Diocese

 

Sacramentum Caritatis

76. The importance of Sunday as the Dies Ecclesiae brings us back to the intrinsic relationship between Jesus' victory over evil and death, and our membership in his ecclesial body. On the Lord's Day, each Christian rediscovers the communal dimension of his life as one who has been redeemed. Taking part in the liturgy and receiving the Body and Blood of Christ intensifies and deepens our belonging to the one who died for us (cf. 1 Cor 6:19ff; 7:23). Truly, whoever eats of Christ lives for him. The eucharistic mystery helps us to understand the profound meaning of the communio sanctorum. Communion always and inseparably has both a vertical and a horizontal sense: it is communion with God and communion with our brothers and sisters. Both dimensions mysteriously converge in the gift of the Eucharist. "Wherever communion with God, which is communion with the Father, with the Son and with the Holy Spirit, is destroyed, the root and source of our communion with one another is destroyed. And wherever we do not live communion among ourselves, communion with the Triune God is not alive and true either."(215) Called to be members of Christ and thus members of one another (cf. 1 Cor 12:27), we are a reality grounded ontologically in Baptism and nourished by the Eucharist, a reality that demands visible expression in the life of our communities.

 

The eucharistic form of Christian life is clearly an ecclesial and communitarian form. Through the Diocese and the parish, the fundamental structures of the Church in a particular territory, each individual believer can experience concretely what it means to be a member of Christ's Body. Associations, ecclesial movements and new communities – with their lively charisms bestowed by the Holy Spirit for the needs of our time – together with Institutes of Consecrated Life, have a particular responsibility for helping to make the faithful conscious that they belong to the Lord (cf. Rom 14:8). Secularization, with its inherent emphasis on individualism, has its most negative effects on individuals who are isolated and lack a sense of belonging. Christianity, from its very beginning, has meant fellowship, a network of relationships constantly strengthened by hearing God's word and sharing in the Eucharist, and enlivened by the Holy Spirit.

 

The Church's social teaching

 

91. The mystery of the Eucharist inspires and impels us to work courageously within our world to bring about that renewal of relationships which has its inexhaustible source in God's gift. The prayer which we repeat at every Mass: "Give us this day our daily bread," obliges us to do everything possible, in cooperation with international, state and private institutions, to end or at least reduce the scandal of hunger and malnutrition afflicting so many millions of people in our world, especially in developing countries. In a particular way, the Christian laity, formed at the school of the Eucharist, are called to assume their specific political and social responsibilities. To do so, they need to be adequately prepared through practical education in charity and justice. To this end, the Synod considered it necessary for Dioceses and Christian communities to teach and promote the Church's social doctrine. (248) In this precious legacy handed down from the earliest ecclesial tradition, we find elements of great wisdom that guide Christians in their involvement in today's burning social issues. This teaching, the fruit of the Church's whole history, is distinguished by realism and moderation; it can help to avoid misguided compromises or false utopias.

 

 

 

Redemptionis Sacramentis

[20.] Indeed, the pre-eminent manifestation of the Church is found whenever the rites of Mass are celebrated, especially in the Cathedral Church, "with the full and active participation of the entire holy People of God, joined in one act of prayer, at one altar at which the Bishop presides", surrounded by his presbyterate with the Deacons and ministers.43 Furthermore, "every lawful celebration of the Eucharist is directed by the Bishop, to whom is entrusted the office of presenting the worship of the Christian religion to the Divine Majesty and ordering it according to the precepts of the Lord and the laws of the Church, further specified by his own particular judgement for the Diocese".44

 

[21.] It pertains to the diocesan Bishop, then, "within the limits of his competence, to set forth liturgical norms in his Diocese, by which all are bound".45 Still, the Bishop must take care not to allow the removal of that liberty foreseen by the norms of the liturgical books so that the celebration may be adapted in an intelligent manner to the Church building, or to the group of the faithful who are present, or to particular pastoral circumstances in such a way that the universal sacred rite is truly accommodated to human understanding.46

 

[22.] The Bishop governs the particular Church entrusted to him,47 and it is his task to regulate, to direct, to encourage, and sometimes also to reprove;48 this is a sacred task that he has received through episcopal Ordination,49 which he fulfills in order to build up his flock in truth and holiness.50 He should elucidate the inherent meaning of the rites and the liturgical texts, and nourish the spirit of the Liturgy in the Priests, Deacons and lay faithful51 so that they are all led to the active and fruitful celebration of the Eucharist,52 and in like manner he should take care to ensure that the whole body of the Church is able to grow in the same understanding, in the unity of charity, in the diocese, in the nation and in the world. 53

 

 

[25.] Commissions as well as councils or committees established by the Bishop to handle "the promotion of the Liturgy, sacred music and art in his diocese" should act in accordance with the intentions and the norms of the Bishop; they must rely on his authority and his approval so that they may carry out their office in a suitable manner 58 and so that the effective governance of the Bishop in his diocese will be preserved. As regards all these sorts of bodies and other entities and all undertakings in liturgical matters, there has long been the need for the Bishops to consider whether their working has been fruitful thus far, 59 and to consider carefully which changes or improvements should be made in their composition and activity 60 so that they might find new vigor. It should be borne in mind that the experts are to be chosen from among those whose soundness in the Catholic faith and knowledge of theological and cultural matters are evident.

 

3.  Priests

[29.] Priests, as capable, prudent and indispensable co-workers of the order of Bishops,66 called to the service of the People of God, constitute one presbyterate with their Bishop,67 though charged with differing offices. "In each local congregation of the faithful, in a certain way, they make present the Bishop with whom they are associated in trust and in generosity of heart; according to their rank, they take upon themselves his duties and his solicitude, and they carry these out in their daily work". And "because of this participation in the Priesthood and mission, Priests should recognize the Bishop as truly their father and obey him reverently".68  Furthermore, "ever intent upon the good of God's children, they should seek to contribute to the pastoral mission of the whole diocese, and indeed of the whole Church".69

 

 

1.  The Place for the Celebration of Holy Mass

[108.]  "The celebration of the Eucharist is to be carried out in a sacred place, unless in a particular case necessity requires otherwise. In this case the celebration must be in a decent place".197 The diocesan Bishop shall be the judge for his diocese concerning this necessity, on a case-by-case basis.

 

[149.]  More recently, in some dioceses long since evangelized, members of Christ's lay faithful have been appointed as "pastoral assistants", and among them many have undoubtedly served the good of the Church by providing assistance to the Bishop, Priests and Deacons in the carrying out of their pastoral activity. Let care be taken, however, lest the delineation of this function be assimilated too closely to the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to ensuring that "pastoral assistants" do not take upon themselves what is proper to the ministry of the sacred ministers.

 

 

 

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

16. "All lenten observances should be of such a nature that they also witness to the life of the local Church and foster it. The Roman tradition of the 'stational' churches can be recommended as a model for gathering the faithful in one place. In this way, the faithful can assemble in larger numbers, especially under the leadership of the bishop of the diocese, or at the tombs of the saints, or in the principle churches of the city or sanctuaries, or some place of pilgrimage which has a special significance for the diocese."

 

35. The Chrism Mass, which the bishop concelebrates with his presbyterium, and at which the Holy Chrism is consecrated and the oils blessed, manifests the communion of the priests with their bishop in the same priesthood and ministry of Christ. [38] The priests who concelebrate with the bishop should come to this Mass from different parts of the diocese, thus showing in the consecration of the Chrism to be his witnesses and cooperators, just as in their daily ministry, they are his helpers and counselors.

 

The faithful are also to be encouraged to participate in this Mass and to receive the sacrament of the Eucharist.

 

Traditionally, the Chrism Mass is celebrated on the Thursday of Holy Week. If, however, it should prove to be difficult for the clergy and people to gather with the bishop, this rite can be transferred to another day, but one always close to Easter. [39] The Chrism and the oil of catechumens is to be used in the celebration of the sacraments of initiation on Easter night.

 

36. There should be only one celebration of the Chrism Mass, given its significance in the life of the diocese, and it should take place in the cathedral or, for pastoral reasons, in another church [40] that has a special significance.

 

The Holy oils can be brought to the individual parishes before the celebration of the evening Mass of the Lord's Supper, or at some other suitable time. This can be a means of catechizing the faithful about the use and effects of the Holy oils and Chrism in Christian life.

 

1975 GIRM

79. The altar is to be covered with at least one cloth. On or near the altar there are to be candlesticks with lighted candles, at least two but even four, six, or, if the bishop of the diocese celebrates, seven. There is also to be a cross on or near the altar. The candles and cross may be carried in the entrance procession. The Book of the Gospels, if distinct from the book of other readings, may be placed on the altar, unless it is carried in the entrance procession.

 

155. The right to regulate, in accord with the law, the discipline for concelebration in his diocese, even in churches and semipublic oratories of exempt religious, belongs to the bishop. The right to decide on the advisability of concelebration and to permit it in his churches and oratories belongs to every Ordinary and even to every major superior of nonexempt clerical religious institutes and of societies of clerics living in community without vows.

 

157. A concelebration in which the priests of any diocese concelebrate with their own bishop, especially at the chrism Mass on Holy Thursday and on the occasion of a synod or pastoral visitation, is to be held in high regard. Concelebration is likewise recommended whenever priests gather together with their bishop during a retreat or at any other meeting. That sign of the unity of the priesthood and of the Church itself which marks every concelebration stands out even more clearly in the instances mentioned.

 

255. It is preferable that churches be solemnly consecrated. The faithful should give due honor to the cathedral of their diocese and to their own church as symbols of the spiritual Church that their Christian vocation commits them to build up and extend.

 

Liturgicae Instaurationes

What seemed untimely during the process of the Consilium's assiduous work on the reform has now become possible in view of all that has now been solidly and clearly established.

 

The first appeal must be made to the authority of the individual bishops; the Holy Spirit has chosen them to rule the Church of God [4] and they are "the chief stewards of the mysteries of God, and the overseers, promoters, and guardians of all liturgical life in the particular Churches entrusted to their care."[5] They have the duty of governing, guiding, encouraging, or sometimes reproving, of lighting the way for the carrying out of true reform, and also of taking counsel, so that the whole Body of the Church may be able to move ahead single-mindedly and with the unity of charity in the diocese, the nation, and the entire world. Such efforts of the bishops are the more necessary and urgent because the link between liturgy and faith is so close that service to the one redounds to the other.

 

With the cooperation of their liturgical commissions, bishops should have complete information on the religious and social condition of the faithful in their care, of their spiritual needs, and of the ways most likely to help them; bishops should also use all the options the new rites provide. They will then be able to evaluate what favors or hampers true reform and with care and discernment to suggest and control courses of action in such a way that, all genuine needs being given their due, the entire undertaking will nevertheless evolve in accord with the norms set by the new liturgical laws.

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.

 

Voluntati Obsequens—no references

 

Tres Abhinc—no references

 

 

Musicam Sacram

 

VII. The Commissions Set Up For The Promotion Of Sacred Music

68. The diocesan Commissions for sacred music are of most valuable assistance in promoting sacred music together with pastoral liturgical action in the diocese.

 

Therefore they should exist as far as possible in each diocese, and should unite their efforts with those of the liturgical Commission.

It will often be commendable for the two Commissions to be combined into one, and consist of persons who are expert in both subjects. In this way progress will be easier.

It is highly recommended that, where it appears to be more effective, several dioceses of the same region should set up a single Commission, which will establish a common plan of action and gather together their forces more fruitfully.

 

Inter Oecumenici

22. The bishop has the authority to regulate the liturgy within his own diocese, in keeping with the norms and spirit of the Constitution on the Liturgy, the decrees of the Holy See, and competent territorial authority.

 

23. The various territorial assemblies of bishops that have responsibility for the liturgy by virtue of the Constitution art. 22 should for the time being be taken to mean one of the following:

 

a. an assembly of all the bishops of a nation, in accordance with the norm of the Motu Proprio Sacram Liturgiam X;

b. an assembly already lawfully constituted and consisting of the bishops -- or of the bishops and other local Ordinaries -- of several nations;

c. an assembly yet to be constituted, with the permission of the Holy See, and consisting of the bishops -- or of the bishops and local Ordinaries -- of several nations, especially if the bishops in the individual nations are so few that it would be more advantageous for a group to be formed of those from various nations sharing the same language and culture.

 

 

If particular local conditions suggest another course, the matter should be referred to the Holy See.

 

24. The following must be included in the call to any of the above-mentioned assemblies:

 

a. residential bishops;

b. abbots and prelates nullius;

c. vicars and prefects apostolic;

d. permanently appointed apostolic administrators of dioceses;

e. all other local Ordinaries, except vicars general.

 

Coadjutor and auxiliary bishops may be called by the president, with the consent of the majority of the voting members of the assembly.

 

 

47. The diocesan liturgical commission, under the direction of the bishop, has these responsibilities:

 

a. to be fully informed on the state of pastoral - liturgical activity in the diocese;

 

b. to carry out faithfully those proposals in liturgical matters made by the competent authority and to keep informed on the studies and programs taking place elsewhere in this field;

 

c. to suggest and promote practical programs of every kind that may contribute to the advancement of liturgical life, especially in the interest of aiding priests laboring in the Lord's vineyard;

 

d. to suggest, in individual cases or even for the whole diocese, timely, step-by-step measures for the work of pastoral liturgy, to appoint and to call upon people capable of helping priests in this matter as occasion arises, to propose suitable means and resources;

 

e. to see to it that programs in the diocese designed to promote liturgy go forward with the cooperation and mutual help of other groups along the lines mentioned above (no. 45 e) regarding the liturgical commission of the assembly of bishops.

 

Sacram Liturgiam

And since it is necessary by the very nature of things that the prescriptions concerning the knowledge and spread of the liturgical laws should take place immediately, we earnestly exhort shepherds of dioceses that with the help of sacred ministers, "dispensers of God's mysteries" (Constitution, Article 19), they should hasten to act in order that the faithful entrusted to their care may understand, to the degree permitted by age, by the conditions of their own life and by their mental formation, the strength and inner value of the liturgy and at the same time participate very devoutly, internally and externally, in the rites of the Church (Constitution, Article 19).

 

II.

We also decree that, according to the norms of Articles 45 and 46, there be established as soon as possible in the various diocese a commission whose task is, under direction of the bishop, to foster knowledge of the liturgy and advance the liturgical apostolate.

 

It will also be opportune that in certain cases, several dioceses should have a single commission.

 

Furthermore, in all diocese let two other commissions be established: one for sacred music and the other for sacred art.

 

These three diocesan commissions may also be merged into one if necessary.

 

 

Sacrosanctum Concilium

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.

 

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.

 

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 concelebration in the diocese pertains to the bishop.

 

De Musica Sacra

35. The conventual Mass, among all other liturgical ceremonies, has a special dignity: this is the Mass which must be celebrated daily in connection with the Divine Office by those whom the Church obliges to choir service.

 

For the Mass, together with the Divine Office, is the summit of all Christian worship; it is the fullness of praise offered daily to Almighty God in public, and external ceremony.

 

Since, however, this perfection of public, and corporate worship cannot be realized daily in every church, it is performed vicariously by those who have the "choir obligation", and are deputed for this service. This is especially true of cathedral churches acting in the name of the entire diocese.

 

Thus all "choir" ceremonies should be performed with special dignity and solemnity, making use of both chant and sacred music.

 

58. The following decrees of the Sacred Congregation of Rites remain in force:

Instruction on the Publication, and Approval of Books Containing the Gregorian Liturgical Chant, Aug. 11, 1905 (Decr. Auth. SRC 4166)

Declaration Concerning the Publication and Approval of Books Containing the Gregorian Liturgical Chant, Feb. 14, 1906 (Decr. Auth. SRC 4178);

and the decree which treats of particular questions regarding the approval of books containing the chant for the "Propers" of certain dioceses, and religious congregations, issued Feb. 24, 1911 (Decr. Auth. SRC 4260).

The rules established by the Sacred Congregation of Rites on Authorization to Publish Liturgical Books, Aug. 10, 1946 (AAS 38 [1946} 371-372), also apply to books of liturgical chant.

 

101. It would be ideal, and worthy of commendation if organists, choir directors, singers, instrumentalists, and others engaged in the service of the Church, would contribute their talents for the love of God, and in the spirit of religious devotion, without salary; should they be unable to offer their services free of charge, Christian justice, and charity demand that the church give them a just wage, according to the recognized standards of the locality, and provisions of law.

 

102. The local Ordinary should, after consultation with the diocesan commission of sacred music, fix a scale of wages to be observed throughout the diocese for the various offices mentioned in the previous paragraph.

 

Diocesan Institutes

115. Moreover, it is recommended that every diocese have a school or institute of chant and organ where organists, choir directors, singers and instrumentalists can be properly trained.

 

In some cases a number of dioceses will prefer to collaborate in organizing such a school. Pastors and others in charge should be alert in detecting, and sending talented young men to these schools, and encourage them in their studies.

 

118. Since the time of Pius X, every diocese has been required to have a special commission of sacred music (Motu proprio Inter sollicitudines, Nov. 22, 1903: AAS 36 [1903-1904] no. 24; Decr. Auth. SRC 4121). The members of this commission, both priests and laymen, specially selected for their knowledge, experience, and talent in the various kinds of sacred music, are to be appointed by the local Ordinary.

 

The Ordinaries of a number of dioceses may, if they wish, establish a joint commission.

 

Since sacred music is so closely bound with the liturgy and with sacred art, commissions of sacred art (Circular letter of the Secretariate of State, Sep. 1, 1924, Prot. 34215), and of the sacred liturgy (Mediator Dei, Nov. 20, 1947: AAS 39 [1947] 561-562) are also to be established in every diocese. These three commissions may meet together -- at times it is even advisable -- to work out their common problems by a mutual exchange of opinions and solutions.

 

Local Ordinaries should see to it that these commissions meet frequently, or as often as circumstances require. Moreover, the local Ordinary himself should occasionally preside at these meetings.

 

Musicae Sacrae

62. As We have said before, besides those things that are intimately associated with the Church's sacred liturgy, there are also popular religious hymns which derive their origin from the liturgical chant itself. Most of these are written in the language of the people. Since these are closely related to the mentality and temperament of individual national groups, they differ considerably among themselves according to the character of different races and localities.

63. If hymns of this sort are to bring spiritual fruit and advantage to the Christian people, they must be in full conformity with the doctrine of the Catholic faith. They must also express and explain that doctrine accurately. Likewise they must use plain language and simple melody and must be free from violent and vain excess of words. Despite the fact that they are short and easy, they should manifest a religious dignity and seriousness. When they are fashioned in this way these sacred canticles, born as they are from the most profound depths of the people's soul, deeply move the emotions and spirit and stir up pious sentiments. When they are sung at religious rites by a great crowd of people singing as with one voice, they are powerful in raising the minds of the faithful to higher things.

64. As we have written above, such hymns cannot be used in Solemn High Masses without the express permission of the Holy See. Nevertheless at Masses that are not sung solemnly these hymns can be a powerful aid in keeping the faithful from attending the Holy Sacrifice like dumb and idle spectators. They can help to make the faithful accompany the sacred services both mentally and vocally and to join their own piety to the prayers of the priest. This happens when these hymns are properly adapted to the individual parts of the Mass, as We rejoice to know is being done in many parts of the Catholic world.

65. In rites that are not completely liturgical religious hymns of this kind -- when, as We have said, they are endowed with the right qualities -- can be of great help in the salutary work of attracting the Christian people and enlightening them, in imbuing them with sincere piety and filling them with holy joy. They can produce these effects not only within churches, but outside of them also, especially on the occasion of pious processions and pilgrimages to shrines and at the time of national or international congresses. They can be especially useful, as experience has shown, in the work of instructing boys and girls in Catholic truth, in societies for youth and in meetings of pious associations.

66. Hence We can do no less than urge you, venerable brethren, to foster and promote diligently popular religious singing of this kind in the dioceses entrusted to you. There is among you no lack of experts in this field to gather hymns of this sort into one collection, where this has not already been done, so that all of the faithful can learn them more easily, memorize them and sing them correctly.

67. Those in charge of the religious instruction of boys and girls should not neglect the proper use of these effective aids. Those in charge of Catholic youth should make prudent use of them in the highly important work entrusted to them. Thus there will be hope of happily attaining what everyone desires, namely the disappearance of worldly songs which because of the quality of their melodies or the frequently voluptuous and lascivious words that go with them are a danger to Christians, especially the young, and their replacement by songs that give chaste and pure pleasure, that foster and increase faith and piety.

 

72. So that the desired effect may be produced by what We have recommended and ordered in this encyclical, following in the footsteps of Our predecessors, you, venerable brethren, must carefully use all the aids offered by the lofty function entrusted to you by Christ the Lord and committed to you by the Church. As experience teaches, these aids are employed to great advantage in many churches throughout the Christian world.

73. First of all see to it that there is a good school of singers in the cathedral itself and, as far as possible, in other major churches of your dioceses. This school should serve as an example to others and influence them to carefully develop and perfect sacred chant.

 

78. It would certainly be best if in diocesan Councils of Christian Art there were someone especially expert in the fields of religious music and chant who could carefully watch over what is being done in the diocese, inform the Ordinary about what has been done and what is going to be done, receive the Ordinary's commands and see that they are obeyed. If in any diocese there is one of these associations, which have been wisely instituted to foster sacred music and have been greatly praised and commended by the Sovereign Pontiffs, the Ordinary in his prudence may employ this association in the task of fulfilling responsibility.

 

79. Pious associations of this kind, which have been founded to instruct the people in sacred music or for advanced study in this subject, can contribute greatly by words and example to the advance of sacred music.

80. Help and promote such associations, venerable brethren, so that they may lead an active life, may employ the best and the most effective teachers, and so that, throughout the entire diocese, they may diligently promote the knowledge, love and use of sacred music and religious harmonies, with due observance of the Church's laws and due obedience to Ourselves.

81. Moved by paternal solicitude, We have dealt with this matter at some length. We are entirely confident that you, venerable brethren, will diligently apply all of your pastoral solicitude to this sacred subject which contributes so much to the more worthy and magnificent conduct of divine worship.

 

Mediator Dei

109. Wherefore We exhort you, Venerable Brethren, that each in his diocese or ecclesiastical jurisdiction supervise and regulate the manner and method in which the people take part in the liturgy, according to the rubrics of the missal and in keeping with the injunctions which the Sacred Congregation of Rites and the Code of canon law have published. Let everything be done with due order and dignity, and let no one, not even a priest, make use of the sacred edifices according to his whim to try out experiments. It is also Our wish that in each diocese an advisory committee to promote the liturgical apostolate should be established, similar to that which cares for sacred music and art, so that with your watchful guidance everything may be carefully carried out in accordance with the prescriptions of the Apostolic See.

 

 

Divini Cultus—no references

 

Tra le Sollicitudini

24. For the exact execution of what has been herein laid down, the Bishops, if they have not already done so, are to institute in their dioceses a special Commission composed of persons really competent in sacred music, and to this Commission let them entrust in the manner they find most suitable the task of watching over the music executed in their churches. Nor are they to see merely that the music is good in itself, but also that it is adapted to the powers of the singers and be always well executed.

 

Section on Letter to the Cardinal Vicar of Rome: Finally, We desire that sacred music be cultivated with special care and in the proper way in all the seminaries and ecclesiastical colleges of Rome, in which such a large and choice body of young clerics from all parts of the world are being educated in the sacred sciences and in the ecclesiastical spirit. We know, and We are greatly comforted by the knowledge, that in some institutions sacred music is in such a flourishing condition that it may serve as a model for others. But there are some seminaries and colleges which leave much to be desired owing to the carelessness of the superiors, or the want of capacity and the imperfect taste of the persons to whom the teaching of chant and the direction of sacred music is entrusted. You, Lord Cardinal, will be good enough to provide a remedy for this also with solicitude, by insisting especially that Gregorian Chant, according to the prescriptions of the Council of Trent and of innumerable other councils, provincial and diocesan in all parts of the world, be studied with particular diligence, and be as a rule preferred in the public and private functions of the institute. It is true that in other times Gregorian Chant was known to most people only through books which were incorrect, vitiated and curtailed. But the accurate and prolonged study that has been given to it by illustrious men who have done a great service to sacred art has changed the face of things. Gregorian Chant restored in such a satisfactory way to its early purity, as it was handed down by the fathers and is found in the codices of the various churches, is sweet, soft, easy to learn and of a beauty so fresh and full of surprises that wherever it has been introduced it has never failed to excite real enthusiasm in the youthful singers. Now, when delights enters into the fulfillment of duty, everything is done with greater alacrity and with more lasting fruit. It is Our will, therefore, that in all seminaries and colleges in this fostering city there be introduced once more the most ancient Roman chant which used to resound in our churches and basilicas and which formed the delight of past generations in the fairest days of Christian piety. And as in former times the chant was spread abroad over the whole Western Church from Rome, so We desire that Our young clerics, educated under Our own eyes, may carry it with them and diffuse it again in their own dioceses when they return thither as priests to work for the glory of God. We are overjoyed to be able to give these regulations at a time when We are about to celebrate the 15th centenary of the death of the glorious and incomparable Pontiff St. Gregory the Great, to whom an ecclesiastical tradition dating back many centuries has attributed the composition of these sacred melodies and from whom they have derived their name. Let Our dearly-beloved youths exercise themselves in them, for it will be sweet to us to hear them when, as We have been told will be the case, they will assemble at the coming centenary celebrations round the tomb of the Holy Pontiff in the Vatican Basilica during the Sacred Liturgy which, please God, will be celebrated by Us on that auspicious occasion.