Conference

 

Sacramentum Caritatis

The order of the sacraments of initiation

 

18. In this regard, attention needs to be paid to the order of the sacraments of initiation. Different traditions exist within the Church. There is a clear variation between, on the one hand, the ecclesial customs of the East (50) and the practice of the West regarding the initiation of adults, (51) and, on the other hand, the procedure adopted for children. (52) Yet these variations are not properly of the dogmatic order, but are pastoral in character. Concretely, it needs to be seen which practice better enables the faithful to put the sacrament of the Eucharist at the center, as the goal of the whole process of initiation. In close collaboration with the competent offices of the Roman Curia, Bishops' Conferences should examine the effectiveness of current approaches to Christian initiation, so that the faithful can be helped both to mature through the formation received in our communities and to give their lives an authentically eucharistic direction, so that they can offer a reason for the hope within them in a way suited to our times (cf. 1 Pet 3:15).

 

54. On the basis of these fundamental statements of the Second Vatican Council, the Synod Fathers frequently stressed the importance of the active participation of the faithful in the eucharistic sacrifice. In order to foster this participation, provision may be made for a number of adaptations appropriate to different contexts and cultures. (163) The fact that certain abuses have occurred does not detract from this clear principle, which must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations. In the mystery of the Incarnation, the Lord Jesus, born of woman and fully human (cf. Gal 4:4), entered directly into a relationship not only with the expectations present within the Old Testament, but also with those of all peoples. He thus showed that God wishes to encounter us in our own concrete situation. A more effective participation of the faithful in the holy mysteries will thus benefit from the continued inculturation of the eucharistic celebration, with due regard for the possibilities for adaptation provided in the General Instruction of the Roman Missal, (164) interpreted in the light of the criteria laid down by the Fourth Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Varietates Legitimae of January 25, 1994 (165) and the directives expressed by Pope John Paul II in the Post-Synodal Exhortations Ecclesia in Africa,  Ecclesia in America, Ecclesia in Asia,  Ecclesia in Oceania and Ecclesia in Europa (166). To this end, I encourage Episcopal Conferences to strive to maintain a proper balance between the criteria and directives already issued and new adaptations (167), always in accord with the Apostolic See.

 

75. Rediscovering the significance of the Sunday celebration for the life of Christians naturally leads to a consideration of the problem of those Christian communities which lack priests and where, consequently, it is not possible to celebrate Mass on the Lord's Day. Here it should be stated that a wide variety of situations exists. The Synod recommended first that the faithful should go to one of the churches in their Diocese where the presence of a priest is assured, even when this demands a certain sacrifice. (211) Wherever great distances make it practically impossible to take part in the Sunday Eucharist, it is still important for Christian communities to gather together to praise the Lord and to commemorate the Day set apart for him. This needs, however, to be accompanied by an adequate instruction about the difference between Mass and Sunday assemblies in the absence of a priest. The Church's pastoral care must be expressed in the latter case by ensuring that the liturgy of the word -- led by a deacon or a community leader to whom this ministry has been duly entrusted by competent authority -- is carried out according to a specific ritual prepared and approved for this purpose by the Bishops' Conferences. (212) I reiterate that only Ordinaries may grant the faculty of distributing holy communion in such liturgies, taking account of the need for a certain selectiveness. Furthermore, care should be taken that these assemblies do not create confusion about the central role of the priest and the sacraments in the life of the Church. The importance of the role given to the laity, who should rightly be thanked for their generosity in the service of their communities, must never obscure the indispensable ministry of priests for the life of the Church. (213) Hence care must be taken to ensure that such assemblies in the absence of a priest do not encourage ecclesiological visions incompatible with the truth of the Gospel and the Church's tradition. Rather, they should be privileged moments of prayer for God to send holy priests after His own heart. It is touching, in this regard, to read the words of Pope John Paul II in his Letter to Priests for Holy Thursday 1979 about those places where the faithful, deprived of a priest by a dictatorial regime, would meet in a church or shrine, place on the altar a stole which they still kept and recite the prayers of the eucharistic liturgy, halting in silence "at the moment that corresponds to the transubstantiation," as a sign of how "ardently they desire to hear the words that only the lips of a priest can efficaciously utter." (214) With this in mind, and considering the incomparable good which comes from the celebration of the Eucharist, I ask all priests to visit willingly and as often as possible the communities entrusted to their pastoral care, lest they remain too long without the sacrament of love.

 

 

Redemptionis Sacramentum

2. The Conference of Bishops

[26.] The same holds for those commissions of this kind which have been established by the Conference of Bishops in accordance with the will of the Council,61 commissions whose members consist of Bishops who are clearly distinguished from their expert helpers. Where the number of members of a Conference of Bishops is not sufficient for the effective establishment of a liturgical commission from among their own number, then a council or group of experts should be named, always under the presidency of a Bishop, which is to fulfill the same role insofar as possible, albeit without the name of "liturgical commission".

 

[27.] As early as the year 1970, the Apostolic See announced the cessation of all experimentation as regards the celebration of Holy Mass62 and reiterated the same in 1988.63 Accordingly, individual Bishops and their Conferences do not have the faculty to permit experimentation with liturgical texts or the other matters that are prescribed in the liturgical books. In order to carry out experimentation of this kind in the future, the permission of the Congregation for Divine Worship and the Discipline of the Sacraments is required. It must be in writing, and it is to be requested by the Conference of Bishops. In fact, it will not be granted without serious reason. As regards projects of inculturation in liturgical matters, the particular norms that have been established are strictly and comprehensively to be observed.64

 

[28.] All liturgical norms that a Conference of Bishops will have established for its territory in accordance with the law are to be submitted to the Congregation for Divine Worship and the Discipline of the Sacraments for the recognitio, without which they lack any binding force.65

 

[54.] The people, however, are always involved actively and never merely passively: for they "silently join themselves with the Priest in faith, as well as in their interventions during the course of the Eucharistic Prayer as prescribed, namely in the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the "Amen" after the final doxology, and in other acclamations approved by the Conference of Bishops with the recognitio of the Holy See".133

 

 

[72.] It is appropriate "that each one give the sign of peace only to those who are nearest and in a sober manner". "The Priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. He does likewise if for a just reason he wishes to extend the sign of peace to some few of the faithful". "As regards the sign to be exchanged, the manner is to be established by the Conference of Bishops in accordance with the dispositions and customs of the people", and their acts are subject to the recognitio of the Apostolic See.152

 

[90.] "The faithful should receive Communion kneeling or standing, as the Conference of Bishops will have determined", with its acts having received the recognitio of the Apostolic See. "However, if they receive Communion standing, it is recommended that they give due reverence before the reception of the Sacrament, as set forth in the same norms".176

 

 

[92.]  Although each of the faithful always has the right to receive Holy Communion on the tongue, at his choice,178 if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops' Conference with the recognitio of the Apostolic See has given permission, the sacred host is to be administered to him or her. However, special care should be taken to ensure that the host is consumed by the communicant in the presence of the minister, so that no one goes away carrying the Eucharistic species in his hand. If there is a risk of profanation, then Holy Communion should not be given in the hand to thefaithful.179

 

[101.]   In order for Holy Communion under both kinds to be administered to the lay members of Christ's faithful, due consideration should be given to the circumstances, as judged first of all by the diocesan Bishop. It is to be completely excluded where even a small danger exists of the sacred species being profaned.187 With a view to wider co-ordination, the Bishops' Conferences should issue norms, once their decisions have received the recognitio of the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments, especially as regards "the manner of distributing Holy Communion to the faithful under both kinds, and the faculty for its extension".188

 

3.  Sacred Vessels

[117.]  Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books.205 The Bishops' Conferences have the faculty to decide whether it is appropriate, once their decisions have been given the recognitio by the Apostolic See, for sacred vessels to be made of other solid materials as well. It is strictly required, however, that such materials be truly noble in the common estimation within a given region,206 so that honor will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate.207

 

 

[165.]  It is necessary to avoid any sort of confusion between this type of gathering and the celebration of theEucharist.271 The diocesan Bishops, therefore, should prudently discern whether Holy Communion ought to be distributed in these gatherings. The matter would appropriately be determined in view of a more ample co-ordination in the Bishops' Conference, to be put into effect after the recognitio of the acts by the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments. It will be preferable, moreover, when both a Priest and a Deacon are absent, that the various parts be distributed among several faithful rather than having a single lay member of the faithful direct the whole celebration alone. Nor is it ever appropriate to refer to any member of the lay faithful as "presiding" over the celebration.

 

 

 

 

 

Chirograph of John Paul II

 

13. Lastly, I would like to recall what St Pius X disposed at the practical level so as to encourage the effective application of the instructions set out in his Motu Proprio. Addressing the Bishops, he prescribed that they institute in their Dioceses "a special Commission of qualified persons competent in sacred music"[37]. Wherever the papal disposition was put into practice, it has yielded abundant fruit. At the present time there are numerous national, diocesan and interdiocesan commissions which make a precious contribution to preparing local repertoires, seeking to practise a discernment that takes into account the quality of the texts and music. I hope that the Bishops will continue to support the commitment of these commissions and encourage their effectiveness in the pastoral context[38].

 

In the light of the experience gained in recent years, the better to assure the fulfilment of the important task of regulating and promoting the sacred Liturgy, I ask the Congregation for Divine Worship and the Discipline of the Sacraments to increase its attention, in accordance with its institutional aims[39], in the sector of sacred liturgical music, availing itself of the competencies of the various commissions and institutions specialized in this field as well as of the contribution of the Pontifical Institute of Sacred Music. Indeed, it is important that the musical compositions used for liturgical celebrations correspond to the criteria appropriately set down by St Pius X and wisely developed by both the Second Vatican Council and the subsequent Magisterium of the Church. In this perspective, I am confident that the Bishops' Conferences will carefully examine texts destined for liturgical chant[40] and will devote special attention to evaluating and encouraging melodies that are truly suited to sacred use[41].

 

 

 

JPII Address—no references

 

Paschale Solemnitatis

26. The practice of covering the crosses and images in the church may be observed, if the episcopal conference should so decide. The crosses are to be covered until the end of the celebration of the Lord's passion on Good Friday. Images are to remain covered until the beginning of the Easter Vigil.

 

42. The chants of the people, and also of the ministers and the celebrating priest, are of special importance in the celebration of Holy Week and particularly of the Easter Triduum because they add to the solemnity of these days and also because the texts are more effective when sung.

 

The episcopal conferences are asked, unless provision has already been made, to provide music for those parts which should always be sung, namely:

 

a) the general intercessions of Good Friday; the deacon's invitation and the acclamation of the people;

 

b) chants for the showing and veneration of the cross;

 

c) the acclamations during the procession with the paschal candle and the Easter proclamation, the responsorial "Alleluia," the litany of the saints, and the acclamation after the blessing of water.

 

Since the purpose of sung texts is also to facilitate the participation of the faithful, they should not be lightly omitted; such texts should be set to music. If the text for use in the liturgy has not yet been set to music, it is possible, as a temporary measure, to select other similar texts that are set to music. It is, however, fitting that there should be a collection of texts set to music for these celebrations, paying special attention to:

 

a) chants for the procession and blessing of palms, and for the entrance into the church;

 

b) chants to accompany the procession with the Holy oils;

 

c) chants to accompany the procession with the gifts on Holy Thursday in the evening Mass of the Lord's Supper, and hymns to accompany the procession of the Blessed Sacrament to the place of repose;

 

d) the responsorial psalms at the Easter Vigil, and chants to accompany the sprinkling with blessed water.

 

Music should be provided for the passion narrative, the Easter proclamation, and the blessing of baptismal water. Obviously, the melodies should be of a simple nature in order to facilitate their use.

 

In larger churches where the resources permit, a more ample use should be made of the Church's musical heritage, both ancient and modern, always ensuring that this does not impede the active participation of the faithful.

 

50. During the singing of the hymn "Gloria in excelsis," in accordance with local custom, the bells may be rung but should thereafter remain silent until the "Gloria in excelsis" of the Easter Vigil, unless the conference of bishops or the local ordinary, for a suitable reason, has decided otherwise. [56] During the same period, the organ and other musical instruments may be used only for the purpose of supporting the singing.

 

81. The order for the Easter Vigil is arranged so that after the service of light and the Easter proclamation (which is the first part of the Vigil), Holy Church meditates on the wonderful works that the Lord God wrought for his people from the earliest times (the second part or liturgy of the word) to the moment when, together with those new members reborn in baptism (third part), she is called to the table prepared by the Lord for his Church, the commemoration of his death and resurrection, until he comes (fourth part). [87]

 

This liturgical order must not be changed by anyone on his own initiative.

 

82. The first part consists of symbolic acts and gestures, which require that they be performed in all their fullness and nobility so that their meaning, as explained by the introductory words of the celebrant and the liturgical prayers, may be truly understood by the faithful.

 

Insofar as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.

 

The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the conference of bishops.

 

84. The deacon makes the Easter proclamation, which tells by means of a great poetic text the whole Easter mystery, placed in the context of the economy of salvation. In case of necessity, where there is no deacon and the celebrating priest is unable to sing it, a cantor may do so. The bishops' conferences may adapt this proclamation by inserting into it acclamations from the people.

 

106. According to the differing circumstances of places and peoples, there are found a number of popular practices linked to celebrations of the Easter season, which in some instances attract greater numbers of the people than the sacred liturgy itself. These practices are not in any way to be undervalued, for they are often well adapted to the religious mentality of the faithful. Let episcopal conferences and local ordinaries, therefore, see to it that practices of this kind, which seem to nourish popular piety, be harmonized in the best way possible with the sacred liturgy, be imbued more distinctly with the spirit of the liturgy, be in some way derived from it, and lead the people to it.

 

1975 GIRM

6. The purpose of this Instruction is to give the general guidelines for planning the eucharistic celebration properly and to set forth the rules for arranging the individual forms of celebration.[11] In accord with the Constitution on the Liturgy, each conference of bishops has the power to lay down norms for its own territory that are suited to the traditions and character of peoples, regions, and various communities.

 

21. For the sake of uniformity in movement and posture, the people should follow the directions given during the celebration by the deacon, the priest, or another minister. Unless other provision is made, at every Mass the people should stand from the beginning of the entrance song or when the priest enters until the end of the opening prayer or collect; for the singing of the Alleluia before the gospel; while the gospel is proclaimed; during the profession of faith and the general intercessions; from the prayer over the gifts to the end of the Mass, except at the places indicated later in this paragraph. They should sit during the readings before the gospel and during the responsorial psalm, for the homily and the presentation of the gifts, and, if this seems helpful, during the period of silence after communion. They should kneel at the consecration unless prevented by the lack of space, the number of people present, or some other good reason.

But it is up to the conference of bishops to adapt the actions and postures described in the Order of the Roman Mass to the customs of the people.[29] But the conference must make sure that such adaptations correspond to the meaning and character of each part of the celebration.

 

26. The entrance song is sung alternately either by the choir and the congregation or by the cantor and the congregation; or it is sung entirely by the congregation or by the choir alone. The antiphon and psalm of the "Graduale Romanum" or "The Simple Gradual" may be used, or another song that is suited to this part of the Mass, the day, or the seasons and that has a text approved by the conference of bishops.

If there is no singing for the entrance, the antiphon in the Missal is recited either by the faithful, by some of them, or by a reader; otherwise it is recited by the priest after the greeting.

 

56. Since the eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord's body and blood as spiritual food as he commanded.[43] This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:

a. Lord's Prayer: this is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, "Deliver us," which the people conclude with a doxology. The embolism, developing the last petition of the Lord's Prayer, begs on behalf of the entire community of the faithful deliverance from the power of evil. The invitation, the prayer itself, the embolism, and the people's doxology are sung or are recited aloud.

b. Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another.

The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.

c. Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire eucharistic action its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body (see 1 Cor 10:17).

d. Commingling: the celebrant drops a part of the host into the chalice.

e. "Agnus Dei": during the breaking of the bread and the commingling, the "Agnus Dei" is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recited aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, "grant us peace."

f. Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ's body and blood to good effect. The faithful do the same by silent prayer.

g. The priest then shows the eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.

h. It is most desirable that the faithful receive the Lord's body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they share in the chalice. Then even through the signs communion will stand out more clearly as a sharing in the sacrifice actually being celebrated.[44]

i. During the priest's and the faithful's reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants' union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ's body more fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ's body. But the communion song should be ended in good time whenever there is to be a hymn after communion.

An antiphon from the "Graduale Romanum" may also be used, with or without the psalm, or an antiphon with psalm from "The Simple Gradual" or another suitable song approved by the conference of bishops. It is sung by the choir alone or by the choir or cantor with the congregation.

If there is no singing, the communion antiphon in the Missal is recited either by the people, by some of them, or by a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to the faithful.

j. After communion, the priest and people may spend some time in silent prayer. If desired, a hymn, psalm, or other song of praise may be sung by the entire congregation.

k. In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.

 

232. According to traditional liturgical practice, the altar and the Book of the Gospels are kissed as a sign of veneration. But if this sign of reverence is not in harmony with the traditions or the culture of the region, the conference of bishops may substitute some other sign, after informing the Apostolic See.

 

242. At the discretion of the Ordinary and after the prerequisite catechesis, communion from the chalice is permitted in the case of:[71]

1. newly baptized adults at the Mass following their baptism; adults at the Mass at which they receive confirmation; baptized persons who are being received into the full communion of the Church;

2. the bride and bridegroom at their wedding Mass;

3. deacons at the Mass of their ordination;

4. an abbess at the Mass in which she is blessed; those consecrated to a life of virginity at the Mass of their consecration; professed religious, their relatives, friends, and the other members of their community at the Mass of first or perpetual vows or renewal of vows;

5. those who receive institution for a certain ministry at the Mass of their institution; lay missionary helpers at the Mass in which they publicly receive their mission; others at the Mass in which they receive an ecclesiastical mission;

6. the sick person and all present at the time viaticum is to be administered when Mass is lawfully celebrated in the sick person's home;

7. the deacon and ministers who exercise their office at Mass;

8. when there is a concelebration, in the case of:

a. all who exercise a liturgical function at this concelebration and also all seminarians present;

b. in their churches or oratories, all members of institutes professing the evangelical counsels and other societies whose members dedicate themselves to God by religious vows or by an offering or promise; also all those who reside in the houses of members of such institutes and societies;

9. priests who are present at major celebrations and are not able to celebrate or concelebrate;

10. all who make a retreat at a Mass in which they actively participate and which is specially celebrated for the group; also all who take part in the meeting of any pastoral body at a Mass the celebrate as a group;

11. those listed in nos. 2 and 4, at Masses celebrating their jubilees;

12. godparents, relatives, wife or husband, and lay catechists of newly baptized adults at the Mass of their initiation;

13. relatives, friends, and special benefactors who take part in the Mass of a newly ordained priest;

14. members of communities at the conventual or community Mass, in accord with the provisions of this Instruction no. 76.

Further, the conferences of bishops have the power to decide to what extent and under what considerations and conditions Ordinaries may allow communion under both kinds in other instances that are of special significance in the spiritual life of any community or group of the faithful.

Within such limits, Ordinaries may designate the particular instances, but on condition that they grant permission not indiscriminately but for clearly defined celebrations and that they point out matters for caution. They are also to exclude occasions when there will be a large number of communicants. The groups receiving this permission must also be specific, well-ordered, and homogeneous.

 

263. According to the Church's traditional practice and the altar's symbolism, the table of a fixed altar should be of stone and indeed of natural stone. But at the discretion of the conference of bishops some other solid, becoming, and well-crafted material may be used.

The pedestal or base of the table may be of any sort of material, as long as it is becoming and solid.

 

288. In the choice of materials for sacred furnishings, others besides the traditional are acceptable that by contemporary standards are considered to be of high quality, are durable, and well suited to sacred uses. The conference of bishops is to make the decisions for each region.

 

290. Vessels should be made from materials that are solid and that in the particular region are regarded as noble. The conference of bishops will be the judge in this matter. But preference is to be given to materials that do not break easily or become unusable.

 

304. Regarding the design of vestments, the conferences of bishops may determine and propose to the Apostolic See adaptations that correspond to the needs and usages of their regions.

 

305. In addition to the traditional materials, natural fabrics proper to the region may be used for making vestments; artificial fabrics that are in keeping with the dignity of the liturgy and the person wearing them may also be used. The conference of bishops will be the judge in this matter.

 

308. Traditional usage should be retained for the vestment colors.

a. White is used in the offices and Masses of the Easter and Christmas seasons; on feasts and memorials of the Lord, other than of his passion; on feasts and memorials of Mary, the angels, saints who were not martyrs, All Saints (1 November), John the Baptist (24 June), John the Evangelist (27 December), the Chair of St. Peter (22 February), and the Conversion of St. Paul (25 January).

b. Red is used on Passion Sunday (Palm Sunday) and Good Friday, Pentecost, celebrations of the Lord's passion, birthday feasts of the apostles and evangelists, and celebrations of martyrs.

c. Green is used in the offices and Masses of Ordinary Time.

d. Violet is used in Lent and Advent. It may also be worn in offices and Masses for the dead.

e. Black may be used in Masses for the dead.

f. Rose may be used on "Gaudete" Sunday (Third Sunday of Advent) and "Laetare" Sunday (Fourth Sunday of Lent).

The conference of bishops may choose and propose to the Apostolic See adaptations suited to the needs and culture of peoples.

 

318. Sundays and holydays have three readings, that is, from the Old Testament, from the writings of an apostle, and from a Gospel. Thus God's own teaching brings the Christian people to a knowledge of the continuity of the work of salvation.

Accordingly, it is expected that there will be three readings, but for pastoral reasons and by decree of the conference of bishops the use of only two readings is allowed in some places. In such a case, the choice between the first two readings should be based on the norms in the Lectionary and on the intention to lead the people to a deeper knowledge of Scripture; there should never be any thought of choosing a text because it is shorter or easier.

 

325. In addition to the permissions just given to choose more suitable texts, the conferences of bishops have the right in some circumstances to make further adaptations of readings, but on condition that the texts are taken from an approved lectionary.

 

331. From the selection of Masses for various needs and occasions, the competent authority may choose Masses for those special days of prayer that the conferences of bishops may decree during the course of the year.

 

Voluntati Obsequens—no references

 

Liturgicae Instaurationes

3. The liturgical texts themselves, composed by the Church, are to be treated with the highest respect. No one, then, may take it on himself to make changes, substitutions, deletions, or additions. [12]

 

a. There is special reason to keep the Order of Mass intact. Under no consideration, not even the pretext of singing the Mass, may the official translations of its formularies be altered. There are, of course, optional forms, noted in the context of the various rites, for certain parts of the Mass: the penitential rite, the eucharistic prayers, acclamations, final blessing.

 

b. Sources for the entrance and communion antiphons are: the Graduale romanum, The Simple Gradual, the Roman Missal, and the compilations approved by the conferences of bishops. In choosing chants for Mass, the conferences should take into account not only suitability to the times and differing circumstances of the liturgical services, but also the needs of the faithful using them.

 

c. Congregational singing is to be fostered by every means possible, even by use of new types of music suited to the culture of the people and to the contemporary spirit. The conferences of bishops should authorize a list of songs that are to be used in Masses with special groups, for example, with youth or children, and that in text, melody, rhythm, and instrumentation are suited to the dignity and holiness of the place and of divine worship.

 

The Church does not bar any style of sacred music from the liturgy [13]. Still, not every style or the sound of every song or instrument deserves equal status as an aid to prayer and an expression of the mystery of Christ. All musical elements have as their one purpose the celebration of divine worship. They must, then, possess sacredness and soundness of form[14], fit in with the spirit of the liturgical service and the nature of its particular parts; they must not be a hindrance to an intense participation of the assembly [15] but must direct the mind's attention and the heart's sentiments toward the rites.

 

More specific determinations belong to the conferences of bishops or where there are no general norms as yet, to the bishop within his diocese [16]. Every attention is to be given to the choice of musical instruments; limited in number and suited to the region and to community culture, they should prompt devotion and not be too loud.

 

d. Broad options are given for the choice of prayers. Especially on weekdays in Ordinary Time the sources are any one of the Mass prayers from the thirty-four weeks of Ordinary Time or the prayers from the Masses for Various Occasions [17] or from the votive Masses.

 

For translations of the prayers the conferences of bishops are empowered to use the special norms in no. 34 of the Instruction on translations of liturgical texts for celebrations with a congregation, issued by the Consilium, January 25, 1969 [18].

 

e. As for readings, besides those assigned for every Sunday, feast, and weekday, there are many others for use in celebrating the sacraments or for other special occasions. In Masses for special groups the option is granted to choose texts best suited to the particular celebration, as long as they come from an authorized lectionary [19].

 

f. The priest may say a very few words to the congregation at the beginning of the Mass and before the readings, the preface, and the dismissal [20], but should give no instruction during the eucharistic prayer. Whatever he says should be brief and to the point, thought out ahead of time. Any other instructions that might be needed should be the responsibility of the "moderator" of the assembly, who is to avoid going on and on and say only what is strictly necessary.

 

g. The general intercessions in addition to the intentions for the Church, the world, and those in need may properly include one pertinent to the local community. That will forestall adding intentions to Eucharistic Prayer I (Roman Canon) in the commemorations of the living and the dead. Intentions for the general intercessions are to be prepared and written out beforehand and in a form consistent with the genre of the prayer[21]. The reading of the intentions may be assigned to one or more of those present at the liturgy.

 

Used intelligently, these faculties afford such broad options that there is no reason for resorting to individualistic creations Accordingly priests are instructed to prepare their celebrations with their mind on the actual circumstances and the spiritual needs of the people and with faithful adherence to the limits set by the General Instruction of the Roman Missal.

 

 

6. In its sacramental sign value communion under both kinds expresses a more complete sharing by the faithful [27]. Its concession has as limits the determinations of the General Instruction of the Roman Missal (no. 242) and the norm of the Instruction of the Congregation for Divine Worship, Sacramentali Communione, on the extension of the faculty for administering communion under both kinds, June 29, 1970. b

 

a. Ordinaries are not to grant blanket permission but, within the limits set by the conference of bishops, are to specify the instances and celebrations for this form of communion. To be excluded are occasions when the number of communicants is great. The permission should be for specific, structured, and homogeneous assemblies.

 

b. A thorough catechesis is to precede admittance to communion under both kinds so that the people will fully perceive its significance.

 

c. Priests, deacons, or acolytes who have received institution should be present to offer communion from the chalice. If there are none of these present, the rite is to be carried out by the celebrant as it is set out in the General Instruction of the Roman Missal no. 245.c

 

c. The method of having the communicants pass the chalice from one to another or having them go directly to the chalice to receive the precious blood does not seem advisable. Instead of this, communion should be by intinction.

 

d. The first minister of communion is the priest celebrant, next deacons, then acolytes, in particular cases to be determined by the competent authority. The Holy See has the power to permit the appointment of other known and worthy persons as ministers, if they have received a mandate. Those lacking this mandate cannot distribute communion or carry the vessels containing the blessed sacrament.

 

The manner of distributing communion is to conform to the directives of the General Instruction of the Roman Missal (nos. 244-252)d and of the June 29, 1970 Instruction of this Congregation. Should there be any concession of a manner of distribution differing from the usual, the conditions the Apostolic See lays down are to be observed.

 

e. Wherever, for want of priests, other persons -- for example, catechists in mission areas -- receive from the bishop, with the concurrence of the Apostolic See, the right to celebrate the liturgy of the word and distribute communion, they are to refrain absolutely from reciting the eucharistic prayer. Should it seem desirable to read the institution narrative, they should make it a reading in the liturgy of the word. In the kind of assemblies in question, then, the recitation of the Lord's Prayer and the distribution of holy communion with the prescribed rite immediately follow the liturgy of the word.

 

f. Whatever the manner of distributing, great care is to be taken for its dignified, devout, and decorous administration and for forestalling any danger of irreverence. There is to be due regard for the character of the liturgical assembly and for the age, circumstances, and degree of preparation of the recipients [28].

 

 

7. In conformity with norms traditional in the Church, women (single, married, religious), whether in churches, homes, convents, schools, or institutions for women, are barred from serving the priest at the altar.

 

According to the norms established for these matters, however, women are allowed to:

 

a. proclaim the readings, except the gospel. They are to make sure that, with the help of modern sound equipment, they can be comfortably heard by all. The conferences of bishops are to give specific directions on the place best suited for women to read the word of God in the liturgical assembly.

 

b. announce the intentions in the general intercessions;

 

c. lead the liturgical assembly in singing and play the organ or other instruments;

 

d. read the commentary assisting the people toward a better understanding of the rite;

 

e. attend to other functions, customarily filled by women in other settings, as a service to the congregation, for example, ushering, organizing processions, taking up the collection [29].

 

 

8. Sacred vessels, vestments, and furnishings are to be treated with proper respect and care. The greater latitude granted with regard to their material and design is intended to give the various peoples and artisans opportunity to devote the full power of their talents to sacred worship.

 

But the following points must be kept in mind.

 

a. Objects having a place in worship must always be "of high quality, durable, and well suited to sacred uses" [30]. Anything that is trivial or commonplace must not be used.

 

b. Before use, chalices and patens are to be consecrated by the bishop, who will decide whether they are fit for their intended function.

 

c. "The vestment common to ministers of every rank is the alb" [31]. The abuse is here repudiated of celebrating or even concelebrating Mass with stole only over the monastic cowl or over ordinary clerical garb, to say nothing of street clothes. Equally forbidden is the wearing of the stole alone over street clothes when carrying out other ritual acts, for example, the laying on of hands at ordinations, administering other sacraments, giving blessings.

 

d. It is up to the conferences of bishops to decide whether it is advisable to choose materials other than the traditional for the sacred furnishings. They are to inform the Apostolic See about their decisions.[32]

 

As to the design of vestments, the conferences of bishops have the power to decide on and to propose to the Holy See adaptations consistent with the needs and customs of the respective regions.[33]

 

 

11. An understanding of the reformed liturgy still demands an intense effort for accurate translations and editions of the revised liturgical books. These must be translated in their entirety and other, particular liturgical books in use must be suppressed.

 

Should any conference of bishops judge it necessary and timely to add further formularies or to make particular adaptations, these are to be incorporated after the approval of the Holy See and by means of a distinctive typeface are to be clearly set off as separate from the original Latin text.

 

In this matter it is advisable to proceed without haste, enlisting the help not only of theologians and liturgists, but of people of learning and letters. Then the translations will be documents of tested beauty; their grace, balance, elegance, and richness of style and language will endow them with the promise of lasting use; they will match the requirements of the inner richness of their content. [38]

 

The preparation of vernacular liturgical books is to follow the traditional norms for publishing texts: translators or authors are to remain anonymous; liturgical books are for the service of the Christian community and editing and publication is by mandate and authority of the hierarchy, which under no consideration is answerable to outsiders. That would be offensive to the freedom of church authority and the dignity of liturgy.

 

 

12. Any liturgical experimentation that may seem necessary or advantageous receives authorization from this Congregation alone, in writing, with norms clearly set out, and subject to the responsibility of the competent local authority

 

All earlier permissions for experimentation with the Mass, granted in view of the liturgical reform as it was in progress, are to be considered as no longer in effect. Since publication of the Missale Romanum the norms and forms of eucharistic celebration are those given in the General Instruction and the Order of Mass.

 

The conferences of bishops are to draw up in detail any adaptations envisioned in the liturgical books and submit them for confirmation to the Holy See.

 

Should further adaptations become necessary, in keeping with the norm of the Constitution Sacrosanctum Concilium art. 40,f the conference of bishops is to examine the issue thoroughly, attentive to the character and traditions of each people and to specific pastoral needs. When some form of experimentation seems advisable, there is to be a precise delineation of its limits and a testing within qualified groups by prudent and specially appointed persons.

 

Experimentation should not take place in large-scale celebrations nor be widely publicized. Experiments should be few and not last beyond a year. A report then is to be sent to the Holy See. While a reply is pending, use of the petitioned adaptation is forbidden. When changes in the structure of rites or in the order of parts as set forth in the liturgical books are involved, or any departure from the usual, or the introduction of new texts, a point-by-point outline is to be submitted to the Holy See prior to the beginning of any kind of experiment.

 

Such a procedure is called for and demanded by both the Constitution Sacrosanctum Concilium [39] and the importance of the issue.

 

Tres Abhinc

2. Once the conference of bishops in its own region has sanctioned an order of readings for weekdays in Masses with a congregation this may also be used for Masses celebrated without a congregation and the readings may be in the vernacular.

 

This order of readings for weekdays may be used on certain days of class II, to be indicated in the Lectionary itself, and in all Masses of class III and IV, whether Masses of the season or of saints, or votive Masses not having their own, strictly proper readings, that is, those that mention the mystery or person being celebrated.

 

6. Instead of an imperated prayer, the bishop may insert one or more intentions for particular needs into the general intercessions.

 

In them by decree of the conference of bishops intentions also may be included for civil rulers (now used in various forms in the different countries) and special intentions for the particular needs of a nation or region.

 

23. The color for the office and Mass for the dead may in all cases be violet. But the conferences of bishops have the right to stipulate another color suited to the sensibilities of the people, not out of keeping with human grief, and expressive of Christian hope as enlightened by the paschal mystery.

 

 

 

 

 

Musicam Sacram

 

12. It is for the Holy See alone to determine the more important general principles which are, as it were, the basis of sacred music, according to the norms handed down, but especially according to the Constitution on the Liturgy. Direction in this matter, within the limits laid down, also belongs to the competent territorial Episcopal Conferences of various kinds, which have been legitimately constituted, and to the individual bishop.

 

58. Those Episcopal Conferences whom it may concern will ensure that for one and the same language, used in different regions, there will be a single translation. It is also desirable that as far as possible, there should be one or more common melodies for the parts which concern the priest and ministers, and for the responses and acclamations of the people, so that the common participation of those who use the same language may be encouraged.

 

69. The Liturgical Commission, to be set up by the Episcopal Conference as judged opportune,46 should also be responsible for sacred music; it should therefore also consist of experts in this field. It is useful, however, for such a Commission to confer not only with the diocesan Commissions, but also with other societies which may be involved in musical matters in the same region. This also applies to the pastoral liturgical Institute mentioned in art. 44 of the Constitution.

 

Inter Oecumenici

3. That these documents should immediately be properly carried out everywhere and any possible doubts on interpretation removed are matters of the utmost importance. Therefore, by papal mandate, the Consilium has prepared the present Instruction. It sets out more sharply the functions of conferences of bishops in liturgical matters, explains more fully those principles stated in general terms in the aforementioned documents, and authorizes or mandates that those measures that are practicable before revision of the liturgical books go into effect immediately.

 

14. In order that clerics may be trained for a full participation in liturgical celebrations and for a spiritual life deriving from them and to be shared later with others, the Constitution on the Liturgy shall be put into full effect in seminaries and religious houses of studies in keeping with the norms of the documents of the Holy See, the superiors and faculty all working together in harmony to achieve this goal. In order to guide clerics properly toward the liturgy: books are to be recommended on liturgy, especially in its theological and spiritual dimensions, and made available in the library in sufficient numbers; there are to be meditations and conferences, drawn above all from the fonts of sacred Scripture and liturgy (see Const. art. 35, 2); and those communal devotions are to be observed that are in keeping with Christian customs and practice and are suited to the various seasons of the liturgical year.

 

34. Individual bishops, or, if it seems advisable, regional or national conferences of bishops shall see to it that the Council's prohibition against preferential treatment of individuals or a social class either in the ceremonies or by outward display is respected in their territories.

 

 

Sacram Liturgiam

IX.

Since according to Article 101 of the Constitution those who are obliged to recite the Divine Office may in various ways be permitted to use the vernacular instead of Latin, we deem it proper to specify that the various versions proposed by the competent territorial bishop's conference must always be reviewed and approved by the Holy See.

 

We order that this practice always be observed whenever a liturgical Latin text is translated into the vernacular on behalf of the territorial authority.

 

X.

Since in accord with Article 22, paragraph 2, the direction of the liturgy within geographical limits comes within the competence of the legitimately constituted territorial episcopal conferences of various kinds, we establish that the term "territorial" be understood as meaning national.

 

In addition to the residential bishops, all who are mentioned in Canon 292 of the Code of Canon Law may participate in these national conferences, with the right to vote.

 

In addition, coadjutor and auxiliary bishops may also be called to these conferences.

 

In these conferences, legitimate approval of decrees requires two-thirds majority, with the voting secret.

 

 

 

Sacrosanctum Concilium

 

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.

 

De Musica Sacra—no references

 

Musicae Sacrae—no references

 

Mediator Dei

202. By means of suitable sermons and particularly by periodic conferences and lectures, by special study weeks and the like, teach the Christian people carefully about the treasures of piety contained in the sacred liturgy so that they may be able to profit more abundantly by these supernatural gifts. In this matter, those who are active in the ranks of Catholic Action will certainly be a help to you, since they are ever at the service of the hierarchy in the work of promoting the kingdom of Jesus Christ.

 

 

Divini Cultus—no references

 

Tra le Sollicitudini—no references