Response

 

Sacramentum Caritatis—no references

 

Redemptionis Sacramentum

[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

 

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

 

 

 

Chirograph of John Paul II—no references

 

JPII Address—no references

 

Paschale Solemnitatis

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.

 

 

[On Good Friday] 68. For veneration of the cross, let a cross be used that is of appropriate size and beauty, and let one or other of the forms for this rite be carried out with the splendor worthy of the mystery of our salvation. Both the invitation pronounced at the unveiling of the cross and the people's response should be made in song, and a period of respectful silence is to be observed after each act of veneration, with the celebrant standing and holding the raised cross.

 

[At the Easter Vigil] 83. The procession, by which the people enter the church, should be led by the light of the paschal candle alone. Just as the children of Israel were guided at night by a pillar of fire, so similarly Christians follow the risen Christ. To each response, Thanks be to God, there is no reason why there should not be added some acclamation in honor of Christ.

 

The light from the paschal candle should be gradually passed to the candles that all present are holding in their hands; the electric lighting should be switched off.

 

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.

 

1975 GIRM

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.

 

28. After the entrance song, the priest and the whole assembly make the sign of the cross. Then through his greeting the priest declares to the assembled community that the Lord is present. This greeting and the congregation's response express the mystery of the gathered Church.

 

 

36. After the first reading comes the responsorial psalm or gradual, an integral part of the liturgy of the word. The psalm as a rule is drawn from the Lectionary because the individual psalm texts are directly connected with the individual readings: the choice of psalm depends therefore on the readings. Nevertheless, in order that the people may be able to join in the responsorial psalm more readily, some texts of responses and psalms have been chosen, according to the different seasons of the year and classes of saints, for optional use, whenever the psalm is sung, in place of the text corresponding to the reading.

The psalmist or cantor of the psalm sings the verses of the psalm at the lectern or other suitable place. The people remain seated and listen, but also as a rule take part by singing the response, except when the psalm is sung straight through without the response.

The psalm when sung may be either the psalm assigned in the Lectionary or the gradual from the "Graduale Romanum" or the responsorial psalm or the psalm with "Alleluia" as the response from The "Simple Gradual" in the form they have in those books.

 

38. When there is only one reading before the gospel:

a. during a season calling for the "Alleluia," there is an option to use either the psalm with "Alleluia" as the response, or the responsorial psalm and the "Alleluia" with its verse, or just the psalm, or just the "Alleluia";

b. during the season when the "Alleluia" is not allowed, either the responsorial psalm or the verse before the gospel may be used.

39. If the psalm after the reading is not sung, it is to be recited. If not sung, the "Alleluia" or the verse before the gospel may be omitted.

40. Sequences are optional, except on Easter Sunday and Pentecost.

 

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

 

 

90. After the reading, the psalmist or cantor of the psalm, or even the reader, sings or recites the psalm and the congregation sings or recites the response (see no. 36).

 

107. The priest returns to the center and, facing the people and extending then joining his hands, pronounces the invitation: "Pray, brothers and sisters."

After the people's response, he says the prayer over the gifts with hands outstretched. At the end the people make the acclamation: "Amen."

 

120. After communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at a side table, he purifies the paten or ciborium over the chalice, then purifies the chalice, saying quietly: "Lord, may I receive these gifts," etc., and dries it with a purificator. If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be purified, to leave them, properly covered and on a corporal, either at the altar or at a side table and to purify them after Mass when the people have left.

121. Afterward the priest may return to the chair. A period of silence may now be observed, or a hymn of praise or a psalm may be sung (see no. 56 j).

122. Then, standing at the altar or at the chair and facing the people, the priest says, with hands outstretched: "Let us pray."

There may be a brief period of silence, unless this has been already observed immediately after communion. He recites the prayer after communion, at the end of which the people make the response: "Amen."

 

136. After the priest has said the prayer for peace and the greeting: "The peace of the Lord be with you always," and the people have made the response: "And also with you," the deacon may invite all to exchange the sign of peace, saying: "Let us offer each other the sign of peace."

He himself receives the sign of peace from the priest and may offer it to other ministers near him.

 

206. If the concelebrants receive communion by intinction, the principal celebrant receives the body and blood of the Lord in the usual way, making sure that enough remains in the chalice for their communion. Then the deacon or one of the concelebrants arranges the paten with the eucharistic bread and the chalice conveniently in the center of the altar or at the right side on another corporal. The concelebrants approach the altar one by one, genuflect, and take a particle, dip part of it into the chalice, and, holding a paten under their chin, communicate. Afterward they return to their places as at the beginning of Mass.

The deacon receives communion also by intinction and to the concelebrant's words: "The body and blood of Christ," makes the response: "Amen."

At the altar the deacon drinks all that remains in the chalice, takes it to the side table and there he or the acolyte purifies and dries it, then arranges it in the usual way.

 

 

III. Mass Without A Congregation

Introduction

209. This section gives the norms for Mass celebrated by a priest with only one server to assist him and to make the responses.

 

220. The general intercessions may be said even in this form of Mass; the priest gives the intentions and the server makes the response.

 

Voluntati Obsequens

Our congregation has prepared a booklet entitled, "Jubilate Deo", which contains a minimum selection of sacred chants. This was done in response to a desire which the Holy Father had frequently expressed, that all the faithful should know at least some Latin Gregorian chants, such as, for example, the "Gloria", the "Credo", the "Sanctus", and the "Agnus Dei".

 

 

Liturgicae Instaurationes—no references

 

Tres Abhinc—no references

 

Musicam Sacram

15. The faithful fulfill 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.

 

26. The priest, the sacred ministers and the servers, the reader and those in the choir, and also the commentator, should perform the parts assigned to them in a way which is comprehensible to the people, in order that the responses of the people, when the rite requires it, may be made easy and spontaneous. It is desirable that the priest, and the ministers of every degree, should join their voices to the voice of the whole faithful in those parts which concern the people.

 

33. It is desirable that the assembly of the faithful should participate in the songs of the Proper as much as possible, especially through simple responses and other suitable settings.

The song after the lessons, be it in the form of gradual or responsorial psalm, has a special importance among the songs of the Proper. By its very nature, it forms part of the Liturgy, of the Word. It should be performed with all seated and listening to it -- and, what is more, participating in it as far as possible.

 

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.

 

Inter Oecumenici

48. Until reform of the entire Ordo Missae, the points that follow are to be observed:

 

a. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.

 

b. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir.

 

c. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding.

 

d. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.

 

e. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.

 

f. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. R. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.

 

g. In recited Masses the congregation may recite the Lord's Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.

 

h. The embolism after the Lord's Prayer shall be sung or recited aloud.

 

i. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted.

 

j. The last gospel is omitted; the Leonine Prayers are suppressed.

 

k. It is lawful to celebrate a sung Mass with only a deacon assisting.

 

l. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.

 

 

Sacram Liturgiam—no references

 

Sacrosanctum Concilium

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.

 

De Musica Sacra

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 people to come to holy Communion after the priest has received at the altar".)

d) Since adequate instruction is necessary before the faithful can intelligently, and actively participate in the mass, it will help to note here a very wise law enacted by the Council of Trent: "This holy Council orders that pastors, and all those who are entrusted with the care of souls shall frequently give a commentary on one of the texts used at Mass, either personally or through others, and, in addition, explain some aspect of the mystery of this holy Sacrifice; this should be done especially on Sundays, and feast days in the sermon which follows the Gospel (or "when the people are being instructed in the catechism)" (Council of Trent, Sess. 22, ch. 8; Musicæ sacræ disciplina: AAS 48 [1956] 17).

 

25. In solemn Mass there are three degrees of the participation of the faithful:

 

 

a) First, the congregation can sing the liturgical responses. These are: Amen; Et cum spiritu tuo; Gloria tibi, Domine; Habemus ad Dominum; Dignum et justum est; Sed libera nos a malo; Deo gratias. Every effort must be made that the faithful of the entire world learn to sing these responses.

b) Secondly, the congregation can sing the parts of the Ordinary of the Mass: Kyrie, eleison; Gloria in excelsis Deo; Credo; Sanctus-Benedictus; Agnus Dei. Every effort must be made that the faithful learn to sing these parts, particularly according to the simpler Gregorian melodies. But if they are unable to sing all these parts, there is no reason why they cannot sing the easier ones: Kyrie, eleison; Sanctus-Benedictus; Agnus Dei; the choir, then, can sing the Gloria, and Credo.

 

 

 

Recommended Chants

In connection with this, the following Gregorian melodies, because of their simplicity, should be learned by the faithful throughout the world: the Kyrie, eleison; Sanctus-Benedictus; Agnus Dei of Mass XVI from the Roman Gradual; the Gloria in excelsis Deo, and Ite, missa est-Deo gratias of Mass XV; and either Credo I or Credo III. In this way it will be possible to achieve that most highly desirable goal of having the Christian faithful throughout the world manifest their common faith by active participation in the holy Sacrifice of the Mass, and by common and joyful song (Musicæ sacræ disciplina: AAS 48 [1956] 16).

c) Thirdly, if those present are well trained in Gregorian chant, they can sing the parts of the Proper of the Mass. This form of participation should be carried out particularly in religious congregations and seminaries.

 

31. A final method of participation, and the most perfect form, is for the congregation to make the liturgical responses to the prayers of the priest, thus holding a sort of dialogue with him, and reciting aloud the parts which properly belong to them.

 

There are four degrees or stages of this participation:

 

a) First, the congregation may make the easier liturgical responses to the prayers of the priest: Amen; Et cum spiritu tuo; Deo gratias; Gloria tibi Domine; Laus tibi, Christe; Habemus ad Dominum; Dignum et justum est; Sed libera nos a malo;

b) Secondly, the congregation may also say prayers, which, according to the rubrics, are said by the server, including the Confiteor, and the triple Domine non sum dignus before the faithful receive Holy Communion;

c) Thirdly, the congregation may say aloud with the celebrant parts of the Ordinary of the Mass: Gloria in excelsis Deo; Credo; Sanctus-Benedictus; Agnus Dei;

d) Fourthly, the congregation may also recite with the priest parts of the Proper of the Mass: Introit, Gradual, Offertory, Communion. Only more advanced groups who have been well trained will be able to participate with becoming dignity in this manner.

 

96. The active participation of the faithful can be more easily brought about with the help of a commentator, especially in holy Mass, and in some of the more complex liturgical ceremonies. At suitable times he should briefly explain the rites themselves, and the prayers of the priest and ministers; he should also direct the external participation of the congregation, that is, their responses, prayers, and singing. Such a commentator may be used if the following rules are observed:

 

 

a) The role of commentator should properly be carried out by a priest or at least a cleric. If none is available, a layman of good Christian character, and well instructed in his duties may fill the role. Women, however, may never act as commentator; in case of necessity, a woman would be permitted only to lead the prayers, and singing of the congregation.

b) If the commentator is a priest or a cleric, he should wear a surplice, and stand in the sanctuary or near the Communion rail, or at the lectern or pulpit. If he is a layman, he should stand in a convenient place in front of the congregation, but not in the sanctuary or in the pulpit.

c) The explanations and directions to be given by the commentator should be prepared in writing; they should be brief, clear, and to the point; they should be spoken at a suitable time, and in a moderate tone of voice; they should never interfere with the prayers of the priest who is celebrating. In short, they should be a real help, and not a hindrance to the devotion of the congregation.

d) In directing the prayers of the congregation, the commentator should recall the prescriptions given above in paragraph 14c.

e) In those places where the Holy See has permitted the reading of the Epistle and Gospel in the vernacular after the Latin text has been chanted, the commentator may not substitute for the celebrant, deacon, or subdeacon in reading them.

f) The commentator should follow the celebrant closely, and so accompany the sacred action that it is not delayed or interrupted, and the entire ceremony carried out with harmony, dignity, and devotion.

 

Musicae Sacrae—no references

 

Mediator Dei

192. Besides, "so that the faithful take a more active part in divine worship, let Gregorian chant be restored to popular use in the parts proper to the people. Indeed it is very necessary that the faithful attend the sacred ceremonies not as if they were outsiders or mute onlookers, but let them fully appreciate the beauty of the liturgy and take part in the sacred ceremonies, alternating their voices with the priest and the choir, according to the prescribed norms. If, please God, this is done, it will not happen that the congregation hardly ever or only in a low murmur answer the prayers in Latin or in the vernacular."[173] A congregation that is devoutly present at the sacrifice, in which our Savior together with His children redeemed with His sacred blood sings the nuptial hymn of His immense love, cannot keep silent, for "song befits the lover"[174] and, as the ancient saying has it, "he who sings well prays twice." Thus the Church militant, faithful as well as clergy, joins in the hymns of the Church triumphant and with the choirs of angels, and, all together, sing a wondrous and eternal hymn of praise to the most Holy Trinity in keeping with words of the preface, "with whom our voices, too, thou wouldst bid to be admitted."

 

Divini Cultus

In order that the faithful may more actively participate in divine worship, let them be made once more to sing the Gregorian Chant, so far as it belongs to them to take part in it. It is most important that when the faithful assist at the sacred ceremonies, or when pious sodalities take part with the clergy in a procession, they should not be merely detached and silent spectators, but, filled with a deep sense of the beauty of the Liturgy, they should sing alternately with the clergy or the choir, as it is prescribed. If this is done, then it will no longer happen that the people either make no answer at all to the public prayers -- whether in the language of the Liturgy or in the vernacular -- or at best utter the responses in a low and subdued manner.

 

Tra le Sollicitudini—no references