Word
Sacramentum Caritatis
INTRODUCTION
1. The sacrament of charity (1), the Holy Eucharist is the
gift that Jesus Christ makes of Himself, thus revealing to us God's infinite
love for every man and woman. This wondrous sacrament makes manifest that
"greater" love which led Him to "lay down His life for His
friends" (Jn 15:13). Jesus did indeed love them "to the end" (Jn
13:1). In those words the Evangelist introduces Christ's act of immense
humility: before dying for us on the Cross, He tied a towel around Himself and
washed the feet of His disciples. In the same way, Jesus continues, in the
sacrament of the Eucharist, to love us "to the end," even to offering
us His body and His blood. What amazement must the Apostles have felt in
witnessing what the Lord did and said during that Supper! What wonder must the
eucharistic mystery also awaken in our own hearts!
PART ONE: THE EUCHARIST, A MYSTERY TO BE BELIEVED
"This is the work of God: that you believe in him whom
he has sent" (Jn 6:29)
The Church's eucharistic faith
6. "The mystery of faith!" With these words,
spoken immediately after the words of consecration, the priest proclaims the
mystery being celebrated and expresses his wonder before the substantial change
of bread and wine into the body and blood of the Lord Jesus, a reality which
surpasses all human understanding. The Eucharist is a "mystery of
faith" par excellence: "the sum and summary of our faith." (13)
The Church's faith is essentially a eucharistic faith, and it is especially
nourished at the table of the Eucharist. Faith and the sacraments are two
complementary aspects of ecclesial life. Awakened by the preaching of God's
word, faith is nourished and grows in the grace-filled encounter with the Risen
Lord which takes place in the sacraments: "faith is expressed in the rite,
while the rite reinforces and strengthens faith." (14) For this reason,
the Sacrament of the Altar is always at the heart of the Church's life:
"thanks to the Eucharist, the Church is reborn ever anew!" (15) The
more lively the eucharistic faith of the People of God, the deeper is its
sharing in ecclesial life in steadfast commitment to the mission entrusted by
Christ to His disciples. The Church's very history bears witness to this. Every
great reform has in some way been linked to the rediscovery of belief in the
Lord's eucharistic presence among His people.
The Blessed Trinity and the Eucharist
The bread come down from heaven
7. The first element of eucharistic faith is the mystery of
God Himself, trinitarian love. In Jesus' dialogue with Nicodemus, we find an
illuminating expression in this regard: "God so loved the world that He
gave His only Son, that whoever believes in Him should not perish but have
eternal life. For God sent the Son into the world, not to condemn the world,
but that the world might be saved through Him" (Jn 3:16-17). These words
show the deepest source of God's gift. In the Eucharist Jesus does not give us
a "thing," but Himself; He offers His own body and pours out His own
blood. He thus gives us the totality of His life and reveals the ultimate
origin of this love. He is the eternal Son, given to us by the Father. In the
Gospel we hear how Jesus, after feeding the crowds by multiplying the loaves
and fishes, says to those who had followed Him to the synagogue of Capernaum:
"My Father gives you the true bread from heaven; for the bread of God is
He who comes down from heaven, and gives life to the world" (Jn 6:32-33),
and even identifies Himself, His own flesh and blood, with that bread: "I
am the living bread which came down from heaven; if anyone eats of this bread,
he will live forever; and the bread which I shall give for the life of the
world is my flesh" (Jn 6:51). Jesus thus shows that He is the bread of
life which the eternal Father gives to mankind.
The Eucharist: Jesus the true Sacrificial lamb
The new and eternal covenant in the blood of the Lamb
9. The mission for which Jesus came among us was
accomplished in the Paschal Mystery. On the Cross from which He draws all
people to Himself (cf. Jn 12:32), just before "giving up the Spirit,"
He utters the words: "it is finished" (Jn 19:30). In the mystery of
Christ's obedience unto death, even death on a Cross (cf. Phil 2:8), the new
and eternal covenant was brought about. In His crucified flesh, God's freedom
and our human freedom met definitively in an inviolable, eternally valid pact.
Human sin was also redeemed once for all by God's Son (cf. Heb 7:27; 1 Jn 2:2;
4:10). As I have said elsewhere, "Christ's death on the Cross is the
culmination of that turning of God against Himself in which He gives Himself in
order to raise man up and save Him. This is love in its most radical
form." (18) In the Paschal Mystery, our deliverance from evil and death
has taken place. In instituting the Eucharist, Jesus had spoken of the
"new and eternal covenant" in the shedding of His blood (cf. Mt
26:28; Mk 14:24; Lk 22:20). This, the ultimate purpose of His mission, was
clear from the very beginning of His public life. Indeed, when, on the banks of
the Jordan, John the Baptist saw Jesus coming towards him, he cried out:
"Behold, the Lamb of God, who takes away the sin of the world" (Jn
1:29). It is significant that these same words are repeated at every
celebration of Holy Mass, when the priest invites us to approach the altar:
"This is the Lamb of God who takes away the sins of the world. Happy are
those who are called to His supper." Jesus is the true paschal lamb who
freely gave Himself in sacrifice for us, and thus brought about the new and eternal
covenant. The Eucharist contains this radical newness, which is offered to us
again at every celebration. (19)
Figura transit in veritatem
11. Jesus thus brings His own radical novum to the ancient
Hebrew sacrificial meal. For us Christians, that meal no longer need be
repeated. As the Church Fathers rightly say, figura transit in veritatem: the
foreshadowing has given way to the truth itself. The ancient rite has been
brought to fulfilment and definitively surpassed by the loving gift of the
incarnate Son of God. The food of truth, Christ sacrificed for our sake, dat
figuris terminum. (20) By His command to "do this in remembrance of
me" (Lk 22:19; 1 Cor 11:25), He asks us to respond to His gift and to make
it sacramentally present. In these words the Lord expresses, as it were, His
expectation that the Church, born of His sacrifice, will receive this gift,
developing under the guidance of the Holy Spirit the liturgical form of the
sacrament. The remembrance of His perfect gift consists not in the mere repetition
of the Last Supper, but in the Eucharist itself, that is, in the radical
newness of Christian worship. In this way, Jesus left us the task of entering
into His "hour." "The Eucharist draws us into Jesus' act of
self-oblation. More than just statically receiving the incarnate Logos, we
enter into the very dynamic of His self-giving." (21) Jesus "draws us
into Himself." (22) The substantial conversion of bread and wine into His
body and blood introduces within creation the principle of a radical change, a sort
of "nuclear fission," to use an image familiar to us today, which
penetrates to the heart of all being, a change meant to set off a process which
transforms reality, a process leading ultimately to the transfiguration of the
entire world, to the point where God will be all in all (cf. 1 Cor 15:28).
The Holy Spirit and the Eucharist
Jesus and the Holy Spirit
12. With His word and with the elements of bread and wine,
the Lord Himself has given us the essentials of this new worship. The Church,
His Bride, is called to celebrate the eucharistic banquet daily in His memory.
She thus makes the redeeming sacrifice of her Bridegroom a part of human
history and makes it sacramentally present in every culture. This great mystery
is celebrated in the liturgical forms which the Church, guided by the Holy
Spirit, develops in time and space. (23) We need a renewed awareness of the
decisive role played by the Holy Spirit in the evolution of the liturgical form
and the deepening understanding of the sacred mysteries. The Paraclete,
Christ's first gift to those who believe, (24) already at work in Creation (cf.
Gen 1:2), is fully present throughout the life of the incarnate Word: Jesus
Christ is conceived by the Virgin Mary by the power of the Holy Spirit (cf. Mt
1:18; Lk 1:35); at the beginning of His public mission, on the banks of the
Jordan, He sees the Spirit descend upon Him in the form of a dove (cf. Mt 3:16
and parallels); He acts, speaks and rejoices in the Spirit (cf. Lk 10:21), and
He can offer Himself in the Spirit (cf. Heb 9:14). In the so-called
"farewell discourse" reported by John, Jesus clearly relates the gift
of His life in the paschal mystery to the gift of the Spirit to His own (cf. Jn
16:7). Once risen, bearing in His flesh the signs of the passion, He can pour
out the Spirit upon them (cf. Jn 20:22), making them sharers in His own mission
(cf. Jn 20:21). The Spirit would then teach the disciples all things and bring
to their remembrance all that Christ had said (cf. Jn 14:26), since it falls to
Him, as the Spirit of truth (cf. Jn 15:26), to guide the disciples into all
truth (cf. Jn 16:13). In the account in Acts, the Spirit descends on the
Apostles gathered in prayer with Mary on the day of Pentecost (cf. 2:1-4) and
stirs them to undertake the mission of proclaiming the Good News to all
peoples. Thus it is through the working of the Spirit that Christ Himself
continues to be present and active in His Church, starting with her vital
center which is the Eucharist.
The Holy Spirit and the eucharistic celebration
13. Against this backdrop we can understand the decisive
role played by the Holy Spirit in the eucharistic celebration, particularly
with regard to transubstantiation. An awareness of this is clearly evident in
the Fathers of the Church. Saint Cyril of Jerusalem, in his Catecheses, states
that we "call upon God in His mercy to send His Holy Spirit upon the
offerings before us, to transform the bread into the body of Christ and the
wine into the blood of Christ. Whatever the Holy Spirit touches is sanctified
and completely transformed" (25). Saint John Chrysostom too notes that the
priest invokes the Holy Spirit when he celebrates the sacrifice: (26) like
Elijah, the minister calls down the Holy Spirit so that "as grace comes
down upon the victim, the souls of all are thereby inflamed" (27). The
spiritual life of the faithful can benefit greatly from a better appreciation
of the richness of the anaphora: along with the words spoken by Christ at the
Last Supper, it contains the epiclesis, the petition to the Father to send down
the gift of the Spirit so that the bread and the wine will become the body and
blood of Jesus Christ and that "the community as a whole will become ever
more the body of Christ" (28). The Spirit invoked by the celebrant upon the
gifts of bread and wine placed on the altar is the same Spirit who gathers the
faithful "into one body" and makes of them a spiritual offering
pleasing to the Father (29).
The Eucharist and the Church
The Eucharist, causal principle of the Church
14. Through the sacrament of the Eucharist Jesus draws the
faithful into His "hour;" He shows us the bond that He willed to
establish between Himself and us, between His own person and the Church.
Indeed, in the sacrifice of the Cross, Christ gave birth to the Church as His
Bride and His body. The Fathers of the Church often meditated on the
relationship between Eve's coming forth from the side of Adam as he slept (cf.
Gen 2:21-23) and the coming forth of the new Eve, the Church, from the open
side of Christ sleeping in death: from Christ's pierced side, John recounts,
there came forth blood and water (cf. Jn 19:34), the symbol of the sacraments
(30). A contemplative gaze "upon Him whom they have pierced" (Jn
19:37) leads us to reflect on the causal connection between Christ's sacrifice,
the Eucharist and the Church. The Church "draws her life from the
Eucharist" (31). Since the Eucharist makes present Christ's redeeming
sacrifice, we must start by acknowledging that "there is a causal influence
of the Eucharist at the Church's very origins" (32). The Eucharist is
Christ who gives Himself to us and continually builds us up as His body. Hence,
in the striking interplay between the Eucharist which builds up the Church, and
the Church herself which "makes" the Eucharist (33), the primary
causality is expressed in the first formula: the Church is able to celebrate
and adore the mystery of Christ present in the Eucharist precisely because
Christ first gave Himself to her in the sacrifice of the Cross. The Church's ability
to "make" the Eucharist is completely rooted in Christ's self-gift to
her. Here we can see more clearly the meaning of Saint John's words: "He
first loved us" (1 Jn 4:19). We too, at every celebration of the
Eucharist, confess the primacy of Christ's gift. The causal influence of the
Eucharist at the Church's origins definitively discloses both the chronological
and ontological priority of the fact that it was Christ who loved us
"first." For all eternity He remains the one who loves us first.
The Eucharist and ecclesial communion
15. The Eucharist is thus constitutive of the Church's being
and activity. This is why Christian antiquity used the same words, Corpus
Christi, to designate Christ's body born of the Virgin Mary, His eucharistic
body and His ecclesial body.(34) This clear datum of the tradition helps us to
appreciate the inseparability of Christ and the Church. The Lord Jesus, by
offering Himself in sacrifice for us, in His gift effectively pointed to the
mystery of the Church. It is significant that the Second Eucharistic Prayer,
invoking the Paraclete, formulates its prayer for the unity of the Church as
follows: "may all of us who share in the body and blood of Christ be
brought together in unity by the Holy Spirit." These words help us to see
clearly how the res of the sacrament of the Eucharist is the unity of the
faithful within ecclesial communion. The Eucharist is thus found at the root of
the Church as a mystery of communion (35).
The relationship between Eucharist and communio had already
been pointed out by the Servant of God John Paul II in his Encyclical Ecclesia
de Eucharistia. He spoke of the memorial of Christ as "the supreme
sacramental manifestation of communion in the Church" (36). The unity of
ecclesial communion is concretely manifested in the Christian communities and
is renewed at the celebration of the Eucharist, which unites them and
differentiates them in the particular Churches, "in quibus et ex quibus
una et unica Ecclesia catholica exsistit" (37). The fact that the one
Eucharist is celebrated in each Diocese around its own Bishop helps us to see
how those particular Churches subsist in and ex Ecclesia. Indeed, "the
oneness and indivisibility of the eucharistic body of the Lord implies the
oneness of His mystical body, which is the one and indivisible Church. From the
eucharistic center arises the necessary openness of every celebrating
community, of every particular Church. By allowing itself to be drawn into the
open arms of the Lord, it achieves insertion into his one and undivided
body." (38) Consequently, in the celebration of the Eucharist, the
individual members of the faithful find themselves in their Church, that is, in
the Church of Christ. From this eucharistic perspective, adequately understood,
ecclesial communion is seen to be catholic by its very nature (39). An emphasis
on this eucharistic basis of ecclesial communion can also contribute greatly to
the ecumenical dialogue with the Churches and Ecclesial Communities which are
not in full communion with the See of Peter. The Eucharist objectively creates
a powerful bond of unity between the Catholic Church and the Orthodox Churches,
which have preserved the authentic and integral nature of the eucharistic
mystery. At the same time, emphasis on the ecclesial character of the Eucharist
can become an important element of the dialogue with the Communities of the
Reformed tradition (40).
IV. The Eucharist and the Sacrament of Holy Orders
In persona Christi capitis
23. The intrinsic relationship between the Eucharist and the
sacrament of Holy Orders clearly emerges from Jesus' own words in the Upper
Room: "Do this in memory of me" (Lk 22:19). On the night before He
died, Jesus instituted the Eucharist and at the same time established the
priesthood of the New Covenant. He is priest, victim and altar: the mediator
between God the Father and His people (cf. Heb 5:5-10), the victim of atonement
(cf. 1 Jn 2:2, 4:10) who offers Himself on the altar of the Cross. No one can
say "this is my body" and "this is the cup of my blood"
except in the name and in the person of Christ, the one high priest of the new
and eternal Covenant (cf. Heb 8-9).
Earlier meetings of the Synod of Bishops had considered the question of the
ordained priesthood, both with regard to the nature of the ministry (69) and
the formation of candidates.(70) Here, in the light of the discussion that took
place during the last Synod, I consider it important to recall several
important points about the relationship between the sacrament of the Eucharist and
Holy Orders. First of all, we need to stress once again that the connection
between Holy Orders and the Eucharist is seen most clearly at Mass, when the
Bishop or priest presides in the person of Christ the Head.
The Church teaches that priestly ordination is the
indispensable condition for the valid celebration of the Eucharist.(71) Indeed,
"in the ecclesial service of the ordained minister, it is Christ Himself
who is present to His Church as Head of His Body, Shepherd of His flock, High
Priest of the redemptive sacrifice." (72) Certainly the ordained minister
also acts "in the name of the whole Church, when presenting to God the
prayer of the Church, and above all when offering the eucharistic
sacrifice." (73) As a result, priests should be conscious of the fact that
in their ministry they must never put themselves or their personal opinions in
first place, but Jesus Christ. Any attempt to make themselves the center of the
liturgical action contradicts their very identity as priests. The priest is above
all a servant of others, and he must continually work at being a sign pointing
to Christ, a docile instrument in the Lord's hands. This is seen particularly
in his humility in leading the liturgical assembly, in obedience to the rite,
uniting himself to it in mind and heart, and avoiding anything that might give
the impression of an inordinate emphasis on his own personality. I encourage
the clergy always to see their eucharistic ministry as a humble service offered
to Christ and his Church. The priesthood, as Saint Augustine said, is amoris
officium, (74) it is the office of the good shepherd, who offers his life for
his sheep (cf. Jn 10:14-15).
Gratitude and hope
26. Finally, we need to have ever greater faith and hope in
God's providence. Even if there is a shortage of priests in some areas, we must
never lose confidence that Christ continues to inspire men to leave everything
behind and to dedicate themselves totally to celebrating the sacred mysteries,
preaching the Gospel and ministering to the flock. In this regard, I wish to
express the gratitude of the whole Church for all those Bishops and priests who
carry out their respective missions with fidelity, devotion and zeal.
Naturally, the Church's gratitude also goes to deacons, who receive the laying
on of hands "not for priesthood but for service." (81) As the Synod
Assembly recommended, I offer a special word of thanks to those Fidei Donum
priests who work faithfully and generously at building up the community by
proclaiming the word of God and breaking the Bread of Life, devoting all their
energy to serving the mission of the Church. (82) Let us thank God for all
those priests who have suffered even to the sacrifice of their lives in order
to serve Christ. The eloquence of their example shows what it means to be a
priest to the end. Theirs is a moving witness that can inspire many young
people to follow Christ and to expend their lives for others, and thus to
discover true life.
The Eucharist and the indissolubility of marriage
29. If the Eucharist expresses the irrevocable nature of
God's love in Christ for His Church, we can then understand why it implies,
with regard to the sacrament of Matrimony, that indissolubility to which all
true love necessarily aspires. (91) There was good reason for the pastoral
attention that the Synod gave to the painful situations experienced by some of
the faithful who, having celebrated the sacrament of Matrimony, then divorced
and remarried. This represents a complex and troubling pastoral problem, a real
scourge for contemporary society, and one which increasingly affects the
Catholic community as well. The Church's pastors, out of love for the truth,
are obliged to discern different situations carefully, in order to be able to
offer appropriate spiritual guidance to the faithful involved.(92) The Synod of
Bishops confirmed the Church's practice, based on Sacred Scripture (cf. Mk
10:2- 12), of not admitting the divorced and remarried to the sacraments, since
their state and their condition of life objectively contradict the loving union
of Christ and the Church signified and made present in the Eucharist. Yet the
divorced and remarried continue to belong to the Church, which accompanies them
with special concern and encourages them to live as fully as possible the Christian
life through regular participation at Mass, albeit without receiving communion,
listening to the word of God, eucharistic adoration, prayer, participation in
the life of the community, honest dialogue with a priest or spiritual director,
dedication to the life of charity, works of penance, and commitment to the
education of their children.
When legitimate doubts exist about the validity of the prior
sacramental marriage, the necessary investigation must be carried out to
establish if these are well-founded. Consequently there is a need to ensure, in
full respect for canon law (93), the presence of local ecclesiastical
tribunals, their pastoral character, and their correct and prompt functioning
(94). Each Diocese should have a sufficient number of persons with the
necessary preparation, so that the ecclesiastical tribunals can operate in an
expeditious manner. I repeat that "it is a grave obligation to bring the
Church's institutional activity in her tribunals ever closer to the faithful"
(95). At the same time, pastoral care must not be understood as if it were
somehow in conflict with the law. Rather, one should begin by assuming that the
fundamental point of encounter between the law and pastoral care is love for
the truth: truth is never something purely abstract, but "a real part of
the human and Christian journey of every member of the faithful" (96).
Finally, where the nullity of the marriage bond is not declared and objective
circumstances make it impossible to cease cohabitation, the Church encourages
these members of the faithful to commit themselves to living their relationship
in fidelity to the demands of God's law, as friends, as brother and sister; in
this way they will be able to return to the table of the Eucharist, taking care
to observe the Church's established and approved practice in this regard. This
path, if it is to be possible and fruitful, must be supported by pastors and by
adequate ecclesial initiatives, nor can it ever involve the blessing of these
relations, lest confusion arise among the faithful concerning the value of
marriage (97).
Given the complex cultural context which the Church today
encounters in many countries, the Synod also recommended devoting maximum
pastoral attention to training couples preparing for marriage and to
ascertaining beforehand their convictions regarding the obligations required
for the validity of the sacrament of Matrimony. Serious discernment in this
matter will help to avoid situations where impulsive decisions or superficial
reasons lead two young people to take on responsibilities that they are then
incapable of honouring. (98) The good that the Church and society as a whole
expect from marriage and from the family founded upon marriage is so great as
to call for full pastoral commitment to this particular area. Marriage and the
family are institutions that must be promoted and defended from every possible
misrepresentation of their true nature, since whatever is injurious to them is
injurious to society itself.
The Eucharist and the Virgin Mary
33. From the relationship between the Eucharist and the
individual sacraments, and from the eschatological significance of the sacred
mysteries, the overall shape of the Christian life emerges, a life called at
all times to be an act of spiritual worship, a self-offering pleasing to God.
Although we are all still journeying towards the complete fulfilment of our
hope, this does not mean that we cannot already gratefully acknowledge that
God's gifts to us have found their perfect fulfilment in the Virgin Mary,
Mother of God and our Mother. Mary's Assumption body and soul into heaven is
for us a sign of sure hope, for it shows us, on our pilgrimage through time,
the eschatological goal of which the sacrament of the Eucharist enables us even
now to have a foretaste.
In Mary most holy, we also see perfectly fulfilled the
"sacramental" way that God comes down to meet His creatures and
involves them in His saving work. From the Annunciation to Pentecost, Mary of
Nazareth appears as someone whose freedom is completely open to God's will. Her
immaculate conception is revealed precisely in her unconditional docility to
God's word. Obedient faith in response to God's work shapes her life at every
moment. A virgin attentive to God's word, she lives in complete harmony with
His will; she treasures in her heart the words that come to her from God and,
piecing them together like a mosaic, she learns to understand them more deeply
(cf. Lk 2:19, 51); Mary is the great Believer who places herself confidently in
God's hands, abandoning herself to His will. (102) This mystery deepens as she
becomes completely involved in the redemptive mission of Jesus. In the words of
the Second Vatican Council, "the blessed Virgin advanced in her pilgrimage
of faith, and faithfully persevered in her union with her Son until she stood
at the Cross, in keeping with the divine plan (cf. Jn 19:25), suffering deeply
with her only-begotten Son, associating herself with His sacrifice in her
mother's heart, and lovingly consenting to the immolation of the victim who was
born of her. Finally, she was given by the same Christ Jesus, dying on the
Cross, as a mother to His disciple, with these words: ‘Woman, behold your
Son."' (103) From the Annunciation to the Cross, Mary is the one who received
the Word, made flesh within her and then silenced in death. It is she, lastly,
who took into her arms the lifeless body of the one who truly loved His own
"to the end" (Jn 13:1).
Consequently, every time we approach the Body and Blood of
Christ in the eucharistic liturgy, we also turn to her who, by her complete
fidelity, received Christ's sacrifice for the whole Church. The Synod Fathers
rightly declared that "Mary inaugurates the Church's participation in the
sacrifice of the Redeemer." (104) She is the Immaculata, who receives
God's gift unconditionally and is thus associated with His work of salvation.
Mary of Nazareth, icon of the nascent Church, is the model for each of us,
called to receive the gift that Jesus makes of Himself in the Eucharist.
The Eucharistic celebration, the work of "Christus
Totus"
Christus totus in capite et in corpore
36. The "subject" of the liturgy's intrinsic
beauty is Christ Himself, risen and glorified in the Holy Spirit, who includes
the Church in His work. (109) Here we can recall an evocative phrase of Saint
Augustine which strikingly describes this dynamic of faith proper to the
Eucharist. The great Bishop of Hippo, speaking specifically of the eucharistic
mystery, stresses the fact that Christ assimilates us to Himself: "The
bread you see on the altar, sanctified by the word of God, is the body of
Christ. The chalice, or rather, what the chalice contains, sanctified by the
word of God, is the blood of Christ. In these signs, Christ the Lord willed to
entrust to us His body and the blood which He shed for the forgiveness of our
sins. If you have received them properly, you yourselves are what you have
received." (110) Consequently, "not only have we become Christians,
we have become Christ himself." (111) We can thus contemplate God's
mysterious work, which brings about a profound unity between ourselves and the
Lord Jesus: "one should not believe that Christ is in the head but not in
the body; rather He is complete in the head and in the body." (112)
Respect for the liturgical books and the richness of signs
40. Emphasizing the importance of the ars celebrandi also
leads to an appreciation of the value of the liturgical norms. (121) The ars
celebrandi should foster a sense of the sacred and the use of outward signs
which help to cultivate this sense, such as, for example, the harmony of the
rite, the liturgical vestments, the furnishings and the sacred space. The
eucharistic celebration is enhanced when priests and liturgical leaders are
committed to making known the current liturgical texts and norms, making
available the great riches found in the General Instruction of the Roman Missal
and the Order of Readings for Mass. Perhaps we take it for granted that our
ecclesial communities already know and appreciate these resources, but this is
not always the case. These texts contain riches which have preserved and
expressed the faith and experience of the People of God over its
two-thousand-year history. Equally important for a correct ars celebrandi is an
attentiveness to the various kinds of language that the liturgy employs: words
and music, gestures and silence, movement, the liturgical color s of the
vestments. By its very nature the liturgy operates on different levels of
communication which enable it to engage the whole human person. The simplicity
of its gestures and the sobriety of its orderly sequence of signs communicate
and inspire more than any contrived and inappropriate additions. Attentiveness
and fidelity to the specific structure of the rite express both a recognition
of the nature of Eucharist as a gift and, on the part of the minister, a docile
openness to receiving this ineffable gift.
The intrinsic unity of the liturgical action
44. First of all, there is a need to reflect on the inherent
unity of the rite of Mass. Both in catechesis and in the actual manner of
celebration, one must avoid giving the impression that the two parts of the
rite are merely juxtaposed. The liturgy of the word and the Eucharistic
liturgy, with the rites of introduction and conclusion, "are so closely
interconnected that they form but one single act of worship." (132) There
is an intrinsic bond between the word of God and the Eucharist. From listening
to the word of God, faith is born or strengthened (cf. Rom 10:17); in the
Eucharist the Word made flesh gives himself to us as our spiritual food. (133)
Thus, "from the two tables of the word of God and the Body of Christ, the
Church receives and gives to the faithful the bread of life." (134)
Consequently it must constantly be kept in mind that the word of God, read and
proclaimed by the Church in the liturgy, leads to the Eucharist as to its own
connatural end.
The liturgy of the word
45. Together with the Synod, I ask that the liturgy of the
word always be carefully prepared and celebrated. Consequently I urge that
every effort be made to ensure that the liturgical proclamation of the word of
God is entrusted to well-prepared readers. Let us never forget that "when
the Sacred Scriptures are read in the Church, God Himself speaks to His people,
and Christ, present in His own word, proclaims the Gospel"(135). When
circumstances so suggest, a few brief words of introduction could be offered in
order to focus the attention of the faithful. If it is to be properly
understood, the word of God must be listened to and accepted in a spirit of
communion with the Church and with a clear awareness of its unity with the
sacrament of the Eucharist. Indeed, the word which we proclaim and accept is
the Word made flesh (cf. Jn 1:14); it is inseparably linked to Christ's person
and the sacramental mode of His continued presence in our midst. Christ does
not speak in the past, but in the present, even as He is present in the
liturgical action. In this sacramental context of Christian revelation (136), knowledge
and study of the word of God enable us better to appreciate, celebrate and live
the Eucharist. Here too, we can see how true it is that "ignorance of
Scripture is ignorance of Christ" (137).
To this end, the faithful should be helped to appreciate the
riches of Sacred Scripture found in the lectionary through pastoral
initiatives, liturgies of the word and reading in the context of prayer (lectio
divina). Efforts should also be made to encourage those forms of prayer
confirmed by tradition, such as the Liturgy of the Hours, especially Morning
Prayer, Evening Prayer and Night Prayer, and vigil celebrations. By praying the
Psalms, the Scripture readings and the readings drawn from the great tradition
which are included in the Divine Office, we can come to a deeper experience of
the Christ-event and the economy of salvation, which in turn can enrich our
understanding and participation in the celebration of the Eucharist (138).
The homily
46. Given the importance of the word of God, the quality of
homilies needs to be improved. The homily is "part of the liturgical
action" (139), and is meant to foster a deeper understanding of the word
of God, so that it can bear fruit in the lives of the faithful. Hence ordained
ministers must "prepare the homily carefully, based on an adequate
knowledge of Sacred Scripture" (140). Generic and abstract homilies should
be avoided. In particular, I ask these ministers to preach in such a way that
the homily closely relates the proclamation of the word of God to the sacramental
celebration (141) and the life of the community, so that the word of God truly
becomes the Church's vital nourishment and support (142). The catechetical and
paraenetic aim of the homily should not be forgotten. During the course of the
liturgical year it is appropriate to offer the faithful, prudently and on the
basis of the three-year lectionary, "thematic" homilies treating the
great themes of the Christian faith, on the basis of what has been
authoritatively proposed by the Magisterium in the four "pillars" of
the Catechism of the Catholic Church and the recent Compendium, namely: the profession of faith, the celebration of
the Christian mystery, life in Christ and Christian prayer (143).
The presentation of the gifts
47. The Synod Fathers also drew attention to the
presentation of the gifts. This is not to be viewed simply as a kind of
"interval" between the liturgy of the word and the liturgy of the
Eucharist. To do so would tend to weaken, at the least, the sense of a single
rite made up of two interrelated parts. This humble and simple gesture is
actually very significant: in the bread and wine that we bring to the altar,
all creation is taken up by Christ the Redeemer to be transformed and presented
to the Father. (144) In this way we also bring to the altar all the pain and
suffering of the world, in the certainty that everything has value in God's
eyes. The authentic meaning of this gesture can be clearly expressed without
the need for undue emphasis or complexity. It enables us to appreciate how God
invites man to participate in bringing to fulfilment His handiwork, and in so
doing, gives human labor its authentic meaning, since, through the celebration
of the Eucharist, it is united to the redemptive sacrifice of Christ.
The distribution and reception of the Eucharist
50. Another moment of the celebration needing to be
mentioned is the distribution and reception of Holy Communion. I ask everyone,
especially ordained ministers and those who, after adequate preparation and in
cases of genuine need, are authorized to exercise the ministry of distributing
the Eucharist, to make every effort to ensure that this simple act preserves
its importance as a personal encounter with the Lord Jesus in the sacrament.
For the rules governing correct practice in this regard, I would refer to those
documents recently issued on the subject. (151) All Christian communities are
to observe the current norms faithfully, seeing in them an expression of the
faith and love with which we all must regard this sublime sacrament.
Furthermore, the precious time of thanksgiving after communion should not be
neglected: besides the singing of an appropriate hymn, it can also be most
helpful to remain recollected in silence. (152)
In this regard, I would like to call attention to a pastoral
problem frequently encountered nowadays. I am referring to the fact that on
certain occasions -- for example, wedding Masses, funerals and the like -- in
addition to practicing Catholics there may be others present who have long
since ceased to attend Mass or are living in a situation which does not permit
them to receive the sacraments. At other times members of other Christian
confessions and even other religions may be present. Similar situations can
occur in churches that are frequently visited, especially in tourist areas. In
these cases, there is a need to find a brief and clear way to remind those
present of the meaning of sacramental communion and the conditions required for
its reception. Wherever circumstances make it impossible to ensure that the
meaning of the Eucharist is duly appreciated, the appropriateness of replacing
the celebration of the Mass with a celebration of the word of God should be
considered. (153)
The dismissal: "Ite, missa est"
51. Finally, I would like to comment briefly on the
observations of the Synod Fathers regarding the dismissal at the end of the
eucharistic celebration. After the blessing, the deacon or the priest dismisses
the people with the words: Ite, missa est. These words help us to grasp the relationship
between the Mass just celebrated and the mission of Christians in the world. In
antiquity, missa simply meant "dismissal." However in Christian usage
it gradually took on a deeper meaning. The word "dismissal" has come
to imply a "mission." These few words succinctly express the
missionary nature of the Church. The People of God might be helped to
understand more clearly this essential dimension of the Church's life, taking
the dismissal as a starting- point. In this context, it might also be helpful
to provide new texts, duly approved, for the prayer over the people and the
final blessing, in order to make this connection clear (154).
Actuosa participatio
Authentic participation
52. The Second Vatican Council rightly emphasized the
active, full and fruitful participation of the entire People of God in the
eucharistic celebration (155). Certainly, the renewal carried out in these past
decades has made considerable progress towards fulfilling the wishes of the
Council Fathers. Yet we must not overlook the fact that some misunderstanding
has occasionally arisen concerning the precise meaning of this participation.
It should be made clear that the word "participation" does not refer
to mere external activity during the celebration. In fact, the active
participation called for by the Council must be understood in more substantial
terms, on the basis of a greater awareness of the mystery being celebrated and
its relationship to daily life. The conciliar Constitution Sacrosanctum Concilium encouraged the
faithful to take part in the eucharistic liturgy not "as strangers or
silent spectators," but as participants "in the sacred action,
conscious of what they are doing, actively and devoutly" (156). This
exhortation has lost none of its force. The Council went on to say that the
faithful "should be instructed by God's word, and nourished at the table
of the Lord's Body. They should give thanks to God. Offering the immaculate
Victim, not only through the hands of the priest but also together with him,
they should learn to make an offering of themselves. Through Christ, the
Mediator, they should be drawn day by day into ever more perfect union with God
and each other" (157).
Participation through the communications media
57. Thanks to the remarkable development of the
communications media, the word "participation" has taken on a broader
meaning in recent decades. We all gladly acknowledge that the media have also
opened up new possibilities for the celebration of the Eucharist. (176) This
requires a specific preparation and a keen sense of responsibility on the part
of pastoral workers in the sector. When Mass is broadcast on television, it
inevitably tends to set an example. Particular care should therefore be taken
to ensure that, in addition to taking place in suitable and well-appointed
locations, the celebration respects the liturgical norms in force.
Finally, with regard to the value of taking part in Mass via
the communications media, those who hear or view these broadcasts should be
aware that, under normal circumstances, they do not fulfil the obligation of
attending Mass. Visual images can represent reality, but they do not actually
reproduce it.(177) While it is most praiseworthy that the elderly and the sick
participate in Sunday Mass through radio and television, the same cannot be
said of those who think that such broadcasts dispense them from going to church
and sharing in the eucharistic assembly in the living Church.
Care for prisoners
59. The Church's spiritual tradition, basing itself on Christ's
own words (cf. Mt 25:36), has designated the visiting of prisoners as one of
the corporal works of mercy. Prisoners have a particular need to be visited
personally by the Lord in the sacrament of the Eucharist. Experiencing the
closeness of the ecclesial community, sharing in the Eucharist and receiving
holy communion at this difficult and painful time can surely contribute to the
quality of a prisoner's faith journey and to full social rehabilitation. Taking
up the recommendation of the Synod, I ask Dioceses to do whatever is possible
to ensure that sufficient pastoral resources are invested in the spiritual care
of prisoners. (179)
Interior participation in the celebration
Mystagogical catechesis
64. The Church's great liturgical tradition teaches us that
fruitful participation in the liturgy requires that one be personally conformed
to the mystery being celebrated, offering one's life to God in unity with the
sacrifice of Christ for the salvation of the whole world. For this reason, the
Synod of Bishops asked that the faithful be helped to make their interior
dispositions correspond to their gestures and words. Otherwise, however
carefully planned and executed our liturgies may be, they would risk falling
into a certain ritualism. Hence the need to provide an education in eucharistic
faith capable of enabling the faithful to live personally what they celebrate.
Given the vital importance of this personal and conscious participatio, what
methods of formation are needed? The Synod Fathers unanimously indicated, in
this regard, a mystagogical approach to catechesis, which would lead the
faithful to understand more deeply the mysteries being celebrated. (186) In
particular, given the close relationship between the ars celebrandi and an
actuosa participatio, it must first be said that "the best catechesis on
the Eucharist is the Eucharist itself, celebrated well." (187) By its
nature, the liturgy can be pedagogically effective in helping the faithful to
enter more deeply into the mystery being celebrated. That is why, in the
Church's most ancient tradition, the process of Christian formation always had
an experiential character. While not neglecting a systematic understanding of
the content of the faith, it center d on a vital and convincing encounter with
Christ, as proclaimed by authentic witnesses. It is first and foremost the
witness who introduces others to the mysteries. Naturally, this initial
encounter gains depth through catechesis and finds its source and summit in the
celebration of the Eucharist. This basic structure of the Christian experience
calls for a process of mystagogy which should always respect three elements:
a) It interprets the rites in the light of the events of our
salvation, in accordance with the Church's living tradition. The celebration of
the Eucharist, in its infinite richness, makes constant reference to salvation
history. In Christ crucified and risen, we truly celebrate the one who has
united all things in Himself (cf. Eph 1:10). From the beginning, the Christian
community has interpreted the events of Jesus' life, and the Paschal Mystery in
particular, in relation to the entire history of the Old Testament.
b) A mystagogical catechesis must also be concerned with
presenting the meaning of the signs contained in the rites. This is
particularly important in a highly technological age like our own, which risks
losing the ability to appreciate signs and symbols. More than simply conveying
information, a mystagogical catechesis should be capable of making the faithful
more sensitive to the language of signs and gestures which, together with the
word, make up the rite.
c) Finally, a mystagogical catechesis must be concerned with
bringing out the significance of the rites for the Christian life in all its
dimensions -- work and responsibility, thoughts and emotions, activity and
repose. Part of the mystagogical process is to demonstrate how the mysteries
celebrated in the rite are linked to the missionary responsibility of the
faithful. The mature fruit of mystagogy is an awareness that one's life is
being progressively transformed by the holy mysteries being celebrated. The aim
of all Christian education, moreover, is to train the believer in an adult
faith that can make him a "new creation", capable of bearing witness
in his surroundings to the Christian hope that inspires him.
If we are to succeed in carrying out this work of education
in our ecclesial communities, those responsible for formation must be
adequately prepared. Indeed, the whole people of God should feel involved in
this formation. Each Christian community is called to be a place where people
can be taught about the mysteries celebrated in faith. In this regard, the
Synod Fathers called for greater involvement by communities of consecrated
life, movements and groups which, by their specific charisms, can give new
impetus to Christian formation. (188) In our time, too, the Holy Spirit freely
bestows his gifts to sustain the apostolic mission of the Church, which is
charged with spreading the faith and bringing it to maturity. (189)
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)
PART THREE: THE EUCHARIST, A MYSTERY TO BE LIVED
"As the living Father sent me, and I live because of
the Father, so he who eats me will live
because of me" (Jn 6:57)
The Eucharistic form of the Christian life
Spiritual worship – logiké latreía (Rom 12:1)
70. The Lord Jesus, who became for us the food of truth and
love, speaks of the gift of his life and assures us that "if any one eats
of this bread, he will live for ever" (Jn 6:51). This "eternal
life" begins in us even now, thanks to the transformation effected in us
by the gift of the Eucharist: "He who eats me will live because of
me" (Jn 6:57). These words of Jesus make us realize how the mystery
"believed" and "celebrated" contains an innate power making
it the principle of new life within us and the form of our Christian existence.
By receiving the body and blood of Jesus Christ we become sharers in the divine
life in an ever more adult and conscious way. Here too, we can apply Saint
Augustine's words, in his Confessions, about the eternal Logos as the food of
our souls. Stressing the mysterious nature of this food, Augustine imagines the
Lord saying to him: "I am the food of grown men; grow, and you shall feed
upon me; nor shall you change me, like the food of your flesh, into yourself,
but you shall be changed into me." (198) It is not the eucharistic food
that is changed into us, but rather we who are mysteriously transformed by it.
Christ nourishes us by uniting us to Himself; "He draws us into
Himself."(199)
Here the eucharistic celebration appears in all its power as
the source and summit of the Church's life, since it expresses at once both the
origin and the fulfilment of the new and definitive worship of God, the logiké
latreía. (200) Saint Paul's exhortation to the Romans in this regard is a
concise description of how the Eucharist makes our whole life a spiritual
worship pleasing to God: "I appeal to you therefore, my brothers, by the
mercies of God, to present your bodies as a living sacrifice, holy and
acceptable to God, which is your spiritual worship" (Rom 12:1). In these
words the new worship appears as a total self-offering made in communion with the
whole Church. The Apostle's insistence on the offering of our bodies emphasizes
the concrete human reality of a worship which is anything but disincarnate. The
Bishop of Hippo goes on to say that "this is the sacrifice of Christians:
that we, though many, are one body in Christ. The Church celebrates this
mystery in the sacrament of the altar, as the faithful know, and there she
shows them clearly that in what is offered, she herself is offered." (201)
Catholic doctrine, in fact, affirms that the Eucharist, as the sacrifice of
Christ, is also the sacrifice of the Church, and thus of all the faithful.
(202) This insistence on sacrifice -- a "making sacred" -- expresses
all the existential depth implied in the transformation of our human reality as
taken up by Christ (cf. Phil 3:12).
The all-encompassing effect of eucharistic worship
71. Christianity's new worship includes and transfigures
every aspect of life: "Whether you eat or drink, or whatever you do, do
all to the glory of God" (1 Cor 10:31). Christians, in all their actions,
are called to offer true worship to God. Here the intrinsically eucharistic
nature of Christian life begins to take shape. The Eucharist, since it embraces
the concrete, everyday existence of the believer, makes possible, day by day, the
progressive transfiguration of all those called by grace to reflect the image
of the Son of God (cf. Rom 8:29ff.). There is nothing authentically human --
our thoughts and affections, our words and deeds -- that does not find in the
sacrament of the Eucharist the form it needs to be lived to the full. Here we
can see the full human import of the radical newness brought by Christ in the
Eucharist: the worship of God in our lives cannot be relegated to something
private and individual, but tends by its nature to permeate every aspect of our
existence. Worship pleasing to God thus becomes a new way of living our whole
life, each particular moment of which is lifted up, since it is lived as part
of a relationship with Christ and as an offering to God. The glory of God is
the living man (cf. 1 Cor 10:31). And the life of man is the vision of God.
(203)
Sunday assemblies in the absence of a priest
75. Rediscovering the significance of the Sunday celebration
for the life of Christians naturally leads to a consideration of the problem of
those Christian communities which lack priests and where, consequently, it is
not possible to celebrate Mass on the Lord's Day. Here it should be stated that
a wide variety of situations exists. The Synod recommended first that the
faithful should go to one of the churches in their Diocese where the presence
of a priest is assured, even when this demands a certain sacrifice. (211)
Wherever great distances make it practically impossible to take part in the
Sunday Eucharist, it is still important for Christian communities to gather
together to praise the Lord and to commemorate the Day set apart for him. This
needs, however, to be accompanied by an adequate instruction about the
difference between Mass and Sunday assemblies in the absence of a priest. The
Church's pastoral care must be expressed in the latter case by ensuring that
the liturgy of the word -- led by a deacon or a community leader to whom this
ministry has been duly entrusted by competent authority -- is carried out according
to a specific ritual prepared and approved for this purpose by the Bishops'
Conferences. (212) I reiterate that only Ordinaries may grant the faculty of
distributing holy communion in such liturgies, taking account of the need for a
certain selectiveness. Furthermore, care should be taken that these assemblies
do not create confusion about the central role of the priest and the sacraments
in the life of the Church. The importance of the role given to the laity, who
should rightly be thanked for their generosity in the service of their
communities, must never obscure the indispensable ministry of priests for the
life of the Church. (213) Hence care must be taken to ensure that such
assemblies in the absence of a priest do not encourage ecclesiological visions
incompatible with the truth of the Gospel and the Church's tradition. Rather,
they should be privileged moments of prayer for God to send holy priests after
His own heart. It is touching, in this regard, to read the words of Pope John
Paul II in his Letter to Priests for Holy Thursday 1979 about those places
where the faithful, deprived of a priest by a dictatorial regime, would meet in
a church or shrine, place on the altar a stole which they still kept and recite
the prayers of the eucharistic liturgy, halting in silence "at the moment
that corresponds to the transubstantiation," as a sign of how
"ardently they desire to hear the words that only the lips of a priest can
efficaciously utter." (214) With this in mind, and considering the
incomparable good which comes from the celebration of the Eucharist, I ask all
priests to visit willingly and as often as possible the communities entrusted
to their pastoral care, lest they remain too long without the sacrament of
love.
A eucharistic form of Christian life, membership in the
Church
76. The importance of Sunday as the Dies Ecclesiae brings us
back to the intrinsic relationship between Jesus' victory over evil and death,
and our membership in his ecclesial body. On the Lord's Day, each Christian
rediscovers the communal dimension of his life as one who has been redeemed.
Taking part in the liturgy and receiving the Body and Blood of Christ
intensifies and deepens our belonging to the one who died for us (cf. 1 Cor
6:19ff; 7:23). Truly, whoever eats of Christ lives for him. The eucharistic
mystery helps us to understand the profound meaning of the communio sanctorum.
Communion always and inseparably has both a vertical and a horizontal sense: it
is communion with God and communion with our brothers and sisters. Both
dimensions mysteriously converge in the gift of the Eucharist. "Wherever
communion with God, which is communion with the Father, with the Son and with
the Holy Spirit, is destroyed, the root and source of our communion with one
another is destroyed. And wherever we do not live communion among ourselves,
communion with the Triune God is not alive and true either."(215) Called
to be members of Christ and thus members of one another (cf. 1 Cor 12:27), we
are a reality grounded ontologically in Baptism and nourished by the Eucharist,
a reality that demands visible expression in the life of our communities.
The eucharistic form of Christian life is clearly an
ecclesial and communitarian form. Through the Diocese and the parish, the
fundamental structures of the Church in a particular territory, each individual
believer can experience concretely what it means to be a member of Christ's
Body. Associations, ecclesial movements and new communities – with their lively
charisms bestowed by the Holy Spirit for the needs of our time – together with
Institutes of Consecrated Life, have a particular responsibility for helping to
make the faithful conscious that they belong to the Lord (cf. Rom 14:8).
Secularization, with its inherent emphasis on individualism, has its most
negative effects on individuals who are isolated and lack a sense of belonging.
Christianity, from its very beginning, has meant fellowship, a network of
relationships constantly strengthened by hearing God's word and sharing in the
Eucharist, and enlivened by the Holy Spirit.
The Eucharist and priestly spirituality
80. The eucharistic form of the Christian life is seen in a
very special way in the priesthood. Priestly spirituality is intrinsically
eucharistic. The seeds of this spirituality are already found in the words
spoken by the Bishop during the ordination liturgy: "Receive the oblation
of the holy people to be offered to God. Understand what you do, imitate what
you celebrate, and conform your life to the mystery of the Lord's Cross."
(222) In order to give an ever greater eucharistic form to his existence, the
priest, beginning with his years in the seminary, should make his spiritual
life his highest priority. (223) He is called to seek God tirelessly, while
remaining attuned to the concerns of his brothers and sisters. An intense
spiritual life will enable him to enter more deeply into communion with the
Lord and to let himself be possessed by God's love, bearing witness to that
love at all times, even the darkest and most difficult. To this end I join the
Synod Fathers in recommending "the daily celebration of Mass, even when
the faithful are not present." (224) This recommendation is consistent
with the objectively infinite value of every celebration of the Eucharist, and
is motivated by the Mass's unique spiritual fruitfulness. If celebrated in a
faith-filled and attentive way, Mass is formative in the deepest sense of the
word, since it fosters the priest's configuration to Christ and strengthens him
in his vocation.
The Eucharist, a mystery to be proclaimed
The Eucharist and mission
84. In my homily at the eucharistic celebration solemnly
inaugurating my Petrine ministry, I said that "there is nothing more
beautiful than to be surprised by the Gospel, by the encounter with Christ.
There is nothing more beautiful than to know him and to speak to others of our
friendship with him." (233) These words are all the more significant if we
think of the mystery of the Eucharist. The love that we celebrate in the
sacrament is not something we can keep to ourselves. By its very nature it
demands to be shared with all. What the world needs is God's love; it needs to
encounter Christ and to believe in him. The Eucharist is thus the source and
summit not only of the Church's life, but also of her mission: "an
authentically eucharistic Church is a missionary Church." (234) We too
must be able to tell our brothers and sisters with conviction: "That which
we have seen and heard we proclaim also to you, so that you may have fellowship
with us" (1 Jn 1:3). Truly, nothing is more beautiful than to know Christ
and to make him known to others. The institution of the Eucharist, for that
matter, anticipates the very heart of Jesus' mission: he is the one sent by the
Father for the redemption of the world (cf. Jn 3:16-17; Rom 8:32). At the Last
Supper, Jesus entrusts to his disciples the sacrament which makes present his
self-sacrifice for the salvation of us all, in obedience to the Father's will.
We cannot approach the eucharistic table without being drawn into the mission
which, beginning in the very heart of God, is meant to reach all people.
Missionary outreach is thus an essential part of the eucharistic form of the
Christian life.
The Eucharist and witness
85. The first and fundamental mission that we receive from
the sacred mysteries we celebrate is that of bearing witness by our lives. The
wonder we experience at the gift God has made to us in Christ gives new impulse
to our lives and commits us to becoming witnesses of His love. We become witnesses
when, through our actions, words and way of being, Another makes Himself
present. Witness could be described as the means by which the truth of God's
love comes to men and women in history, inviting them to accept freely this
radical newness. Through witness, God lays Himself open, one might say, to the
risk of human freedom. Jesus Himself is the faithful and true witness (cf. Rev
1:5; 3:14), the one who came to testify to the truth (cf. Jn 18:37). Here I
would like to reflect on a notion dear to the early Christians, which also
speaks eloquently to us today: namely, witness even to the offering of one's
own life, to the point of martyrdom. Throughout the history of the Church, this
has always been seen as the culmination of the new spiritual worship: "Offer
your bodies" (Rom 12:1). One thinks, for example, of the account of the
martyrdom of Saint Polycarp of Smyrna, a disciple of Saint John: the entire
drama is described as a liturgy, with the martyr himself becoming Eucharist.
(235) We might also recall the eucharistic imagery with which Saint Ignatius of
Antioch describes his own imminent martyrdom: he sees himself as "God's
wheat" and desires to become in martyrdom "Christ's pure bread."
(236) The Christian who offers his life in martyrdom enters into full communion
with the Pasch of Jesus Christ and thus becomes Eucharist with him. Today too,
the Church does not lack martyrs who offer the supreme witness to God's love.
Even if the test of martyrdom is not asked of us, we know that worship pleasing
to God demands that we should be inwardly prepared for it. (237) Such worship
culminates in the joyful and convincing testimony of a consistent Christian
life, wherever the Lord calls us to be his witnesses.
The Eucharist, a mystery to be offered to the world
The Eucharist, bread broken for the life of the world
88. "The bread I will give is my flesh, for the life of
the world" (Jn 6:51). In these words the Lord reveals the true meaning of
the gift of His life for all people. These words also reveal His deep
compassion for every man and woman. The Gospels frequently speak of Jesus'
feelings towards others, especially the suffering and sinners (cf. Mt 20:34; Mk
6:34; Lk 19:41). Through a profoundly human sensibility he expresses God's
saving will for all people -- that they may have true life. Each celebration of
the Eucharist makes sacramentally present the gift that the crucified Lord made
of his life, for us and for the whole world. In the Eucharist Jesus also makes
us witnesses of God's compassion towards all our brothers and sisters. The
eucharistic mystery thus gives rise to a service of charity towards neighbor ,
which "consists in the very fact that, in God and with God, I love even
the person whom I do not like or even know. This can only take place on the
basis of an intimate encounter with God, an encounter which has become a
communion of will, affecting even my feelings. Then I learn to look on this
other person not simply with my eyes and my feelings, but from the perspective
of Jesus Christ." (240) In all those I meet, I recognize brothers or
sisters for whom the Lord gave his life, loving them "to the end" (Jn
13:1). Our communities, when they celebrate the Eucharist, must become ever
more conscious that the sacrifice of Christ is for all, and that the Eucharist
thus compels all who believe in him to become "bread that is broken"
for others, and to work for the building of a more just and fraternal world.
Keeping in mind the multiplication of the loaves and fishes, we need to realize
that Christ continues today to exhort his disciples to become personally
engaged: "You yourselves, give them something to eat" (Mt 14:16).
Each of us is truly called, together with Jesus, to be bread broken for the
life of the world.
The sanctification of the world and the protection of
creation
92. Finally, to develop a profound eucharistic spirituality
that is also capable of significantly affecting the fabric of society, the
Christian people, in giving thanks to God through the Eucharist, should be
conscious that they do so in the name of all creation, aspiring to the
sanctification of the world and working intensely to that end.(249) The
Eucharist itself powerfully illuminates human history and the whole cosmos. In
this sacramental perspective we learn, day by day, that every ecclesial event
is a kind of sign by which God makes himself known and challenges us. The
eucharistic form of life can thus help foster a real change in the way we
approach history and the world. The liturgy itself teaches us this, when, during
the presentation of the gifts, the priest raises to God a prayer of blessing
and petition over the bread and wine, "fruit of the earth,"
"fruit of the vine" and "work of human hands." With these
words, the rite not only includes in our offering to God all human efforts and
activity, but also leads us to see the world as God's creation, which brings
forth everything we need for our sustenance. The world is not something
indifferent, raw material to be utilized simply as we see fit. Rather, it is
part of God's good plan, in which all of us are called to be sons and daughters
in the one Son of God, Jesus Christ (cf. Eph 1:4-12). The justified concern
about threats to the environment present in so many parts of the world is
reinforced by Christian hope, which commits us to working responsibly for the
protection of creation. (250) The relationship between the Eucharist and the
cosmos helps us to see the unity of God's plan and to grasp the profound
relationship between creation and the "new creation" inaugurated in
the resurrection of Christ, the new Adam. Even now we take part in that new
creation by virtue of our Baptism (cf. Col 2:12ff.). Our Christian life,
nourished by the Eucharist, gives us a glimpse of that new world -- new heavens
and a new earth -- where the new Jerusalem comes down from heaven, from God,
"prepared as a bride adorned for her husband" (Rev 21:2).
96. May Mary Most Holy, the Immaculate Virgin, ark of the
new and eternal covenant, accompany us on our way to meet the Lord who comes.
In her we find realized most perfectly the essence of the Church. The Church
sees in Mary -- "Woman of the Eucharist," as she was called by the
Servant of God John Paul II (253) -- her finest icon, and she contemplates Mary
as a singular model of the eucharistic life. For this reason, the priest,
standing in the presence of the verum Corpus natum de Maria Virgine on the
altar and speaking in the name of the liturgical assembly, says in the words of
the canon: "We honor Mary, the ever- virgin mother of Jesus Christ our
Lord and God." (254) Her holy name is also invoked and venerated in the
canons of the Eastern Christian traditions. The faithful, for their part,
"commend to Mary, Mother of the Church, their lives and the work of their
hands. Striving to have the same sentiments as Mary, they help the whole
community to become a living offering pleasing to the Father." (255) She
is the tota pulchra, the all-beautiful, for in her the radiance of God's glory
shines forth. The beauty of the heavenly liturgy, which must be reflected in
our own assemblies, is faithfully mirrored in her. From Mary we must learn to
become men and women of the Eucharist and of the Church, and thus to present
ourselves, in the words of Saint Paul, "holy and blameless" before
the Lord, even as he wished us to be from the beginning (cf. Col 1:22; Eph
1:4). (256)
97. Through the intercession of the Blessed Virgin Mary, may
the Holy Spirit kindle within us the same ardour experienced by the disciples
on the way to Emmaus (cf. Lk 24:13-35) and renew our "eucharistic
wonder" through the splendor and beauty radiating from the liturgical
rite, the efficacious sign of the infinite beauty of the holy mystery of God.
Those disciples arose and returned in haste to Jerusalem in order to share their
joy with their brothers and sisters in the faith. True joy is found in
recognizing that the Lord is still with us, our faithful companion along the
way. The Eucharist makes us discover that Christ, risen from the dead, is our
contemporary in the mystery of the Church, his body. Of this mystery of love we
have become witnesses. Let us encourage one another to walk joyfully, our
hearts filled with wonder, towards our encounter with the Holy Eucharist, so
that we may experience and proclaim to others the truth of the words with which
Jesus took leave of his disciples: "Lo, I am with you always, until the
end of the world" (Mt 28:20).
Redemptionis Sacramentum
[5.] The observance
of the norms published by the authority of the Church requires conformity of
thought and of word, of external action and of the application of the heart. A
merely external observation of norms would obviously be contrary to the nature
of the Sacred Liturgy, in which Christ Himself wishes to gather His Church, so
that together with Himself she will be "one body and one spirit".12
For this reason, external action must be illuminated by faith and charity,
which unite us with Christ and with one another and engender love for the poor
and the abandoned. The liturgical words and rites, moreover, are a faithful
expression, matured over the centuries, of the understanding of Christ, and
they teach us to think as He Himself does;13 by conforming our minds to these
words, we raise our hearts to the Lord. All that is said in this Instruction is
directed toward such a conformity of our own understanding with that of Christ,
as expressed in the words and the rites of the Liturgy.
[24.] It is the right of the Christian people themselves
that their diocesan Bishop should take care to prevent the occurrence of abuses
in ecclesiastical discipline, especially as regards the ministry of the word,
the celebration of the sacraments and sacramentals, the worship of God and
devotion to the Saints. 57
34.] Deacons "upon whom hands are imposed not for the
Priesthood but for the ministry",77 as men of good repute,78 must act in
such a way that with the help of God they may be recognized as the true
disciples79 of Him "who came not to be served but to serve",80 and
who was among His disciples "as one who serves".81 Strengthened by
the gift of the Holy Spirit through the laying on of hands, they are in service
to the People of God, in communion with the Bishop and his presbyterate.82 They
should therefore consider the Bishop as a father, and give assistance to him
and to the Priests "in the ministry of the word, of the altar, and of
charity".83
[35.] Let them never fail, "as the Apostle says, to
hold the mystery of faith with a clear conscience,84 and to proclaim this faith
by word and deed according to the Gospel and the tradition of the
Church",85 in wholehearted, faithful and humble service to the Sacred
Liturgy as the source and summit of ecclesial life, "so that all, made
children of God through faith and Baptism, may come together as one, praising
God in the midst of the Church, to participate in the Sacrifice and to eat the
Lord's Supper".86 Let all Deacons, then, do their part so that the Sacred
Liturgy will be celebrated according to the norms of the duly approved
liturgical books.
[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
[42.] It must be acknowledged that the Church has not come
together by human volition; rather, she has been called together by God in the
Holy Spirit, and she responds through faith to His free calling (thus the word
ekklesia is related to klesis, or "calling").106 Nor is the
Eucharistic Sacrifice to be considered a "concelebration", in the
univocal sense, of the Priest along with the people who are present.107 On the
contrary, the Eucharist celebrated by the Priests "is a gift which
radically transcends the power of the community.... The community that gathers
for the celebration of the Eucharist absolutely requires an ordained Priest,
who presides over it so that it may truly be a Eucharistic convocation. On the
other hand, the community is by itself incapable of providing an ordained
minister".108 There is pressing need of a concerted will to avoid all
ambiguity in this matter and to remedy the difficulties of recent years.
Accordingly, terms such as "celebrating community" or
"celebrating assembly" (in other languages "asamblea
celebrante", "assemblée célébrante", "assemblea
celebrante") and similar terms should not be used injudiciously.
[58.] All of Christ's faithful likewise have the right to a
celebration of the Eucharist that has been so carefully prepared in all its
parts that the Word of God is properly and efficaciously proclaimed and
explained in it; that the faculty for selecting the liturgical texts and rites
is carried out with care according to the norms; and that their faith is duly
safeguarded and nourished by the words that are sung in the celebration of the
Liturgy.
[60.] In the celebration of Mass, the Liturgy of the Word
and the Liturgy of the Eucharist are intimately connected to one another, and
form one single act of worship. For this reason it is not licit to separate one
of these parts from the other and celebrate them at different times or
places.135 Nor is it licit to carry out the individual parts of Holy Mass at
different times of the same day.
[61.] In selecting the biblical readings for proclamation in
the celebration of Mass, the norms found in the liturgical books are to be followed,136
so that indeed "a richer table of the Word of God will be prepared for the
faithful, and the biblical treasures opened up for them".137
[62.] It is also illicit to omit or to substitute the
prescribed biblical readings on one's own initiative, and especially "to
substitute other, non-biblical texts for the readings and responsorial Psalm,
which contain the word of God".138
[63.] Within the celebration of the Sacred Liturgy, the
reading of the Gospel, which is "the high point of the Liturgy of the
Word",139 is reserved by the Church's tradition to an ordained
minister.140 Thus it is not permitted for a layperson, even a religious, to
proclaim the Gospel reading in the celebration of Holy Mass, nor in other cases
in which the norms do not explicitly permit it.141
[67.] Particular care is to be taken so that the homily is
firmly based upon the mysteries of salvation, expounding the mysteries of the
Faith and the norms of Christian life from the biblical readings and liturgical
texts throughout the course of the liturgical year and providing commentary on
the texts of the Ordinary or the Proper of the Mass, or of some other rite of
the Church.147 It is clear that all interpretations of Sacred Scripture are to
be referred back to Christ Himself as the one upon whom the entire economy of
salvation hinges, though this should be done in light of the specific context
of the liturgical celebration. In the homily to be given, care is to be taken
so that the light of Christ may shine upon life's events. Even so, this is to
be done so as not to obscure the true and unadulterated word of God: for
instance, treating only of politics or profane subjects, or drawing upon
notions derived from contemporary pseudo-religious currents as a source.148
[98.] The Communion
of Priest concelebrants should proceed according to the norms prescribed in the
liturgical books, always using hosts consecrated at the same Mass184 and always
with Communion under both kinds being received by all of the concelebrants. It
is to be noted that if the Priest or Deacon hands the sacred host or chalice to
the concelebrants, he says nothing; that is to say, he does not pronounce the
words "The Body of Christ" or "The Blood of Christ".
[167.]
"Similarly, it is unthinkable on the Lord's Day to substitute for
Holy Mass either ecumenical celebrations of the Word or services of common
prayer with Christians from the ... Ecclesial Communities, or even
participation in these Communities' liturgical services".272 Should the
diocesan Bishop out of necessity authorize the participation of Catholics for a
single occasion, let pastors take care lest confusion arise among the Catholic
faithful concerning the necessity of taking part at Mass at another hour of the
day even in such circumstances, on account of the obligation.273
[177.] "Since
he must safeguard the unity of the universal Church, the Bishop is bound to
promote the discipline common to the entire Church and therefore to insist upon
the observance of all ecclesiastical laws. He is to be watchful lest abuses
encroach upon ecclesiastical discipline, especially as regards the ministry of
the Word, the celebration of the Sacraments and sacramentals, the worship of
God and the veneration of the Saints".287
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].
6. The music and song requested by the liturgical reform - it
is right to stress this point - must comply with the legitimate demands of
adaptation and inculturation. It is clear, however, that any innovation in this
sensitive matter must respect specific criteria such as the search for musical
expressions which respond to the necessary involvement of the entire assembly
in the celebration and which, at the same time, avoid any concessions to
frivolity or superficiality. Likewise, on the whole, those elitist forms of
"inculturation" which introduce into the Liturgy ancient or
contemporary compositions of possible artistic value, but that indulge in a
language that is incomprehensible to the majority, should be avoided.
In this regard St Pius X pointed out - using the term
universal - a further prerequisite of music destined for worship:
"...while every nation", he noted, "is permitted to admit into
its ecclesiastical compositions those special forms which may be said to
constitute its native music, still these forms must be subordinate in such a
manner to the general character of sacred music, that nobody of any nation may
receive an impression other than good on hearing them"[16]. In other
words, the sacred context of the celebration must never become a laboratory for
experimentation or permit forms of composition and performance to be introduced
without careful review.
12. With regard to compositions of liturgical music, I make
my own the "general rule" that St Pius X formulated in these
words: "The more closely a
composition for church approaches in its movement, inspiration and savour the
Gregorian melodic form, the more sacred and liturgical it becomes; and the more
out of harmony it is with that supreme model, the less worthy it is of the
temple"[33]. It is not, of course, a question of imitating Gregorian chant
but rather of ensuring that new compositions are imbued with the same spirit
that inspired and little by little came to shape it. Only an artist who is
profoundly steeped in the sensus Ecclesiae can attempt to perceive and express
in melody the truth of the Mystery that is celebrated in the Liturgy[34]. In
this perspective, in my Letter to Artists I wrote: "How many sacred works
have been composed through the centuries by people deeply imbued with the sense
of mystery! The faith of countless believers has been nourished by melodies
flowing from the hearts of other believers, either introduced into the Liturgy
or used as an aid to dignified worship. In song, faith is experienced as
vibrant joy, love and confident expectation of the saving intervention of God"[35].
Renewed and deeper thought about the principles that must be
the basis of the formation and dissemination of a high-quality repertoire is
therefore required. Only in this way will musical expression be granted to
serve appropriately its ultimate aim, which is "the glory of God and the
sanctification of the faithful"[36].
I know well that also today there are numerous composers who
are capable of making their indispensable contribution in this spirit,
increasing with their competent collaboration the patrimony of music at the
service of a Liturgy lived ever more intensely. To them I express my
confidence, together with the most cordial exhortation to put their every
effort into increasing the repertoire of compositions worthy of the exalted
nature of the mysteries celebrated and, at the same time, suited to
contemporary sensibilities.
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 Solemntiatis
6. "The annual lenten season is the fitting time to
climb the Holy mountain of Easter.
"The lenten season has a double character, namely, to
prepare both catechumens and faithful to celebrate the paschal mystery. The
catechumens both with the rite of election and scrutinies, and by catechesis,
are prepared for the celebration of the sacraments of Christian initiation; the
faithful ever more attentive to the word of God and prayer, prepare themselves
by penance for the renewal of their baptismal promises."
13. Pastors should frequently and as fully as possible
explain the word of God in homilies on weekdays, in celebrations of the word of
God, in penitential celebrations, [14] in various reunions, in visiting
families, or on the occasion of blessing families. The faithful should try and
attend weekday Mass and where this is not possible they should at least be
encouraged to read the lessons, either with their family or in private.
19. The chants to be sung in celebrations, especially of the
Eucharist, and also at devotional exercises should be in harmony with the
spirit of the season and the liturgical texts.
21. "On the Wednesday before the first Sunday of Lent,
the faithful receive the ashes, thus entering into the time established for the
purification of their souls. This sign of penance, a traditionally biblical
one, has been preserved among the Church's customs until the present day. It
signifies the human condition of the sinner, who seeks to express his guilt
before the Lord in an exterior manner, and by so doing express his interior
conversion, led on by the confident hope that the Lord will be merciful. This
same sign marks the beginning of the way of conversion, which is developed
through the celebration of the sacraments of penance during the days before
Easter." [22]
The blessing and imposition of ashes should take place
either in the Mass or outside of the Mass. In the latter case, it is to be part
of a liturgy of the word and conclude with the prayer of the faithful.
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 Palm Sunday] 31. Where the Mass cannot be celebrated,
there should be a celebration of the word of God on the theme of the Lord's
messianic entrance and passion, either on Saturday evening or on Sunday at a
convenient time.
[On Good Friday] 64. The order for the celebration of the
Lord's passion (the liturgy of the word, the adoration of the cross, and Holy
Communion) that stems from an ancient tradition of the Church should be
observed faithfully and religiously and may not be changed by anyone on his own
initiative.
65. The priest and ministers proceed to the altar in
silence, without any singing. If any words of introduction are to be said, they
should be pronounced before the ministers enter.
The priest and ministers make a reverence to the altar,
prostrating themselves. This act of prostration, which is proper to the rite of
the day, should be strictly observed for it signifies both the abasement of
"earthly man," [68] and also the grief and sorrow of the Church.
As the ministers enter, the faithful should be standing, and
thereafter should kneel in silent prayer.
67. The general intercessions are to follow the wording and
form handed down by ancient tradition, maintaining the full range of
intentions, so as to signify clearly the universal effect of the passion of
Christ, who hung on the cross for the salvation of the whole world. In case of
grave public necessity, the local ordinary may permit or prescribe the adding
of special intentions. [70]
In this event, it is permitted to the priest to select from
the prayers of the Missal those intentions more appropriate to local
circumstances, in such a way, however, that the series follows the rule for
general intercessions.
72. Devotions, such as the Way of the Cross, processions of
the passion, and commemorations of the sorrows of the Blessed Virgin Mary are
not, for pastoral reasons, to be neglected. The texts and songs used, however,
should be adapted to the spirit of the liturgy of this day. Such devotions
should be assigned to a time of day that makes it quite clear that the
liturgical celebration, by its very nature, far surpasses them in importance.
73. On Holy Saturday, the Church is, as it were, at the
Lord's tomb, meditating on his passion and death and on his descent into hell,
awaiting his resurrection with prayer and fasting. It is highly recommended
that on this day, the Office of Readings and Morning Prayer be celebrated with
the participation of the people (cf. n.40). [76] Where this cannot be done,
there should be some celebration of the word of God or some act of devotion
suited to the mystery celebrated this day.
81. The order for the Easter Vigil is arranged so that after
the service of light and the Easter proclamation (which is the first part of
the Vigil), Holy Church meditates on the wonderful works that the Lord God
wrought for his people from the earliest times (the second part or liturgy of
the word) to the moment when, together with those new members reborn in baptism
(third part), she is called to the table prepared by the Lord for his Church,
the commemoration of his death and resurrection, until he comes (fourth part).
[87]
This liturgical order must not be changed by anyone on his
own initiative.
82. The first part consists of symbolic acts and gestures,
which require that they be performed in all their fullness and nobility so that
their meaning, as explained by the introductory words of the celebrant and the
liturgical prayers, may be truly understood by the faithful.
Insofar as possible, a suitable place should be prepared
outside the church for the blessing of the new fire, whose flames should be
such that they genuinely dispel the darkness and light up the night.
The paschal candle should be prepared, which for effective
symbolism must be made of wax, never be artificial, be renewed each year, be
only one in number, and be of sufficiently large size so that it may evoke the
truth that Christ is the light of the world. It is blessed with the signs and
words prescribed in the Missal or by the conference of bishops.
84. The deacon makes the Easter proclamation, which tells by
means of a great poetic text the whole Easter mystery, placed in the context of
the economy of salvation. In case of necessity, where there is no deacon and
the celebrating priest is unable to sing it, a cantor may do so. The bishops'
conferences may adapt this proclamation by inserting into it acclamations from
the people. [89]
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.
87. After the readings from the Old Testament and the hymn
"Gloria in excelsis," the bells are rung in accordance with local
custom, the collect is recited, and the celebration moves on to the readings
from the New Testament. There is read an exhortation from the apostles on
baptism as an insertion into Christ's paschal mystery.
Then all stand and the priest intones the
"Alleluia" three times, each time raising the pitch. The people
repeat after him. [93] If it is necessary, the psalmist or cantor may sing the
"Alleluia," which the people then take up as an acclamation to be
interspersed between the verses of Psalm 117, which is so often cited by the
apostles in their Easter preaching. [94] Finally, the resurrection of the Lord
is proclaimed from the gospel as the high point of the whole liturgy of the
word. After the gospel, a homily is to be given, no matter how brief.
89. Next follows the renewal of baptismal promises,
introduced by some words on the part of the celebrating priest. The faithful
reply to the questions put to them, standing and holding lighted candles in
their hands. They are then sprinkled with water; in this way the gestures and
words recall to them the baptism they have received. The celebrating priest
sprinkles the people by passing through the main part of the church while all
sing the antiphon "Vidi aquam" or another suitable song of a
baptismal character.
91. Great care should be taken that this eucharistic liturgy
is not celebrated in haste, indeed, all the rites and words must be given their
full force: the general intercessions, in which the neophytes for the first
time as members of the faithful exercise their priesthood; [99] the procession
at the offertory, in which the neophytes, if there are any, take part; the
first, second, or third Eucharistic Prayer, preferably sung, with the proper
embolisms; [100] and finally eucharistic communion as the moment of full
participation in the mystery that is being celebrated. It is appropriate that
at communion there be sung Psalm 117 with the antiphon "Pascha
nostrum" or Psalm 33 with the antiphon "Alleluia, alleluia,
alleluia" or some other song of Easter exultation.
96. For a better celebration of the Easter Vigil, it is
necessary that pastors themselves have an even deeper knowledge of both texts
and rites, so as to give a proper mystagogical catechesis to the people.
105. Where there is the custom of blessing houses in
celebration of the resurrection, this blessing is to be imparted after the
Solemnity of Easter and not before, by the parish priest or other priest or
deacon delegated by him. This is an opportunity for exercising a pastoral
ministry. [110] The parish priest should go to each house for the purpose of
undertaking a pastoral visitation of each family. There, he will speak with the
residents and spend a few moments with them in prayer, using texts to be found
in the book De Benedictionibus. [111] In larger cities, consideration should be
given to the gathering of several families for a common celebration of the
blessing for all.
1975 GIRM
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.
5. In addition, the ministerial priesthood puts into its
proper light another reality of which much should be made, namely, the royal
priesthood of believers. Through the ministry of presbyters the people's
spiritual sacrifice to God is brought to completeness in union with the
sacrifice of Christ, our one and only Mediator.[9] For the celebration of the
eucharist is the action of the whole Church; in it all should do only, but all
of, those parts that belong to them in virtue of their place within the people
of God. In this way greater attention will be given to some aspects of the
eucharistic celebration that have sometimes been neglected in the course of
time. For these people are the people of God, purchased by Christ's blood,
gathered together by the Lord, nourished by his word.
They are a people called to offer God the prayers of the
entire human family, a people giving thanks in Christ for the mystery of
salvation by offering his sacrifice. Finally, they are a people growing
together into unity by sharing in Christ's body and blood.
These people are holy by their origin, but becoming ever
more holy by conscious, active, and fruitful participation in the mystery of
the Eucharist.
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.
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."
7. At Mass or the Lord's Supper, the people of God are
called together, with a priest presiding and acting in the person of Christ, to
celebrate the memorial of the Lord or eucharistic sacrifice.[13] For this
reason Christ's promise applies supremely to such a local gathering together of
the Church: "Where two or three come together in my name, there am I in
their midst" (Mt. 18:20). For at the celebration of Mass, which
perpetuates the sacrifice of the cross,[14] Christ is really present to the
assembly gathered in his name; he is present in the person of the minister, in
his own word, and indeed substantially and permanently under the eucharistic
elements.
8. The Mass is made up as it were of the liturgy of the word
and the liturgy of the eucharist, two parts so closely connected that they form
but one single act of worship.[16] For in the Mass the table of God's word and
of Christ's body is laid for the people of God to receive from it instruction
and food.[17] There are also certain rites to open and conclude the
celebration.
II. Different Elements Of The Mass Reading And Explaining
The Word Of God
9. When the Scriptures are read in the Church, God himself
is speaking to his people, and Christ, present in his own word, is proclaiming
the Gospel.
The readings must therefore be listened to by all with reverence;
they make up a principal element of the liturgy. In the biblical readings God's
word addresses all people of every era and is understandable to them, but a
living commentary on the word, that is, the homily, as an integral part of the
liturgy, increases the word's effectiveness.
11. It is also up to the priest in the exercise of his
office of presiding over the assembly to pronounce the instructions and words
of introduction and conclusion that are provided in the rites themselves. By
their very nature these introductions do not need to be expressed verbatim in
the form in which they are given in the Missal; at least in certain cases it
will be advisable to adapt them somewhat to the concrete situation of the
community.[20] It also belongs to the priest presiding to proclaim the word of
God and to give the final blessing. He may give the faithful a very brief
introduction to the Mass of the day (before the celebration begins), to the
liturgy of the word (before the readings), and to the eucharistic prayer
(before the preface); he may also make comments concluding the entire sacred
service before the dismissal.
Vocal Expression Of The Different Texts
18. In texts that are to be delivered in a clear, loud
voice, whether by the priest or by the ministers or by all, the tone of voice
should correspond to the genre of the text, that is, accordingly as it is a
reading, a prayer, an instruction, an acclamation, or a song; the tone should
also be suited to the form of celebration and to the solemnity of the gathering.
Other criteria are the idiom of different languages and the genius of peoples.
In the rubrics and in the norms that follow, the words
"say" ("dicere") or "proclaim"
("proferre") are to be understood of both singing and speaking, and
in accordance with the principles just stated.
III. Individual Parts Of The Mass
A. Introductory Rites
24. The parts preceding the liturgy of the word, namely, the
entrance song, greeting, penitential rite, "Kyrie,"
"Gloria," and opening prayer or collect, have the character of a
beginning, introduction, and preparation.
The purpose of these rites is that the faithful coming
together take on the form of a community and prepare themselves to listen to
God's word and celebrate the eucharist properly.
Opening Prayer Or Collect
32. Next the priest invites the people to pray and together
with him they observe a brief silence so that they may realize they are in
God's presence and may call their petitions to mind. The priest then says the
opening prayer, which custom has named the "collect." This expresses
the theme of the celebration and the priest's words address a petition to God
the Father through Christ in the Holy Spirit.
The people make the prayer their own and give their assent
by the acclamation, "Amen."
In the Mass only one opening prayer is said; this rule
applies also to the prayer over the gifts and the prayer after communion.
The opening prayer ends with the longer conclusion, namely:
-if the prayer is directed to the Father: "We ask this
(Grant this) through our Lord Jesus Christ, your Son, who lives and reigns with
you and the Holy Spirit, one God, for ever and ever";
-if it is directed to the Father, but the Son is mentioned
at the end: "Who lives and reigns with you and the Holy Spirit, one God,
for ever and ever";
-if directed to the Son: "You live and reign with the
Father and the Holy Spirit, one God, for ever and ever."
The prayer over the gifts and the prayer after communion end
with the shorter conclusion, namely:
-if the prayer is directed to the Father: "We ask this
(Grant this) through Christ our Lord";
-if it is directed to the Father, but the Son is mentioned
at the end: "Who lives and reigns with you for ever and ever";
-if it is directed to the Son: "You live and reign for
ever and ever."
B. Liturgy of the Word
33. Readings from Scripture and the chants between the
readings form the main part of the liturgy of the word. The homily, profession
of faith, and general intercessions or prayer of the faithful expand and
complete this part of the Mass. In the readings, explained by the homily, God
is speaking to his people,[31] opening up to them the mystery of redemption and
salvation, and nourishing their spirit; Christ is present to the faithful
through his own word.[32] Through the chants the people make God's word their
own and through the profession of faith affirm their adherence to it. Finally,
having been fed by this word, they make their petitions in the general
intercessions for the needs of the Church and for the salvation of the whole
world.
Scripture Readings
34. The readings lay the table of God's word for the
faithful and open up the riches of the Bible to them.[33] Since by tradition
the reading of the Scriptures is a ministerial, not a presidential function, it
is proper that as a rule a deacon or, in his absence, a priest other than the
one presiding read the gospel. A reader proclaims the other readings. In the
absence of a deacon or another priest, the celebrant reads the gospel.
Chants Between The Readings
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.
Profession Of Faith
43. The symbol or profession of faith in the celebration of
Mass serves as a way for the people to respond and to give their assent to the
word of God heard in the readings and through the homily and for them to call
to mind the truths of faith before thy begin to celebrate the eucharist.
48. At the last supper Christ instituted the sacrifice and
paschal meal that make the sacrifice of the cross to be continuously present in
the Church, when the priest, representing Christ the Lord, carries out what the
Lord did and handed over to his disciples to do in his memory.[40]
Christ took the bread and the cup and gave thanks; he broke
the bread and gave it to his disciples, saying: "Take and eat, this is my
body." Giving the cup, he said: "Take and drink, this is the cup of
my blood. Do this in memory of me." Accordingly, the Church has planned
the celebration of the eucharistic liturgy around the parts corresponding to
these words and actions of Christ:
1. In the preparation of the gifts, the bread and the wine
with water are brought to the altar, that is, the same elements that Christ
used.
2. In the eucharistic prayer thanks is given to God for the
whole work of salvation and the gifts of bread and wine become the body and
blood of Christ.
3. Through the breaking of the one bread the unity of the
faithful is expressed and through communion they receive the Lord's body and
blood in the same way the apostles received them from Christ's own hands.
55. The chief elements making up the eucharistic prayer are
these:
a. Thanksgiving (expressed especially in the preface): in
the name of the entire people of God, the priest praises the Father and gives
thanks to him for the whole work of salvation or for some special aspect of it
that corresponds to the day, feast, or season.
b. Acclamation: joining with the angels, the congregation
sings or recites the "Sanctus" This acclamation is an intrinsic part
of the eucharistic prayer and all the people join with the priest in singing or
reciting it.
c. Epiclesis: in special invocations the Church calls on
God's power and asks that the gifts offered by human hands be consecrated, that
is, become Christ's body and blood, and that the victim to be received in
communion be the source of salvation for those who will partake.
d. Institution narrative and consecration: in the words and
actions of Christ, that sacrifice is celebrated which he himself instituted at
the Last Supper, when, under the appearances of bread and wine, he offered his
body and blood, gave them to his apostles to eat and drink, then commanded that
they carry on this mystery.
e. Anamnesis: in fulfillment of the command received from
Christ through the apostles, the Church keeps his memorial by recalling
especially his passion, resurrection, and ascension.
f. Offering: in this memorial, the Church-and in particular
the Church here and now assembled-offers the spotless victim to the Father in
the Holy Spirit. The Church's intention is that the faithful not only offer
this victim but also learn to offer themselves and so to surrender themselves,
through Christ the Mediator, to an ever more complete union with the Father and
with each other, so that at last God may be all in all.[42]
g. Intercessions: the intercessions make it clear that the
eucharist is celebrated in communion with the entire Church of heaven and earth
and that the offering is made for the Church and all its members, living and
dead, who are called to share in the salvation and redemption purchased by
Christ's body and blood.
h. Final doxology: the praise of God is expressed in the
doxology, to which the people's acclamation is an assent and a conclusion.
The eucharistic prayer calls for all to listen in silent
reverence, but also to take part through the acclamations for which the rite
makes provision.
56. Since the eucharistic celebration is the paschal meal,
it is right that the faithful who are properly disposed receive the Lord's body
and blood as spiritual food as he commanded.[43] This is the purpose of the
breaking of bread and the other preparatory rites that lead directly to the
communion of the people:
a. Lord's Prayer: this is a petition both for daily food,
which for Christians means also the eucharistic bread, and for the forgiveness
of sin, so that what is holy may be given to those who are holy. The priest
offers the invitation to pray, but all the faithful say the prayer with him; he
alone adds the embolism, "Deliver us," which the people conclude with
a doxology. The embolism, developing the last petition of the Lord's Prayer,
begs on behalf of the entire community of the faithful deliverance from the
power of evil. The invitation, the prayer itself, the embolism, and the
people's doxology are sung or are recited aloud.
b. Rite of peace: before they share in the same bread, the
faithful implore peace and unity for the Church and for the whole human family
and offer some sign of their love for one another.
The form the sign of peace should take is left to the
conference of bishops to determine, in accord with the culture and customs of
the people.
c. Breaking of the bread: in apostolic times this gesture of
Christ at the last supper gave the entire eucharistic action its name. This
rite is not simply functional, but is a sign that in sharing in the one bread
of life which is Christ we who are many are made one body (see 1 Cor 10:17).
d. Commingling: the celebrant drops a part of the host into
the chalice.
e. "Agnus Dei": during the breaking of the bread
and the commingling, the "Agnus Dei" is as a rule sung by the choir
or cantor with the congregation responding; otherwise it is recited aloud. This
invocation may be repeated as often as necessary to accompany the breaking of
the bread. The final reprise concludes with the words, "grant us
peace."
f. Personal preparation of the priest: the priest prepares
himself by the prayer, said softly, that he may receive Christ's body and blood
to good effect. The faithful do the same by silent prayer.
g. The priest then shows the eucharistic bread for communion
to the faithful and with them recites the prayer of humility in words from the
Gospels.
h. It is most desirable that the faithful receive the Lord's
body from hosts consecrated at the same Mass and that, in the instances when it
is permitted, they share in the chalice. Then even through the signs communion
will stand out more clearly as a sharing in the sacrifice actually being
celebrated.[44]
i. During the priest's and the faithful's reception of the
sacrament the communion song is sung. Its function is to express outwardly the
communicants' union in spirit by means of the unity of their voices, to give
evidence of joy of heart, and to make the procession to receive Christ's body
more fully an act of community. The song begins when the priest takes communion
and continues for as long as seems appropriate while the faithful receive
Christ's body. But the communion song should be ended in good time whenever
there is to be a hymn after communion.
An antiphon from the "Graduale Romanum" may also
be used, with or without the psalm, or an antiphon with psalm from "The
Simple Gradual" or another suitable song approved by the conference of
bishops. It is sung by the choir alone or by the choir or cantor with the congregation.
If there is no singing, the communion antiphon in the Missal
is recited either by the people, by some of them, or by a reader. Otherwise the
priest himself says it after he has received communion and before he gives
communion to the faithful.
j. After communion, the priest and people may spend some
time in silent prayer. If desired, a hymn, psalm, or other song of praise may
be sung by the entire congregation.
k. In the prayer after communion, the priest petitions for
the effects of the mystery just celebrated and by their acclamation, Amen, the
people make the prayer their own.
. Offices And Ministries Of Holy Orders
59. Every authentic celebration of the eucharist is directed
by the bishop, either in person or through the presbyters, who are his
helpers.[47]
Whenever he is present at a Mass with a congregation, it is
fitting that the bishop himself preside over the assembly and associate the
presbyters with himself in the celebration, if possible by concelebrating with
them.
This is done not to add external solemnity, but to express
in a clearer light the mystery of the Church, which is the sacrament of
unity.[48]
Even if the bishop is not the celebrant of the eucharist but
assigns someone else, he should preside over the liturgy of the word and give
the blessing at the end of Mass.
60. Within the community of believers, the presbyter is
another who possesses the power of orders to offer sacrifice in the person of
Christ.[49] He therefore presides over the assembly and leads its prayer,
proclaims the message of salvation, joins the people to himself in offering the
sacrifice to the Father through Christ in the Spirit, gives them the bread of
eternal life, and shares in it with them. At the eucharist he should, then,
serve God and the people with dignity and humility; by his bearing and by the
way he recites the words of the liturgy he should communicate to the faithful a
sense of the living presence of Christ.
61. Among ministers, the deacon, whose order has been held
in high honor since the early Church, has first place. At Mass he has his own
functions: he proclaims the gospel, sometimes preaches God's word, leads the
general intercessions, assists the priest, gives communion to the people (in
particular, ministering the chalice), and sometimes gives directions regarding
the assembly's moving, standing, kneeling, or sitting.
II Office And Function Of The People Of God
62. In the celebration of Mass the faithful are a holy
people, a people God has made his own, a royal priesthood: they give thanks to
the Father and offer the victim not only through the hands of the priest but
also together with him and learn to offer themselves.[50] They should endeavor
to make this clear by their deep sense of reverence for God and their charity
toward all who share with them in the celebration.
They therefore are to shun any appearance of individualism
or division, keeping before their mind that they have the one Father in heaven
and therefore are all brothers and sisters to each other.
They should become one body, whether by hearing the word of
God, or joining in prayers and song, or above all by offering the sacrifice
together and sharing together in the Lord's table. There is a beautiful
expression of this unity when the faithful maintain uniformity in their actions
and in standing, sitting, or kneeling.
The faithful should serve the people of God willingly when
asked to perform some particular ministry in the celebration.
70. Laymen, even if they have not received institution as
ministers, may perform all the functions below those reserved to deacons. At
the discretion of the rector of the church, women may be appointed to
ministries that are performed outside the sanctuary.
The conference of bishops may permit qualified women to
proclaim the readings before the gospel and to announce the intentions of the
general intercessions. The conference may also more precisely designate a
suitable place for a woman to proclaim the word of God in the liturgical
assembly.
94. If the Book of the Gospels is on the altar, he takes it
and goes to the lectern, the servers, who may carry the censer and candles,
walking ahead of him.
95. At the lectern the priest opens the book and says:
"The Lord be with you." Then he says: "A reading from . .
.", making the sign of the cross with his thumb on the book and on his
forehead, mouth, and breast. If incense is used, he then incenses the book.
After the acclamation of the people, he proclaims the gospel and at the end
kisses the book, saying softly: "May the words of the gospel wipe away our
sins."
109. The priest continues the eucharistic prayer according
to the rubrics that are given for each of them. If the priest celebrant is a
bishop, after the words "N. our Pope" or the equivalent, he adds:
"and for me your unworthy servant."
The local Ordinary must be mentioned in this way: "N.
our Bishop" (or "Vicar, Prelate, Prefect, Abbot"). Coadjutor and
auxiliary bishops may be mentioned in the eucharistic prayer. When several are
named, this is done with the collective formula, "N. our Bishop and his
assistant bishops."[60] All these phrases should be modified grammatically
to fit each of the eucharistic prayers.
A little before the consecration, the server may ring a bell
as a signal to the faithful. Depending on local custom, he also rings the bell
at the showing of both the host and the chalice.
131. If incense is used, the deacon assists the priest when
he puts incense in the censer during the singing of the "Alleluia" or
other chant. Then he bows before the priest and asks for the blessing, saying
in a low voice: "Father, give me your blessing." The priest blesses
him: "The Lord be in your heart."
The deacon answers: "Amen."
If the Book of the Gospels is on the altar, he takes it and
goes to the lectern; the servers, if there are any, precede, carrying candles
and the censer when used. At the lectern the deacon greets the people, incenses
the book, and proclaims the gospel. After the reading, he kisses the book,
saying softly: "May the words of the gospel wipe away our sins," and
returns to the priest. If there is no homily or profession of faith, he may
remain at the lectern for the general intercessions, but the servers leave.
164. During the liturgy of the word, the concelebrants
remain at their places, sitting or standing as the principal celebrant does.
Eucharistic Prayer I
174. From "Bless and approve our offering to Almighty
God, we pray" inclusive, all the concelebrants recite everything together
in this manner:
a. They say "Bless and approve our offering" with
hands outstretched toward the offerings.
b. They say "The day before he suffered" and
"When supper was ended" with hands joined.
c. While saying the words of the Lord, each extends his
right hand toward the bread and toward the chalice, if this seems appropriate;
they look at the eucharistic bread and chalice as these are shown and afterward
bow low.
d. They say "Father, we celebrate the memory of
Christ" and "Look with favor" with hands outstretched.
e. From "Almighty God, we pray" to "the
sacred body and blood of your Son" inclusive, they bow with hands joined;
then they stand upright and cross themselves at the words, "let us be
filled."
176. At the words, "Though we are sinners," all
the concelebrants strike their breast.
180. From "Let your Spirit come" to "May all
of us who share" inclusive, all the concelebrants together say the prayer
in this manner:
a. They say "Let your Spirit come" with hands
outstretched toward the offerings.
b. They say "Before he was given up to death" and
"When supper was ended" with hands joined.
c. While saying the words of the Lord, each extends his
right hand toward the bread and toward the chalice, if this seems appropriate;
they look at the eucharistic bread and the chalice as they are shown and
afterward bow low.
d. They say "In memory of his death" and "May
all of us who share" with hands outstretched.
Eucharistic Prayer III
184. From "And so, Father, we bring you these
gifts" to "Look with favor" inclusive, all the concelebrants
together say the prayer in this manner:
a. They say "And so, Father, we bring you these gifts" with hands
outstretched toward the offerings.
b. They say "On the night he was betrayed" and "When supper was
ended" with hands joined.
c. While saying the words of the Lord, each extends his right hand toward the
bread and toward the chalice, if this seems appropriate; they look at the
eucharistic bread and chalice as these are shown and afterward bow low.
d. They say "Father, calling to mind" and "Look with favor"
with hands outstretched.
Eucharistic Prayer IV
188. From "Father, may this Holy Spirit" to
"Lord, look upon this sacrifice" inclusive, all the concelebrants
together say the prayer in this manner:
a. They say "Father, may this Holy Spirit" with
hands outstretched toward the offerings.
b. They say "He always loved those" and "In
the same way" with hands joined.
c. While saying the words of the Lord, each extends his
right hand toward the bread and toward the chalice, if this seems appropriate;
they look at the eucharistic bread and chalice as these are shown and afterward
bow low.
d. They say "Father, we now celebrate" and
"Lord, look upon this sacrifice" with hands outstretched.
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.
[Mass without a Congregation] 218. The priest remains in the
same place, bows and says: "Almighty God, cleanse my heart."
He then reads the gospel and at the conclusion kisses the book, saying:
"May the words of the gospel wipe away our sins."
The server says the acclamation.
234. There are two kinds of bow, a bow of the head and a bow
of the body:
a. A bow of the head is made when the three divine Persons
are named together and at the name of Jesus, Mary and the saint in whose honor
Mass is celebrated.
b. A bow of the body, or profound bow, is made: toward the
altar if there is no tabernacle with the blessed sacrament; during the prayers,
"Almighty God, cleanse" and "Lord God, we ask you to
receive"; within the profession of faith at the words, "by the power
of the Holy Spirit"; in Eucharistic Prayer I (Roman Canon) at the words,
"Almighty God, we pray."
The same kind of bow is made by the deacon when he asks the
blessing before the gospel. In addition, the priest bends over slightly as he
says the words of the Lord at the consecration.
257. The people of God assembled at Mass possess an organic
and hierarchical structure, expressed by the various ministries and actions for
each part of the celebration. The general plan of the sacred edifice should be
such that in some way it conveys the image of the gathered assembly. It should
also allow the participants to take the place most appropriate to them and
assist all to carry out their individual functions properly.
The congregation and the choir should have a place that
facilitates their active participation.[78]
The priest and his ministers have their place in the
sanctuary, that is, in the part of the church that brings out their distinctive
role, namely, to preside over the prayers, to proclaim the word of God, or to
minister at the altar.
Even though these elements must express a hierarchical
arrangement and the diversity of offices, they should at the same time form a
complete and organic unity, clearly expressive of the unity of the entire holy
people. The character and beauty of the place and all its appointments should
foster devotion and show the holiness of the mysteries celebrated there.
272. The dignity of the word of God requires the church to
have a place that is suitable for proclamation of the word and is a natural
focal point for the people during the liturgy of the word.[84]
As a rule the lectern or ambo should be stationary, not
simply a movable stand. In keeping with the structure of each church, it must
be so placed that the ministers may be easily seen and heard by the faithful.
The readings, responsorial psalm, and the Easter
Proclamation ("Exsultet") are proclaimed from the lectern; it may be
used also for the homily and general intercessions (prayer of the faithful).
It is better for the commentator, cantor, or choir director
not to use the lectern.
316. On optional memorials:
a. On the weekdays of Advent from 17 December to 24
December, during the octave of Christmas, and on the weekdays of Lent, apart
from Ash Wednesday and in Holy Week, the priest celebrates the Mass of the day;
but he may take the opening prayer from a memorial listed in the General Roman
Calendar for that day, except on Ash Wednesday and during Holy Week.
b. On the weekdays of Advent before 17 December, the
weekdays of the Christmas season from 2 January on, and the weekdays of the
Easter season, the priest may choose the weekday Mass, the Mass of the saint or
of one of the saints whose memorial is observed, or the Mass of a saint
inscribed in the martyrology for that day.
c. On the weekdays in Ordinary Time, the priest may choose
the weekday Mass, the Mass of an optional memorial, the Mass of a saint
inscribed in the martyrology for that day, a Mass for various needs and
occasions, or a votive Mass.
If he celebrates with a congregation, the priest should
first consider the spiritual good of the faithful and avoid imposing his own
personal preferences. In particular, he should not omit the readings assigned
for each day in the weekday lectionary too frequently or without sufficient
reason, since the Church desires that a richer portion of God's word be
provided for the people.
320. The Lectionary has a special selection of texts from
Scripture for Masses that incorporate certain sacraments or sacramentals or
that are celebrated by reason of special circumstances.
These selections of readings have been assigned so that by
hearing a more pertinent passage from God's word the faithful may be led to a
better understanding of the mystery they are taking part in and may be led to a
more ardent love for God's word.
Therefore the texts for proclamation in the liturgical
assembly are to be chosen on the basis of their pastoral relevance and the
options allowed in this matter.
Voluntati Obsequens—no references
Liturgicae Instaurationes
1. The new norms have made liturgical formularies, gestures,
and actions much simpler, in keeping with that principle established in the
Constitution on the Liturgy: "The rites should be marked by a noble
simplicity; they should be short, clear, and unencumbered by useless
repetitions; they should be within the people's powers of comprehension and as
a rule not require much explanation." [8] No one should go beyond these
defined limits; to do so would be to strip the liturgy of its sacred symbolism
and proper beauty, so needed for the fulfillment of the mystery of salvation in
the Christian community and, with the help of an effective catechesis, for its
comprehension under the veil of things that are seen.
The liturgical reform bears absolutely no relation to what
is called "desacralization" and in no way intends to lend support to
the phenomenon of "secularizing the world". Accordingly the rites
must retain their dignity, spirit of reverence, and sacred character.
The effectiveness of liturgy does not lie in experimenting
with rites and altering them over and over, nor in a continuous reductionism,
but solely in entering more deeply into the word of God and the mystery being
celebrated. It is the presence of these two that authenticates the Church's
rites, not what some priest decides, indulging his own preferences.
Keep in mind, then, that the private recasting of ritual
introduced by an individual priest insults the dignity of the believer and lays
the way open to individual and idiosyncratic forms in celebrations that are in
fact the property of the whole Church.
The ministry of the priest is the ministry of the universal
Church: its exercise is impossible without obedience, hierarchic communion, ant
the will to serve God and neighbor. The hierarchic character and sacramental
power of the liturgy as well as the respectful service owed to the believing
community demand that the priest fulfill his role in worship as the
"faithful servant ant steward of the mysteries of God". [9] Without
imposing any rite not decreed and sanctioned by the liturgical books.
2. Of all the texts read in the liturgical assembly the
books of sacred Scripture possess the primacy of a unique dignity: in them God
is speaking to His people; Christ, in his own word, continues to proclaim his
Gospel. [10] Therefore:
a. The liturgy of the word demands cultivation with the
utmost attention. In no case is it allowed to substitute readings from other
sacred or profane authors, ancient or modern. The homily has as its purpose to
explain to the faithful the word of God just proclaimed ant to adapt it to the
mentality of the times. The priest, therefore, is the homilist; the
congregation is to refrain from comments, attempts at dialogue, or anything
similar. To have only a single reading is never allowed.
b. The liturgy of the word prepares and leads up to the
liturgy of the eucharist, forming with it the one act of worship [11] To
separate the two, therefore, or to celebrate them at different times or places
is not permitted. As for integrating some liturgical service or part of the
divine office before Mass with the liturgy of the word, the guidelines are the
norms laid down in the liturgical books for the case in question.
2. Of all the texts read in the liturgical assembly the
books of sacred Scripture possess the primacy of a unique dignity: in them God
is speaking to His people; Christ, in his own word, continues to proclaim his
Gospel. [10] Therefore:
a. The liturgy of the word demands cultivation with the
utmost attention. In no case is it allowed to substitute readings from other
sacred or profane authors, ancient or modern. The homily has as its purpose to
explain to the faithful the word of God just proclaimed ant to adapt it to the
mentality of the times. The priest, therefore, is the homilist; the
congregation is to refrain from comments, attempts at dialogue, or anything
similar. To have only a single reading is never allowed.
b. The liturgy of the word prepares and leads up to the
liturgy of the eucharist, forming with it the one act of worship [11] To
separate the two, therefore, or to celebrate them at different times or places
is not permitted. As for integrating some liturgical service or part of the
divine office before Mass with the liturgy of the word, the guidelines are the
norms laid down in the liturgical books for the case in question.
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].
7. In conformity with norms traditional in the Church, women
(single, married, religious), whether in churches, homes, convents, schools, or
institutions for women, are barred from serving the priest at the altar.
According to the norms established for these matters,
however, women are allowed to:
a. proclaim the readings, except the gospel. They are to
make sure that, with the help of modern sound equipment, they can be
comfortably heard by all. The conferences of bishops are to give specific
directions on the place best suited for women to read the word of God in the
liturgical assembly.
b. announce the intentions in the general intercessions;
c. lead the liturgical assembly in singing and play the
organ or other instruments;
d. read the commentary assisting the people toward a better
understanding of the rite;
e. attend to other functions, customarily filled by women in
other settings, as a service to the congregation, for example, ushering,
organizing processions, taking up the collection [29].
Tres Abhinc
7. The celebrant genuflects only:
a. on going to or leaving the altar if there is a tabernacle
containing the Blessed Sacrament;
b. after elevating the Host and the chalice;
c. after the doxology at the end of the Canon;
d. at communion, before the words Panem caelestem accipiam;
e. after the communion of the faithful, when he has placed
the remaining Hosts in the tabernacle.
All other genuflections are omitted.
11. In the Canon, the celebrant:
a. begins the Te igitur standing erect and with hands
outstretched;
b. makes one sign of the cross over the offerings at the
words benedicas + haec dona, haec munera, haec sancta sacrificia illibata, in
the prayer Te igitur. He makes no other sign of the cross over the offerings.
Musicam Sacram
17. At the proper times, all should observe a reverent
silence.17 Through it the faithful are not only not considered as extraneous or
dumb spectators at the liturgical service, but are associated more intimately
in the mystery that is being celebrated, thanks to that interior disposition
which derives from the word of God that they have heard, from the songs and
prayers that have been uttered, and from spiritual union with the priest in the
parts that he says or sings himself.
29. The following belong to the first degree:
(a) In the entrance rites: the greeting of the priest
together with the reply of the people; the prayer.
(b) In the Liturgy of the Word: the acclamations at the
Gospel.
(c) In the Eucharistic Liturgy: the prayer over the
offerings; the preface with its dialogue and the Sanctus; the final doxology of
the Canon, the Lord's Prayer with its introduction and embolism; the Pax Domini;
the prayer after the Communion; the formulas of dismissal.
30. The following belong to the second degree:
(a) the Kyrie, Gloria and Agnus Dei;
(b) the Creed;
(c) the prayer of the faithful.
31. The following belong to the third degree:
(a) the songs at the Entrance and Communion processions;
(b) the songs after the Lesson or Epistle;
(c) the Alleluia before the Gospel;
(d) the song at the Offertory;
(e) the readings of Sacred Scripture, unless it seems more
suitable to proclaim them without singing.
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.
46. Sacred music is also very effective in fostering the
devotion of the faithful in celebrations of the word of God, and in popular
devotions.
In the celebrations of the word of God,27 let the Liturgy of
the Word in the Mass28 be taken as a model. In all popular devotions the psalms
will be especially useful, and also works of sacred music drawn from both the
old and the more recent heritage of sacred music, popular religious songs, and
the playing of the organ, or of other instruments characteristic of a particular
people.
Moreover, in these same popular devotions, and especially in
celebrations of the word of God, it is excellent to include as well some of
those musical works which, although they no longer have a place in the Liturgy,
can nevertheless foster a religious spirit and encourage meditation on the
sacred mystery.
53. New works of sacred music should conform faithfully to
the principles and norms set out above. In this way they will have "the
qualities proper to genuine sacred music, being within the capacities not
merely of large choirs but of smaller choirs, facilitating the participation of
all the faithful."38
As regards the heritage that has been handed down those
parts which correspond to the needs of the renewed Liturgy should first be
brought to light. Competent experts in this field must then carefully consider
whether other parts can be adapted to the same needs. As for those pieces which
do not correspond to the nature of the Liturgy or cannot be harmonized with the
pastoral celebration of the Liturgy -- they may be profitably transferred to
popular devotions, especially to celebrations of the word of God.
Inter Oecumenici
37. In places without a priest and where none is available
for celebration of Mass on Sundays and holydays of obligation, a sacred
celebration of the word of God with a deacon or even a properly appointed
layperson presiding, shall be arranged, at the discretion of the local
Ordinary.
The plan of such a celebration shall be almost the same as
that of the liturgy of the word at Mass. Normally the epistle and gospel from
the Mass of the day shall be read in the vernacular, with chants, especially
from the psalms, before and between the readings. If the one presiding is a
deacon, he shall give a homily; a nondeacon shall read a homily chosen by the
bishop or the pastor. The whole celebration is to end with the universal prayer
or prayer of the faithful and the Lord's Prayer.
38. Celebrations of the word of God, to be promoted on the
vigils of more solemn feast days, should also follow the structure of the
liturgy of the word at Mass, although it is quite permissible to have but one
reading.
Where there are several readings, their arrangement, for a
clear perception of the progression of salvation history, should place the Old
Testament reading before the one from the New Testament and should show the
reading of the gospel to be the culmination of all.
39. The diocesan liturgical commissions shall be responsible
for suggesting and making available such resources as will ensure dignity and
devotion in these celebrations of the word.
40. Vernacular translations of liturgical texts to be
prepared in conformity with the norms of art. 36, § 3 will benefit from
observing the following criteria.
a. The basis of the translations is the Latin liturgical
text. The version of the biblical passages should conform to the same Latin
liturgical text. This does not, however, take away the right to revise that
version, should it seem advisable, on the basis of the original text or of some
clearer version.
b. The liturgical commission mentioned in the Constitution
art. 44 and in the present Instruction art. 44 is to have special
responsibility for the preparation of translations of liturgical texts, with
the institute of pastoral liturgy providing as much assistance as possible. But
where there is no such commission, two or three bishops are to share
responsibility for the translating; they are to choose experts, including the
laity, in Scripture, liturgy, the biblical languages, Latin, the vernacular,
and music. Sound translation of a liturgical text into the language of a people
has to answer many requirements simultaneously.
c. Where applicable, there should be consultation on
translations with bishops of neighboring regions using the same language.
d. In nations of several languages there should be a
translation for each language, to be submitted to the bishops involved for
careful examination.
e. Special attention should be given to the high quality of
books used for reading the liturgical text to the people in the vernacular, so
that even the book's appearance may prompt greater reverence for the word of
God and for sacred objects.
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.
67. The conferral of confirmation follows the rite outlined
in the Pontificale Romanum, but with a single sign of the cross at the words In
nomine Patris, et Filii, et Spiritus Sancti that follow the formulary, Signo
te.
69. At the consecration of a bishop all bishops present,
clad in choral vesture, may participate in the laying on of hands. Only the
consecrator and the two coconsecrators, however, pronounce the words, Accipe
Spiritum Sanctum.
Sacram Liturgiam—no references
Sacroscanctum Concilium
5. God who "wills that all men be saved and come to the
knowledge of the truth" (I Tim 2:4), "who in many and various ways
spoke in times past to the fathers by the prophets" (Heb 1:1), when the
fullness of time had come sent His Son, the Word made Fesh, anointed by the
Holy Spirit, to preach the the Gospel to the poor, to heal the contrite of
heart8, to be a "bodily and spiritual medicine"9, the Mediator
between God and man10. For His humanity, united with the Person of the Word,
was the instrument of our salvation. Therefore in Christ "the perfect
achievement of our reconciliation came forth, and the fullness of divine
worship was given to us"11.
The wonderful works of God among the people of the Old
Testament were but a prelude to the work of Christ the Lord in redeeming
mankind and giving perfect glory to God. He achieved His task principally by
the Paschal Mystery of His blessed passion and resurrection from the dead, and the
glorious ascension, whereby "dying, he destroyed our death and, rising, he
restored our life"12. For it was from the side of Christ as He slept the
sleep of death upon the cross that there came forth "the wondrous
Sacrament of the whole Church"13.
7. To accomplish so great a work, Christ is always present
in His Church, especially in her liturgical celebrations. He is present in the
Sacrifice of the Mass, not only in the person of His minister, "the same
now offering, through the ministry of priests, who formerly offered Himself on
the cross"20) but especially under the Eucharistic species. By His power
He is present in the sacraments, so that when a man baptizes it is really
Christ Himself who baptizes21. He is present in His word, since it is He Himself
who speaks when the Holy Scriptures are read in the Church. He is present,
lastly, when the Church prays and sings, for He promised: "Where two or
three are gathered together in my name, there am I in the midst of them"
(Mt 18:20) .
Christ indeed always associates the Church with Himself in
this great work wherein God is perfectly glorified and men are sanctified. The
Church is His beloved Bride who calls to her Lord, and through Him offers
worship to the Eternal Father.
Rightly, then, the Liturgy is considered as an exercise of
the Priestly Office of Jesus Christ. In the Liturgy the sanctification of the
man is signified by signs perceptible to the senses, and is effected in a way
which corresponds with each of these signs; in the Liturgy the whole public worship
is performed by the Mystical Body of Jesus Christ, that is, by the Head and His
members.
From this it follows that every liturgical celebration,
because it is an action of Christ the Priest and of His Body which is the
Church, is a sacred action surpassing all others; no other action of the Church
can equal its efficacy by the same title and to the same degree.
48. The Church, therefore, earnestly desires that Christ's
faithful, when present at this Mystery of Faith, should not be there as strangers
or silent spectators; on the contrary, through a good understanding of the
rites and prayers they should take part in the sacred action conscious of what
they are doing, with devotion and full collaboration. They should be instructed
by God's Word and be nourished at the table of the Lord's Body; they should
give thanks to God; by offering the Immaculate Victim, not only through the
hands of the priest, but also with him, they should learn also to offer
themselves; through Christ the Mediator38, they should be drawn day by day into
ever more perfect union with God and with each other, so that finally God may
be all in all.
51. The treasures of the Bible are to be opened up more
lavishly, so that richer fare may be provided for the faithful at the table of
God's Word. In this way a more representative portion of the Holy Scriptures
will be read to the people in the course of a prescribed number of years.
56. The two parts which, in a certain sense, go to make up
the Mass, namely, the Liturgy of the Word and the Eucharistic Liturgy, are so
closely connected with each other that they form but one single act of worship.
Accordingly this sacred Synod strongly urges pastors of souls that, when
instructing the faithful, they insistently teach them to take their part in the
entire Mass, especially on Sundays and feasts of obligation.
86. Priests who are engaged in the sacred pastoral ministry
will offer the praises of the Hours with greater fervor the more vividly they
realize that they must heed Saint Paul's exhortation: "Pray without
ceasing" (I Thes 5:11). For the work in which they labor will effect
nothing and bring forth no fruit except by the power of the Lord who said:
"Without me you can do nothing" (Jn 15:5). That is why the apostles,
instituting deacons, said: "We will devote ourselves to prayer and to the
ministry of the Word" (Acts 6:4).
92. As regards the readings, the following shall be
observed:
a) Readings from Sacred Scripture shall be arranged so that
the riches of God's Word may be easily accessible in more abundant measure.
b) Readings excerpted from the works of the fathers,
doctors, and ecclesiastical writers shall be better selected.
c) The accounts of martyrdom or the lives of the saints are
to accord with the facts of history.
106. By a tradition handed down from the apostles which took
its origin from the very day of Christ's resurrection, the Church celebrates
the Paschal Mystery every eighth day; with good reason this, then, bears the
name of the Lord's Day, or Sunday. For on this day Christ's faithful are bound
to come together into one place so that; by hearing the Word of God and taking
part in the Eucharist, they may call to mind the passion, the resurrection and
the glorification of the Lord Jesus, and may thank God who "has begotten
them again, through the resurrection of Jesus Christ from the dead, unto a
living hope" (I Pet 1:3). Hence the Lord's Day is the original feast day,
and it should be proposed to the piety of the faithful and taught to them so
that it may become in fact a day of joy and of freedom from work. Other
celebrations, unless they be truly of greatest importance, shall not have
precedence over the Sunday which is the foundation and kernel of the whole
liturgical year.
109. The season of Lent has a twofold character: primarily
by recalling or preparing for baptism and by penance, it disposes the faithful,
who more diligently hear the word of God and devote themselves to prayer, to
celebrate the Paschal Mystery. This twofold character is to be brought into
greater prominence both in the Liturgy and by liturgical catechesis. Hence:
a) More use is to be made of the baptismal features proper
to the Lenten Liturgy; some of them, which used to flourish in bygone days, are
to be restored as may seem good.
b) The same is to apply to the penitential elements. As
regards instruction it is important to impress on the minds of the faithful not
only a social consequences of sin but also that essence of the virtue of
penance which leads to the detestation of sin as an offence against God; the
role of the Church in penitential practices is not to be passed over, and the
people must be exhorted to pray for sinners.
De Musica Sacra
21. Everything which the liturgical books prescribe to be
sung, either by the priest and his ministers, or by the choir or congregation,
forms an integral part of the sacred liturgy. Therefore:
a) It is strictly forbidden to change in any way the sung
text, to alter or omit words, or to introduce inappropriate repetitions. This
applies also to compositions of sacred polyphony, and modern sacred music: each
word should be clearly, and distinctly audible.
b) It is explicitly forbidden to omit either the whole or a
part of any liturgical text unless the rubrics provide for such a change.
c) But if for some reason a choir cannot sing one or another
liturgical text according to the music printed in the liturgical books, the
only permissible substitution is this: that it be sung either recto tono, i.e.,
on a straight tone, or set to one of the psalm tones. Organ accompaniment may
be used. Typical reasons for permitting such a change are an insufficient
number of singers, or their lack of musical training, or even, at times, the
length of a particular rite or chant.
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).
27. Also note the following points with regard to the sung
Mass:
a) If the priest and his ministers go in procession by a
long aisle, it would be permissible for the choir, after the singing of the
Introit antiphon, and its psalm verse, to continue singing additional verses of
the same psalm. The antiphon itself may be repeated after each verse or after
every other verse; when the celebrant has reached the altar, the psalm ceases,
and the Gloria Patri is sung, and finally the antiphon is repeated to conclude
the Introit procession.
b) After the Offertory antiphon is sung, it is also allowed
to sing the ancient Gregorian melodies of the original Offertory verses which
once were sung after the antiphon.
Additional Verses
But if the Offertory antiphon is taken from a psalm, it is
then permitted to sing additional verses of this same psalm. In this case, too,
the antiphon may be repeated after each verse of the psalm, or after every
second verse; when the offertory rite is finished at the altar the psalm is
ended with the Gloria Patri, and the antiphon is repeated. If the antiphon is
not taken from a psalm, then any psalm suited to the feast may be used. Another
possibility is that any Latin song may be used after the Offertory antiphon
provided it is suited to the spirit of this part of the Mass. The singing
should never last beyond the "Secret".
c) The proper time for the chanting of the Communion
antiphon is while the priest is receiving the holy Eucharist. But if the
faithful are also to go to Communion the antiphon should be sung while they
receive. If this antiphon, too, is taken from a psalm, additional verses of
this psalm may be sung. In this case, too, the antiphon is repeated after each,
or every second verse of the psalm; when distribution of Communion is finished,
the psalm is closed with the Gloria Patri, and the antiphon is once again
repeated. If the antiphon is not taken from a psalm, any psalm may be used
which is suited to the feast, and to this part of the mass.
After the Communion antiphon is sung, and the distribution
of Communion to the faithful still continues, it is also permitted to sing
another Latin song in keeping with this part of the Mass.
Before coming to Communion the faithful may recite the
three-fold Domine, non sum dignus together with the priest.
d) If the Sanctus-Benedictus are sung in Gregorian chant,
they should be put together without interruption; otherwise, the Benedictus
should be sung after the Consecration.
e) During the Consecration, the singing must stop, and there
should be no playing of instruments; if this has been the custom, it should be
discontinued.
f) Between the Consecration, and the Pater Noster a devout
silence is recommended.
g) While the priest is giving the blessing to the faithful
at the end of the Mass, there should be no organ playing; also, the celebrant
must pronounce the words of the blessing so that all the faithful can
understand them.
29. The first way the faithful can participate in the low
Mass is for each one, on his own initiative, to pay devout attention to the
more important parts of the Mass (interior participation), or by following the
approved customs in various localities (exterior participation).
Those who use a small missal, suitable to their own
understanding, and pray with priest in the very words of the Church, are worthy
of special praise. But all are not equally capable of correctly understanding
the rites, and liturgical formulas; nor does everyone possess the same
spiritual needs; nor do these needs remain constant in the same individual.
Therefore, these people may find a more suitable or easier method of
participation in the Mass when "they meditate devoutly on the mysteries of
Jesus Christ, or perform other devotional exercises, and offer prayers which,
though different in form from those of the sacred rites, are in essential
harmony with them" (Mediator Dei, AAS 39 [1947] 560-561).
In this regard, it must be noted that if any local custom of
playing the organ during low Mass might interfere with the participation of the
faithful, either by common prayer or song, the custom is to be abolished. This
applies not only to the organ, but also to the harmonium or any other musical
instrument which is played without interruption. Therefore, in such Masses,
there should be no instrumental music at the following times:
a. After the priest reaches the altar until the Offertory;
b. From the first versicles before the Preface until the
Sanctus inclusive;
c. From the Consecration until the Pater Noster, where the
custom obtains;
d. From the Pater Noster to the Agnus Dei inclusive; at the
Confiteor before the Communion of the faithful ; while the Postcommunion prayer
is being said, and during the Blessing at the end of the Mass.
38. In the Latin Church sacramental concelebration is
limited by law to two specifically stated cases. The Supreme Sacred
Congregation of the Holy Office, in a decision of May 23, 1947 (AAS 49 [1957]
370), declared invalid the concelebration of the sacrifice of the Mass by
priests who do not pronounce the words of consecration, even though they wear
the sacred vestments, and no matter what their intention may be. But when there
are many priests gathered for a meeting, it is permissible "for only one
of their number to celebrate a Mass at which the others (whether all of them or
many) are present, and receive Holy Communion from one priest celebrant".
However, "this is to be done only for a justifiable reason, and provided
the Bishop has not forbidden it because of the danger that the faithful might
think it strange"; also, the practice must not be motivated by the error,
pointed out by the Supreme Pontiff Pius XII, which taught that "the
celebration of one Mass at which a hundred priests devoutly assist is equal to
a hundred Masses celebrated by a hundred priests" (cf. Address to
Cardinals and Bishops, Nov. 2, 1954: AAS 46 [1954] 669-670; and Address to
International Congress on Pastoral Liturgy at Assisi, Sep. 22, 1956: AAS 48
[1956] 716-717).
39. So-called "synchronized" Masses, are, however,
forbidden. These are Masses in which two or more priests simultaneously, on one
or more altars, so time their celebration of Mass that all their words, and
actions are pronounced, and performed together at one and the same time, even
with the aid of modern instruments to assure absolute uniformity or "synchronization",
particularly if many priests are celebrating.
78. Since the very nature of a radio broadcast requires that
the listeners be able to follow the action without interruption, a broadcast
Mass will be more effective if the priest pronounces the words a little more
loudly than demanded by the "low voice" of the rubrics, and
correspondingly pronounces louder still the words to be said in a clear voice
according to the rubrics; this is particularly desirable when there is no
commentator. Then the listeners will be able to follow the entire Mass with no
difficulty.
98. Besides excelling in Christian faith and morals, these
persons must also possess the training necessary to fulfill their particular
role of participation in the liturgy.
a) Composers of sacred music should have a thorough
knowledge of the historical, dogmatic or doctrinal, practical, and rubrical
aspects of the liturgy; they should know Latin; and finally they should be well
trained in the art, and the history of both sacred, and secular music.
b) Organists, and choir directors should also have a
comprehensive knowledge of the liturgy, and a sufficient understanding of
Latin; and finally they should be well trained in their art, and able to carry
out their role worthily, and competently.
c) Singers, both boys and adults, should be taught the
meaning of the liturgical functions, and of the texts they sing insofar as they
are capable of comprehending, for then their singing will be inspired by an
understanding mind, and a loving heart, and be truly rendered as befits the
service of an intelligent person. They should also be taught to pronounce the
Latin words correctly, and distinctly. Pastors, and those directly in charge
must see to it that good order, and true devotion reign in that part of the
church occupied by the singers.
d) Instrumentalists who perform sacred music should not only
be well trained in the techniques of their instruments, but should also know
how to adapt them to the playing of sacred music. They should be well enough
instructed in the sacred liturgy that their devotion will be evidenced by an
artistic performance.
Musicae Sacrae
33. Saint Augustine, speaking of chants characterized by
"beautiful voice and most apt melody," says: "I feel that our
souls are moved to the ardor of piety by the sacred words more piously and
powerfully when these words are sung than when they are not sung, and that all
the affections of our soul in their variety have modes of their own in song and
chant by which they are stirred up by an indescribable and secret
sympathy."
36. We must also hold in honor that music which is not
primarily a part of the sacred liturgy, but which by its power and purpose
greatly aids religion. This music is therefore rightly called religious music.
The Church has possessed such music from the beginning and it has developed
happily under the Church's auspices. As experience shows, it can exercise great
and salutary force and power on the souls of the faithful, both when it is used
in churches during non-liturgical services and ceremonies, or when it is used
outside churches at various solemnities and celebrations.
37. The tunes of these hymns, which are often sung in the
language of the people, are memorized with almost no effort or labor. The mind
grasps the words and the music. They are frequently repeated and completely
understood. Hence even boys and girls, learning these sacred hymns at a tender
age, are greatly helped by them to know, appreciate and memorize the truths of
the faith. Therefore they also serve as a sort of catechism. These religious
hymns bring pure and chaste joy to young people and adults during times of
recreation. They give a kind of religious grandeur to their more solemn
assemblies and gatherings. They bring pious joy, sweet consolation and spiritual
progress to Christian families themselves. Hence these popular religious hymns
are of great help to the Catholic apostolate and should be carefully cultivated
and promoted.
41. First of all the chants and sacred music which are
immediately joined with the Church's liturgical worship should be conducive to
the lofty end for which they are intended. This music -- as our predecessor
Pius X has already wisely warned us -- "must possess proper liturgical
qualities, primarily holiness and goodness of form; from which its other note,
universality, is derived."[18]
42. It must be holy. It must not allow within itself
anything that savors of the profane nor allow any such thing to slip into the
melodies in which it is expressed. The Gregorian chant which has been used in
the Church over the course of so many centuries, and which may be called, as it
were, its patrimony, is gloriously outstanding for this holiness.
43. This chant, because of the close adaptation of the
melody to the sacred text, is not only most intimately conformed to the words,
but also in a way interprets their force and efficacy and brings delight to the
minds of the hearers. It does this by the use of musical modes that are simple
and plain, but which are still composed with such sublime and holy art that
they move everyone to sincere admiration and constitute an almost inexhaustible
source from which musicians and composers draw new melodies.
45. If these prescriptions are really observed in their
entirety, the requirements of the other property of sacred music -- that
property by virtue of which it should be an example of true art -- will be duly
satisfied. And if in Catholic churches throughout the entire world Gregorian
chant sounds forth without corruption or diminution, the chant itself, like the
sacred Roman liturgy, will have a characteristic of universality, so that the
faithful, wherever they may be, will hear music that is familiar to them and a
part of their own home. In this way they may experience, with much spiritual
consolation, the wonderful unity of the Church. This is one of the most
important reasons why the Church so greatly desires that the Gregorian chant
traditionally associated with the Latin words of the sacred liturgy be used.
47. Where, according to old or immemorial custom, some
popular hymns are sung in the language of the people after the sacred words of
the liturgy have been sung in Latin during the solemn Eucharistic sacrifice,
local Ordinaries can allow this to be done "if, in the light of the circumstances
of the locality and the people, they believe that (custom) cannot prudently be
removed."[21] The law by which it is forbidden to sing the liturgical
words themselves in the language of the people remains in force, according to
what has been said.
48. In order that singers and the Christian people may
rightly understand the meaning of the liturgical words joined to the musical
melodies, it has pleased Us to make Our own the exhortation made by the Fathers
of the Council of Trent. "Pastors and all those who have care of
souls," were especially urged that "often, during the celebration of
Mass, they or others whom they delegate explain something about what is read in
the Mass and, among other things, tell something about the mystery of this most
holy sacrifice. This is to be done particularly on Sundays and holy days.
57. These laws warn that great prudence and care should be
used in this serious matter in order to keep out of churches polyphonic music
which, because of its heavy and bombastic style, might obscure the sacred words
of the liturgy by a kind of exaggeration, interfere with the conduct of the
liturgical service or, finally, lower the skill and competence of the singers
to the disadvantage of sacred worship.
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.
67. Those in charge of the religious instruction of boys and
girls should not neglect the proper use of these effective aids. Those in
charge of Catholic youth should make prudent use of them in the highly
important work entrusted to them. Thus there will be hope of happily attaining
what everyone desires, namely the disappearance of worldly songs which because
of the quality of their melodies or the frequently voluptuous and lascivious
words that go with them are a danger to Christians, especially the young, and
their replacement by songs that give chaste and pure pleasure, that foster and
increase faith and piety.
79. Pious associations of this kind, which have been founded
to instruct the people in sacred music or for advanced study in this subject,
can contribute greatly by words and example to the advance of sacred music.
Divini Cultus—no references
Mediator Dei
91. But there is also a more profound reason why all
Christians, especially those who are present at Mass, are said to offer the
sacrifice.
92. In this most important subject it is necessary, in order
to avoid giving rise to a dangerous error, that we define the exact meaning of
the word "offer." The unbloody immolation at the words of
consecration, when Christ is made present upon the altar in the state of a
victim, is performed by the priest and by him alone, as the representative of
Christ and not as the representative of the faithful. But it is because the
priest places the divine victim upon the altar that he offers it to God the
Father as an oblation for the glory of the Blessed Trinity and for the good of
the whole Church. Now the faithful participate in the oblation, understood in
this limited sense, after their own fashion and in a twofold manner, namely,
because they not only offer the sacrifice by the hands of the priest, but also,
to a certain extent, in union with him. It is by reason of this participation
that the offering made by the people is also included in liturgical worship.
104. Let the faithful, therefore, consider to what a high
dignity they are raised by the sacrament of baptism. They should not think it
enough to participate in the eucharistic sacrifice with that general intention
which befits members of Christ and children of the Church, but let them
further, in keeping with the spirit of the sacred liturgy, be most closely
united with the High Priest and His earthly minister, at the time the
consecration of the divine Victim is enacted, and at that time especially when
those solemn words are pronounced, "By Him and with Him and in Him is to
Thee, God the Father almighty, in the unity of the Holy Ghost, all honor and
glory for ever and ever";[101] to these words in fact the people answer,
"Amen." Nor should Christians forget to offer themselves, their
cares, their sorrows, their distress and their necessities in union with their
divine Savior upon the cross.
105. Therefore, they are to be praised who, with the idea of
getting the Christian people to take part more easily and more fruitfully in
the Mass, strive to make them familiar with the "Roman Missal," so
that the faithful, united with the priest, may pray together in the very words
and sentiments of the Church. They also are to be commended who strive to make
the liturgy even in an external way a sacred act in which all who are present
may share. This can be done in more than one way, when, for instance, the whole
congregation, in accordance with the rules of the liturgy, either answer the
priest in an orderly and fitting manner, or sing hymns suitable to the
different parts of the Mass, or do both, or finally in high Masses when they
answer the prayers of the minister of Jesus Christ and also sing the liturgical
chant.
124. But, on the contrary, the very nature of the sacrament
demands that its reception should produce rich fruits of Christian sanctity.
Admittedly the congregation has been officially dismissed, but each individual,
since he is united with Christ, should not interrupt the hymn of praise in his
own soul, "always returning thanks for all in the name of our Lord Jesus
Christ to God the Father."[113] The sacred liturgy of the Mass also
exhorts us to do this when it bids us pray in these words, "Grant, we
beseech thee, that we may always continue to offer thanks[114] and may never
cease from praising thee."[115] Wherefore, if there is no time when we must
not offer God thanks, and if we must never cease from praising Him, who would
dare to reprehend or find fault with the Church, because she advises her
priests[116] and faithful to converse with the divine Redeemer for at least a
short while after holy communion, and inserts in her liturgical books, fitting
prayers, enriched with indulgences, by which the sacred ministers may make
suitable preparation before Mass and holy communion or may return thanks
afterwards? So far is the sacred liturgy from restricting the interior devotion
of individual Christians, that it actually fosters and promotes it so that they
may be rendered like to Jesus Christ and through Him be brought to the heavenly
Father; wherefore this same discipline of the liturgy demands that whoever has
partaken of the sacrifice of the altar should return fitting thanks to God. For
it is the good pleasure of the divine Redeemer to hearken to us when we pray,
to converse with us intimately and to offer us a refuge in His loving Heart.
143. The character and value of the divine office may be
gathered from the words recommended by the Church to be said before starting
the prayers of the office, namely, that they be said "worthily, with
attention and devotion."
177. Since the opinions expressed by some about frequent
confession are completely foreign to the spirit of Christ and His Immaculate
Spouse and are also most dangerous to the spiritual life, let Us call to mind
what with sorrow We wrote about this point in the encyclical on the Mystical Body.
We urgently insist once more that what We expounded in very serious words be
proposed by you for the serious consideration and dutiful obedience of your
flock, especially to students for the priesthood and young clergy.
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."
Tra le Sollicitudini
8. As the texts that may be rendered in music, and the order
in which they are to be rendered, are determined for every liturgical function,
it is not lawful to confuse this order or to change the prescribed texts for
others selected at will, or to omit them either entirely or even in part,
unless when the rubrics allow that some versicles of the text be supplied with
the organ, while these versicles are simply recited in the choir. However, it
is permissible, according to the custom of the Roman Church, to sing a motet to
the Blessed Sacrament after the Benedictus in a solemn Mass. It is also
permitted, after the Offertory prescribed for the mass has been sung, to
execute during the time that remains a brief motet to words approved by the
Church.
9. The liturgical text must be sung as it is in the books,
without alteration or inversion of the words, without undue repetition, without
breaking syllables, and always in a manner intelligible to the faithful who
listen.
Section on Letter to Cardinal Vicar of Rome: This alacrity
of will We look for in a very special way among the clergy and faithful of this
beloved City of Rome, the center of Christendom and the seat of the Supreme
Authority of the Church. Indeed it would seem but natural that none should feel
more deeply the influence of Our word than those who hear it directly from our
mouth, and that the example of loving and filial submission to Our fatherly
invitations should be given with greater solicitude by none more than by that
first and most noble portion of the flock of Christ, the Church of Rome, which
has been specially entrusted to Our pastoral care as Bishop. Besides, This
example is to be given in the sight of the whole world. Bishops and the
faithful are continually coming here from all lands to honor the Vicar of
Christ and to renew their spirit by visiting our venerable basilicas and the
tombs of the martyrs, and by assisting with redoubled fervor at the solemnities
which are here celebrated with all pomp and splendor throughout the year.
"Optamus ne moribus nostris offensi recedant," said Our predecessor
Benedict XIV in his own time in his Encyclical Letter Annus qui, speaking of
this very subject of sacred music: "We desire that they may not return to
their own countries scandalized by our customs."
You, therefore, Lord cardinal, in your high office as Our
Vicar in Rome for spiritual matters, will, We are sure, exert yourself with the
gentleness that is characteristic of you, but with equal firmness, to the end
that the music executed in the churches and the chapels of the secular and
regular clergy of this City may be in entire harmony with Our instructions.
There is much to be corrected or removed in the chants of the mass, of the
Litany of Loretto, of the Eucharistic hymn, but that which needs a thorough
renewal is the singing of the Vespers of the feasts celebrated in the different
churches and basilicas. The liturgical prescriptions of the Caeremoniale
Episcoporum and the beautiful musical traditions of the classical Roman school
are no longer to be found. For the devout psalmody of the clergy, in which the
people also used to join, there have been substituted interminable musical
compositions on the words of the psalms, all of them modeled on old theatrical
works, and most of them of such meager artistic value that they would not be
tolerated for a moment even in our second-rate concerts. It is certain that
Christian piety and devotion are not promoted by them; the curiosity of some of
the less intelligent is fed, but the majority, disgusted and scandalized,
wonder how it is that such an abuse can still survive. We therefore wish the
cause to be completely extirpated, and that the solemnity of Vespers should be
celebrated according to the liturgical rules indicated by Us. The Patriarchal
basilicas will lead the way by the example of solicitous care and enlightened
zeal of the Lord cardinals who preside over them, and with these will vie
especially the minor basilicas, and the collegiate and parochial churches, as
well as the churches and chapels of the religious orders. And do you Lord
cardinal, neither accept excuses nor concede delays. The difficulty is not
diminished but rather augmented by postponement, and since the thing is to be
done, let it be done immediately and resolutely. Let all have confidence in Us
and in Our word, with which heavenly grace and blessing are united. At first
the novelty will produce some wonder among individuals; here and there a leader
or director of a choir may find himself somewhat unprepared; but little by
little things will right themselves, and in the perfect harmony between the
music with the liturgical rules and the nature of the psalmody all will discern
a beauty and a goodness which have perhaps never been observed. The Vespers
service will indeed be notably shortened. But if the rectors of the churches
desire on a special occasion to prolong the function somewhat. in order to
detain the people who are wont so laudably to go in the evening to the
particular church where the feast is being celebrated, there is nothing to
hinder themnay, it will rather be so much gained for the piety and edification
of the faithful -- if they have a suitable sermon after the Vespers, closed
with Solemn Benediction of the Most Holy Sacrament.