Vatican/Holy See

 

Sacramentum Caritatis

The development of the eucharistic rite

 

3. If we consider the bimillenary history of God's Church, guided by the wisdom of the Holy Spirit, we can gratefully admire the orderly development of the ritual forms in which we commemorate the event of our salvation. From the varied forms of the early centuries, still resplendent in the rites of the Ancient Churches of the East, up to the spread of the Roman rite; from the clear indications of the Council of Trent and the Missal of Saint Pius V to the liturgical renewal called for by the Second Vatican Council: in every age of the Church's history the eucharistic celebration, as the source and summit of her life and mission, shines forth in the liturgical rite in all its richness and variety. The  Eleventh Ordinary General Assembly of the Synod of Bishops, held from October 2-23, 2005 in the Vatican, gratefully acknowledged the guidance of the Holy Spirit in this rich history. In a particular way, the Synod Fathers acknowledged and reaffirmed the beneficial influence on the Church's life of the liturgical renewal which began with the  Second Vatican Ecumenical Council (5). The Synod of Bishops was able to evaluate the reception of the renewal in the years following the Council. There were many expressions of appreciation. The difficulties and even the occasional abuses which were noted, it was affirmed, cannot overshadow the benefits and the validity of the liturgical renewal, whose riches are yet to be fully explored. Concretely, the changes which the Council called for need to be understood within the overall unity of the historical development of the rite itself, without the introduction of artificial discontinuities.(6)

 

 

The Eucharist and the Sacraments

 

The sacramentality of the Church

 

16. The Second Vatican Council recalled that "all the sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are directed towards it. For in the most blessed Eucharist is contained the entire spiritual wealth of the Church, namely Christ Himself our Pasch and our living bread, who gives life to humanity through His flesh -- that flesh which is given life and gives life by the Holy Spirit. Thus men and women are invited and led to offer themselves, their works and all creation in union with Christ." (41) This close relationship of the Eucharist with the other sacraments and the Christian life can be most fully understood when we contemplate the mystery of the Church herself as a sacrament. (42) The Council in this regard stated that "the Church, in Christ, is a sacrament -- a sign and instrument -- of communion with God and of the unity of the entire human race." (43) To quote Saint Cyprian, as "a people made one by the unity of the Father, the Son and the Holy Spirit," (44) she is the sacrament of trinitarian communion.

 

The fact that the Church is the "universal sacrament of salvation" (45) shows how the sacramental economy ultimately determines the way that Christ, the one Savior, through the Spirit, reaches our lives in all their particularity. The Church receives and at the same time expresses what she herself is in the seven sacraments, thanks to which God's grace concretely influences the lives of the faithful, so that their whole existence, redeemed by Christ, can become an act of worship pleasing to God. From this perspective, I would like here to draw attention to some elements brought up by the Synod Fathers which may help us to grasp the relationship of each of the sacraments to the eucharistic mystery.

 

 

The Eucharist and priestly celibacy

 

24. The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ Himself, the eternal priest, lived His mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives His life for His Bride. In continuity with the great ecclesial tradition, with the  Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for 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.

 

 

The structure of the Eucharistic Celebration

 

43. After mentioning the more significant elements of the ars celebrandi that emerged during the Synod, I would now like to turn to some specific aspects of the structure of the eucharistic celebration which require special attention at the present time, if we are to remain faithful to the underlying intention of the liturgical renewal called for by the  Second Vatican Council, in continuity with the great ecclesial tradition.

 

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).

 

 

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.

 

The Latin language

 

62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin. Similarly, the better-known prayers (183) of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant. (184)

 

Adoration and Eucharistic devotion

 

The intrinsic relationship between celebration and adoration

 

66. One of the most moving moments of the Synod came when we gathered in Saint Peter's Basilica, together with a great number of the faithful, for eucharistic adoration. In this act of prayer, and not just in words, the assembly of Bishops wanted to point out the intrinsic relationship between eucharistic celebration and eucharistic adoration. A growing appreciation of this significant aspect of the Church's faith has been an important part of our experience in the years following the liturgical renewal desired by the Second Vatican Council. During the early phases of the reform, the inherent relationship between Mass and adoration of the Blessed Sacrament was not always perceived with sufficient clarity. For example, an objection that was widespread at the time argued that the eucharistic bread was given to us not to be looked at, but to be eaten. In the light of the Church's experience of prayer, however, this was seen to be a false dichotomy. As Saint Augustine put it: "nemo autem illam carnem manducat, nisi prius adoraverit; peccemus non adorando -- no one eats that flesh without first adoring it; we should sin were we not to adore it." (191) In the Eucharist, the Son of God comes to meet us and desires to become one with us; eucharistic adoration is simply the natural consequence of the eucharistic celebration, which is itself the Church's supreme act of adoration. (192) Receiving the Eucharist means adoring Him whom we receive. Only in this way do we become one with Him, and are given, as it were, a foretaste of the beauty of the heavenly liturgy. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. Indeed, "only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another." (193)

 

Redemptionis Sacramentum

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

 

[111.]  A Priest is to be permitted to celebrate or concelebrate the Eucharist "even if he is not known to the rector of the church, provided he presents commendatory letters" (i.e., a celebret) not more than a year old from the Holy See or his Ordinary or Superior "or unless it can be prudently judged that he is not impeded from celebrating".199 Let the Bishops take measures to put a stop to any contrary practice.

 

 

 

 

 

Chirograph of John Paul II

2. The Second Vatican Council followed up this approach in chapter VI of the Constitution Sacrosanctum Concilium on the Sacred Liturgy, in which the ecclesial role of sacred music is clearly defined:  "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred melody united to words, it forms a necessary or integral part of the solemn Liturgy"[5]. The Council also recalls that "Sacred Scripture, indeed, has bestowed praise upon sacred song. So have the Fathers of the Church and the Roman Pontiffs who in more recent times, led by St Pius X, have explained more precisely the ministerial function exercised by sacred music in the service of the Lord"[6].

 

In fact, by continuing the ancient biblical tradition to which the Lord himself and the Apostles abided (cf. Mt 26: 30; Eph 5: 19; Col 3: 16), the Church has encouraged song at liturgical celebrations throughout her history, providing wonderful examples of melodic comment to the sacred texts in accordance with the creativity of every culture, in the rites of both West and East.

 

The attention my Predecessors thus paid to this delicate sector was constant. They recalled the fundamental principles that must enliven the composition of sacred music, especially when it is destined for the Liturgy. Besides Pope St Pius X, other Popes who deserve mention are Benedict XIV with his Encyclical Annus Qui (19 February 1749), Pius XII with his Encyclicals Mediator Dei (20 November 1947) and Musicae Sacrae Disciplina (25 December 1955), and lastly Paul VI, with the luminous statements that punctuated many of his Speeches.

 

The Fathers of the Second Vatican Council did not fail to reassert these principles with a view to their application in the changed conditions of the times. They did so specifically in chapter six of the Constitution Sacrosanctum Concilium. Pope Paul VI then saw that those principles were translated into concrete norms, in particular with the Instruction Musicam Sacram, promulgated on 5 March 1967 with his approval by the Congregation then known as the Sacred Congregation for Rites. In this same context, it is necessary to refer to those principles of conciliar inspiration to encourage a development in conformity with the requirements of liturgical reform and which will measure up to the liturgical and musical tradition of the Church. The text of the Constitution Sacrosanctum Concilium in which it is declared that the Church "approves of all forms of true art which have the requisite qualities[7], and admits them into divine worship", finds satisfactory criteria for application in nn. 50-53 of the above-mentioned Instruction Musicam Sacram[8].

 

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.

 

4. In continuity with the teachings of St Pius X and the Second Vatican Council, it is necessary first of all to emphasize that music destined for sacred rites must have holiness as its reference point:  indeed, "sacred music increases in holiness to the degree that it is intimately linked with liturgical action"[11]. For this very reason, "not all without distinction that is outside the temple (profanum) is fit to cross its threshold", my venerable Predecessor Paul VI wisely said, commenting on a Decree of the Council of Trent[12]. And he explained that "if music - instrumental and vocal - does not possess at the same time the sense of prayer, dignity and beauty, it precludes the entry into the sphere of the sacred and the religious"[13]. Today, moreover, the meaning of the category "sacred music" has been broadened to include repertoires that cannot be part of the celebration without violating the spirit and norms of the Liturgy itself.

 

St Pius X's reform aimed specifically at purifying Church music from the contamination of profane theatrical music that in many countries had polluted the repertoire and musical praxis of the Liturgy. In our day too, careful thought, as I emphasized in the Encyclical Ecclesia de Eucharistia, should be given to the fact that not all the expressions of figurative art or of music are able "to express adequately the mystery grasped in the fullness of the Church's faith"[14]. Consequently, not all forms of music can be considered suitable for liturgical celebrations.

 

5. Another principle, affirmed by St Pius X in the Motu Proprio Tra le Sollecitudini and which is closely connected with the previous one, is that of sound form. There can be no music composed for the celebration of sacred rites which is not first of all "true art" or which does not have that efficacy "which the Church aims at obtaining in admitting into her Liturgy the art of musical sounds"[15].

 

Yet this quality alone does not suffice. Indeed, liturgical music must meet the specific prerequisites of the Liturgy: full adherence to the text it presents, synchronization with the time and moment in the Liturgy for which it is intended, appropriately reflecting the gestures proposed by the rite. The various moments in the Liturgy require a musical expression of their own. From time to time this must fittingly bring out the nature proper to a specific rite, now proclaiming God's marvels, now expressing praise, supplication or even sorrow for the experience of human suffering which, however, faith opens to the prospect of Christian hope.

 

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].

 

9. In this area, therefore, the urgent need to encourage the sound formation of both pastors and the lay faithful also comes to the fore. St Pius X insisted in particular on the musical training of clerics. The Second Vatican Council also recalled in this regard:  "Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiate houses of studies of Religious of both sexes, and also in other Catholic institutions and schools"[24]. This instruction has yet to be fully implemented. I therefore consider it appropriate to recall it, so that future pastors may acquire sufficient sensitivity also in this field.

 

In the task of training, a special role is played by schools of sacred music, which St Pius X urged people to support and encourage[25] and which the Second Vatican Council recommended be set up wherever possible[26]. A concrete result of the reform of St Pius X was the establishment in Rome in 1911, eight years after the Motu Proprio, of the "Pontificia Scuola Superiore di Musica Sacra" (Pontifical School for Advanced Studies in Sacred Music), which later became the "Pontificio Istituto di Musica Sacra" (Pontifical Institute of Sacred Music). As well as this academic institution, which has now existed for almost a century and has rendered a high-quality service to the Church, the particular Churches have established many other schools that deserve to be supported and reinforced by an ever better knowledge and performance of good liturgical music.

 

 

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].

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

 

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

 

 

14. Again at the practical level, the Motu Proprio whose centenary it is also deals with the question of the musical instruments to be used in the Latin Liturgy. Among these, it recognizes without hesitation the prevalence of the pipe organ and establishes appropriate norms for its use[42]. The Second Vatican Council fully accepted my holy Predecessor's approach, decreeing:  "The pipe organ is to be held in high esteem in the Latin Church, for it is the traditional musical instrument, the sound of which can add a wonderful splendour to the Church's ceremonies and powerfully lifts up people's minds to God and to higher things"[43].

 

Nonetheless, it should be noted that contemporary compositions often use a diversity of musical forms that have a certain dignity of their own. To the extent that they are helpful to the prayer of the Church they can prove a precious enrichment. Care must be taken, however, to ensure that instruments are suitable for sacred use, that they are fitting for the dignity of the Church and can accompany the singing of the faithful and serve to edify them.

 

 

 

JPII Address

3. The Second Vatican Ecumenical Council, continuing the rich liturgical tradition of previous centuries, said that sacred music "is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of the solemn liturgy" (Sacrosanctum Concilium, n. 112).

 

Christians, following the various seasons of the liturgical year, have always expressed gratitude and praise to God in hymns and spiritual songs. Biblical tradition, through the words of the Psalmist, urges the pilgrims on arriving in Jerusalem to pass through the doors of the temple while praising the Lord "with trumpet sound, with timbrel and dance, with strings and pipe, with sounding cymbals!" (cf. Ps 150). The prophet Isaiah, in turn, urges the singing with stringed instruments in the house of the Lord all the days of one's life as a sign of gratitude (cf. Is 38: 20).

 

Christian joy expressed in song must mark every day of the week and ring out strongly on Sunday, the "Lord's Day", with a particularly joyful note. There is a close link between music and song, on the one hand, and between contemplation of the divine mysteries and prayer, on the other. The criterion that must inspire every composition and performance of songs and sacred music is the beauty that invites prayer. When song and music are signs of the Holy Spirit's presence and action, they encourage, in a certain way, communion with the Trinity. The liturgy then becomes an "opus Trinitatis". "Singing in the liturgy" must flow from "sentire cum Ecclesia". Only in this way do union with God and artistic ability blend in a happy synthesis in which the two elements -- song and praise -- pervade the entire liturgy.

 

4. Dear brothers and sisters, 90 years after its foundation your institute, in gratitude to the Lord for the good it has achieved, is intending to turn its gaze to the new horizons awaiting it. We have entered a new millennium and the Church is wholly committed to the work of the new evangelization. May your contribution not lack this far-reaching missionary activity. Rigorous academic study combined with constant atttention to the liturgy and pastoral ministry are required of each of you. You, teachers and students, are asked to make the most of your artistic gifts, maintaining and furthering the study and practice of music and song in the forms and with the instruments privileged by the Second Vatican Council:  Gregorian chant, sacred polyphony and the organ. Only in this way will liturgical music worthily fulfil its function during the celebration of the sacraments and, especially, of Holy Mass.

 

May God help you faithfully to fulfill this mission at the service of the Gospel and the Ecclesial Community. May Mary, who sang the Magnificat, the canticle of true happiness to God, be your model. Down the centuries music has woven countless harmonies with the words of this canticle, and poets have developed it in an immense and moving repertoire of praise. May your voice also join theirs in magnifying the Lord and rejoicing in God our Savior.

 

On my part, I assure you of a constant remembrance in prayer and, as I hope that the new year just begun will be full of grace, reconciliation and inner renewal, I impart a special Apostolic Blessing to you all.

 

 

Paschale Solemnitatatis

Preface

1. The Easter Solemnity, revised and restored by Pius XII in 1951, and then the Order of Holy Week in 1955 were favorably received by the Church of the Roman Rite. [1]

The Second Vatican Council, especially in the Constitution on the Sacred Liturgy, repeatedly drawing upon tradition, called attention to Christ's paschal mystery and pointed out that it is the font from which all sacraments and sacramentals draw their power.

 

2. Just as the week has its beginning and climax in the celebration of Sunday, which always has a paschal character, so the summit of the whole liturgical year is in the sacred Easter Triduum of the passion and resurrection of the Lord, [3] which is prepared for by the period of Lent and prolonged for fifty days.

 

3. In many parts of the Christian world, the faithful followers of Christ, with their pastors, attach great importance to the celebration of this rite and participate in it with great spiritual gain.

 

However, in some areas where initially the reform of the Easter Vigil was received enthusiastically, it would appear that with the passage of time this enthusiasm has begun to wain. The very concept of the Vigil has almost come to be forgotten in some places, with the result that it is celebrated as if it were an evening Mass, in the same way and at the same time as the Mass celebrated on Saturday evening in anticipation of the Sunday.

 

It also happens that the celebrations of the Triduum are not held at the correct times. This is because certain devotions and pious exercises are held at more convenient times and so the faithful participate in them rather than in the liturgical celebrations.

 

Without any doubt, one of the principal reasons for this state of affairs is the inadequate formation given to the clergy and the faithful regarding the paschal mystery as the center of the liturgical year and of Christian life. [4]

 

4. The holiday period which, in many places today, cioncides with Holy Week and certain attitudes held by present day society concur to present difficulties for the faithful to participate in these celebrations.

 

5. With these points in mind, the Congregation for Divine Worship, after due consideration, thinks that it is a fitting moment to recall certain elements, doctrinal and pastoral, and various norms that have already been published concerning Holy Week. All those details that are given in the liturgical books concerning Lent, Holy Week, the Easter Triduum, and Paschal time retain their full force, unless otherwise stated in this document.

 

It is the aim of this document that the great mystery of our redemption be celebrated in the best possible way, so that the faithful may participate in it with ever greater spiritual advantage.

 

1975 GIRM

Although translated for use in the English speaking countries these norms are the universal law of the Church for the Latin Rite. If in specific rubrics they are modified for a particular country, with the approval of the Holy See, such emendations are included in a Appendix to the General Instruction and found together with it in the Sacramentary (altar missal) published for the nation in question. This 4th edition of the "General Instruction of the Roman Missal" (GIRM) was issued by the Congregation for Divine Worship on March 27, 1975.

 

 

1. When Christ the Lord was about to celebrate the Passover meal with his disciples and institute the sacrifice of his body and blood, he directed them to prepare a large room, arranged for the supper (Lk 22:12).

The Church has always regarded this command of Christ as applying to itself when it gives directions about the preparation of the sentiments of the worshipers, the place, rites, and texts for the celebration of the eucharist. The current norms, laid down on the basis of the intent of Vatican Council II, and the new Missal that will be used henceforth in the celebration of Mass by the Church of the Roman Rite, are fresh evidence of the great care, faith, and unchanged love that the Church shows toward the eucharist. They attest as well to its coherent tradition, continuing amid the introduction of some new elements.

 

A Witness To Unchanged Faith

2. The sacrificial nature of the Mass was solemnly proclaimed by the Council of Trent in agreement with the whole tradition of the Church.[1] Vatican Council II reaffirmed this teaching in these significant words: "At the Last Supper our Savior instituted the eucharistic sacrifice of his body and blood. He did this in order to perpetuate the sacrifice of the cross throughout the centuries until he should come again and in this way to entrust to his beloved Bride, the Church, a memorial of his death and resurrection."[2]

The Council's teaching is expressed constantly in the formularies of the Mass. This teaching, in the concise words of the Leonine Sacramentary, is that "the work of our redemption is carried out whenever we celebrate the memory of this sacrifice";[3] it is aptly and accurately brought out in the eucharistic prayers. At the anamnesis or memorial, the priest, addressing God in the name of all the people, offers in thanksgiving the holy and living sacrifice: the Church's offering and the Victim whose death has reconciled us with God.[4] The priest also prays that the body and blood of Christ may be a sacrifice acceptable to the Father, bringing salvation to the whole world.[5]

In this new Missal, then, the Church's rule of prayer ("lex orandi") corresponds to its constant rule of faith ("lex credendi"). This rule of faith instructs us that the sacrifice of the cross and its sacramental renewal in the Mass, which Christ instituted at the Last Supper and commanded his apostles to do in his memory, are one and the same, differing only in the manner of offering and that consequently the Mass is at once a sacrifice of praise and thanksgiving, of reconciliation and expiation.

3. The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the eucharistic elements, which Vatican Council II[6] and other documents of the Church's magisterium[7] have reaffirmed in the same sense and as the same teaching that the Council of Trent had proposed as a matter of faith.[8] The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the eucharistic liturgy is carried out. For the same reason the Christian people are invited in Holy Week on Holy Thursday and on the solemnity of Corpus Christi to honor this wonderful sacrament in a special way by their adoration.

 

6. In setting forth its decrees for the revision of the Order of Mass, Vatican Council II directed, among other things, that some rites be restored "to the vigor they had in the tradition of the Fathers";[11] this is a quotation from the Apostolic Constitution "Quo primum" of 1570, by which Saint Pius V promulgated the Tridentine Missal. The fact that the same words are used in reference to both Roman Missals indicates how both of them, although separated by four centuries, embrace one and the same tradition. And when the more profound elements of this tradition are considered, it becomes clear how remarkably and harmoniously this new Roman Missal improves on the older one.

7. The older Missal belongs to the difficult period of attacks against Catholic teaching on the sacrificial nature of the Mass, the ministerial priesthood, and the real and permanent presence of Christ under the eucharistic elements. St. Pius V was therefore especially concerned with preserving the relatively recent developments in the Church's tradition, then unjustly being assailed, and introduced only very slight changes into the sacred rites. In fact, the Roman Missal of 1570 differs very little from the first printed edition of 1474, which in turn faithfully follows the Missal used at the time of Pope Innocent III (1198-1216). Manuscripts in the Vatican Library provided some verbal emendations, but they seldom allowed research into "ancient and approved authors" to extend beyond the examination of a few liturgical commentaries of the Middle Ages.

10. As it bears witness to the Roman Church's rule of prayer ("lex orandi") and guards the deposit of faith handed down by the later councils, the new Roman Missal in turn marks a major step forward in liturgical tradition.

The Fathers of Vatican Council II in reaffirming the dogmatic statements of the Council of Trent were speaking at a far different time in the world's history. They were able therefore to bring forward proposals and measures of a pastoral nature that could not have even been foreseen four centuries ago.

 

11. The Council of Trent recognized the great catechetical value of the celebration of Mass, but was unable to bring out all its consequences for the actual life of the Church.

Many were pressing for permission to use the vernacular in celebrating the eucharistic sacrifice, but the Council, judging the conditions of that age, felt bound to answer such a request with a reaffirmation of the Church's traditional teaching. This teaching is that the eucharistic sacrifice is, first and foremost, the action of Christ himself and therefore the manner in which the faithful take part in the Mass does not affect the efficacy belonging to it. The Council thus stated in firm but measured words: "Although the Mass contains much instruction for the faithful, it did not seem expedient to the Fathers that as a general rule it be celebrated in the vernacular."[12] The Council accordingly anathematized anyone maintaining that "the rite of the Roman Church, in which part of the canon and the words of consecration are spoken in a low voice, should be condemned or that the Mass must be celebrated only in the vernacular."[13] Although the Council of Trent on the one hand prohibited the use of the vernacular in the Mass, nevertheless, on the other, it did direct pastors to substitute appropriate catechesis: "Lest Christ's flock go hungry. . .the Council commands pastors and others having the care of souls that either personally or through others they frequently give instructions during Mass, especially on Sundays and holydays, on what is read at Mass and that among their instructions they include some explanation of the mystery of this sacrifice."[14]

12. Convened in order to adapt the Church to the contemporary requirements of its apostolic task, Vatican Council II examined thoroughly, as had Trent, the pedagogic and pastoral character of the liturgy.[15] Since no Catholic would now deny the lawfulness and efficacy of a sacred rite celebrated in Latin, the Council was able to acknowledge that "the use of the mother tongue frequently may be of great advantage to the people" and gave permission for its use.[16] The enthusiasm in response to this decision was so great that, under the leadership of the bishops and the Apostolic See, it has resulted in the permission for all liturgical celebrations in which the faithful participate to be in the vernacular for the sake of a better comprehension of the mystery being celebrated.

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."[20]

14. Moved by the same spirit and pastoral concern, Vatican Council II was able to reevaluate the Tridentine norm on communion under both kinds. No one today challenges the doctrinal principles on the completeness of eucharistic communion under the form of bread alone. The Council thus gave permission for the reception of communion under both kinds on some occasions, because this more explicit form of the sacramental sign offers a special means of deepening the understanding of the mystery in which the faithful are taking part.[21]

15. Thus the Church remains faithful in its responsibility as teacher of truth to guard "things old," that is, the deposit of tradition; at the same time it fulfills another duty, that of examining and prudently bringing forth "things new" (see Mt. 13:52).

Accordingly, a part of the new Roman Missal directs the prayer of the Church expressly to the needs of our times. This is above all true of the ritual Masses and the Masses for various needs and occasions, which happily combine the traditional and the contemporary. Thus many expressions, drawn from the Church's most ancient tradition and become familiar through the many editions of the Roman Missal, have remained unchanged. Other expressions, however, have been adapted to today's needs and circumstances and still others-for example, the prayers for the Church, the laity, the sanctification of human work, the community of all peoples, certain needs proper to our era-are completely new compositions, drawing on the thoughts and even the very language of the recent conciliar documents.

The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church.

In short, the liturgical norms of the Council of Trent have been completed and improved in many respects by those of Vatican Council II. This Council has brought to realization the efforts of the last four hundred years to move the faithful closer to the sacred liturgy, especially the efforts of recent times and above all the zeal for the liturgy promoted by St. Pius X and his successors.

 

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".[1]

 

It gives me great pleasure to send you a copy of it, as a personal gift from His Holiness, Pope Paul VI. May I take this opportunity of recommending to your pastoral solicitude this new initiative, whose purpose is to facilitate the observance of the recommendation of the Second Vatican Council "...steps must be taken to ensure that the faithful are able to chant together in Latin those parts of the ordinary of the Mass which pertain to them.

 

In presenting the Holy Father's gift to you, may I at the same time remind you of the desire which he has often expressed that the Conciliar constitution on the liturgy be increasingly better implemented. Would you therefore, in collaboration with the competent diocesan and national agencies for the liturgy, sacred music and catechetics, decide on the best ways of teaching the faithful the Latin chants of "Jubilate Deo" and of having them sing them, and also of promoting the preservation and execution of Gregorian chant in the communities mentioned above. You will thus be performing a new service for the Church in the domain of liturgical renewal.

 

 

Liturgicae Instaurationes

The liturgical reforms put into effect thus far as applications of Vatican Council II's Constitution on the Liturgy have to do primarily with the celebration of the mystery of the Eucharist. "For the Eucharist contains the Church's entire spiritual wealth, that is, Christ Himself. He is our Passion and living bread; through His flesh, made living and life-giving by the Holy Spirit, He is bringing life to people and thereby inviting them to offer themselves together with Him, as well as their labors and all created things."[1] The repeated celebration of the sacrifice of the Mass in our worshipping communities stands as evidence that the Mass is the center of the Church's entire life, the focal point of all other activities, and that the purpose of the ritual renewal is to inspire a pastoral ministry that has the liturgy as its crown and source and that is a living-out of the paschal mystery of Christ.

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

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

 

But the following points must be kept in mind.

 

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

 

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

 

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

 

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

 

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

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

 

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

 

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

 

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

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

 

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

 

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

 

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

 

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

 

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

 

Tres Abhinc—no references

 

 

Musicam Sacram

 

Preface

1. Sacred music, in those aspects which concern the liturgical renewal, was carefully considered by the Second Vatican Ecumenical Council. It explained its role in divine services, issued a number of principles and laws on this subject in the Constitution on the Liturgy, and devoted to it an entire chapter of the same Constitution.

 

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

 

25. In order that this technical and spiritual formation may more easily be obtained, the diocesan, national and international associations of sacred music should offer their services, especially those that have been approved and several times commended by the Holy See.

 

Inter Oecumenici

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.

 

21. The Holy See has the authority to reform and approve the general liturgical books; to regulate the liturgy in matters affecting the universal Church; to approve or confirm the acta and decisions of territorial authorities; and to accede to their proposals and requests.

 

 

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

 

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

 

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

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

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

 

 

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

 

29. The acta of the competent territorial authority, to be transmitted to the Holy See for approval, that is, confirmation, should include the following:

 

a. the names of participants in the assembly;

b. a report on matters dealt with;

c. c. the outcome of the vote on each decree.

 

These acta, signed by the president and secretary of the assembly and stamped with a seal, shall be sent in duplicate to the Consilium.

 

 

31. The decrees of the territorial authority needing the approval, that is, confirmation, of the Holy See shall be promulgated and implemented only when they have received such approval, that is, confirmation.

 

 

57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:

 

a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;

 

b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;

 

c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism.

 

Missals to be used in the liturgy, however, shall contain besides the vernacular version the Latin text as well.

 

58. The Holy See alone can grant permission for use of the vernacular in those parts of the Mass that the celebrant sings or recites alone.

 

61. The competent territorial authority, on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular for:

 

a. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;

 

b. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions;

 

c. sacramentals;

 

d. rite of funerals.

 

Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution art. 40 is to be observed. [Refers to: 40. In some places and circumstances, however, an even more radical adaptation of the Liturgy is needed, and this entails greater difficulties. Wherefore:

 

1) The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in this matter, carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into Divine Worship. Adaptations which are judged to be useful or necessary should when be submitted to the Apostolic See, by whose consent they may be introduced.

 

2) To ensure that adaptations may be made with all the circumspection which they demand, the Apostolic See will grant power to this same territorial ecclesiastical authority to permit and to direct, as the case requires, the necessary preliminary experiments over a determined period of time among certain groups suited for the purpose.

 

3) Because liturgical laws often involve special difficulties with respect to adaptation, particularly in mission lands, men who are experts in these matters must be employed to formulate them.]

 

81. But little offices already lawfully approved suffice for the time being as a sharing in the public prayer of the Church, provided their make?up meets the criteria just stated.

 

For use as part of the public prayer of the Church, any new little office must have the approval of the Holy See.

 

 

82. The translation of the text of a little office into the vernacular for use as the public prayer of the Church must have the approval of the competent, territoral ecclesiastical authority, following approval, that is, confirmation, by the Holy See.

 

 

88. The respective Ordinaries of the same language are to prepare and approve the translations of the divine office for the non-Roman rites. (For parts of the office shared with the Roman Rite, however, they are to use the version approved by competent territorial authority.) The Ordinaries are then to submit the translation for the Holy See's confirmation.

 

Sacram Liturgiam

IX.

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

 

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

 

XI.

Finally, we wish to emphasize that-beyond what we in this apostolic letter on liturgical matters have either changed or have ordered carried out at the established time-regulation of the liturgy comes solely within the authority of the Church: that is, of this Apostolic See and, in accordance with the law, of the bishop. Consequently, absolutely no one else, not even a priest, can on his own initiative add or subtract or change anything in liturgical matters (Constitution, Article 22, paragraphs 1 and 3).

 

We ordain that all we have established with this motu proprio should remain valid, and in force, everything to the contrary notwithstanding.

 

 

 

 

Sacrosanctum Concilium

 

A DECLARATION OF THE SECOND ECUMENICAL COUNCIL OF THE VATICAN ON REVISION OF THE CALENDAR

The Second Ecumenical Sacred Council of the Vatican, recognizing the importance of the wishes expressed by many concerning the assignment of the feast of Easter to a fixed Sunday and concerning an unchanging calendar, having carefully considered the effects which could result from the introduction of a new calendar, declares as follows:

1. The Sacred Council would not object if the feast of Easter were assigned to a particular Sunday of the Gregorian Calendar, provided that those whom it may concern, especially the brethren who are not in communion with the Apostolic See, give their assent.

2. The sacred Council likewise declares that it does not oppose efforts designed to introduce a perpetual calendar into civil society.

But among the various systems which are being suggested to stabilize a perpetual calendar and to introduce it into civil life, the Church has no objection only in the case of those systems which retain and safeguard a seven-day week with Sunday, without the introduction of any days outside the week, so that the succession of weeks may be left intact, unless there is question of the most serious reasons. Concerning these the Apostolic See shall judge.

 

De Musica Sacra

1. "The sacred liturgy comprises the entire public worship of the Mystical Body of Jesus Christ, Head and members" (Mediator Dei, Nov. 20, 1947: AAS 39 [1947] 528-529). "Liturgical ceremonies" are sacred rites instituted by Jesus Christ or the Church; they are carried out by persons lawfully appointed, and according to the prescriptions of liturgical books approved by the Holy See; their purpose is to give due worship to God, the Saints, and the Blessed (cf. canon 1256). Any other services, whether performed inside or outside the church, are called "private devotions", even though a priest is present or conducts them.

 

5. Gregorian chant, which is used in liturgical ceremonies, is the sacred music proper to the Roman Church; it is to be found in the liturgical books approved by the Holy See. This music has been reverently, and faithfully fostered, and developed from most ancient, and venerable traditions; and even in recent times new chants have been composed in the style of this tradition. This style of music has no need of organ or other instrumental accompaniment.

 

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

 

13.a) Latin is the language of liturgical ceremonies; however, the liturgical books mentioned above, if they have been approved for general use or for a particular place or community, may make use of another language for certain liturgical ceremonies, and in such cases, this will be explicitly stated. Any exceptions to the general rule of Latin will be mentioned later in this Instruction.

 

b) Special permission is needed for the use of the vernacular which is a word-for-word translation in the celebration of sung liturgical ceremonies (Motu proprio Inter sollicitudines AAS 36 [1903-1904] 334; Decr. auth. S.R.C. 4121).

 

c) Individual exceptions to the exclusive use of Latin in liturgical ceremonies which have already been granted by the Holy See still remain in effect. These permissions are not to be modified in their meaning nor extended to other regions without authorization from the Holy See.

 

d) In private devotions any language more suited to the faithful may be used.

 

57. All publication rights to the Gregorian melodies as they appear in the liturgical books approved by the Roman Church are the property of the Holy See.

 

59. Thus, the authentic Gregorian chant is that which is published in the standard Vatican editions, or which has been approved by the Sacred Congregation of Rites for a particular church or religious community. Publishers who have this authorization are obliged, therefore, to reproduce both the melody, and the text exactly as approved in all details.

 

The rhythmic signs which have been inserted into some chant editions on private authority are permitted so long as they not alter the melodic line of the grouping of the notes, as they appear in the Vatican editions.

 

The Commentator

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.

 

114. The boy choir, an organization praised over and over by the Holy See (Apostolic constitution Divini cultus: AAS 21 [1929] 28; Musicæ sacræ disciplina: AAS 48 [1956] 23), is even more important to the performance of sacred music, and the singing of hymns.

It is desirable, and every effort should be made, that every church have its own boy choir. The boys should be thoroughly instructed in the sacred liturgy, and particularly in the art of singing with devotion.

 

Musicae Sacrae

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

 

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

 

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

 

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

 

75. Great care must be taken that those who are preparing for the reception of sacred orders in your seminaries and in missionary or religious houses of study are properly instructed in the doctrine and use of sacred music and Gregorian chant according to the mind of the Church by teachers who are experts in this field, who esteem the traditional customs and teachings and who are entirely obedient to the precepts and norms of the Holy See.

 

Mediator Dei

60. The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth. In spite of this, the use of the mother tongue in connection with several of the rites may be of much advantage to the people. But the Apostolic See alone is empowered to grant this permission. It is forbidden, therefore, to take any action whatever of this nature without having requested and obtained such consent, since the sacred liturgy, as We have said, is entirely subject to the discretion and approval of the Holy See.

 

62. Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer's body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.

 

 

 

Divini Cultus

Lest anyone in future should invent easy excuses for exempting himself from obedience to the laws of the Church, let every chapter and religious community deal with these matters at meetings held for the purpose; and just as formerly there used to be a "Cantor" or director of the choir, so in future let one be chosen from each chapter or choir of religious, whose duty it will be to see that the rules of the Liturgy and of choral chant are observed and, both individually and generally, to correct the faults of the choir. In this connection it should be observed that, according to the ancient discipline of the Church and the constitutions of chapters still in force, all those at least who are bound to office in choir, are obliged to be familiar with Gregorian Chant. And the Gregorian Chant which is to be used in every church of whatever order, is the text which, revised according to the ancient manuscripts, has been authentically published by the Church from the Vatican Press.

 

Tra le Sollicitudini

Prologue: It is with real satisfaction that We acknowledge the large amount of good that has been effected in this respect during the last decade in this Our fostering city of Rome, and in many churches in Our country, but in a more especial way among some nations in which illustrious men, full of zeal for the worship of God, have, with the approval of the Holy See and under the direction of the Bishops, united in flourishing Societies and restored sacred music to the fullest honor in all their churches and chapels. Still the good work that has been done is very far indeed from being common to all, and when We consult Our own personal experience and take into account the great number of complaints that have reached Us during the short time that has elapsed since it pleased the Lord to elevate Our humility to the supreme summit of the Roman Pontificate, We consider it Our first duty, without further delay, to raise Our voice at once in reproof and condemnation of all that is seen to be out of harmony with the right rule above indicated, in the functions of public worship and in the performance of the ecclesiastical offices. Filled as We are with a most ardent desire to see the true Christian spirit flourish in every respect and be preserved by all the faithful, We deem it necessary to provide before anything else for the sanctity and dignity of the temple, in which the faithful assemble for no other object than that of acquiring this spirit from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church. And it is vain to hope that the blessing of heaven will descend abundantly upon us, when our homage to the Most High, instead of ascending in the odor of sweetness, puts into the hand of the Lord the scourges wherewith of old the Divine Redeemer drove the unworthy profaners from the Temple.