Participation

 

Sacramentum Caritatis

I. The Eucharist and Christian initiation

 

The Eucharist, the fullness of Christian initiation

 

17. If the Eucharist is truly the source and summit of the Church's life and mission, it follows that the process of Christian initiation must constantly be directed to the reception of this sacrament. As the Synod Fathers said, we need to ask ourselves whether in our Christian communities the close link between Baptism, Confirmation and Eucharist is sufficiently recognized. (46) It must never be forgotten that our reception of Baptism and Confirmation is ordered to the Eucharist. Accordingly, our pastoral practice should reflect a more unitary understanding of the process of Christian initiation. The sacrament of Baptism, by which we were conformed to Christ,(47) incorporated in the Church and made children of God, is the portal to all the sacraments. It makes us part of the one Body of Christ (cf. 1 Cor 12:13), a priestly people. Still, it is our participation in the Eucharistic sacrifice which perfects within us the gifts given to us at Baptism. The gifts of the Spirit are given for the building up of Christ's Body (1 Cor 12) and for ever greater witness to the Gospel in the world. (48) The Holy Eucharist, then, brings Christian initiation to completion and represents the center and goal of all sacramental life. (49)

 

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.

 

The Eucharist and the Virgin Mary

 

33. From the relationship between the Eucharist and the individual sacraments, and from the eschatological significance of the sacred mysteries, the overall shape of the Christian life emerges, a life called at all times to be an act of spiritual worship, a self-offering pleasing to God. Although we are all still journeying towards the complete fulfilment of our hope, this does not mean that we cannot already gratefully acknowledge that God's gifts to us have found their perfect fulfilment in the Virgin Mary, Mother of God and our Mother. Mary's Assumption body and soul into heaven is for us a sign of sure hope, for it shows us, on our pilgrimage through time, the eschatological goal of which the sacrament of the Eucharist enables us even now to have a foretaste.

 

In Mary most holy, we also see perfectly fulfilled the "sacramental" way that God comes down to meet His creatures and involves them in His saving work. From the Annunciation to Pentecost, Mary of Nazareth appears as someone whose freedom is completely open to God's will. Her immaculate conception is revealed precisely in her unconditional docility to God's word. Obedient faith in response to God's work shapes her life at every moment. A virgin attentive to God's word, she lives in complete harmony with His will; she treasures in her heart the words that come to her from God and, piecing them together like a mosaic, she learns to understand them more deeply (cf. Lk 2:19, 51); Mary is the great Believer who places herself confidently in God's hands, abandoning herself to His will. (102) This mystery deepens as she becomes completely involved in the redemptive mission of Jesus. In the words of the Second Vatican Council, "the blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son until she stood at the Cross, in keeping with the divine plan (cf. Jn 19:25), suffering deeply with her only-begotten Son, associating herself with His sacrifice in her mother's heart, and lovingly consenting to the immolation of the victim who was born of her. Finally, she was given by the same Christ Jesus, dying on the Cross, as a mother to His disciple, with these words: ‘Woman, behold your Son."' (103) From the Annunciation to the Cross, Mary is the one who received the Word, made flesh within her and then silenced in death. It is she, lastly, who took into her arms the lifeless body of the one who truly loved His own "to the end" (Jn 13:1).

 

Consequently, every time we approach the Body and Blood of Christ in the eucharistic liturgy, we also turn to her who, by her complete fidelity, received Christ's sacrifice for the whole Church. The Synod Fathers rightly declared that "Mary inaugurates the Church's participation in the sacrifice of the Redeemer." (104) She is the Immaculata, who receives God's gift unconditionally and is thus associated with His work of salvation. Mary of Nazareth, icon of the nascent Church, is the model for each of us, called to receive the gift that Jesus makes of Himself in the Eucharist.

 

Ars celebrandi

 

38. In the course of the Synod, there was frequent insistence on the need to avoid any antithesis between the ars celebrandi, the art of proper celebration, and the full, active and fruitful participation of all the faithful. The primary way to foster the participation of the People of God in the sacred rite is the proper celebration of the rite itself. The ars celebrandi is the best way to ensure their actuosa participatio. (114) The ars celebrandi is the fruit of faithful adherence to the liturgical norms in all their richness; indeed, for two thousand years this way of celebrating has sustained the faith life of all believers, called to take part in the celebration as the People of God, a royal priesthood, a holy nation (cf. 1 Pet 2:4-5, 9) (115).

 

The liturgy of the word

 

45. Together with the Synod, I ask that the liturgy of the word always be carefully prepared and celebrated. Consequently I urge that every effort be made to ensure that the liturgical proclamation of the word of God is entrusted to well-prepared readers. Let us never forget that "when the Sacred Scriptures are read in the Church, God Himself speaks to His people, and Christ, present in His own word, proclaims the Gospel"(135). When circumstances so suggest, a few brief words of introduction could be offered in order to focus the attention of the faithful. If it is to be properly understood, the word of God must be listened to and accepted in a spirit of communion with the Church and with a clear awareness of its unity with the sacrament of the Eucharist. Indeed, the word which we proclaim and accept is the Word made flesh (cf. Jn 1:14); it is inseparably linked to Christ's person and the sacramental mode of His continued presence in our midst. Christ does not speak in the past, but in the present, even as He is present in the liturgical action. In this sacramental context of Christian revelation (136), knowledge and study of the word of God enable us better to appreciate, celebrate and live the Eucharist. Here too, we can see how true it is that "ignorance of Scripture is ignorance of Christ" (137).

 

To this end, the faithful should be helped to appreciate the riches of Sacred Scripture found in the lectionary through pastoral initiatives, liturgies of the word and reading in the context of prayer (lectio divina). Efforts should also be made to encourage those forms of prayer confirmed by tradition, such as the Liturgy of the Hours, especially Morning Prayer, Evening Prayer and Night Prayer, and vigil celebrations. By praying the Psalms, the Scripture readings and the readings drawn from the great tradition which are included in the Divine Office, we can come to a deeper experience of the Christ-event and the economy of salvation, which in turn can enrich our understanding and participation in the celebration of the Eucharist (138).

 

Actuosa participatio

 

Authentic participation

 

52. The Second Vatican Council rightly emphasized the active, full and fruitful participation of the entire People of God in the eucharistic celebration (155). Certainly, the renewal carried out in these past decades has made considerable progress towards fulfilling the wishes of the Council Fathers. Yet we must not overlook the fact that some misunderstanding has occasionally arisen concerning the precise meaning of this participation. It should be made clear that the word "participation" does not refer to mere external activity during the celebration. In fact, the active participation called for by the Council must be understood in more substantial terms, on the basis of a greater awareness of the mystery being celebrated and its relationship to daily life. The conciliar Constitution  Sacrosanctum Concilium encouraged the faithful to take part in the eucharistic liturgy not "as strangers or silent spectators," but as participants "in the sacred action, conscious of what they are doing, actively and devoutly" (156). This exhortation has lost none of its force. The Council went on to say that the faithful "should be instructed by God's word, and nourished at the table of the Lord's Body. They should give thanks to God. Offering the immaculate Victim, not only through the hands of the priest but also together with him, they should learn to make an offering of themselves. Through Christ, the Mediator, they should be drawn day by day into ever more perfect union with God and each other" (157).

 

Participation and the priestly ministry

 

53. The beauty and the harmony of the liturgy find eloquent expression in the order by which everyone is called to participate actively. This entails an acknowledgment of the distinct hierarchical roles involved in the celebration. It is helpful to recall that active participation is not per se equivalent to the exercise of a specific ministry. The active participation of the laity does not benefit from the confusion arising from an inability to distinguish, within the Church's communion, the different functions proper to each one. (158) There is a particular need for clarity with regard to the specific functions of the priest. He alone, and no other, as the tradition of the Church attests, presides over the entire eucharistic celebration, from the initial greeting to the final blessing. In virtue of his reception of Holy Orders, he represents Jesus Christ, the head of the Church, and, in a specific way, also the Church herself. (159) Every celebration of the Eucharist, in fact, is led by the Bishop, "either in person or through priests who are his helpers."(160) He is helped by a deacon, who has specific duties during the celebration: he prepares the altar, assists the priest, proclaims the Gospel, preaches the homily from time to time, reads the intentions of the Prayer of the Faithful, and distributes the Eucharist to the faithful. (161) Associated with these ministries linked to the sacrament of Holy Orders, there are also other ministries of liturgical service which can be carried out in a praiseworthy manner by religious and properly trained laity. (162)

 

The eucharistic celebration and inculturation

 

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

 

Personal conditions for an "active participation"

 

55. In their consideration of the actuosa participatio of the faithful in the liturgy, the Synod Fathers also discussed the personal conditions required for fruitful participation on the part of individuals. (168) One of these is certainly the spirit of constant conversion which must mark the lives of all the faithful. Active participation in the eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life. This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting and, when necessary, by sacramental confession. A heart reconciled to God makes genuine participation possible. The faithful need to be reminded that there can be no actuosa participatio in the sacred mysteries without an accompanying effort to participate actively in the life of the Church as a whole, including a missionary commitment to bring Christ's love into the life of society.

 

Clearly, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion (169). Yet true as this is, care must be taken lest they conclude that the mere fact of their being present in church during the liturgy gives them a right or even an obligation to approach the table of the Eucharist. Even in cases where it is not possible to receive sacramental communion, participation at Mass remains necessary, important, meaningful and fruitful. In such circumstances it is beneficial to cultivate a desire for full union with Christ through the practice of spiritual communion, praised by Pope John Paul II (170) and recommended by saints who were masters of the spiritual life (171).

 

Participation by Christians who are not Catholic

 

56. The subject of participation in the Eucharist inevitably raises the question of Christians belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this regard, it must be said that the intrinsic link between the Eucharist and the Church's unity inspires us to long for the day when we will be able to celebrate the Holy Eucharist together with all believers in Christ, and in this way to express visibly the fullness of unity that Christ willed for his disciples (cf. Jn 17:21). On the other hand, the respect we owe to the sacrament of Christ's Body and Blood prevents us from making it a mere "means" to be used indiscriminately in order to attain that unity. (172) The Eucharist in fact not only manifests our personal communion with Jesus Christ, but also implies full communio with the Church. This is the reason why, sadly albeit not without hope, we ask Christians who are not Catholic to understand and respect our conviction, which is grounded in the Bible and Tradition. We hold that eucharistic communion and ecclesial communion are so linked as to make it generally impossible for non-Catholic Christians to receive the former without enjoying the latter. There would be even less sense in actually concelebrating with ministers of Churches or ecclesial communities not in full communion with the Catholic Church. Yet it remains true that, for the sake of their eternal salvation, individual non-Catholic Christians can be admitted to the Eucharist, the sacrament of Reconciliation and the Anointing of the Sick. But this is possible only in specific, exceptional situations and requires that certain precisely defined conditions be met (173). These are clearly indicated in the  Catechism of the Catholic Church (174) and in its Compendium (175). Everyone is obliged to observe these norms faithfully.

 

Participation through the communications media

 

57. Thanks to the remarkable development of the communications media, the word "participation" has taken on a broader meaning in recent decades. We all gladly acknowledge that the media have also opened up new possibilities for the celebration of the Eucharist. (176) This requires a specific preparation and a keen sense of responsibility on the part of pastoral workers in the sector. When Mass is broadcast on television, it inevitably tends to set an example. Particular care should therefore be taken to ensure that, in addition to taking place in suitable and well-appointed locations, the celebration respects the liturgical norms in force.

 

Finally, with regard to the value of taking part in Mass via the communications media, those who hear or view these broadcasts should be aware that, under normal circumstances, they do not fulfil the obligation of attending Mass. Visual images can represent reality, but they do not actually reproduce it.(177) While it is most praiseworthy that the elderly and the sick participate in Sunday Mass through radio and television, the same cannot be said of those who think that such broadcasts dispense them from going to church and sharing in the eucharistic assembly in the living Church.

 

Active participation by the sick

 

58. In thinking of those who cannot attend places of worship for reasons of health or advanced age, I wish to call the attention of the whole Church community to the pastoral importance of providing spiritual assistance to the sick, both those living at home and those in hospital. Their situation was often mentioned during the Synod of Bishops. These brothers and sisters of ours should have the opportunity to receive sacramental communion frequently. In this way they can strengthen their relationship with Christ, crucified and risen, and feel fully involved in the Church's life and mission by the offering of their sufferings in union with our Lord's sacrifice. Particular attention needs to be given to the disabled. When their condition so permits, the Christian community should make it possible for them to attend the place of worship. Buildings should be designed to provide ready access to the disabled. Finally, whenever possible, eucharistic communion should be made available to the mentally handicapped, if they are baptized and confirmed: they receive the Eucharist in the faith also of the family or the community that accompanies them. (178)

 

Migrants and participation in the Eucharist

 

60. Turning now to those people who for various reasons are forced to leave their native countries, the Synod expressed particular gratitude to all those engaged in the pastoral care of migrants. Specific attention needs to be paid to migrants belonging to the Eastern Catholic Churches; in addition to being far from home, they also encounter the difficulty of not being able to participate in the eucharistic liturgy in their own rite. For this reason, wherever possible, they should be served by priests of their rite. In all cases I would ask Bishops to welcome these brothers and sisters with the love of Christ. Contacts between the faithful of different rites can prove a source of mutual enrichment. In particular, I am thinking of the benefit that can come, especially for the clergy, from a knowledge of the different traditions. (180)

 

Large-scale concelebrations

 

61. The Synod considered the quality of participation in the case of large-scale celebrations held on special occasions and involving not only a great number of the lay faithful, but also many concelebrating priests. (181) On the one hand, it is easy to appreciate the importance of these moments, especially when the Bishop himself celebrates, surrounded by his presbyterate and by the deacons. On the other hand, it is not always easy in such cases to give clear expression to the unity of the presbyterate, especially during the Eucharistic Prayer and the distribution of Holy Communion. Efforts need to be made lest these large-scale concelebrations lose their proper focus. This can be done by proper coordination and by arranging the place of worship so that priests and lay faithful are truly able to participate fully. It should be kept in mind, however, that here we are speaking of exceptional concelebrations, limited to extraordinary situations.

 

Eucharistic celebrations in small groups

 

63. A very different situation arises when, in the interest of more conscious, active and fruitful participation, pastoral circumstances favor small group celebrations. While acknowledging the formative value of this approach, it must be stated that such celebrations should always be consonant with the overall pastoral activity of the Diocese. These celebrations would actually lose their catechetical value if they were felt to be in competition with, or parallel to, the life of the particular Church. In this regard, the Synod set forth some necessary criteria: small groups must serve to unify the community, not to fragment it; the beneficial results ought to be clearly evident; these groups should encourage the fruitful participation of the entire assembly, and preserve as much as possible the unity of the liturgical life of individual families. (185)

 

Interior participation in the celebration

 

Mystagogical catechesis

 

64. The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated, offering one's life to God in unity with the sacrifice of Christ for the salvation of the whole world. For this reason, the Synod of Bishops asked that the faithful be helped to make their interior dispositions correspond to their gestures and words. Otherwise, however carefully planned and executed our liturgies may be, they would risk falling into a certain ritualism. Hence the need to provide an education in eucharistic faith capable of enabling the faithful to live personally what they celebrate. Given the vital importance of this personal and conscious participatio, what methods of formation are needed? The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated. (186) In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that "the best catechesis on the Eucharist is the Eucharist itself, celebrated well." (187) By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character. While not neglecting a systematic understanding of the content of the faith, it center d on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. It is first and foremost the witness who introduces others to the mysteries. Naturally, this initial encounter gains depth through catechesis and finds its source and summit in the celebration of the Eucharist. This basic structure of the Christian experience calls for a process of mystagogy which should always respect three elements:

 

a) It interprets the rites in the light of the events of our salvation, in accordance with the Church's living tradition. The celebration of the Eucharist, in its infinite richness, makes constant reference to salvation history. In Christ crucified and risen, we truly celebrate the one who has united all things in Himself (cf. Eph 1:10). From the beginning, the Christian community has interpreted the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.

 

b) A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites. This is particularly important in a highly technological age like our own, which risks losing the ability to appreciate signs and symbols. More than simply conveying information, a mystagogical catechesis should be capable of making the faithful more sensitive to the language of signs and gestures which, together with the word, make up the rite.

 

c) Finally, a mystagogical catechesis must be concerned with bringing out the significance of the rites for the Christian life in all its dimensions -- work and responsibility, thoughts and emotions, activity and repose. Part of the mystagogical process is to demonstrate how the mysteries celebrated in the rite are linked to the missionary responsibility of the faithful. The mature fruit of mystagogy is an awareness that one's life is being progressively transformed by the holy mysteries being celebrated. The aim of all Christian education, moreover, is to train the believer in an adult faith that can make him a "new creation", capable of bearing witness in his surroundings to the Christian hope that inspires him.

 

If we are to succeed in carrying out this work of education in our ecclesial communities, those responsible for formation must be adequately prepared. Indeed, the whole people of God should feel involved in this formation. Each Christian community is called to be a place where people can be taught about the mysteries celebrated in faith. In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation. (188) In our time, too, the Holy Spirit freely bestows his gifts to sustain the apostolic mission of the Church, which is charged with spreading the faith and bringing it to maturity. (189)

 

Spirituality and eucharistic culture

 

77. Significantly, the Synod Fathers stated that "the Christian faithful need a fuller understanding of the relationship between the Eucharist and their daily lives. Eucharistic spirituality is not just participation in Mass and devotion to the Blessed Sacrament. It embraces the whole of life." (216) This observation is particularly insightful, given our situation today. It must be acknowledged that one of the most serious effects of the secularization just mentioned is that it has relegated the Christian faith to the margins of life as if it were irrelevant to everyday affairs. The futility of this way of living -- "as if God did not exist" -- is now evident to everyone. Today there is a need to rediscover that Jesus Christ is not just a private conviction or an abstract idea, but a real person, whose becoming part of human history is capable of renewing the life of every man and woman. Hence the Eucharist, as the source and summit of the Church's life and mission, must be translated into spirituality, into a life lived "according to the Spirit" (Rom 8:4ff.; cf. Gal  5:16, 25). It is significant that Saint Paul, in the passage of the Letter to the Romans where he invites his hearers to offer the new spiritual worship, also speaks of the need for a change in their way of living and thinking: "Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (12:2). In this way the Apostle of the Gentiles emphasizes the link between true spiritual worship and the need for a new way of understanding and living one's life. An integral part of the eucharistic form of the Christian life is a new way of thinking, "so that we may no longer be children tossed to and fro and carried about with every wind of doctrine" (Eph 4:14).

 

CONCLUSION

 

94. Dear brothers and sisters, the Eucharist is at the root of every form of holiness, and each of us is called to the fullness of life in the Holy Spirit. How many saints have advanced along the way of perfection thanks to their eucharistic devotion! From Saint Ignatius of Antioch to Saint Augustine, from Saint Anthony Abbot to Saint Benedict, from Saint Francis of Assisi to Saint Thomas Aquinas, from Saint Clare of Assisi to Saint Catherine of Siena, from Saint Paschal Baylon to Saint Peter Julian Eymard, from Saint Alphonsus Liguori to Blessed Charles de Foucauld, from Saint John Mary Vianney to Saint Thérèse of Lisieux, from Saint Pius of Pietrelcina to Blessed Teresa of Calcutta, from Blessed Piergiorgio Frassati to Blessed Ivan Mertz, to name only a few, holiness has always found its center in the sacrament of the Eucharist.

 

This most holy mystery thus needs to be firmly believed, devoutly celebrated and intensely lived in the Church. Jesus' gift of himself in the sacrament which is the memorial of his passion tells us that the success of our lives is found in our participation in the trinitarian life offered to us truly and definitively in him. The celebration and worship of the Eucharist enable us to draw near to God's love and to persevere in that love until we are united with the Lord whom we love. The offering of our lives, our fellowship with the whole community of believers and our solidarity with all men and women are essential aspects of that logiké latreía, spiritual worship, holy and pleasing to God (cf. Rom 12:1), which transforms every aspect of our human existence, to the glory of God. I therefore ask all pastors to spare no effort in promoting an authentically eucharistic Christian spirituality. Priests, deacons and all those who carry out a eucharistic ministry should always be able to find in this service, exercized with care and constant preparation, the strength and inspiration needed for their personal and communal path of sanctification. I exhort the lay faithful, and families in particular, to find ever anew in the sacrament of Christ's love the energy needed to make their lives an authentic sign of the presence of the risen Lord. I ask all consecrated men and women to show by their eucharistic lives the splendor and the beauty of belonging totally to the Lord.

 

Redemptionis Sacramentum

[4.] "Certainly the liturgical reform inaugurated by the Council has greatly contributed to a more conscious, active and fruitful participation in the Holy Sacrifice of the Altar on the part of the faithful."10 Even so, "shadows are not lacking".11 In this regard it is not possible to be silent about the abuses, even quite grave ones, against the nature of the Liturgy and the Sacraments as well as the tradition and the authority of the Church, which in our day not infrequently plague liturgical celebrations in one ecclesial environment or another. In some places the perpetration of liturgical abuses has become almost habitual, a fact which obviously cannot be allowed and must cease.

 

 

[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

 

 

[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

 

Chapter II

THE PARTICIPATION OF THE LAY CHRISTIAN FAITHFUL IN THE EUCHARISTIC CELEBRATION

 

 

1.  Active and Conscious Participation

[36.] The celebration of the Mass, as the action of Christ and of the Church, is the center of the whole Christian life for the universal as well as the particular Church, and also for the individual faithful,87 who are involved "in differing ways according to the diversity of orders, ministries, and active participation.88 In this way the Christian people, "a chosen race, a royal priesthood, a holy people, a people God has made His own",89 manifests its coherent and hierarchical ordering".90 "For the common priesthood of the faithful and the ministerial or hierarchical Priesthood, though they differ in essence and not only in degree, are ordered to one another, for both partake, each in its own way, of the one Priesthood of Christ".91

 

[37.] All of Christ's faithful, freed from their sins and incorporated into the Church through Baptism, are deputed by means of a sacramental character for the worship of the Christian religion,92 so that by virtue of their royal priesthood,93 persevering in prayer and praising God,94 they may offer themselves as a living and holy sacrifice pleasing to God and attested to others by their works,95 giving witness to Christ throughout the earth and providing an answer to those who ask concerning their hope of eternal life that is in them.96 Thus the participation of the lay faithful too in the Eucharist and in the other celebrations of the Church's rites cannot be equated with mere presence, and still less with a passive one, but is rather to be regarded as a true exercise of faith and of the baptismal dignity.

 

[38.] The constant teaching of the Church on the nature of the Eucharist not only as a meal, but also and pre-eminently as a Sacrifice, is therefore rightly understood to be one of the principal keys to the full participation of all the faithful in so great a Sacrament.97 For when "stripped of its sacrificial meaning, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet".98

 

[39.] For promoting and elucidating active participation, the recent renewal of the liturgical books according to the mind of the Council fostered acclamations of the people, responses, psalmody, antiphons, and canticles, as well as actions or movements and gestures, and called for sacred silence to be maintained at the proper times, while providing rubrics for the parts of the faithful as well.99 In addition, ample flexibility is given for appropriate creativity aimed at allowing each celebration to be adapted to the needs of the participants, to their comprehension, their interior preparation and their gifts, according to the established liturgical norms. In the songs, the melodies, the choice of prayers and readings, the giving of the homily, the preparation of the prayer of the faithful, the occasional explanatory remarks, and the decoration of the Church building according to the various seasons, there is ample possibility for introducing into each celebration a certain variety by which the riches of the liturgical tradition will also be more clearly evident, and so, in keeping with pastoral requirements, the celebration will be carefully imbued with those particular features that will foster the recollection of the participants. Still, it should be remembered that the power of the liturgical celebrations does not consist in frequently altering the rites, but in probing more deeply the word of God and the mystery being celebrated.100

 

[40.] Nevertheless, from the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures, as if a certain specific liturgical ministry must necessarily be given to the individuals to be carried out by them. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices often seen in recent years in this regard, and ever to instill anew in all of Christ's faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life: "in novitatem a vetustate".101 For in the celebration of the Eucharist, as in the whole Christian life which draws its power from it and leads toward it, the Church, after the manner of Saint Thomas the Apostle, prostrates herself in adoration before the Lord who was crucified, suffered and died, was buried and arose, and perpetually exclaims to Him who is clothed in the fullness of His divine splendor: "My Lord and my God!"102

 

[41.] For encouraging, promoting and nourishing this interior understanding of liturgical participation, the continuous and widespread celebration of the Liturgy of the Hours, the use of the sacramentals and exercises of Christian popular piety are extremely helpful. These latter exercises -- which "while not belonging to the Liturgy in the strict sense, possess nonetheless a particular importance and dignity" -- are to be regarded as having a certain connection with the liturgical context, especially when they have been lauded and attested by the Magisterium itself,103 as is the case especially of the Marian Rosary.104 Furthermore, since these practices of piety lead the Christian people both to the reception of the sacraments - especially the Eucharist - and "to meditation on the mysteries of our Redemption and the imitation of the excellent heavenly examples of the Saints, they are therefore not without salutary effects for our participation in liturgical worship".105

 

[42.] It must be acknowledged that the Church has not come together by human volition; rather, she has been called together by God in the Holy Spirit, and she responds through faith to His free calling (thus the word ekklesia is related to klesis, or "calling").106 Nor is the Eucharistic Sacrifice to be considered a "concelebration", in the univocal sense, of the Priest along with the people who are present.107 On the contrary, the Eucharist celebrated by the Priests "is a gift which radically transcends the power of the community.... The community that gathers for the celebration of the Eucharist absolutely requires an ordained Priest, who presides over it so that it may truly be a Eucharistic convocation. On the other hand, the community is by itself incapable of providing an ordained minister".108 There is pressing need of a concerted will to avoid all ambiguity in this matter and to remedy the difficulties of recent years. Accordingly, terms such as "celebrating community" or "celebrating assembly" (in other languages "asamblea celebrante", "assemblée célébrante", "assemblea celebrante") and similar terms should not be used injudiciously.

 

2. The Ministries of the Lay Christian Faithful in the Celebration of Holy Mass

[43.] For the good of the community and of the whole Church of God, some of the lay faithful according to tradition have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy.109 It is appropriate that a number of persons distribute among themselves and exercise various ministries or different parts of the same ministry.110

 

[44.] Apart from the duly instituted ministries of acolyte and lector,111 the most important of these ministries are those of acolyte112 and lector113 by temporary deputation. In addition to these are the other functions that are described in the Roman Missal,114 as well as the functions of preparing the hosts, washing the liturgical linens, and the like. All, "whether ordained ministers or lay faithful, in exercising their own office or ministry should do exclusively and fully that which pertains to them".115 In the liturgical celebration itself as well as in its preparation, they should do what is necessary so that the Church's Liturgy will be carried out worthily and appropriately.

 

[45.] To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain "clericalization", while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful.116

 

[46.] The lay Christian faithful called to give assistance at liturgical celebrations should be well instructed and must be those whose Christian life, morals and fidelity to the Church's Magisterium recommend them. It is fitting that such a one should have received a liturgical formation in accordance with his or her age, condition, state of life, and religious culture.117 No one should be selected whose designation could cause consternation for the faithful.118

 

[47.] It is altogether laudable to maintain the noble custom by which boys or youths, customarily termed servers, provide service of the altar after the manner of acolytes, and receive catechesis regarding their function in accordance with their power of comprehension.119 Nor should it be forgotten that a great number of sacred ministers over the course of the centuries have come from among boys such as these.120 Associations for them, including also the participation and assistance of their parents, should be established or promoted, and in such a way greater pastoral care will be provided for the ministers. Whenever such associations are international in nature, it pertains to the competence of the Congregation for Divine Worship and the Discipline of the Sacraments to establish them or to approve and revise their statutes.121 Girls or women may also be admitted to this service of the altar, at the discretion of the diocesan Bishop and in observance of the established norms.122

 

[86.]  The faithful should be led insistently to the practice whereby they approach the Sacrament of Penance outside the celebration of Mass, especially at the scheduled times, so that the Sacrament may be administered in a manner that is tranquil and truly beneficial to them, so as not to be prevented from active participation at Mass. Those who are accustomed to receiving Communion often or daily should be instructed that they should approach the Sacrament of Penance at appropriate intervals, in accordance with the condition of each.168

 

 

[89.] "So that even by means of the signs Communion may stand out more clearly as a participation in the Sacrifice being celebrated",174 it is preferable that the faithful be able to receive hosts consecrated in the same Mass.175

 

[136.]  The Ordinary should diligently foster Eucharistic adoration, whether brief or prolonged or almost continuous, with the participation of the people. For in recent years in so many places "adoration of the Most Holy Sacrament is also an important daily practice and becomes an inexhaustible source of holiness", although there are also places "where there is evident almost a total lack of regard for worship in the form of Eucharistic adoration".234

 

 

3. Eucharistic Congresses and Eucharistic Processions

[142.]  "It is for the diocesan Bishop to establish regulations about processions in order to provide for participation in them and for their being carried out in a dignified way"241 and to promote adoration by the faithful.

 

 

[143.]  "Wherever it is possible in the judgement of the diocesan Bishop, a procession through the public streets should be held, especially on the Solemnity of the Body and Blood of Christ as a public witness of reverence for the Most Holy Sacrament",242 for the "devout participation of the faithful in the Eucharistic procession on the Solemnity of the Body and Blood of Christ is a grace from the Lord which yearly fills with joy those who take part in it".243

 

 

[151.]  Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but rather, by its very nature, is supplementary and provisional.252 Furthermore, when recourse is had out of necessity to the functions of extraordinary ministers, special urgent prayers of intercession should be multiplied that the Lord may soon send a Priest for the service of the community and raise up an abundance of vocations to sacred Orders.253

 

 

[164.]  "If participation at the celebration of the Eucharist is impossible on account of the absence of a sacred minister or for some other grave cause",269 then it is the Christian people's right that the diocesan Bishop should provide as far as he is able for some celebration to be held on Sundays for that community under his authority and according to the Church's norms. Sunday celebrations of this specific kind, however, are to be considered altogether extraordinary. All Deacons or lay members of Christ's faithful who are assigned a part in such celebrations by the diocesan Bishop should strive "to keep alive in the community a genuine 'hunger' for the Eucharist, so that no opportunity for the celebration of Mass will ever be missed, also taking advantage of the occasional presence of a Priest who is not impeded by Church law from celebrating Mass".270

 

 

[167.]  "Similarly, it is unthinkable on the Lord's Day to substitute for Holy Mass either ecumenical celebrations of the Word or services of common prayer with Christians from the ... Ecclesial Communities, or even participation in these Communities' liturgical services".272 Should the diocesan Bishop out of necessity authorize the participation of Catholics for a single occasion, let pastors take care lest confusion arise among the Catholic faithful concerning the necessity of taking part at Mass at another hour of the day even in such circumstances, on account of the obligation.273

 

 

 

 

Chirograph of John Paul II

1. Motivated by a strong desire "to maintain and promote the decorum of the House of God", my Predecessor St Pius X promulgated the Motu Proprio Tra le Sollecitudini 100 years ago. Its purpose was to renew sacred music during liturgical services. With it he intended to offer the Church practical guidelines in that vital sector of the Liturgy, presenting them, as it were, as a "juridical code of sacred music"[1]. This act was also part of the programme of his Pontificate which he summed up in the motto: "Instaurare omnia in Cristo".

 

The centenary of the Document gives me the opportunity to recall the important role of sacred music, which St Pius X presented both as a means of lifting up the spirit to God and as a precious aid for the faithful in their "active participation in the most holy mysteries and in the public and solemn prayer of the Church"[2].

 

The holy Pontiff recalls that the special attention which sacred music rightly deserves stems from the fact that, "being an integral part of the solemn Liturgy, [it] participates in the general purpose of the Liturgy, which is the glory of God and the sanctification and edification of the faithful"[3]. Since it interprets and expresses the deep meaning of the sacred text to which it is intimately linked, it must be able "to add greater efficacy to the text, in order that through it the faithful may be... better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries"[4].

 

3. On various occasions I too have recalled the precious role and great importance of music and song for a more active and intense participation in liturgical celebrations[9]. I have also stressed the need to "purify worship from ugliness of style, from distasteful forms of expression, from uninspired musical texts which are not worthy of the great act that is being celebrated"[10], to guarantee dignity and excellence to liturgical compositions.

 

In this perspective, in the light of the Magisterium of St Pius X and my other Predecessors and taking into account in particular the pronouncements of the Second Vatican Council, I would like to re-propose several fundamental principles for this important sector of the life of the Church, with the intention of ensuring that liturgical music corresponds ever more closely to its specific function.

 

7. Among the musical expressions that correspond best with the qualities demanded by the notion of sacred music, especially liturgical music, Gregorian chant has a special place. The Second Vatican Council recognized that "being specially suited to the Roman Liturgy"[17] it should be given, other things being equal, pride of place in liturgical services sung in Latin[18]. St Pius X pointed out that the Church had "inherited it from the Fathers of the Church", that she has "jealously guarded [it] for centuries in her liturgical codices" and still "proposes it to the faithful" as her own, considering it "the supreme model of sacred music"[19]. Thus, Gregorian chant continues also today to be an element of unity in the Roman Liturgy.

 

Like St Pius X, the Second Vatican Council also recognized that "other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations"[20]. It is therefore necessary to pay special attention to the new musical expressions to ascertain whether they too can express the inexhaustible riches of the Mystery proposed in the Liturgy and thereby encourage the active participation of the faithful in celebrations[21].

 

11. The last century, with the renewal introduced by the Second Vatican Council, witnessed a special development in popular religious song, about which Sacrosanctum Concilium says:  "Religious singing by the faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services, the voices of the faithful may be heard..."[30]. This singing is particularly suited to the participation of the faithful, not only for devotional practices "in conformity with the norms and requirements of the rubrics"[31], but also with the Liturgy itself. Popular singing, in fact, constitutes "a bond of unity and a joyful expression of the community at prayer, fosters the proclamation of the one faith and imparts to large liturgical assemblies an incomparable and recollected solemnity"[32].

 

 

 

 

JPII Address—no references

 

Paschale Solemnitatis

7. The whole rite of Christian initiation has a markedly paschal character, since it is therein that the sacramental participation in the death and resurrection of Christ takes place for the first time. Therefore, Lent should have its full character as a time of purification and enlightenment, especially through the scrutinies and by the presentations; naturally the paschal Vigil should be regarded as the proper time to celebrate the sacraments of initiation.

 

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. [10]

 

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.

 

40. It is recommended that there be a communal celebration of the Office of Readings and Morning Prayer on Good Friday and Holy Saturday. It is fitting that the bishop should celebrate the Office in the cathedral with, as far as possible, the participation of the clergy and people.

 

This Office, formerly called Tenebrae, held a special place in the devotion of the faithful as they meditated upon the passion, death, and burial of the Lord while awaiting the announcement of the resurrection.

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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 Good Friday] 62. It is recommended that on this day the Office of Readings and Morning Prayer, be celebrated with the participation of the people in the churches (cf. n. 40).

 

73. On Holy Saturday, the Church is, as it were, at the Lord's tomb, meditating on his passion and death and on his descent into hell, awaiting his resurrection with prayer and fasting. It is highly recommended that on this day, the Office of Readings and Morning Prayer be celebrated with the participation of the people (cf. n.40). [76] Where this cannot be done, there should be some celebration of the word of God or some act of devotion suited to the mystery celebrated this day.

 

[At the Easter Vigil] 86. The typological import of the Old Testament texts is rooted in the New and is made plain by the prayer pronounced by the celebrating priest after each reading; but it will also be helpful to introduce the people to the meaning of each reading by means of a brief introduction. This introduction may be given by the priest himself or by a deacon.

 

National or diocesan liturgical commissions will prepare aids for pastors.

 

Each reading is followed by the singing of a psalm, to which the people respond.

 

Melodies that are capable of promoting the people's participation and devotion should be provided for these responses. [92] Great care is to be taken that trivial songs do not take the place of the psalms.

 

91. Great care should be taken that this eucharistic liturgy is not celebrated in haste, indeed, all the rites and words must be given their full force: the general intercessions, in which the neophytes for the first time as members of the faithful exercise their priesthood; [99] the procession at the offertory, in which the neophytes, if there are any, take part; the first, second, or third Eucharistic Prayer, preferably sung, with the proper embolisms; [100] and finally eucharistic communion as the moment of full participation in the mystery that is being celebrated. It is appropriate that at communion there be sung Psalm 117 with the antiphon "Pascha nostrum" or Psalm 33 with the antiphon "Alleluia, alleluia, alleluia" or some other song of Easter exultation.

 

93. The Easter Vigil liturgy should be celebrated in such a way as to offer to the Christian people the riches of the prayers and rites. It is, therefore, important that authenticity be respected, that the participation of the faithful be promoted, and that the celebration should not take place without servers, readers, and choir exercising their roles.

 

1975 GIRM

5. In addition, the ministerial priesthood puts into its proper light another reality of which much should be made, namely, the royal priesthood of believers. Through the ministry of presbyters the people's spiritual sacrifice to God is brought to completeness in union with the sacrifice of Christ, our one and only Mediator.[9] For the celebration of the eucharist is the action of the whole Church; in it all should do only, but all of, those parts that belong to them in virtue of their place within the people of God. In this way greater attention will be given to some aspects of the eucharistic celebration that have sometimes been neglected in the course of time. For these people are the people of God, purchased by Christ's blood, gathered together by the Lord, nourished by his word.

They are a people called to offer God the prayers of the entire human family, a people giving thanks in Christ for the mystery of salvation by offering his sacrifice. Finally, they are a people growing together into unity by sharing in Christ's body and blood.

These people are holy by their origin, but becoming ever more holy by conscious, active, and fruitful participation in the mystery of the Eucharist.

 

13. The use of the vernacular in the liturgy may certainly be considered an important means for presenting more clearly the catechesis on the mystery that is part of the celebration itself. Nevertheless, Vatican Council II also ordered the observance of certain directives, prescribed by the Council of Trent but not obeyed everywhere.

Among these are the obligatory homily on Sundays and holydays[17] and the permission to interpose some commentary during the sacred rites themselves.[18]

Above all, Vatican Council II strongly endorsed "that more complete form of participation in the Mass by which the faithful, after the priest's communion, receive the Lord's body from the same sacrifice."[19] Thus the Council gave impetus to the fulfillment of the further desire of the Fathers of Trent that for fuller participation in the holy eucharist "the faithful present at each Mass should communicate not only by spiritual desire but also by sacramental communion."

 

3. This purpose will best be accomplished if, after due regard for the nature and circumstances of each assembly, the celebration is planned in such a way that it brings about in the faithful a participation in body and spirit that is conscious, active, full, and motivated by faith, hope, and charity. The Church desires this kind of participation, the nature of the celebration demands it, and for the Christian people it is a right and duty they have by reason of their baptism.[7]

4. The presence and active participation of the people bring out more plainly the ecclesial nature of the celebration.[8] But even when their participation is not possible, the eucharistic celebration still retains its effectiveness and worth because it is the action of Christ and the Church,[9] in which the priest always acts on behalf of the people's salvation.

 

5. The celebration of the eucharist, like the entire liturgy, involves the use of outward signs that foster, strengthen, and express faith.[10] There must be the utmost care therefore to choose and to make wise use of those forms and elements provided by the Church which, in view of the circumstances of the people and the place, will best foster active and full participation and serve the spiritual well-being of the faithful.

 

15. The acclamations and the responses to the priest's greeting and prayers create a degree of the active participation that the gathered faithful must contribute in every form of the Mass, in order to express clearly and to further the entire community's involvement.

 

16. There are other parts, extremely useful for expressing and encouraging the people's active participation, that are assigned to the whole congregation: the penitential rite, the profession of faith, the general intercessions, and the Lord's Prayer.

 

58. All in the assembly gathered for Mass have an individual right and duty to contribute their participation in ways differing according to the diversity of their order and liturgical function.[45] Thus in carrying out this function, all, whether ministers or laypersons, should do all and only those parts that belong to them,[46] so that the very arrangement of the celebration itself makes the Church stand out as being formed in a structure of different orders and ministries.

 

62. In the celebration of Mass the faithful are a holy people, a people God has made his own, a royal priesthood: they give thanks to the Father and offer the victim not only through the hands of the priest but also together with him and learn to offer themselves.[50] They should endeavor to make this clear by their deep sense of reverence for God and their charity toward all who share with them in the celebration.

They therefore are to shun any appearance of individualism or division, keeping before their mind that they have the one Father in heaven and therefore are all brothers and sisters to each other.

They should become one body, whether by hearing the word of God, or joining in prayers and song, or above all by offering the sacrifice together and sharing together in the Lord's table. There is a beautiful expression of this unity when the faithful maintain uniformity in their actions and in standing, sitting, or kneeling.

The faithful should serve the people of God willingly when asked to perform some particular ministry in the celebration.

63. The "schola cantorum" or choir exercises its own liturgical function within the assembly. Its task is to ensure that the parts proper to it, in keeping with the different types of chants, are carried out becomingly and to encourage active participation of the people in the singing.[51] What is said about the choir applies in a similar way to other musicians, especially the organist.

64. There should be a cantor or a choir director to lead and sustain the people in the singing. When in fact there is no choir, it is up to the cantor to lead the various songs, and the people take part in the way proper to them.

 

76. Of those Masses celebrated by some communities, the conventual Mass, which is a part of the daily office, or the "community" Mass have particular significance. Although such Masses do not have a special form of celebration, it is most proper that they be celebrated with singing, with the full participation of all community members, whether religious or canons. In these Masses, therefore, individuals should exercise the function proper to the order or ministry they have received. All the priests who are not bound to celebrate individually for the pastoral benefit of the faithful should thus concelebrate at the conventual or community Mass, if possible. Further, all priests belonging to the community who are obliged to celebrate individually for the pastoral benefit of the faithful may also on the same day concelebrate at the conventual or community Mass.

 

101. It is fitting for the faithful's participation to be expressed by their presenting both the bread and wine for the celebration of the eucharist and other gifts to meet the needs of the church and of the poor.

The faithful's offerings are received by the priest, assisted by the ministers, and put in a suitable place; the bread and wine for the eucharist are taken to the altar.

 

253. For the celebration of the eucharist, the people of God normally assemble in a church or, if there is none, in some other fitting place worthy of so great a mystery. Churches and other places of worship should therefore be suited to celebrating the liturgy and to ensuring the active participation of the faithful. Further, the places and requisites for worship should be truly worthy and beautiful, signs and symbols of heavenly realities.

 

257. The people of God assembled at Mass possess an organic and hierarchical structure, expressed by the various ministries and actions for each part of the celebration. The general plan of the sacred edifice should be such that in some way it conveys the image of the gathered assembly. It should also allow the participants to take the place most appropriate to them and assist all to carry out their individual functions properly.

The congregation and the choir should have a place that facilitates their active participation.[78]

The priest and his ministers have their place in the sanctuary, that is, in the part of the church that brings out their distinctive role, namely, to preside over the prayers, to proclaim the word of God, or to minister at the altar.

Even though these elements must express a hierarchical arrangement and the diversity of offices, they should at the same time form a complete and organic unity, clearly expressive of the unity of the entire holy people. The character and beauty of the place and all its appointments should foster devotion and show the holiness of the mysteries celebrated there.

 

 

274. In relation to the design of each church, the "schola cantorum" should be so placed that its character as a part of the assembly of the faithful that has a special function stands out clearly. The location should also assist the choir's liturgical ministry and readily allow each member complete, that is, sacramental participation in the Mass.

 

 

Voluntati Obsequens—no references

 

 

Liturgicae Instaurationes

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Tres Abhinc

Three years ago the Instruction Inter Oecumenici, issued by the Congregation of Rites, September 26, 1964, established a number of adaptations for introduction into the sacred rites. These adaptations, the first fruits of the general liturgical reform called for by the conciliar Constitution on the Liturgy, took effect on March 7, 1965.

 

Their rich yield is becoming quite clear from the many reports of bishops, which attest to an increased, more aware, and intense participation of the faithful everywhere in the liturgy, especially in the holy sacrifice of the Mass.

 

To increase this participation even more and to make the liturgical rites, especially the Mass, clearer and better understood, the same bishops have proposed certain other adaptations. Submitted first to the Consilium, the proposals have undergone careful examination and discussion by the Consilium and the Congregation of Rites.

 

 

Musicam Sacram

 

2. The decisions of the Council have already begun to be put into effect in the recently undertaken liturgical renewal. But the new norms concerning the arrangement of the sacred rites and the active participation of the faithful have given rise to several problems regarding sacred music and its ministerial role. These problems appear to be able to be solved by expounding more fully certain relevant principles of the Constitution on the Liturgy.

 

I. Some General Norms

5. Liturgical worship is given a more noble form when it is celebrated in song, with the ministers of each degree fulfilling their ministry and the people participating in it.4

Indeed, through this form, prayer is expressed in a more attractive way, the mystery of the Liturgy, with its hierarchical and community nature, is more openly shown, the unity of hearts is more profoundly achieved by the union of voices, minds are more easily raised to heavenly things by the beauty of the sacred rites, and the whole celebration more clearly prefigures that heavenly Liturgy which is enacted in the holy city of Jerusalem.

Pastors of souls will therefore do all they can to achieve this form of celebration.

They will try to work out how that assignment of different parts to be performed and duties to be fulfilled, which characterizes sung celebrations, may be transferred even to celebrations which are not sung, but at which the people are present. Above all one must take particular care that the necessary ministers are obtained and that these are suitable, and that the active participation of the people is encouraged.

 

9. In selecting the kind of sacred music to be used, whether it be for the choir or for the people, the capacities of those who are to sing the music must be taken into account. No kind of sacred music is prohibited from liturgical actions by the Church as long as it corresponds to the spirit of the liturgical celebration itself and the nature of its individual parts, and does not hinder the active participation of the people.

 

10. In order that the faithful may actively participate more willingly and with greater benefit, it is fitting that the format of the celebration and the degree of participation in it should be varied as much as possible, according to the solemnity of the day and the nature of the congregation present.

 

15. The faithful fulfil their liturgical role by making that full, conscious and active participation which is demanded by the nature of the Liturgy itself and which is, by reason of baptism, the right and duty of the Christian people.13 This participation

(a) Should be above all internal, in the sense that by it the faithful join their mind to what they pronounce or hear, and cooperate with heavenly grace,14

(b) Must be, on the other hand, external also, that is, such as to show the internal participation by gestures and bodily attitudes, by the acclamations, responses and singing.15

The faithful should also be taught to unite themselves interiorly to what the ministers or choir sing, so that by listening to them they may raise their minds to God.

 

16. One cannot find anything more religious and more joyful in sacred celebrations than a whole congregation expressing its faith and devotion in song. Therefore the active participation of the whole people, which is shown in singing, is to be carefully promoted as follows:

(a) It should first of all include acclamations, responses to the greetings of the priest and ministers and to the prayers of litany form, and also antiphons and psalms, refrains or repeated responses, hymns and canticles.16

(b) Through suitable instruction and practices, the people should be gradually led to a fuller -- indeed, to a complete -- participation in those parts of the singing which pertain to them.

(c) Some of the people's song, however, especially if the faithful have not yet been sufficiently instructed, or if musical settings for several voices are used, can be handed over to the choir alone, provided that the people are not excluded from those parts that concern them. But the usage of entrusting to the choir alone the entire singing of the whole Proper and of the whole Ordinary, to the complete exclusion of the people's participation in the singing, is to be deprecated.

 

18. Among the faithful, special attention must be given to the instruction in sacred singing of members of lay religious societies, so that they may support and promote the participation of the people more effectively.18 The formation of the whole people in singing, should be seriously and patiently undertaken together with liturgical instruction, according to the age, status and way of life of the faithful and the degree of their religious culture; this should be done even from the first years of education in elementary schools.

 

19. Because of the liturgical ministry it performs, the choir -- or the Capella musica, or schola cantorum -- deserves particular mention. Its role has become something of yet greater importance and weight by reason of the norms of the Council concerning the liturgical renewal. Its duty is, in effect, to ensure the proper performance of the parts which belong to it, according to the different kinds of music sung, and to encourage the active participation of the faithful in the singing. Therefore:

(a) There should be choirs, or Capellae, or scholae cantorum, especially in cathedrals and other major churches, in seminaries and religious houses of studies, and they should be carefully encouraged.

(b) It would also be desirable for similar choirs to be set up in smaller churches.

 

23. Taking into account the layout of each church, the choir should be placed in such a way:

(a) That its nature should be clearly apparent-namely, that it is a part of the whole congregation, and that it fulfills a special role;

(b) That it is easier for it to fulfil its liturgical function;20

(c) That each of its members may be able to participate easily in the Mass, that is to say by sacramental participation.

Whenever the choir also includes women, it should be placed outside the sanctuary (presbyterium).

 

28. The distinction between solemn, sung and read Mass, sanctioned by the Instruction of 1958 (n. 3), is retained, according to the traditional liturgical laws at present in force. However, for the sung Mass (Missa cantata), different degrees of participation are put forward here for reasons of pastoral usefulness, so that it may become easier to make the celebration of Mass more beautiful by singing, according to the capabilities of each congregation.

These degrees are so arranged that the first may be used even by itself, but the second and third, wholly or partially, may never be used without the first. In this way the faithful will be continually led toward an ever greater participation in the singing.

29. The following belong to the first degree:

(a) In the entrance rites: the greeting of the priest together with the reply of the people; the prayer.

(b) In the Liturgy of the Word: the acclamations at the Gospel.

(c) In the Eucharistic Liturgy: the prayer over the offerings; the preface with its dialogue and the Sanctus; the final doxology of the Canon, the Lord's Prayer with its introduction and embolism; the Pax Domini; the prayer after the Communion; the formulas of dismissal.

30. The following belong to the second degree:

(a) the Kyrie, Gloria and Agnus Dei;

(b) the Creed;

(c) the prayer of the faithful.

31. The following belong to the third degree:

(a) the songs at the Entrance and Communion processions;

(b) the songs after the Lesson or Epistle;

(c) the Alleluia before the Gospel;

(d) the song at the Offertory;

(e) the readings of Sacred Scripture, unless it seems more suitable to proclaim them without singing.

 

34. The songs which are called the "Ordinary of the Mass", if they are sung by musical settings written for several voices may be performed by the choir according to the customary norms, either a capella, or with instrumental accompaniment, as long as the people are not completely excluded from taking part in the singing.

In other cases, the parts of the Ordinary of the Mass can be divided between the choir and the people or even between two sections of the people themselves: one can alternate by verses, or one can follow other suitable divisions which divide the text into larger sections. In these cases, the following points are to be noted: it is preferable that the Creed, since it is a formula of profession of faith, should be sung by all, or in such a way as to permit a fitting participation by the faithful; it is preferable that the Sanctus, as the concluding acclamation of the Preface, should normally be sung by the whole congregation together with the priest; the Agnus Dei may be repeated as often as necessary, especially in concelebrations, where it accompanies the Fraction; it is desirable that the people should participate in this song, as least by the final invocation.

 

III. Sacred Music in the Celebration of the Sacraments and Sacramentals, in Special Functions of the Liturgical Year, in Celebrations of the Word of God, and in Popular Devotions

42. The Council laid down in principle that whenever a rite, in keeping with its character, allows a celebration in common with the attendance and active participation of the faithful, this is to be preferred to an individual and quasi-private celebration of the rite.28 It follows logically from this that singing is of great importance since it more clearly demonstrates the "ecclesial" aspect of the celebration.

 

47. According to the Constitution on the Liturgy, "the use of the Latin language, with due respect to particular law, is to be preserved in the Latin rites."30

However, since "the use of the vernacular may frequently be of great advantage to the people"31 "it is for the competent territorial ecclesiastical authority to decide whether, and to what extent, the vernacular language is to be used. Its decrees have to be approved, that is, confirmed by the Apostolic See."32

In observing these norms exactly, one will therefore employ that form of participation which best matches the capabilities of each congregation.

Pastors of souls should take care that besides the vernacular "the faithful may also be able to say or sing together in Latin those parts of the Ordinary of the Mass which pertain to them."33

 

53. New works of sacred music should conform faithfully to the principles and norms set out above. In this way they will have "the qualities proper to genuine sacred music, being within the capacities not merely of large choirs but of smaller choirs, facilitating the participation of all the faithful."

 

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

 

64. The use of musical instruments to accompany the singing can act as a support to the voices, render participation easier, and achieve a deeper union in the assembly. However, their sound should not so overwhelm the voices that it is difficult to make out the text; and when some part is proclaimed aloud by the priest or a minister by virtue of his role, they should be silent.

 

67. It is highly desirable that organists and other musicians should not only possess the skill to play properly the instrument entrusted to them: they should also enter into and be thoroughly aware of the spirit of the Liturgy, so that even when playing ex tempore, they will enrich the sacred celebration according to the true nature of each of its parts, and encourage the participation of the faithful.

 

Inter Oecumenici

4. The reason for deciding to put these things into practice now is that the liturgy may ever more fully satisfy the conciliar intent on promoting active participation of the faithful.

 

The faithful will more readily respond to the overall reform of the liturgy if this proceeds step by step in stages and if pastors present and explain it to them by means of the needed catechesis.

 

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

 

 

19. Pastors shall strive diligently and patiently to carry out the mandate of the Constitution on the liturgical formation of the faithful and on their active participation, both inward and outward, "in keeping with their age and condition, their way of life, and stage of religious development" (SC art. 19). They should be especially concerned about the liturgical formation and active participation of those involved in lay religious associations; such people have the responsibility of sharing more fully in the Church's life and of assisting their pastors in the effective promotion of parish liturgical life (see SC art. 42).

 

 

90. In building new churches or restoring and adapting old ones every care is to be taken that they are suited to celebrating liturgical services authentically and that they ensure active participation by the faithful (see SC art. 124).

 

98. Special care should be taken that the place for the faithful will assure their proper participation in the sacred rites with both eyes and mind. Normally there should be benches or chairs for their use but, in keeping with the Constitution art. 32, the custom of reserving places for special persons is to be suppressed.

 

Care is also to be taken to enable the faithful not only to see the celebrant and other ministers but also to hear them easily, even by use of modern sound equipment.

 

Sacram Liturgiam—no references

 

 

Sacrosanctum Concilium

12. The spiritual life, however, is not limited solely to participation in the Liturgy. The Christian is indeed called to pray with his brethren, but he must also enter into his chamber to pray to the Father, in secret29; yet more, according to the teaching of the Apostle, he should pray without ceasing30. We learn from the same Apostle that we must always bear about in our body the dying of Jesus, so that the life also of Jesus may be made manifest in our bodily frame31. This is why we ask the Lord in the Sacrifice of the Mass that, "receiving the offering of the spiritual victim", he may fashion us for himself "as an eternal gift"32.

 

14. Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the Liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (I Pet 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.

In the restoration and promotion of the Sacred Liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work.

Yet it would be futile to entertain any hopes of realizing this unless the pastors themselves, in the first place, become thoroughly imbued with the spirit and power of the Liturgy, and undertake to give instruction about it. A prime need, therefore, is that attention be directed, first of all, to the liturgical instruction of the clergy.

 

19. With zeal and patience, pastors of souls must promote the liturgical instruction of the faithful, and also their active participation in the Liturgy both internally and externally, taking into account their age and condition, their way of life, and standard of religious culture. By so doing, pastors will be fulfilling one of the chief duties of a faithful dispenser of the mysteries of God; and in this matter they must lead their flock not only in word but also by example.

 

26. Liturgical services are not private functions, but are celebrations of the Church, which is the "sacrament of unity", namely, the holy people united and ordered under their bishops.33

Therefore liturgical services pertain to the whole Body of the Church; they manifest it and have effects upon it; but they concern the individual members of the Church in different ways, according to their differing rank, office, and actual participation.

 

27. It is to be stressed that whenever rites, according to their specific nature, make provision for communal celebration involving the presence and actual participation of the faithful, this way of celebrating them is to be preferred, so far as possible, to a celebration that is individual and quasi-private.

This applies with especial force to the celebration of Mass and the administration of the sacraments, even though every Mass has of itself a public and social nature.

 

30. To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence.

 

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 ministers35.

 

50. The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved.

For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the Holy Fathers, as may seem useful or necessary.

 

55. That more perfect form of participation in the Mass whereby the faithful, after the priest's communion, receive the Lord's Body from the same Sacrifice, is strongly commended.

The dogmatic principles which were laid down by the Council of Trent remaining intact40, Communion under both kinds may be granted when the bishops think fit, not only to clerics and religious, but also to the laity, in cases to be determined by the Apostolic See, as, for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism.

 

113. Liturgical worship is given a more noble form when the Divine Offices are celebrated solemnly in song, with the assistance of sacred ministers and the active participation of the people.

As regards the language to be used, the provisions of Art. 36 are to be observed; for the Mass, Art. 54; for the Sacraments, Art. 63; for the Divine Office. Art. 101.

 

114. The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted, especially in cathedral churches; but bishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs, as laid down in Art. 28 and 30.

 

121. Composers, filled with the Christian spirit, should feel that their vocation is to cultivate sacred music and increase its store of treasures.

Let them produce compositions which have the qualities proper to genuine sacred music, not confining themselves to works which can be sung only by large choirs, but providing also for the needs of small choirs and for the active participation of the entire assembly of the faithful.

The texts intended to be sung must always be in conformity with Catholic doctrine; indeed they should be drawn chiefly from Holy Scripture and from liturgical sources.

 

124. Ordinaries, by the encouragement and favor they show to art which is truly sacred, should strive after noble beauty rather than mere sumptuous display. This principle is to apply also in the matter of sacred vestments and ornaments.

Let bishops carefully remove from the House of God and from other sacred places those works of artists which are repugnant to faith, morals, and Christian piety, and which offend true religious sense either by depraved forms or by lack of artistic worth, mediocrity and pretense.

And when churches are to be built, let great care be taken that they be suitable for the celebration of liturgical services and for the active participation of the faithful.

 

De Musica Sacra

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.

 

c) It is strictly forbidden for the faithful in unison or for a commentator to recite aloud with the priest the parts of the Proper, Ordinary, and canon of the Mass. This prohibition extends to both Latin, and a vernacular word-for-word translation. Exceptions will be enumerated in paragraph 31.However, it is desirable that a lector read the Epistle and Gospel in the vernacular for the benefit of the faithful at low Masses on Sundays and feast days. Between the Consecration, and the Pater noster a holy silence is fitting.

 

A. Mass

a. General principles regarding the participation of the faithful:

 

22. By its very nature, the Mass requires that all present take part in it, each having a particular function.

 

a) Interior participation is the most important; this consists in paying devout attention, and in lifting up the heart to God in prayer. In this way the faithful "are intimately joined with their High Priest...and together with Him, and through Him offer (the Sacrifice), making themselves one with Him" (Mediator Dei, Nov. 20, 1947: AAS 39 [1947] 552).

b) The participation of the congregation becomes more complete, however, when, in addition to this interior disposition, exterior participation is manifested by external acts, such as bodily position (kneeling, standing, sitting), ceremonial signs, and especially responses, prayers, and singing.

The Supreme Pontiff Pius XII, in his encyclical on the sacred liturgy, Mediator Dei, recommended this form of participation:

"Those who are working for the exterior participation of the congregation in the sacred ceremonies are to be warmly commended. This can be accomplished in more than one way. The congregation may answer the words of the priest, as prescribed by the rubrics, or sing hymns appropriate to the different parts of the Mass, or do both. Also, at solemn ceremonies, they may alternate in singing the liturgical chant (AAS 39 [1947] 560)".

When the papal documents treat of "active participation" they are speaking of this general participation (Mediator Dei: AAS 39 [1947] 530-537), of which the outstanding example is the priest, and his ministers who serve at the altar with the proper interior dispositions, and carefully observe the rubrics, and ceremonies.

c) Active participation is perfect when "sacramental" participation is included. In this way "the people receive the Holy Eucharist not only by spiritual desire, but also sacramentally, and thus obtain greater benefit from this most holy Sacrifice". (Council of Trent, Sess. 22, ch. 6; cf. also Mediator Dei: AAS 39 [1947] 565: "It is most appropriate, as the liturgy itself prescribes, for the pe