Local

Sacramentum Caritatis

The Eucharist and the indissolubility of marriage

29. If the Eucharist expresses the irrevocable nature of God's love in Christ for His Church, we can then understand why it implies, with regard to the sacrament of Matrimony, that indissolubility to which all true love necessarily aspires. (91) There was good reason for the pastoral attention that the Synod gave to the painful situations experienced by some of the faithful who, having celebrated the sacrament of Matrimony, then divorced and remarried. This represents a complex and troubling pastoral problem, a real scourge for contemporary society, and one which increasingly affects the Catholic community as well. The Church's pastors, out of love for the truth, are obliged to discern different situations carefully, in order to be able to offer appropriate spiritual guidance to the faithful involved.(92) The Synod of Bishops confirmed the Church's practice, based on Sacred Scripture (cf. Mk 10:2- 12), of not admitting the divorced and remarried to the sacraments, since their state and their condition of life objectively contradict the loving union of Christ and the Church signified and made present in the Eucharist. Yet the divorced and remarried continue to belong to the Church, which accompanies them with special concern and encourages them to live as fully as possible the Christian life through regular participation at Mass, albeit without receiving communion, listening to the word of God, eucharistic adoration, prayer, participation in the life of the community, honest dialogue with a priest or spiritual director, dedication to the life of charity, works of penance, and commitment to the education of their children.

When legitimate doubts exist about the validity of the prior sacramental marriage, the necessary investigation must be carried out to establish if these are well-founded. Consequently there is a need to ensure, in full respect for canon law (93), the presence of local ecclesiastical tribunals, their pastoral character, and their correct and prompt functioning (94). Each Diocese should have a sufficient number of persons with the necessary preparation, so that the ecclesiastical tribunals can operate in an expeditious manner. I repeat that "it is a grave obligation to bring the Church's institutional activity in her tribunals ever closer to the faithful" (95). At the same time, pastoral care must not be understood as if it were somehow in conflict with the law. Rather, one should begin by assuming that the fundamental point of encounter between the law and pastoral care is love for the truth: truth is never something purely abstract, but "a real part of the human and Christian journey of every member of the faithful" (96). Finally, where the nullity of the marriage bond is not declared and objective circumstances make it impossible to cease cohabitation, the Church encourages these members of the faithful to commit themselves to living their relationship in fidelity to the demands of God's law, as friends, as brother and sister; in this way they will be able to return to the table of the Eucharist, taking care to observe the Church's established and approved practice in this regard. This path, if it is to be possible and fruitful, must be supported by pastors and by adequate ecclesial initiatives, nor can it ever involve the blessing of these relations, lest confusion arise among the faithful concerning the value of marriage (97).

Given the complex cultural context which the Church today encounters in many countries, the Synod also recommended devoting maximum pastoral attention to training couples preparing for marriage and to ascertaining beforehand their convictions regarding the obligations required for the validity of the sacrament of Matrimony. Serious discernment in this matter will help to avoid situations where impulsive decisions or superficial reasons lead two young people to take on responsibilities that they are then incapable of honouring. (98) The good that the Church and society as a whole expect from marriage and from the family founded upon marriage is so great as to call for full pastoral commitment to this particular area. Marriage and the family are institutions that must be promoted and defended from every possible misrepresentation of their true nature, since whatever is injurious to them is injurious to society itself.

Forms of eucharistic devotion

68. The personal relationship which the individual believer establishes with Jesus present in the Eucharist constantly points beyond itself to the whole communion of the Church and nourishes a fuller sense of membership in the Body of Christ. For this reason, besides encouraging individual believers to make time for personal prayer before the Sacrament of the Altar, I feel obliged to urge parishes and other church groups to set aside times for collective adoration. Naturally, already existing forms of eucharistic piety retain their full value. I am thinking, for example, of processions with the Blessed Sacrament, especially the traditional procession on the Solemnity of Corpus Christi, the Forty Hours devotion, local, national and international Eucharistic Congresses, and other similar initiatives. If suitably updated and adapted to local circumstances, these forms of devotion are still worthy of being practiced today. (195)

Redemptionis Sacramentum

[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

[103.] The norms of the Roman Missal admit the principle that in cases where Communion is administered under both kinds, "the Blood of the Lord may be received either by drinking from the chalice directly, or by intinction, or by means of a tube or a spoon".191 As regards the administering of Communion to lay members of Christ's faithful, the Bishops may exclude Communion with the tube or the spoon where this is not the local custom, though the option of administering Communion by intinction always remains. If this modality is employed, however, hosts should be used which are neither too thin nor too small, and the communicant should receive the Sacrament from the Priest only on the tongue.192

[130.] "According to the structure of each church building and in accordance with legitimate local customs, the Most Holy Sacrament is to be reserved in a tabernacle in a part of the church that is noble, prominent, readily visible, and adorned in a dignified manner" and furthermore "suitable for prayer" by reason of the quietness of the location, the space available in front of the tabernacle, and also the supply of benches or seats and kneelers.221 In addition, diligent attention should be paid to all the prescriptions of the liturgical books and to the norm of law,222 especially as regards the avoidance of the danger of profanation.223

[161.] As was already noted above, the homily on account of its importance and its nature is reserved to the Priest or Deacon during Mass.260 As regards other forms of preaching, if necessity demands it in particular circumstances, or if usefulness suggests it in special cases, lay members of Christ's faithful may be allowed to preach in a church or in an oratory outside Mass in accordance with the norm of law.261 This may be done only on account of a scarcity of sacred ministers in certain places, in order to meet the need, and it may not be transformed from an exceptional measure into an ordinary practice, nor may it be understood as an authentic form of the advancement of the laity.262 All must remember besides that the faculty for giving such permission belongs to the local Ordinary, and this as regards individual instances; this permission is not the competence of anyone else, even if they are Priests or Deacons.

[178.] Hence whenever a local Ordinary or the Ordinary of a religious Institute or of a Society of apostolic life receives at least a plausible notice of a delict or abuse concerning the Most Holy Eucharist, let him carefully investigate, either personally or by means of another worthy cleric, concerning the facts and the circumstances as well as the imputability.

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

10. The lenten season is also an appropriate time for the celebration of penitential rites on the model of the scrutinies for unbaptized children who are at an age to be catechized and also for children already baptized, before being admitted to the sacrament of penance.

The bishop should have particular care to foster the catechumenate of both adults and children and, according to circumstances, to preside at the prescribed rites, with the devout participation of the local community.

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." [19]

46. The Mass of the Lord's Supper is celebrated in the evening, at a time that is more convenient for the full participation of the whole local community. All priests may concelebrate, even if on this day they have already concelebrated the Chrism Mass or if, for the good of the faithful, they must celebrate another Mass.

47. Where pastoral considerations require it, the local ordinary may permit another Mass to be celebrated in churches and oratories in the evening and, in the case of true necessity, even in the morning, but only for those faithful who cannot otherwise participate in the evening Mass. Care should nevertheless be taken to ensure that celebrations of this kind do not take place for the benefit of private persons or of small groups, and that they are not to the detriment of the main Mass.

According to the ancient tradition of the Church, all Masses without the participation of the people are forbidden on this day.

[On Holy Thursday] 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. [57]

67. The general intercessions are to follow the wording and form handed down by ancient tradition, maintaining the full range of intentions, so as to signify clearly the universal effect of the passion of Christ, who hung on the cross for the salvation of the whole world. In case of grave public necessity, the local ordinary may permit or prescribe the adding of special intentions. [70]

In this event, it is permitted to the priest to select from the prayers of the Missal those intentions more appropriate to local circumstances, in such a way, however, that the series follows the rule for general intercessions.

[At the Easter Vigil] 87. After the readings from the Old Testament and the hymn "Gloria in excelsis," the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. There is read an exhortation from the apostles on baptism as an insertion into Christ's paschal mystery.

Then all stand and the priest intones the "Alleluia" three times, each time raising the pitch. The people repeat after him. [93] If it is necessary, the psalmist or cantor may sing the "Alleluia," which the people then take up as an acclamation to be interspersed between the verses of Psalm 117, which is so often cited by the apostles in their Easter preaching. [94] Finally, the resurrection of the Lord is proclaimed from the gospel as the high point of the whole liturgy of the word. After the gospel, a homily is to be given, no matter how brief.

92. It is fitting that in the communion of the Easter Vigil, full expression be given to the symbolism of the Eucharist, namely, by consuming the Eucharist under the species of both bread and wine. The local ordinaries will consider the appropriateness of such a concession and its ramifications.

103. Throughout the Easter season, the neophytes should be assigned their own special place among the faithful. All neophytes should endeavor to participate at Mass along with their godparents. In the homily and, according to local circumstances, in the General Intercessions, mention should be made of them. Some celebration should be held to conclude the period of mystagogical catechesis on or about Pentecost Sunday, depending upon local custom. [108] It is also appropriate that children receive their first communion on one or other of the Sundays of Easter.

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

1. The celebration of Mass, the action of Christ and the people of God arrayed hierarchically, is for the universal and the local Church as well as for each person the center of the whole Christian life.[1] In the Mass we have the high point of the work that in Christ God accomplishes to sanctify us and the high point of the worship that in adoring God through Christ, his Son, we offer to the Father.[2] During the cycle of the year, moreover, the mysteries of redemption are recalled in the Mass in such a way that they are somehow made present.[3] All other liturgical rites and all the works of the Christian life are linked with the eucharistic celebration, flow from it, and have it as their end.

7. At Mass or the Lord's Supper, the people of God are called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord or eucharistic sacrifice.[13] For this reason Christ's promise applies supremely to such a local gathering together of the Church: "Where two or three come together in my name, there am I in their midst" (Mt. 18:20). For at the celebration of Mass, which perpetuates the sacrifice of the cross,[14] Christ is really present to the assembly gathered in his name; he is present in the person of the minister, in his own word, and indeed substantially and permanently under the eucharistic elements.

45. In the general intercessions or prayer of the faithful, the people, exercising their priestly function, intercede for all humanity. It is appropriate that this prayer be included in all Masses celebrated with a congregation, so that petitions will be offered for the Church, for civil authorities, for those oppressed by various needs, for all people, and for the salvation of the world.[38]

46. As a rule the sequence of intentions is to be:

a. for the needs of the Church;

b. for public authorities and the salvation of the world;

c. for those oppressed by any need;

d. for the local community.

In particular celebrations, such as confirmations, marriages, funerals, etc., the series of intercessions may refer more specifically to the occasion.

47. It belongs to the priest celebrant to direct the general intercessions, by means of a brief introduction to invite the congregation to pray, and after the intercessions to say the concluding prayer. It is desirable that a deacon, cantor, or other person announce the intentions.[39] The whole assembly gives expression to its supplication either by a response said together after each intention or by silent prayer.

74. In the local Church, first place should be given, because of its meaning, to the Mass at which the bishop presides surrounded by the college of presbyters and the ministers[56] and in which the people take full and active part. For this Mass is the preeminent expression of the Church.

109. The priest continues the eucharistic prayer according to the rubrics that are given for each of them. If the priest celebrant is a bishop, after the words "N. our Pope" or the equivalent, he adds: "and for me your unworthy servant."

The local Ordinary must be mentioned in this way: "N. our Bishop" (or "Vicar, Prelate, Prefect, Abbot"). Coadjutor and auxiliary bishops may be mentioned in the eucharistic prayer. When several are named, this is done with the collective formula, "N. our Bishop and his assistant bishops."[60] All these phrases should be modified grammatically to fit each of the eucharistic prayers.

A little before the consecration, the server may ring a bell as a signal to the faithful. Depending on local custom, he also rings the bell at the showing of both the host and the chalice.

112. Then the priest says aloud the prayer, "Lord Jesus Christ."

After this prayer, extending then joining his hands, he gives the greeting of peace: "The peace of the Lord be with you always."

The people answer: "And also with you."

Then the priest may add: "Let us offer each other a sign of peace."

All exchange some sign of peace and love, according to local custom. The priest may give the sign of peace to the ministers.

256. All who are involved in the construction, restoration, and remodeling of churches are to consult the diocesan commission on liturgy and art. The local Ordinary is to use the counsel and help of this commission whenever it comes to laying down norms on this matter, approving plans for new buildings, and making decisions on the more important issues.

276. Every encouragement should be given to the practice of eucharistic reservation in a chapel suited to the faithful's private adoration and prayer.[87] If this is impossible because of the structure of the church, the sacrament should be reserved at an altar or elsewhere, in keeping with local custom, and in a part of the church that is worthy and properly adorned.

I. Masses And Prayers For Various Needs And Occasions And Occasions And Masses For The Dead

326. For well-disposed Christians the liturgy of the sacraments and sacramentals causes almost every event in human life to be made holy by divine grace that flows from the paschal mystery.[95] The eucharist, in turn, is the sacrament of sacraments. Accordingly, the Missal provides formularies for Masses and prayers that may be used in the various circumstances of Christian life, for the needs of the whole world, and for the needs of the Church, both local and universal.

332. In cases of serious need or pastoral advantage, at the direction of the local Ordinary or with his permission, an appropriate Mass maybe celebrated on any day except solemnities, the Sundays of Advent, Lent, and the Easter season, days within the octave of Easter, on All Souls, Ash Wednesday, and during Holy Week.

Voluntati Obsequens

When vernacular singing is concerned, the liturgical reform offers "a challenge to the creativity and the pastoral zeal of every local church."[5] Poets and musicians are therefore to be encouraged to put their talents at the service of such a cause, so that a popular chant may emerge which is truly artistic, is worthy of the praise of God, of the liturgical action of which it forms part and of the faith which it expresses. The liturgical reform has opened up new perspectives for sacred music and for chant. "One hopes for a new flowering of the art of religious music in our time. Since the vernacular is admitted to worship in every country it ought not to be denied the beauty and the power of expression of religious music and appropriate chant.

Liturgicae Instaurationes

The many options regarding texts and the flexibility of the rubrics are a great advantage to a living, pointed, and spiritually beneficial celebration, that is, one adapted to local conditions and to the character and culture of the faithful. There is, then, no need for purely personal improvisations, which can only trivialize the liturgy.

Measured transition to new and fresh forms of worship, conducted with both the overall work of renewal and the wide range of local conditions as its criteria, has been welcomed by the majority of clergy and faithful.[3] Still, there have been here and there both resistance and impatience. In the cause of holding on to the old tradition, some have received the changes grudgingly. Alleging pastoral needs, others became convinced that they could not wait for promulgation of the definitive reforms. In consequence, they have resorted to personal innovations, to hasty, often ill-advised measures, to new creations and additions or to the simplification of rites. All of this has frequently conflicted with the most basic liturgical norms and upset the consciences of the faithful. The innovators have thus obstructed the cause of genuine liturgical renewal or made it more difficult.

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.

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

On this occasion it seems necessary to recall to everyone's mind that capital principle of Church discipline which the Constitution on the Liturgy solemnly confirmed. "Regulation of the liturgy depends solely on the authority of the Church. Therefore, no other person, not even a priest, may on his own add, take away, or change anything in the liturgy" (SC art. 22, §§ 2-3).

Ordinaries, both local and religious, should therefore be mindful of their grave duty before the Lord to watch carefully over observance of this norm, so important for Church life and order. All ministers of sacred rites as well as all the faithful should also willingly conform to it.

Individual spiritual growth and well-being demand this, as do harmonious cooperation in the Lord and mutual good example among the faithful in any local community. It is required also by the serious responsibility of each community to cooperate for the good of the Church throughout the world, especially today when the good or evil that develops in local communities quickly has an impact on the fabric of the whole family of God.

Musicam Sacram

48. Where the vernacular has been introduced into the celebration of Mass, the local Ordinaries will judge whether it may be opportune to preserve one or more Masses celebrated in Latin -- especially sung Masses (Missae in cantu) -- in certain churches, above all in large cities, where many come together with faithful of different languages.

Inter Oecumenici

11. Regarding the liturgical formation of the clergy:

a. In theological faculties there shall be a chair of liturgy so that all students may receive the requisite liturgical instruction; in seminaries and religious houses of studies local Ordinaries and major superiors shall see to it that as soon as possible there is a properly trained specialist in liturgy.

b. Professors appointed to teach liturgy shall be trained as soon as possible, in keeping with the norms of the Constitution art. 15.

c. For the continuing liturgical education of clerics, especially those already working in the Lord's vineyard, institutes in pastoral liturgy shall be set up wherever possible.

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.

37. In places without a priest and where none is available for celebration of Mass on Sundays and holydays of obligation, a sacred celebration of the word of God with a deacon or even a properly appointed layperson presiding, shall be arranged, at the discretion of the local Ordinary.

The plan of such a celebration shall be almost the same as that of the liturgy of the word at Mass. Normally the epistle and gospel from the Mass of the day shall be read in the vernacular, with chants, especially from the psalms, before and between the readings. If the one presiding is a deacon, he shall give a homily; a nondeacon shall read a homily chosen by the bishop or the pastor. The whole celebration is to end with the universal prayer or prayer of the faithful and the Lord's Prayer.

41. Liturgical services held anywhere for people of a foreign language, especially for immigrants, members of a personal parish, or other like groups, may, with the consent of the local Ordinary, lawfully be celebrated in the native tongue of these faithful. Such celebrations are to conform to the limits for use of the vernacular and to the translation approved by the competent, territorial ecclesiastical authority for the language in question.

68. When the anointing of the sick and viaticum are administered at the same time, unless a continuous rite already exists in a local ritual, the sequence of the rite is to be as follows: after the sprinkling with holy water and the prayer upon entering the room as given in the rite of anointing, the priest should, if need be, hear the confession of the sick person, then administer the anointing and finally give viaticum, omitting the sprinkling with its formularies, the Confiteor, and the absolution. If, however, the apostolic blessing with plenary indulgence at the hour of death is also to be imparted, it shall be given immediately before the anointing; the sprinkling with its formularies, the Confiteor, and absolution are omitted.

72. As far as possible, the pastor himself or the one he delegates to assist at the marriage shall celebrate the Mass; if another priest assists at the marriage, the celebrant shall not continue the Mass until the rite of marriage has been completed.

The priest who only assists at the marriage but does not celebrate the Mass shall be vested in surplice and white stole and, if it is the local custom, also in cope; he shall also give the homily. But the celebrant is always to give the blessing after the Pater noster and before the Placeat.

74. In the celebration of marriage outside Mass:

a. At the beginning of the rite, in keeping with the Motu Proprio Sacram Liturgiam no. V, a brief instruction shall be given, not a homily but simply an introduction to the celebration of marriage (see SC art. 35, § 3). After the reading of the epistle and gospel from the Missa pro sponsis, there shall be a sermon or homily based on the sacred text (see SC art. 52). The order of the whole rite, then, is to be as follows: the brief instruction, reading of the epistle and gospel in the vernacular, homily, celebration of marriage, nuptial blessing.

b. For the reading of the epistle and gospel from the Missa pro sponsis, if there is no vernacular text approved by the competent territorial ecclesiastical authority, it is lawful for the time being to use a text approved by the local Ordinary.

c. Singing is allowed between the epistle and gospel. After the rite of marriage and before the nuptial blessing it is most desirable to have the prayer of the faithful in a form approved by the local Ordinary and incorporating intercessions for the spouses.

d. Even in closed times and even if one or both of the spouses is entering a second marriage, they are to receive the nuptial blessing, according to the formulary in the Rituale Romanum tit. VIII, cap. 3, unless local rituals provide a different one.

78. Until reform of the divine office is completed:

a. Communities of canons, monks, nuns, other regulars or religious bound to choir by law or constitutions must, in addition to the conventual Mass, celebrate the entire divine office daily in choir.

Individual members of these communities who are in major orders or solemnly professed, except for lay brothers, are obliged, even if lawfully dispensed from choir, to private recitation each day of the hours they do not celebrate in choir.

b. Cathedral and collegiate chapters must, besides the conventual Mass, celebrate in choir those parts of the office imposed on them by common or particular law.

Individual chapter members, besides the canonical hours obligatory for all clerics in major orders (see SC art. 96 and 89), must recite in private the hours that are celebrated by their chapter.

c. In mission regions, while preserving the religious or capitular choral discipline established by law, religious or capitulars who are lawfully absent from choir by reason of pastoral ministry may, with permission of the local Ordinary (not of his vicar general or delegate), use the concession granted by the Motu Proprio Sacram Liturgiam no. VI.

95. The eucharist is to be reserved in a solid and secure tabernacle, placed in the middle of the main altar or on a minor, but truly worthy altar, or, in accord with lawful custom and in particular cases approved by the local Ordinary, also in another, special, and properly adorned part of the church.

It is lawful to celebrate Mass facing the people even on an altar where there is a small but becoming tabernacle.

Sacram Liturgiam—no references

Sacrosanctum Concilium

42. But because it is impossible for the bishop always and everywhere to preside over the whole flock in his Church, he cannot do other than establish lesser groupings of the faithful. Among these the parishes, set up locally under a pastor who takes the place of the bishop, are the most important: for in some manner they represent the visible Church constituted throughout the world.

And therefore the liturgical life of the parish and its relationship to the bishop must be fostered theoretically and practically among the faithful and clergy; efforts also must be made to encourage a sense of community within the parish, above all in the common celebration of the Sunday Mass.

54. In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue. This is to apply in the first place to the readings and "the common prayer," but also, as local conditions may warrant, to those parts which pertain to the people, according to tho norm laid down in Art. 36 of this Constitution.

Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.

And wherever a more extended use of the mother tongue within the Mass appears desirable, the regulation laid down in Art. 40 of this Constitution is to be observed.

64. The catechumenate for adults, comprising several distinct steps, is to be restored and to be taken into use at the discretion of the local ordinary. By this, means the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time.

68. The baptismal rite should contain variants, to be used at the discretion of the local ordinary, for occasions when a very large number are to be baptized together. Moreover, a shorter rite is to be drawn up, especially for mission lands, to be used by catechists, but also by the faithful in general when there is danger of death, and neither priest nor deacon is available.

107. The liturgical year is to be revised so that the traditional customs and discipline of the sacred seasons shall be preserved or restored to suit the conditions of modern times; their specific character is to be retained, so that they duly nourish the piety of the faithful who celebrate the mysteries of Christian redemption, and above all the Paschal Mystery. If certain adaptations are considered necessary on account of local conditions, they are to be made in accordance with the provisions of Art. 39 and 40.

126. When passing judgment on works of art, local ordinaries shall give a hearing to the diocesan commission on sacred art and, if needed, also to others who are especially expert, and to the commissions referred to in Art. 44, 45, and 46.

Ordinaries must be very careful to see that sacred furnishings and works of value are not disposed of or dispersed; for they are the ornaments of the house of God.

De Musica Sacra

12. Liturgical ceremonies are to be carried out as indicated in the liturgical books approved by the Holy See; this applies to the universal Church, to particular churches, and to religious communities (cf. canon 1257). Private devotions, however, may be conducted according to local or community customs if they have been approved by competent ecclesiastical authority (cf. canon 1259).

Liturgical ceremonies, and private devotions are not to be mixed; but if the situation allows, such devotions may either precede or follow a liturgical ceremony.

14. a) In sung Masses only Latin is to be used. This applies not only to the celebrant, and his ministers, but also to the choir or congregation.

"However, popular vernacular hymns may be sung at the solemn Eucharistic Sacrifice (sung Masses), after the liturgical texts have been sung in Latin, in those places where such a centenary or immemorial custom has obtained. Local ordinaries may permit the continuation of this custom 'if they judge that it cannot prudently be discontinued because of the circumstances of the locality or the people' (cf. canon 5)" (Musicæ sacræ disciplina: AAS 48 [1956] 16-17).

b) At low Mass the faithful who participate directly in the liturgical ceremonies with the celebrant by reciting aloud the parts of the Mass which belong to them must, along with the priest and his server, use Latin exclusively.

But if, in addition to this direct participation in the liturgy, the faithful wish to add some prayers or popular hymns, according to local custom, these may be recited or sung in the vernacular.

29. The first way the faithful can participate in the low Mass is for each one, on his own initiative, to pay devout attention to the more important parts of the Mass (interior participation), or by following the approved customs in various localities (exterior participation).

Those who use a small missal, suitable to their own understanding, and pray with priest in the very words of the Church, are worthy of special praise. But all are not equally capable of correctly understanding the rites, and liturgical formulas; nor does everyone possess the same spiritual needs; nor do these needs remain constant in the same individual. Therefore, these people may find a more suitable or easier method of participation in the Mass when "they meditate devoutly on the mysteries of Jesus Christ, or perform other devotional exercises, and offer prayers which, though different in form from those of the sacred rites, are in essential harmony with them" (Mediator Dei, AAS 39 [1947] 560-561).

In this regard, it must be noted that if any local custom of playing the organ during low Mass might interfere with the participation of the faithful, either by common prayer or song, the custom is to be abolished. This applies not only to the organ, but also to the harmonium or any other musical instrument which is played without interruption. Therefore, in such Masses, there should be no instrumental music at the following times:

a. After the priest reaches the altar until the Offertory;

b. From the first versicles before the Preface until the Sanctus inclusive;

c. From the Consecration until the Pater Noster, where the custom obtains;

d. From the Pater Noster to the Agnus Dei inclusive; at the Confiteor before the Communion of the faithful ; while the Postcommunion prayer is being said, and during the Blessing at the end of the Mass.

45. Where the ancient, and venerable custom of singing Vespers according to the rubrics together with the people on Sundays, and feast days is still practiced, it should be continued; where this is not done, it should be re-introduced, as far as possible, at least several times a year.

The local Ordinary should take care that the celebration of evening Masses does not interfere with the practice of singing Vespers on Sundays, and feast days. For evening Masses, which the local Ordinary may permit "for the spiritual good of a sizable number of the faithful" (Apostolic Constitution Christus Dominus, Jan. 6, 1953: AAS 45 [1953] 15-24; Instruction of the Supreme Congregation of the Holy Office, same day: AAS 45 [1953] 47-51; Motu Proprio Sacram Communionem, March 19, 1957: AAS 49 [1957] 177-178), must not be at the expense of other liturgical services, and private devotions by which the people ordinarily sanctify the holy days.

Hence, the custom of singing Vespers or of holding private devotions with Benediction should be retained wherever such is done, even though evening Mass is celebrated.

52. If hymns are to attain their purpose, their texts "must conform to the doctrine of the Catholic Church, plainly stating, and explaining it. The vocabulary should be simple, and free of dramatic, and meaningless verbiage. Their tunes, however brief, and easy, should evince a religious dignity and propriety" (Musicæ sacræ disciplina (AAS 48 [1956] 20). Local Ordinaries should carefully see that these ideals are observed.

53. All who have the training should be encouraged to compile serviceable collections of these hymns which have been handed down either orally or in writing, even the most ancient, and to publish them for the use of the faithful, with the approval of the local Ordinary.

54. The type of music which inspires its hearers with religious sentiments, and even devotion, and yet, because of its special character cannot be used in liturgical functions, is nevertheless worthy of high esteem, and ought to be cultivated in its proper time. This music justly merits, therefore, the title "religious music".

55. The proper places for the performance of such music are concert halls, theaters, or auditoriums, but not the church, which is consecrated to the worship of God.

However, if none of these places are available, and the local Ordinary judges that a concert of religious music might be advantageous for the spiritual welfare of the faithful, he may permit a concert of this kind to be held in a church, provided the following provisions are observed:

a) The local Ordinary must give his permission for each concert in writing.

b) Requests for such permissions must also be in writing, stating the date of the concert, the compositions to be performed, the names of the directors (organist, and choral director), and the performers.

c) The local Ordinary is not to give this permission without first consulting the diocesan commission of sacred music, and perhaps other authorities upon whose judgment he may rely, and then only if he knows that the music is not only outstanding for its true artistic value, but also for its sincere Christian spirit; he must also be assured that the performers possess the qualities to be mentioned below in paragraphs 97, and 98.

d) Before the concert, the Blessed Sacrament should be removed from the church, and reserved in one of the chapels, or even in the sacristy, is a respectful way. If this cannot be done, the audience should be told that the Blessed Sacrament is present in the church, and the pastor should see to it that there is no danger of irreverence.

e) The main body of the church is not to be used for selling admission tickets or distributing programs of the concert.

f) The musicians, singers, and audience should conduct themselves, and dress in a manner befitting the seriousness, and holiness of the sacred edifice in which they are present.

g) If circumstances permit, the concert should be concluded by some private devotion, or better still, with benediction of the Blessed Sacrament. In this way the devotion, and edification of the faithful, which was the purpose of the concert, will be crowned by a religious service.

63. Besides the classic organ, the harmonium or reed organ may also be used provided that its tonal quality, and volume are suitable for sacred use.

64. As a substitute, the electronic organ may be tolerated temporarily for liturgical functions, if the means for obtaining even a small pipe organ are not available. In each case, however, the explicit permission of the local Ordinary is required. He, on his part, should consult the diocesan commission on sacred music, and others trained in this field, who can make suggestions for rendering such an instrument more suitable for sacred use.

67. The organ should be located in a suitable place near the main altar, unless ancient custom or a special reason approved by the local Ordinary demand otherwise; but the location should be such that the singers or musicians occupying a raised platform are not conspicuous to the congregation in the main body of the church.

69. The local Ordinary, with the aid of his diocesan commission on sacred music, should see to it that these rules on the use of instruments during the sacred liturgy are faithfully observed. If need be, they should not hesitate to issue special instructions in this regard as required by local conditions, and approved customs.

71. The use of automatic instruments and machines, such as the automatic organ, phonograph, radio, tape or wire recorders, and other similar machines, is absolutely forbidden in liturgical functions and private devotions, whether they are held inside or outside the church, even if these machines be used only to transmit sermons or sacred music, or to substitute for the singing of the choir or faithful, or even just to support it.

However, such machines may be used, even inside the church, but not during services of any kind, whether liturgical or private, in order to give the people a chance to listen to the voice of the Supreme Pontiff or the local Ordinary, or the sermons of others. These mechanical devices may be also be used to instruct the faithful in Christian doctrine or in the sacred chant or hymn singing; finally they may be used in processions which take place outside the church, as a means of directing, and supporting the singing of the people.

74. For any radio or television broadcast of liturgical functions or private devotions, the local Ordinary must give his express permission; this is required whether they are being held inside or outside the church. Before granting permission, the Ordinary must be sure that:

a) the singing and music fully comply with the laws of the liturgy, and sacred music;

b) in the case of a television broadcast, all those taking part in the ceremonies are so well instructed that the ceremonies may be carried out in full conformity with the rubrics, and with fitting dignity.

Standing permission may be granted by the local Ordinary for broadcasts to originate regularly from a particular church if, upon inquiry, he is certain that all the requirements will faithfully be met.

75. Television cameras should be kept out of the sanctuary as much as possible; they should never be located so close to the altar as to interfere with the sacred rites.

Cameramen and technicians should conduct themselves with the devotion becoming a sacred place and the rites, and not disturb the prayerful spirit of the congregation, especially at those moments which demand the utmost recollection.

76. Photographers in particular should observe these directives, since it is much easier for them to move about with their cameras.

77. Each pastor is to see to it that the prescriptions given in 75 and 76 are faithfully observed in his church. Local Ordinaries, moreover, shall not fail to issue more specific directives as circumstances require.

82. Only the organ may be used on the Sundays of Septuagesima, Sexagesima, and Quinquagesima, and on the ferial days following these Sundays.

83. However, during the seasons, and days just mentioned, the following exceptions to the rule may be made:

a) the organ may be played, and other instruments used on holy days of obligation, and holidays (except Sundays), on the feasts of the principal local patron saint, the titular day, and the dedication anniversary of the local church, the titular or founder's day of a religious congregation, and on the occasion of some extraordinary solemnity;

b) the organ only (including the harmonium or reed organ) may be used on the third Sunday of Advent, and the fourth Sunday of Lent, on Thursday of Holy Week during the Mass of Chrism, and during the solemn evening Mass of the Last Supper from the beginning to the end of the hymn Gloria in excelsis Deo;

c) the organ only may be used at Mass, and Vespers for the sole purpose of supporting the singing.

Local Ordinaries may determine more precisely the application of these prohibitions, and permissions according to the approved local or regional customs.

88. Approved customs, and the various ways of ringing bells, according to the occasion, should be carefully preserved. Local Ordinaries should set down the traditional, and customary practices, or prescribe them if there are none.

89. Attachments designed to amplify the sound of the bells or to make them easier to ring, may be permitted by the local Ordinary after consultation with experts. If there is doubt the matter should be referred to the Sacred Congregation of Rites.

99. It is highly desirable that a choir or schola cantorum be established in all cathedral churches, in parish churches, and all other churches of importance where the liturgical functions can be carried out as described in paragraph 93a, and c.

100. Wherever such a choir cannot be organized, a choir of the faithful, either mixed or consisting only of women or girls, can be permitted. But such a choir should take its place outside the sanctuary or Communion rail. The men should be separated from the women or girls so that anything unbecoming may be avoided. Local Ordinaries are to issue precise regulations about these matters, and pastors are to see to their enforcement (Decr. Auth. SCR 3964, 4210, 4231, and the encyclical Musicæ sacræ disciplina: AAS [1956] 23).

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.

103. An adequate program of social security should also be set up for these persons in accordance with civil law; if the law makes no provisions, the local Ordinary himself should make regulations regarding social security.

106. In private or elementary schools the following directions should be observed:

a) If the schools are conducted by Catholics, and are free to set up their own programs, the school children are to be given additional training in sacred music, and hymn. Above all, they are to be more thoroughly instructed in the holy sacrifice of the mass, adapted to their own age level, and in the manner of participating in it; they should also be taught to sing the simpler Gregorian melodies.

b) If the schools are public, and subject to the laws of the state, the local Ordinaries should see to it that these children, too, are educated in the sacred liturgy, and the sacred chant.

116. The great importance of academies and schools of higher learning which are established specifically for more comprehensive studies in sacred music must be recognized. The Pontifical Institute of Sacred Music in Rome, established by Saint Pius X, holds first place among these.

Local Ordinaries should send priests with special talent and a love for this art to such schools, particularly to the Pontifical Institute of Sacred Music in Rome.

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

46. We are not unaware that, for serious reasons, some quite definite exceptions have been conceded by the Apostolic See. We do not want these exceptions extended or propagated more widely, nor do We wish to have them transferred to other places without due permission of the Holy See. Furthermore, even where it is licit to use these exemptions, local Ordinaries and the other pastors should take great care that the faithful from their earliest years should learn at least the easier and more frequently used Gregorian melodies, and should know how to employ them in the sacred liturgical rites, so that in this way also the unity and the universality of the Church may shine forth more powerfully every day.

47. Where, according to old or immemorial custom, some popular hymns are sung in the language of the people after the sacred words of the liturgy have been sung in Latin during the solemn Eucharistic sacrifice, local Ordinaries can allow this to be done "if, in the light of the circumstances of the locality and the people, they believe that (custom) cannot prudently be removed."[21] The law by which it is forbidden to sing the liturgical words themselves in the language of the people remains in force, according to what has been said.

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.

77. In this matter care must also be taken that local Ordinaries and heads of religious communities have someone whose help they can use in this important area which, weighed down as they are by so many occupations, they cannot easily take care of themselves.

Mediator Dei

188. Three characteristics of which Our predecessor Pius X spoke should adorn all liturgical services: sacredness, which abhors any profane influence; nobility, which true and genuine arts should serve and foster; and universality, which, while safeguarding local and legitimate custom, reveals the catholic unity of the Church.

Divini Cultus—no references

Tra le Sollicitudines

Prologue: Among the cares of the pastoral office, not only of this Supreme Chair, which We, though unworthy, occupy through the inscrutable dispositions of Providence, but of every local church, a leading one is without question that of maintaining and promoting the decorum of the House of God in which the august mysteries of religion are celebrated, and where the Christian people assemble to receive the grace of the Sacraments, to assist at the Holy Sacrifice of the Altar, to adore the most august Sacrament of the Lord's Body and to unite in the common prayer of the Church in the public and solemn liturgical offices. Nothing should have place, therefore, in the temple calculated to disturb or even merely to diminish the piety and devotion of the faithful, nothing that may give reasonable cause for disgust or scandal, nothing, above all, which directly offends the decorum and sanctity of the sacred functions and is thus unworthy of the House of Prayer and of the Majesty of God. We do not touch separately on the abuses in this matter which may arise. Today Our attention is directed to one of the most common of them, one of the most difficult to eradicate, and the existence of which is sometimes to be deplored in places where everything else is deserving of the highest praise -- the beauty and sumptuousness of the temple, the splendor and the accurate performance of the ceremonies, the attendance of the clergy, the gravity and piety of the officiating ministers. Such is the abuse affecting sacred chant and music. And indeed, whether it is owing to the very nature of this art, fluctuating and variable as it is in itself, or to the succeeding changes in tastes and habits with the course of time, or to the fatal influence exercised on sacred art by profane and theatrical art, or to the pleasure that music directly produces, and that is not always easily contained within the right limits, or finally to the many prejudices on the matter, so lightly introduced and so tenaciously maintained even among responsible and pious persons, the fact remains that there is a general tendency to deviate from the right rule, prescribed by the end for which art is admitted to the service of public worship and which is set forth very clearly in the ecclesiastical Canons, in the Ordinances of the General and Provincial Councils, in the prescriptions which have at various times emanated from the Sacred Roman Congregations, and from Our Predecessors the Sovereign Pontiffs.