasures.
Let
them produce compositions which have the qualities proper to genuine sacred
music, not confining themselves to works which can be sung only by large
choirs, but providing also for the needs of small choirs and for the active
participation of the entire assembly of the faithful.
The
texts intended to be sung must always be in conformity with Catholic
doctrine; indeed they should be drawn chiefly from holy scripture and from
liturgical sources.
CHAPTER VII
SACRED ART AND SACRED FURNISHINGS
122.
Very rightly the fine arts are considered to rank among the noblest
activities of man's genius, and this applies especially to religious art and
to its highest achievement, which is sacred art. These arts, by their very
nature, are oriented toward the infinite beauty of God which they attempt in
some way to portray by the work of human hands; they achieve their purpose of
redounding to God's praise and glory in proportion as they are directed the
more exclusively to the single aim of turning men's minds devoutly toward
God.
Holy
Mother Church has therefore always been the friend of the fine arts and has
ever sought their noble help, with the special aim that all things set apart
for use in divine worship should be truly worthy, becoming, and beautiful,
signs and symbols of the supernatural world, and for this purpose she has
trained artists. In fact, the Church has, with good reason, always reserved
to herself the right to pass judgment upon the arts, deciding which of the
works of artists are in accordance with faith, piety, and cherished
traditional laws, and thereby fitted for sacred use.
The
Church has been particularly careful to see that sacred furnishings should
worthily and beautifully serve the dignity of worship, and has admitted
changes in materials, style, or ornamentation prompted by the progress of the
technical arts with he passage of time.
Wherefore
it has pleased the Fathers to issue the following decrees on these matters.
123.
The Church has not adopted any particular style of art as her very own; she
has admitted styles from every period according to the natural talents and
circumstances of peoples, and the needs of the various rites. Thus, in the
course of the centuries, she has brought into being a treasury of art which
must be very carefully preserved. The art of our own days, coming from every
race and region, shall also be given free scope in the Church, provided that
it adorns the sacred buildings and holy rites with due reverence and honor;
thereby it is enabled to contribute its own voice to that wonderful chorus of
praise in honor of the Catholic faith sung by great men in times gone by.
124.
Ordinaries, by the encouragement and favor they show to art which is truly
sacred, should strive after noble beauty rather than mere sumptuous display.
This principle is to apply also in the matter of sacred vestments and
ornaments.
Let
bishops carefully remove from the house of God and from other sacred places
those works of artists which are repugnant to faith, morals, and Christian
piety, and which offend true religious sense either by depraved forms or by
lack of artistic worth, mediocrity and pretense.
And
when churches are to be built, let great care be taken that they be suitable
for the celebration of liturgical services and for the active participation
of the faithful.
125.
The practice of placing sacred images in churches so that they may be venerated
by the faithful is to be maintained. Nevertheless their number should be
moderate and their relative positions should reflect right order. For
otherwise they may create confusion among the Christian people and foster
devotion of doubtful orthodoxy.
126.
When passing judgment on works of art, local ordinaries shall give a hearing
to the diocesan commission on sacred art and, if needed, also to others who
are especially expert, and to the commissions referred to in Art. 44, 45, and
46.
Ordinaries
must be very careful to see that sacred furnishings and works of value are
not disposed of or dispersed; for they are the ornaments of the house of God.
127.
Bishops should have a special concern for artists, so as to imbue them with
the spirit of sacred art and of the sacred liturgy. This they may do in
person or through suitable priests who are gifted with a knowledge and love
of art.
It
is also desirable that schools or academies of sacred art should be founded
in those parts of the world where they would be useful, so that artists may
be trained.
All
artists who, prompted by their talents, desire to serve God's glory in holy
Church, should ever bear in mind that they are engaged in a kind of sacred
imitation of God the Creator, and are concerned with works destined to be
used in Catholic worship, to edify the faithful, and to foster their piety
and their religious formation.
128.
Along with the revision of the liturgical books, as laid down in Art. 25,
there is to be an early revision of the canons and ecclesiastical statutes
which govern the provision of material things involved in sacred worship.
These laws refer especially to the worthy and well planned construction of
sacred buildings, the shape and construction of altars, the nobility,
placing, and safety of the eucharistic tabernacle, the dignity and
suitability of the baptistery, the proper ordering of sacred images,
embellishments, and vestments. Laws which seem less suited to the reformed
liturgy are to be brought into harmony with it, or else abolished; and any
which are helpful are to be retained if already in use, or introduced where
they are lacking.
According
to the norm of Art. 22 of this Constitution, the territorial bodies of
bishops are empowered to adapt such things to the needs and customs of their
different regions; this applies especially to the materials and form of
sacred furnishings and vestments.
129.
During their philosophical and theological studies, clerics are to be taught
about the history and development of sacred art, and about the sound
principles governing the production of its works. In consequence they will be
able to appreciate and preserve the Church's venerable monuments, and be in a
position to aid, by good advice, artists who are engaged in producing works
of art.
130.
It is fitting that the use of pontificals be reserved to those ecclesiastical
persons who have episcopal rank or some particular jurisdiction.
APPENDIX
A DECLARATION OF THE SECOND
ECUMENICAL COUNCIL OF THE VATICAN ON REVISION OF THE CALENDAR
The
Second Ecumenical Sacred Council of the Vatican, recognizing the importance
of the wishes expressed by many concerning the assignment of the feast of
Easter to a fixed Sunday and concerning an unchanging calendar, having
carefully considered the effects which could result from the introduction of
a new calendar, declares as follows:
But
among the various systems which are being suggested to stabilize a perpetual
calendar and to introduce it into civil life, the Church has no objection
only in the case of those systems which retain and safeguard a seven-day week
with Sunday, without the introduction of any days outside the week, so that the
succession of weeks may be left intact, unless there is question of the most
serious reasons. Concerning these the Apostolic See shall judge.
NOTES
[1] Secret of the ninth Sunday after
Pentecost.
[2] Cf. Heb. 13:14.
[3] Cf. Eph. 2:21-22.
[4] Cf. Eph. 4:13.
[5] Cf. Is. 11:12.
[6] Cf. John 11:52.
[7] Cf. John 10:16.
[8] Cf. Is. 61:1; Luke 4:18.
[9] St. Ignatius of Antioch, To
the Ephesians, 7, 2.
[10] Cf. 1 Tim. 2:5.
[11] Sacramentarium Veronese (ed.
Mohlberg), n. 1265; cf. also n. 1241, 1248.
[12] Easter Preface of the Roman Missal.
[13] Prayer before the second lesson for
Holy Saturday, as it was in the Roman Missal before the restoration of Holy
Week.
[14] Cf. Mark 16:15.
[15] Cf. Acts 26:18.
[16] Cf. Rom. 6:4; Eph.
2:6; Col. 3:1; 2 Tim. 2:11.
[17] Cf. John 4:23.
[18] Cf. 1 Cor. 11:26.
[19] Council of Trent, Session
XIII, Decree on the Holy Eucharist, c.5.
[20] Council of Trent, Session
XXII, Doctrine on the Holy Sacrifice of the Mass, c. 2.
[21] Cf. St. Augustine, Tractatus
in Ioannem, VI, n. 7.
[22] Cf. Apoc. 21:2; Col.
3:1; Heb. 8:2.
[23] Cf. Phil. 3:20; Col.
3:4.
[24] Cf. John 17:3; Luke 24:27; Acts 2:38.
[25] Cf. Matt. 28:20.
[26] Postcommunion for both Masses of
Easter Sunday.
[27] Collect of the Mass for Tuesday of
Easter Week.
[28] Cf. 2 Cor. 6:1.
[29] Cf. Matt. 6:6.
[30] Cf . 1 Thess. 5:17.
[31] Cf . 2 Cor. 4:10-11.
[32] Secret for Monday of Pentecost Week.
[33] St. Cyprian, On the Unity of
the Cathotic Church, 7; cf. Letter 66, n. 8, 3.
[34] Cf. Council of Trent, Session
XXII, Doctrine on the Holy Sacrifice of the Mass, c. 8.
[35] Cf. St. Ignatius of Antioch, To
the Smyrnians, 8; To the Magnesians, 7; To the
Philadelphians, 4.
[36] Cf. St. Augustine, Tractatus
in Ioannem, VI, n. 13.
[37] Roman Breviary, feast of Corpus
Christi, Second Vespers, antiphon to the Magnificat.
[38] Cf. St. Cyril of Alexandria, Commentary
on the Gospel of John, book XI, chap. XI-XII: Migne, Patrologia Graeca,
74, 557-564.
[39] Cf. 1 Tim. 2:1-2.
[40] Session XXI, July 16, 1562. Doctrine
on Communion under Both Species, chap. 1-3: Condlium Tridentinum. Diariorum,
Actorum, Epistolarum, Tractatuum nova collectio ed. Soc. Goerresiana,
tome VIII (Freiburg in Br., 1919), 698-699.
[41] Council of Trent, Session XXIV,
November 11, 1563, On Reform, chap. I. Cf. Roman Ritual, title
VIII, chap. II, n. 6.
[42] Cf. Eph. 5:19; Col.
3:16.
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the official Blog of the Ministry of Altar Servers from San Ildefonso Parish de Navotas under the Vicariate of San Joae in the Diocese of Kalookan
Ministry of Altar Servers
Biyernes, Pebrero 1, 2013
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