Sacred Art and Sacred Furnishings
Sacred Music
Mass Revisions
The Divine Office
General
Principles for the Restoration and Promotion of the Sacred Liturgy
The Reform of the Sacred Liturgy
The Promotion of Liturgical
Instructions
Norms
for adapting the Liturgy to the temperament and Traditions of Peoples
The Liturgical Year
Other Sacraments and Sacramentals
1. The sacred Council has set out to impart an ever increasing vigour to the Christian
life of the faithful; to adapt more closely to the needs of our age those institutions
which are subject to change; to foster whatever can promote union among all who believe in
Christ; to strengthen whatever can help to call all mankind into the Church's fold.
Accordingly it sees particularly cogent reasons for undertaking the reform and promotion
of the liturgy.
2. For it is the liturgy through which, especially in the divine sacrifice of the
Eucharist, "the work of our redemption is accomplished,"[1] and it is through
the liturgy, especially, that the faithful are enabled to express in their lives and
manifest to others the mystery of Christ and the real nature of the true Church. The
Church is essentially both human and divine, visible but endowed with invisible realities,
zealous in action and dedicated to contemplation, present in the world, but as a pilgrim,
so constituted that in her the human is directed toward and subordinated to the divine,
the visible to the invisible, action to contemplation, and this present world to that city
yet to come, the object of our quest.[2] The liturgy daily builds up those who are in the
Church, making of them a holy temple of the Lord, a dwelling-place for God in the
Spirit,[3] to the mature measure of the fullness of Christ.[4] At the same time it
marvellously increases their power to preach Christ and thus show forth the Church, a sign
lifted up among the nations,[5] to those who are outside, a sign under which the scattered
children of God may be gathered together [6] until there is one fold and one shepherd.[7]
_______________________________________________________ 1. Secret prayer of 9th Sunday
after Pentecost 2. Cf. Heb. 13:14. 3. Cf. Eph. 2:21-22. 4. Cf. Eph. 4:13. 5. Cf. Jn.
11:12. 6. Cf. Jn. 11:52. 7. Cf. Jn. 10:16.
3. That is why the sacred Council judges that the following principles concerning the
promotion and reform of the liturgy should be called to mind, and that practical norms
should be established.
Among these principles and norms there are some which can and should be applied both to
the Roman rite and also to all the other rites. The practical norms which follow, however,
should be taken as applying only to the Roman rite except for those which, in the very
nature of things, affect other rites as well.
4. Finally, in faithful obedience to tradition, the sacred Council declares that Holy
Mother Church holds all lawfully recognized rites to be of equal right and dignity; that
she wishes to preserve them in the future and to foster them in every way. The Council
also desires that, where necessary, the rites be revised carefully in the light of sound
tradition, and that they be given new vigour to meet present-day circumstances and needs.
5. God who "wills that all men be saved and come to the knowledge of the
truth" (1 Tim. 2:4), "who in many times and various ways spoke of old to the
fathers through the prophets" (Heb. 1:1), when the fullness of time had come sent his
Son, the Word made flesh, anointed by the Holy Spirit, to preach the Gospel to the poor,
to heal the contrite of heart,[8] to be a bodily and spiritual medicine:[9] the Mediator
between God and man.[10] 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 Our Lord in redeeming mankind and giving perfect glory to God. He achieved
his task
_______________________________________________________ 8. Cf. Is. 61:1; Lk. 4-18. 9. Cf.
St. Ignatius of Antioch: Ad Ephesios, 7:2 10. Cf. 1 Tim. 2:5. 11. Sacramentarium Veronese
(Leonianium).
principally by the paschal mystery of his Blessed Passion, Resurrection from the Dead, and
Glorious Ascension, whereby "dying, he destroyed our death, and rising, 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]
6. Accordingly, just as Christ was sent by the Father so also he sent the apostles, filled
with the Holy Spirit. this he did so that they might preach the Gospel to every
creature[14] and proclaim that the Son of God by his Death and Resurrection had freed us
from the power of Satan[15] and from death, and brought us into the Kingdom of his Father.
But he also willed that the work of salvation which they preached should be set in train
through the sacrifice and sacraments, around which the entire liturgical life revolves.
Thus by Baptism men are grafted into the paschal mystery of Christ; they die with him, are
buried with him and rise with him.[16] They receive the spirit of adoption as sons
"in which we cry, Abba, Father" (Rom. 8:15) and thus become true adorers such as
the Father seeks. [17] In like manner as often as they eat the Supper of the Lord they
proclaim the death of the Lord until he comes. .[18] That was why on the very day of
Pentecost when the Church appeared before the world those "who received the
word" of Peter "were baptized." And "they continued steadfastly in the
breaking of bread and in prayers ... praising God and being in favour with all the
people" (Acts 2:41-47). From that time onward the Church has never failed to come
together to celebrate the paschal mystery, reading those things "which were in all
the scriptures concerning him" (Lk. 24:27), celebrating the Eucharist in which
"the victory and triumph of his death are again made present,"[19] and at he
same time "giving thanks to God for his inexpressible gift" (2 Cor. 9:15) in
Christ Jesus, ,"in
_______________________________________________________ 12. Easter Preface of the Roman
Missal. 13. Prayer before Second Lesson of Holy Saturday (Roman Missal, before
restoration). 14. Cf. Mk. 16:15. 15. Cf. Acts 26:18. 16. Cf. Rom. 6:4; Eph. 2:6; Col. 3:1;
2 Tim. 2:11. 17. Cf. Jn 4-23 18. Cf. 1 Cor. 2:26. 19. Council of Trent, Session 23: Decree
on the Holy Eucharist, ch. 5.
praise of his glory" (Eph. 1:12) through the power of the Holy Spirit.
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 in the eucharistic
species. by his power he is present in the sacraments so that when anybody baptizes it is
really Christ himself who baptizes.[21] He is present in his word since it is he himself
who speaks when the holy scriptures are read in the Church. Lastly, he is present when the
Church prays and sings, for he has 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 in which 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.
The liturgy, then, is rightly seen as an exercise of the priestly office of Jesus Christ.
It involves the presentation of man's sanctification under the guise of signs perceptible
by the senses and its accomplishment in ways appropriate to each of these signs. In it
full 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.
8. In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is
celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ
is sitting at the right hand of God, Minister of the holies and of the true
tabernacle.[22] With all the warriors of the heavenly army we sing a hymn of glory to the
Lord; venerating the memory of the saints, we hope for some part and fellowship with them;
we
_______________________________________________________ 20. Council of Trent, Session 22:
Doctrine on the Holy Sacrifice of the Mass, ch. 2. 21. Cf. St. Augustine, Tractatus in
Ioannem VI, ch. 1, n. 7. 22. Cf. Apoc. 21:2; Col. 3:1; Heb. 8:2.
eagerly await the Saviour, Our Lord Jesus Christ, until he our life shall appear and we
too will appear with him in glory. [23]
9. The sacred liturgy does not exhaust the entire activity of the Church. Before men can
come to the liturgy they must be called to faith and to conversion. "How then are
they to call upon him in whom they have not believed? And how are they to believe in him
of whom they have not heard? And how are they to hear without a preacher? And how are men
to preach unless they be sent?" (Rom. 10:14-15).
Therefore the Church announces the good tidings of salvation to those who do not believe,
so that all men may know the one true God and Jesus Christ whom he has sent and may be
converted from their ways, doing penance.[24] To believers also the Church must ever
preach faith and penance; she must prepare them for the sacraments, teach them to observe
all that Christ has commanded,[25] and encourage them to engage in all the works of
charity, piety and the apostolate, thus making it clear that Christ's faithful, though not
of this world, are to be the lights of the world and are to glorify the Father before men.
10. Nevertheless the liturgy is the summit toward which the activity of the Church is
directed; it is also the fount from which all her power flows. for the goal of apostolic
endeavour is that all who are made sons of God by faith and baptism should come together
to praise God in the midst of his Church, to take part in the Sacrifice and to eat the
Lord's Supper.
The liturgy, in its turn, moves the faithful filled with "the paschal
sacraments" to be "one in holiness";[26] it prays that "they hold fast
in their lives to what they have grasped by their faith."[27] The renewal in the
Eucharist of the covenant between the Lord and man draws the faithful and sets them aflame
with Christ's insistent love. From the liturgy therefore, and especially from the
Eucharist, grace is poured forth upon us as from a fountain, and the sanctification of men
in Christ and the glorification of God to which all other activities of the Church are
directed, as toward their end, are achieved with maximum effectiveness.
_______________________________________________________ 23. Cf. Phil. 3:20; Col. 3:4. 24.
Cf. Jn. 17:3; Lk. 24:27; Acts 2:38. 25. Cf. Mt. 28:20. 26. Postcommunion for both Masses
of Easter Week. 27. Collect for Mass of Tuesday of Easter Week.
11. But in order that the liturgy may be able to produce its full effects it is necessary
that the faithful come to it with proper dispositions, that their minds be attuned to
their voices, and that they cooperate with heavenly grace lest they receive it in vain.
[28] Pastors of souls must therefore, realize that, when the liturgy is celebrated,
something more is required than the laws governing valid and lawful celebration. It is
their duty also to ensure that the faithful take part fully aware of what they are doing,
actively engaged in the rite and enriched by it.
12. The spiritual life, however, is not limited solely to participation in the liturgy.
The Christian is indeed called to pray with others, but he must also enter into his
bedroom to pray to his Father in secret; [29] furthermore, according to the teaching of
the apostle, he must pray without ceasing. [30] We also learn from the same apostle that
we must always carry around in our bodies the dying of Jesus, so that the life also of
Jesus may be made manifest in our mortal Flesh. [31] That is why we beg the Lord in the
Sacrifice of the Mass that "receiving the offering of the Spiritual Victim" he
may fashion us for himself "as an eternal gift." [32]
13. Popular devotions of the Christian people, provided they conform to the laws and norms
of the Church, are to be highly recommended, especially where they are ordered by the
Apostolic See.
Devotions proper to individual churches also have a special dignity if they are undertaken
by order of the bishops according to customs or books lawfully approved.
But such devotions should be so drawn up that they harmonize with the liturgical seasons,
accord with the sacred liturgy, are in some way derived from it, and lead the people to
it, since in fact the liturgy by its very nature is far superior to any of them.
_______________________________________________________ 28. Cf. 2 Cor. 6:1. 29. Cf. Mt.
6:6. 30. Cf. 1 Th. 5:17 31. Cf. 2 Cor. 4:10-11 32. Secret for Monday of Pentecost Week.
14. Mother Church earnestly desires that all the faithful should be led to that full,
conscious, and active participation in liturgical celebrations which is demanded by the
very nature of the liturgy, and to which the Christian people, "a chosen race, a
royal priesthood, a holy nation, a redeemed people" (1 Pet. 2:9, 4-5) have a right
and obligation by reason of their baptism.
In the restoration and promotion of the sacred liturgy the full and active participation
by all the people is the aim to be considered before all else, for it is the primary and
indispensable source from which the faithful are to derive the true Christian spirit.
Therefore, in all their apostolic activity, pastors of souls should energetically set
about achieving it through the requisite pedagogy.
Yet it would be futile to entertain any hope of realizing this unless pastors of souls, in
the first place, themselves become fully imbued with the spirit and power of the liturgy
and capable of giving instruction about it. Thus it is absolutely essential, first of all,
that steps be taken to ensure the liturgical training of the clergy. for that reason the
sacred Council has decided on the following enactments:
15. Professors who are appointed to teach liturgy in seminaries, religious houses of
studies, and theological faculties, must be properly trained for their work in institutes
which specialize in this subject.
16. The study of sacred liturgy is to be ranked among the compulsory and major courses in
seminaries and religious houses of studies. In theological faculties is it to rank among
the principal courses. It is to be taught under its theological, historical, spiritual,
pastoral, and juridical aspects. In addition, those who teach other subjects, especially
dogmatic theology, sacred scripture, spiritual and pastoral theology, should -- each of
them submitting to the exigencies of his own discipline -- expound the mystery of Christ
and the history of salvation in a manner that will clearly set forth the connection
between their subjects and the liturgy, and the unity which underlies all priestly
training.
17. In seminaries and religious houses, clerics shall be given a liturgical formation in
their spiritual lives. For this they will need a proper initiation, enabling them to
understand the sacred rites and participate in them wholeheartedly. They will also need to
celebrate the sacred mysteries and popular devotions which are imbued with the spirit of
the sacred liturgy. Likewise they must learn to observe the liturgical laws so that life
in seminaries and religious institutes may be thoroughly influenced by the liturgical
spirit.
18. Priests, both secular and religious, who are already working in the Lord's vineyard,
are to be helped by every suitable means to a fuller understanding of what they are about
when they perform sacred rites, to live the liturgical life and to share it with the
faithful entrusted to their care.
19. With zeal and patience pastors of souls must promote the liturgical instruction of the
faithful and also their active participation, both internal and external, taking into
account their age, condition, way of life and standard of religious culture. By so doing
pastors will be fulfilling one of the chief duties of a faithful dispenser of the
mysteries of god, and in this matter they must lead their flock not only by word by also
by example.
20. Transmission of the sacred rites by radio and television, especially in the case of
Mass, shall be done with delicacy and dignity. A suitable person, appointed by the
bishops, should direct it and have the responsibility for it.
21. In order that the Christian people may more certainly derive an abundance of graces
from the sacred liturgy, holy Mother Church desires to undertake with great care a general
restoration of the liturgy itself. for the liturgy is made up of unchangeable elements
divinely instituted, and of elements subject to change. These latter not only may be
changed but ought to be changed with the passage of time, if they have suffered from the
intrusion of anything out of harmony with the inner nature of the liturgy or have become
less suitable. In this restoration both texts and rites should be drawn up so as to
express more clearly the holy things which they signify. the Christian people, as far as
is possible, should be able to understand them with ease and take part in them fully,
actively, and as a community.
Therefore, the sacred Council establishes the following general norms:
22. (1) Regulation of the sacred liturgy depends solely on the authority of the Church,
that is, on the Apostolic See, and, as laws may determine, on the bishop.
(2) In virtue of power conceded by law, the regulation of the liturgy within certain
defined limits belongs also to various kinds of bishops' conferences, legitimately
established, with competence in given territories.
(3) Therefore no other person, not even a priest, may add, remove, or change anything in
the liturgy on his own authority.
23. In order that sound tradition be retained, and yet the way remain open to legitimate
progress, a careful investigation -- theological, historical, and pastoral -- should
always be made into each part of the liturgy which is to be revised. Furthermore the
general laws governing the structure and meaning of the liturgy must be studied in
conjunction with the experience derived from recent liturgical reforms and from the
indults granted to various places.
Finally, there must be no innovations unless the good of the Church genuinely and
certainly requires them, and care must be taken that any new forms adopted should in some
way grow organically from forms already existing.
As far as possible, notable differences between the rites used in adjacent regions should
be avoided.
24. Sacred scripture is of the greatest importance in the celebration of the liturgy. For
it is from it that lessons are read and explained in the homily, and psalms are sung. It
is from the scriptures that the prayers, collects, and hymns draw their inspiration and
their force, and that actions and signs derive their meaning. Hence in order to achieve
the restoration, progress, and adaptation of the sacred liturgy it is essential to promote
that sweet and living love for sacred scripture to which the venerable tradition of
Eastern and Western rites gives testimony.
25. The liturgical books are to be revised as soon as possible. Experts are to be employed
on this task, and bishops from various parts of the world are to be consulted.
26. Liturgical services are not private functions but are celebrations of the Church
which is "the sacrament of unity," namely, "the holy people united and
arranged under their bishops." [1]
Therefore, liturgical services pertain to the whole Body of the Church. They manifest it,
and have effects upon it. But they also touch individual members of the Church in
different ways, depending on their orders, their role in liturgical services, and their
actual participation in them.
27. It must be emphasized that rites which are meant to be celebrated in common, with the
faithful present and actively participating, should as far as possible be celebrated in
that way rather than by an individual and quasi-privately.
This applies with special force to the celebration of Mass (even though every Mass has of
itself a public and social nature) and to the administration of the sacraments.
28. In liturgical celebrations each person, minister, or layman who has an office to
perform, should carry out all and only those parts which pertain to his office by the
nature of the rite and the norms of the liturgy.
29. Servers, readers, commentators, and members of the choir also exercise a genuine
liturgical function. They ought, therefore, to discharge their offices with the sincere
piety and decorum demanded by so exalted a ministry and rightly expected of them by God's
people.
Consequently they must all be deeply imbued with the spirit of the liturgy, each in his
own measure, and they must be trained to perform their functions in a correct and orderly
manner.
30. To promote active participation, the people should be encouraged to take part by means
of acclamations, responses, psalms, antiphons, hymns as well as by actions, gestures and
bodily attitudes. And at the proper time a reverent silence should be observed.
31. When the liturgical books are being revised, the people's parts must be carefully
indicated by the rubrics.
_______________________________________________________ 1. St. Cyprian, "On the Unity
of the Catholic Church," 7; cf. Letter 66, n. 8, 3.
32. In the liturgy, apart from the distinctions arising from liturgical function or sacred
orders and apart from the honours due to civil authorities in accordance with liturgical
law, no special exception is to be made for any private persons or classes of persons
whether in the ceremonies or by external display.
33. Although the sacred liturgy is principally the worship of the divine majesty it
likewise contains much instruction for the faithful. -[2] For in the liturgy God speaks to
his people, and Christ is still proclaiming his Gospel. And the people reply to God both
by song and prayer.
Moreover the prayers addressed to God by the priest who, in the person of Christ, presides
over the assembly, are said in the name of the entire holy people and of all present. And
the visible signs which the sacred liturgy uses to signify invisible divine things have
been chosen by Christ or the Church. Thus not only when things are read "which were
written for our instruction" (Rom. 15:4), but also when the Church prays or sings or
acts, the faith of those taking part is nourished, and their minds are raised to God so
that they may offer him their spiritual homage and receive his grace more abundantly.
Therefore in the revision of the liturgy the following general norms should be observed:
34. The rites should be distinguished by a noble simplicity. They should be short, clear,
and free from useless repetitions. They should be within the people's powers of
comprehension, and normally should not require much explanation.
35. That the intimate connection between rite and words may be apparent in the liturgy:
(1) In sacred celebrations a more ample, more varied, and more suitable reading from
sacred scripture should be restored.
(2) The most suitable place for a sermon ought to be indicated in the rubrics, for a
sermon is part of the liturgical action whenever a rite involves one. The ministry of
preaching is to be fulfilled most faithfully and carefully. The sermon, moreover, should
draw its content mainly from scriptural and liturgical sources, for it is the proclamation
of God's wonderful works in the history of salvation, which is the mystery of Christ ever
_______________________________________________________ 2. Cf. Council of Trent, Session
22: Doctrine on the Holy Sacrifice of the Mass, ch. 8.
made present and active in us, especially in the celebration of the liturgy.
(3) Instruction which is more explicitly liturgical should also be given in a variety of
ways. If necessary, short directives to be spoken by the priest or competent minister
should be provided within the rites themselves. But they should be given only at suitable
moments and in prescribed words or their equivalent.
(4) Bible services should be encouraged, especially on the vigils of the more solemn
feasts, on some weekdays of Advent and Lent, and on Sundays and holidays, especially in
places where no priest is available. In this case a deacon or some other person authorized
by the bishop should preside over the celebration.
36. (1) The use of the Latin language, with due respect to particular
law, is to be preserved in the Latin rites. (2) But since the use of the
vernacular, whether in the Mass, the administration of the sacraments, or in other parts
of the liturgy, may frequently be of great advantage to the people, a wider use may be
made of it, especially in readings, directives and in some prayers and chants. Regulations
governing this will be given separately in subsequent chapters.
(3) These norms being observed, it is for the competent territorial ecclesiastical
authority mentioned in Article 22:2, to decide whether, and to what extent, the vernacular
language is to be used. Its decrees have to be approved, that is, confirmed, by the
Apostolic See. Where circumstances warrant it, it is to consult with bishops of
neighbouring regions which have the same language.
(4) Translations from the Latin for use in the liturgy must be approved
by the competent territorial ecclesiastical authority already mentioned.
37. Even in the liturgy the Church does not wish to impose a rigid uniformity in
matters which do not involve the faith or the good of the whole community. Rather does she
respect and foster the qualities and talents of the various races and nations. Anything in
these people's way of life which is not indissolubly bound up with superstition and error
she studies with sympathy, and, if possible, preserves intact. She sometimes even admits
such things into the liturgy itself, provided they harmonize with its true and authentic
spirit.
38. Provided that the substantial unity of the Roman rite is preserved, provision shall be
made, when revising the liturgical books, for legitimate variations and adaptations to
different groups, regions and peoples, especially in mission countries.
This should be borne in mind when drawing up the rite and determining rubrics.
39. Within the limits set by the typical editions of the liturgical books it shall be for
the competent territorial ecclesiastical authority mentioned in Article 22:2, to specify
adaptations, especially as regards the administration of the sacraments, sacramentals,
processions, liturgical language, sacred music and the arts, according, however, to the
fundamental norms laid down in this Constitution.
40. In some places and circumstances, however, an even more radical adaptation of the
liturgy is needed, and this entails greater difficulties. For this reason:
(1) The competent territorial ecclesiastical authority mentioned in Article 22:2, must in
this matter, carefully and prudently consider which elements from the traditions and
cultures of individual peoples might appropriately be admitted into divine worship.
Adaptations which are considered useful or necessary should then be submitted to the Holy
See, by whose consent they may be introduced.
(2) To ensure that adaptations may be made with all the circumspection necessary, the
Apostolic See will grant power to this same territorial ecclesiastical authority to permit
and direct, as the case requires, the necessary preliminary experiments over a determined
period of time among certain groups suitable for the purpose.
(3) Because liturgical laws usually involve special difficulties with respect to
adaptation, especially in mission lands, men who are experts in the matters in question
must be employed to formulate them.
41. The bishop is to be considered as the High Priest of his flock from whom the life
in Christ of his faithful is in some way derived and upon whom it in some way depends.
Therefore all should hold in the greatest esteem the liturgical life of the dioceses
centred around the bishop, especially in his cathedral church. They must be convinced that
the principal manifestation of the Church consists in the full, active participation of
all God's holy people in the same liturgical celebrations, especially in the same
Eucharist, in one prayer, at one altar, at which the bishop resides, surrounded by his
college of priests and by his ministers. [3]
42 But as it is impossible for the bishop always and everywhere to preside over the whole
flock in his church, he must of necessity establish groupings of the faithful; and, among
these, parishes, set up locally under a pastor who takes the place of the bishop, are the
most important, for in some way they represent the visible Church constituted throughout
the world.
Therefore the liturgical life of the parish and its relation to the bishop must be
fostered in the spirit and practice of the laity and clergy. Efforts must also be made to
encouraged a sense of community with the parish, above all in the common celebration of
the Sunday Mass.
43. Zeal for the promotion and restoration of the sacred liturgy is rightly held to be
a sign of the providential dispositions of God in our time, and as a movement of the Holy
Spirit in his Church. It is today a distinguishing mark of the life of the Church, and,
indeed, of the whole tenor of contemporary religious thought and action.
Therefore, so that this pastoral liturgical action may become still more vigorous in the
Church the sacred Council decrees:
44. It is desirable that the competent territorial ecclesiastical authority mentioned in
Article 22:2 set up a liturgical commission to be assisted by experts in liturgical
science, sacred music, art and pastoral practice. As far as possible the commission should
be aided by some kind of Institute for Pastoral Liturgy, consisting of people who are
eminent in these matters, not excluding laymen, if circumstances so demand. It will be the
task of this commission, under the direction of the above-mentioned competent territorial
ecclesiastical authority (see Article 22:2), to regulate pastoral liturgical action
throughout the territory, and to promote studies and necessary experiments whenever there
is a question of adaptations to be proposed to the Holy See.
_______________________________________________________ 3. Cf. St Ignatius of Antioch:
Magnesians, 7; Philadelphians, 4; Smyrnaens, 8.
45. For the Same reason every Diocese is to have a commission on the sacred liturgy, under
the direction of the bishop, for promoting the liturgical apostolate.
Sometimes it may be expedient that several dioceses should form between them one single
commission which will be able to promote the liturgy by common consultation.
46. In addition to the commission on sacred liturgy, every dioceses, as far as possible,
should have commissions for sacred music and sacred art.
These three commissions must work in the closest collaboration. Indeed it will often be
best to fuse the three of them into one single commission.
47. At the Last Supper, on the night he was betrayed, our Saviour instituted the
eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the
sacrifice of the Cross throughout the ages until he should come again, and so to entrust
to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament
of love, a sign of unity, a bond of charity, [1] a paschal banquet in which Christ is
consumed, the mind is filled with grace, and a pledge of future glory is given to us. [2]
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. Offering the immaculate victim, not only through the hands of
the priest but also together with him, they should learn to offer themselves. Through
Christ, the Mediator, [3] they should be drawn day be day into ever more perfect union
with God and each other, so that finally God may be all in all.
49. For this reason the sacred Council having in mind those Masses which are celebrated
with the faithful assisting, especially on Sundays and holidays of obligation, has made
the following decrees so that the sacrifice of the Mass, even in the ritual forms (of its
celebration) have full pastoral efficacy.
______________________________________________________ 1. Cf. St. Augustine, Tractatus in
Ioannis Evangelium, ch. 6 n. 13 2. Roman Breviary: Feast of Corpus Christi, Second
Vespers, Antiphon to Magnificat. 3. Cf. St. Cyril of Alexandria: "Commentary on the
Gospel of St. John," Book 11, ch. 11-12.
50. The rite of the Mass is to be revised in such a way that the intrinsic nature and
purpose of its several parts, as well as the connection between them, may be more clearly
manifested, and that devout and active participation by the faithful may be more easily
achieved.
For this purpose the rites are to be simplified, due care being taken to preserve their
substance. Parts which with the passage of time came to be duplicated, or were added with
little advantage, are to be omitted. Other parts which suffered loss through accidents of
history are to be restored to the vigour they had in the days of the holy Fathers, as may
seem useful or necessary.
51. The treasures of the Bible are to be opened up more lavishly so that a richer fare may
be provided for the faithful at the table of God's word. In this way a more representative
part of the sacred scriptures will be read to the people in the course of a prescribed
number of years.
52. By means of the homily the mysteries of the faith and the guiding principles of the
Christian life are expounded from the sacred text during the course of the liturgical
year. The homily, therefore, is to be highly esteemed as part of the liturgy itself. In
fact at those Masses which are celebrated on Sundays and holidays of obligation, with the
people assisting, it should not be omitted except for a serious reason.
53. The "common prayer" or "prayer of the faithful" is to be restored
after the gospel and homily, especially on Sundays and holidays of obligation. By this
prayer in which the people are to take part, intercession will be made for holy Church,
for the civil authorities, for those oppressed by various needs, for all mankind, and for
the salvation of the entire world. [4]
54. A suitable place may be allotted to the vernacular in Masses which are celebrated with
the people, especially in the readings and "the common prayer," and also, as
local conditions may warrant, in those parts which pertain to the people, according to the
rules laid down in Article 36 of this Constitution.
Nevertheless care must be taken to ensure that the faithful may also be able to say or
sing together in Latin those parts of the Ordinary of the Mass which
pertain to them.
Wherever a more extended use of the vernacular in the Mass seems desirable, the regulation
laid down in Article 40 of this Constitution is to be observed.
_______________________________________________________ 4. Cf. 1 Tim. 2:1-2.
55. The more perfect form of participation in the Mass whereby the faithful, after the
priest's communion, receive the Lord's Body from the same sacrifice, is warmly
recommended.
The dogmatic principles which were laid down by the Council of Trent remaining intact, [5]
communion under both kinds may be granted when the bishops think fit, not only to clerics
and religious but also to the laity, in cases to be determined by the Apostolic See. For
example,
To the Newly ordained in the Mass of their ordination;
To the newly professed in the mass of their religious profession;
To the newly baptized in the Mass which follows their baptism.
56. The two parts which in a sense go to make up the Mass, viz. the liturgy of the word
and the 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 holidays of obligation.
57. (1) Concelebration whereby the unity of the priesthood is appropriately manifested has
remained in use to this day in the Church both in the East and in the West. For this
reason it has seemed good to the Council to extend permission for celebration to the
following cases:
1. (a) On the Thursday of the Lord's Supper (not only at the Mass of the Chrism, but also
at the evening Mass.)
(b) At Masses during Councils, Bishops' Conferences and Synods.
(c) At the Mass for the Blessing of an Abbot.
2. Also with permission of the Ordinary, to whom it belongs to decide whether
concelebration is opportune:
(a) at conventual Mass, and at the principal Mass in churches, when the needs of the
faithful do not require that all the priests available should celebrate individually;
(b) at Mass celebrated at any kind of priests' meetings whether the priests be secular or
religious.
(2) 1. The regulation, however, of the discipline of concelebration in the diocese
pertains to the bishop.
_______________________________________________________ 5. Council of Trent, Session 21:
On Communion under Both Species, ch. 1-3.
2. Each priest shall always retain his right to celebrate Mass individually, though not at
the same time in the same church as a concelebrated Mass nor on the Thursday of the Lord's
Supper.
58. A new rite for Concelebration is to be drawn up and inserted into the Pontifical and
into the Roman Missal.
59. The purpose of the sacraments is to sanctify men, to build up the Body of Christ,
and, finally, to give worship to God. Because they are signs they also instruct. They not
only presuppose faith, but by words and objects they also nourish, strengthen, and express
it. That is why they are called "sacraments of faith." They do, indeed, confer
grace but, in addition, the very act of celebrating them most effectively disposes the
faithful to receive this grace to their profit, to worship God duly, and to practice
charity.
It is, therefore, of the greatest importance that the faithful should easily understand
the sacramental signs, and should eagerly frequent those sacraments which were instituted
to nourish the Christian life.
60. Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs
which bear a resemblance to the sacraments. They signify effects, particularly of a
spiritual nature, which are obtained through the Church's intercession. By them men are
disposed to receive the chief effect of the sacraments, and various occasions in life are
rendered holy.
61. Thus for well-disposed members of the faithful the liturgy of the sacraments and
sacramentals sanctifies almost every event of their lives with the divine grace which
flows from the paschal mystery of the Passion, Death and Resurrection of Christ. From this
source all sacraments and sacramentals draw their power. There is scarcely any proper use
of material things which cannot thus be directed toward the sanctification of men and the
praise of God.
62. With the passage of time, however, there have crept into the rites of the sacraments
and sacramentals certain features which have rendered their nature and purpose far from
clear to the people of today. Hence some changes are necessary to adapt them to
present-day needs. For that reason the sacred Council decrees as follows concerning their
revision:
63. Because the use of the vernacular in the administration of the sacraments and
sacramentals can often be of very great help to the people, this use is to be extended
according to the following norms:
(a) In the administration of the sacraments and sacramentals the vernacular may be used
according to the norm of Article 36.
(b) The competent territorial ecclesiastical authority designated in Article 22:2 of this
Constitution shall forthwith prepare, in accordance with the new edition of the Roman
Ritual, local rituals adapted linguistically and otherwise to the needs of the different
regions. These rituals, on authentication by the Apostolic See, are to be followed in the
regions in question. But in drawing up those rituals or particular collections of rites,
the instructions prefixed to the individual rites in the Roman Ritual, whether they be
pastoral and rubrical or whether they have a special social import, shall not be omitted.
64. The catechumenate for adults, comprising several distinct steps, is to be restored and
brought into use at the discretion of the local ordinary. By this means the time of the
catechumenate, which is intended as a period of suitable instruction, may be sanctified by
sacred rites to be celebrated at successive intervals of time.
65. In mission countries, in addition to what is furnished by the Christian tradition,
those elements of initiation rites may be admitted which are already in use among some
peoples insofar as they can be adapted to the Christian ritual in accordance with Articles
37-40 of this Constitution.
66. Both rites for the baptism of adults are to be revised, not only the simpler rite but
also, taking into consideration the restored catechumenate, the more solemn rite. A
special Mass "For the conferring of Baptism" is to be inserted into the Roman
Missal.
67. The rite for the baptism of infants is to be revise, its revision taking into account
the fact that those to be baptized are infants. The roles of parents and godparents, and
also their duties, should be brought out more clearly in the rite itself.
68. The baptismal rite should contain variants, to be used at the discretion of the local
ordinary when a large number are to be baptized. Likewise a shorter rite is to be drawn
up, especially for mission countries which catechists, and also the faithful in general,
may use when there is danger of death and neither priest nor deacon is available.
69. In place of the rite called "Rite for supplying what was omitted in the baptism
of an infant" a new rite is to be drawn up. This rite should indicate more fittingly
and clearly that the infant baptized by the short rite has already been received into the
Church.
So also a new rite is to be drawn up for converts who have already been validly baptized.
It should indicate that they are now admitted to communion with the Church.
70. Baptismal water, outside of paschal time, may be blessed within the rite of Baptism
itself by an approved shorter formula.
71. The rite of Confirmation is to be revised also so that the intimate connection of this
sacrament with the whole of the Christian initiation may more clearly appear. For this
reason the renewal of baptismal promises should fittingly precede the reception of this
sacrament.
Confirmation may be conferred within Mass when convenient. For conferring outside Mass, a
formula introducing the rite should be drawn up.
72. The rite and formulae of Penance are to be revised so that they more clearly express
both the nature and effect of the sacrament.
73. "Extreme Unction," which may also and more fittingly be called
"Anointing of the Sick," is not a sacrament for those only who are at the point
of death. Hence, as soon as anyone of the faithful begins to be in danger of death from
sickness or old age, the fitting time for him to receive the sacrament has certainly
already arrived.
74. In addition to the separate rites for Anointing of the Sick and the Viaticum, a
continuous rite shall be prepared in which a sick man is anointed after he has made his
confession and before he receives Viaticum.
75. The number of the anointings is to be adapted to the occasion, and the prayers which
belong to the rite of Anointing are to be revised so as to correspond to the varying
conditions of the sick who receive the sacrament.
76. Both the ceremonies and texts of the Ordination rites are to be revised. The addresses
given by the bishop at the beginning of each ordination or consecration may be in the
vernacular.
In the consecration of a bishop the laying on of hands may be done by all the bishops
present.
77. The Marriage rite now found in the Roman Ritual is to be revised and enriched so that
it will more clearly signify the grace of the sacrament and will emphasize the spouses'
duties.
"If any regions use other praiseworthy customs and ceremonies when celebrating the
sacrament of Matrimony the sacred Synod earnestly desires that these by all means be
retained."[6]
Moreover, an ecclesiastical authority having the territorial competence described in
Article 22:2 of this Constitution is free to draw up its own rite suited to its people and
region, according to the provisions of Article 63, but on the express condition that the
priest assisting at the marriage ask for and obtain the consent of the contracting
parties.
78. Matrimony is normally to be celebrated within the mass after the reading of the gospel
and the homily and before "the prayer of the faithful." The prayer for the
bride, duly amended to remind both spouses of their equal obligation of mutual fidelity,
may be said in the vernacular.
But if the sacrament of Matrimony is celebrated apart from Mass, the epistle and gospel
from the nuptial Mass are to be read at the beginning of the rite, and the blessing should
always be given to the spouses.
79. The sacramentals are to be revised, account being taken of the primary principle of
enabling the faithful to participate intelligently, actively, and easily. The
circumstances of our times must also be considered. When rituals are being revised as laid
down in Article 63, new sacramentals may also be added as necessity requires.
Reserved blessings shall be very few. Reservations shall be in favour only of bishops and
ordinaries.
Provision should be made for the administration of some sacramentals, at least in special
circumstances and at the discretion of the ordinary, by qualified lay persons.
80. The rite of the Consecration of Virgins contained in the Roman Pontifical is to be
revised.
Moreover a rite of religious profession and renewal of vows shall be drawn in order to
achieve greater unity, sobriety, and dignity. Apart from special exceptions granted by
law, this rite should be adopted by those who make their profession or renewal of vows
within the Mass.
It is recommended that religious profession be made within the Mass.
__________________________________________ 6. Council of Trent, Session 24: On Reform, ch.
1. Cf. Roman Ritual, Title 8, ch. 2, n. 6.
81. Funeral rites should express more clearly the paschal character of Christian death,
and should correspond more closely to the circumstances and traditions found in various
regions. This also applies to the liturgical colour to be used.
82. The rite for the Burial of Infants is to be revised, and a special Mass for the
occasion should be provided.
83. Jesus Christ, High Priest of the New and Eternal Covenant, taking human nature,
introduced into this earthly exile that hymn which is sung throughout all ages in the
halls of heaven. He attaches to himself the entire community of mankind and has them join
him in singing his divine song of praise.
For he continues his priestly work through his Church. The Church, by celebrating the
Eucharist and by other means, especially --the -celebration -of -the -divine -office,
---is ceaselessly -engaged in praising the Lord and interceding for the salvation of the
entire world.
84. The divine office, in keeping with ancient Christian tradition, is so devised that the
whole course of the day and night is made holy by the praise of God. Therefore, when this
wonderful song of praise is correctly celebrated by priests and others deputed to it by
the Church, or by the faithful praying together with a priest in the approved form, then
it is truly the voice of the Bride herself addressed to her Bridegroom. It is the very
prayer which Christ himself together with his Body addresses to the Father.
85. Hence all who take part in the divine office are not only performing a duty for the
Church, they are also sharing in what is the greatest honour for Christ's Bride; for by
offering these praises to God they are standing before God's throne in the name of the
Church, their Mother.
86. Priest who are engaged in the sacred pastoral ministry will pray the divine office the
more fervently, the more alive they are to the need to heed St. Paul's exhortation,
"Pray without ceasing" (1 Th. 5:17). For only the Lord, who said, "Without
me you can do nothing," can make their work effective and fruitful. That is why the
apostles when instituting deacons said, "We will devote ourselves to prayer and to
the ministry of the word" (Acts 6:4).
87. In order that the divine office may be better and more perfectly prayed, whether by
priests or by other members of the Church, in existing circumstances, the sacred Council,
continuing the restoration so happily begun by the Apostolic See, decrees as follows
concerning the office of the Roman rite:
88. Since the purpose of the office is to sanctify the day, the traditional sequence of
the hours is to be restored so that, as far as possible, they may again become also in
fact what they have been in name. At the same time account must be taken of the conditions
of modern life in which those who are engaged in apostolic work must live.
89. Therefore, in the revision of the office these norms are to be observed:
(a) By the venerable tradition of the universal Church, Lauds as morning prayer, and
vespers as evening prayer, are the two hinges on which the daily office turns. They must
be considered as the chief hours and are to be celebrated as such.
(b) Compline is to be drawn up so as suitably to mark the close of the day.
(c) The hour called Matins, although it should retain the character of nocturnal prayer
when recited in choir, shall be so adapted that it may be recite at any hour of the day,
and it shall be made up of fewer psalms and longer readings.
(d) The hour of Prime is to be suppressed.
(e) In choir the minor hours of Terce, Sect, and None are to be observed. Outside of choir
it will be lawful to select any one of the three most suited to the time of the day.
90. The divine office, because it is the public prayer of the Church, is a source of piety
and a nourishment for personal prayer. For this reason, priest and others who take part in
the divine office are earnestly exhorted in the Lord to attune their minds to their voices
when praying it. To achieve this more fully, they should take steps to improve their
understanding of the liturgy and of the Bible, especially of the psalms. When the Roman
office is being revised, its venerable centuries-old treasures are to be so adapted that
those to whom it is handed on may profit from it more fully and more easily.
91. So that it may be possible in practice to observe the course of the hours proposed in
Article 89, the psalms are no longer to be distributed throughout one week but through a
longer period of time.
The task of revising the Psalter, already happily begun, is to be finished as soon as
possible. It shall take into account the style of Christian Latin, the
liturgical use of the psalms -- including the singing of the psalms -- -and the entire
-tradition of the Latin Church.
92. As regards the readings, the following points shall be observed:
(a) Readings from sacred scripture shall be so arranged that the riches of the divine word
may be easily accessible in more abundant measure;
(b) Readings taken from the works of the fathers, doctors, and ecclesiastical writers
shall be better selected;
(c) The accounts of the martyrdom or lives of the saints are to be made historically
accurate.
93. Hymns are to be restored to their original form, as far as may be desirable. They are
to be purged of whatever smacks of mythology or accords ill with Christian piety. Also, as
occasion may warrant, other selections are to be made from the treasury of hymns.
94. So that the day may be truly sanctified and that the hours themselves may be recited
with spiritual advantage, it is best that each of them be prayed at the time which
corresponds most closely with its true canonical time.
95. Communities obliged to choral office are bound to celebrate the office in choir every
day in addition to the conventual Mass. In particular:
(a) Orders of canons, monks, and nuns, and of other regulars bound by law or constitutions
to choral office, must say the entire office;
(b) Cathedral or collegiate chapters are bound to recite those parts of the office imposed
on them by general or particular law;
(c) All members of the above communities who are in major orders or who are solemnly
professed, except for lay brothers, are bound to recite individually those canonical hours
which they do not pray in choir.
96. Clerics not bound to office in choir, but who are in major orders, are bound to pray
the entire office every day, either in common or individually, as laid down in Article 89.
97. The rubrics shall determine when it is appropriate to substitute a liturgical service
for the divine office.
In particular cases, and for adequate reasons, ordinaries may dispense their subjects,
wholly or in part, from the obligation of reciting the divine office, or they may change
it to another obligation.
98. Any religious who in virtue of their constitutions recite parts of the divine office,
are thereby joining in the public prayer of the Church.
The same can be said of those who, in virtue of their constitutions, recite any
"little office", provided it be drawn up after the patter of the divine office,
wand be duly approved.
99. Since the divine office is the voice of the Church, that is, of the whole mystical
body publicly praising God, it is recommended that clerics who are not obliged to attend
office in choir, especially priests who live together or who assemble for any purpose,
should pray at least some part of the divine office in common.
All who pray the divine office, whether in choir or in common, should -fulfil the task
entrusted to them -as -perfectly as possible. -This refers not only to the internal
devotion -of mind but also to the external manner of celebration.
It is, moreover, fitting that whenever possible the office be sung, both in choir and in
common.
100. Pastors of souls should see to it that the principal hours, especially Vespers, are
celebrated in common in church on Sundays and on the more solemn feasts. The laity, too,
are encouraged to recite the divine office, either with the priests, or among themselves,
or even individually.
101. (1) In accordance with the age-old tradition of the Latin rite, the Latin
language is to be retained by clerics in the divine office. But in individual cases the
ordinary has the power to grant the use of a vernacular translation to those clerics for
whom the use of Latin constitutes a grave obstacle to their praying the
office properly. The vernacular version, however, must be one that is drawn up in
accordance with the provisions of article 36.
(2) The competent superior has the power to grant the use of the vernacular for the divine
office, even in choir, to religious, including men who are not clerics. The vernacular
version, however, must be one that is approved.
(3) Any cleric bound to the divine office fulfils his obligation if he prays the office in
the vernacular together with a group of the faithful or with those mentioned in par. 2,
above, provided that the text used has been approved.
102. Holy Mother Church believes that it is for her to celebrate the saving work of her
divine Spouse in a sacred commemoration on certain days throughout the course of the year.
Once each week, on the day which she has called the Lord's Day, she keeps the memory of
the Lord's resurrection. She also celebrates it once every year, together with his blessed
passion, at Easter, that most solemn of all feasts.
In the course of the year, moreover, she unfolds the whole mystery of Christ from the
incarnation and nativity to the Ascension, to Pentecost and the expectation of the blessed
hope of the coming of the Lord.
Thus recalling the mysteries of the redemption, she opens up to the faithful the riches of
her Lord's powers and merits so that these are in some way made present for all time; the
faithful lay hold of them and are filled with saving grace.
103. In celebrating this annual cycle of the mysteries of Christ, Holy Church honours the
Blessed Mary, Mother of God, with a special love. She is inseparably linked with her son's
saving work. In her the Church admires and exalts the most excellent fruit of redemption,
and joyfully contemplates, as in a faultless image, that which she herself desires and
hopes wholly to be.
104. The Church has also included in the annual cycle memorial days of the martyrs and
other saints. Raised up to perfection by the manifold grace of god and already in
possession of eternal salvation, they sing God's perfect praise in heaven and pray for us.
By celebrating their anniversaries the Church proclaims achievement of the paschal mystery
in the saints who have suffered and have been glorified with Christ. She proposes them to
the faithful as examples who draw all men to the father through Christ, and through their
merits she begs for God's favour.
105. Finally, in the various seasons of the year and in keeping with her traditional
discipline, the Church completes the formation of the faithful by means of pious practices
for soul and body, by instruction, prayer, and works of penance and mercy.
Accordingly the sacred Council has decided to decree as follows: 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 seventh day, which day is
appropriately called the Lord's Day or Sunday. For on this day Christ's faithful are bound
to come together into one place. They should listen to the word of God and take part in
the Eucharist, thus calling to mind the passion, resurrection, and glory of the Lord
Jesus, and giving thanks to God who "has begotten them again, through the
resurrection of Christ from the dead, unto a living hope" (1 Pet. 1:3). The Lord's
Day is the original feast day, and it should be proposed to 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 the greatest importance, shall not have precedence
over Sunday, which is the foundation and kernel of the whole liturgical year.
107. The liturgical year is to be revised so that the traditional customs and discipline
of the sacred seasons shall be preserved or restored to suit the conditions of modern
times. Their specific character is to be retained so that they duly nourish the piety of
the faithful who celebrate the mysteries of the Christian redemption and, above all, the
paschal mystery. If certain adaptations are necessary because of local conditions, they
are to be made in accordance with the provisions of Articles 39 and 40.
108. the minds of the faithful should be directed primarily toward the feasts of the Lord
whereby the mysteries of salvation are celebrated throughout the year. For this reason,
the Proper of the Time shall be given due preference over the feasts of the saints so that
the entire cycle of the mysteries of salvation may be suitably recalled.
109. The two elements which are especially characteristic of Lent -- the recalling of
baptism or the preparation for it, and penance -- should be given greater emphasis in the
liturgy and in liturgical catechesis. It is by means of them that the Church prepared the
faithful for the celebration of Easter, -while -they hear God's word more frequently and
devote more time to prayer.
(a) More use is to be made of the baptismal features which are proper to the Lenten
liturgy. Some of them which were part of an earlier tradition are to be restored where
opportune.
(b) The same may be said of the penitential elements. But catechesis, as well as pointing
out the social consequences of sin, must impress on the minds of the faithful the
distinctive character of penance as a detestation of sin because it is an offence against
God. The role of the Church in penitential practices is not to be passed over and the need
to pray for sinners should be emphasized.
110. During Lent, penance should be not only internal and individual but also external and
social. The practice of penance should be encouraged in ways suited to the present day, to
different regions, and to individual circumstances. It should also be recommended by the
authorities mentioned in Article 22.
But the paschal fast must be kept sacred. It should be celebrated everywhere on Good
Friday, and where possible should be prolonged throughout Holy Saturday so that the
faithful may attain the joys of the Sunday of the resurrection with uplifted and
responsive minds.
111. The saints have been traditionally honoured in the Church, and their authentic relics
and images held in veneration. For the feasts of the saints proclaim the wonderful works
of Christ in his servants and offer to the faithful fitting examples for their imitation.
Lest the feasts of the saints should take precedence over the feasts which commemorate the
very mysteries of salvation, many of them should be left to be celebrated by a particular
Church, or nation, or family of religious. Only those should be extended to the universal
Church which commemorate saints who are truly of universal importance.
112. 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
a combination of sacred music and words, it forms a necessary or integral part of the
solemn liturgy.
Sacred scripture, indeed, has bestowed praise upon sacred song.[1] 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 functions exercised by sacred music in the
service of the Lord.
Therefore sacred music is to be considered the more holy, the more closely connected it is
with the liturgical action, whether making prayer more pleasing, promoting unity of minds,
or conferring greater solemnity upon the sacred rites. The Church, indeed, approves of all
forms of true art which have the requisite qualities, and admits them into divine worship.
Accordingly, the sacred Council, keeping to the norms and precepts of ecclesiastical
tradition and discipline and having regard to the purpose of sacred music, which is the
glory of God and the sanctification of the faithful, decrees as follows:
113. Liturgical worship is given a more noble form when the divine offices are celebrated
solemnly in song with the assistance of sacred ministers and the active participation of
the people.
As regards the language to be used, the provisions of Article 36 are to be observed; for
the Mass, Article 54; for the sacraments, Article 63; for the divine office, Article 101.
114. The treasury of sacred music is to be preserved and cultivated with great care.
Choirs must be assiduously developed, especially in cathedral churches. Bishops and other
pastors of souls must take great care to ensure that whenever the sacred action is to be
accompanied by chant, the whole body of the faithful may be able to contribute that active
participation which is rightly theirs, as laid down in Articles 28 and 30.
115. Great importance is to be attached to the teaching and practice of music in
seminaries, in the novitiates and houses of studies of religious of both sexes, and also
in other Catholic institutions and schools. To impart this instruction teachers
_______________________________________________________ 1. Cf. Eph. 5:19; Col. 3:16.
are to be carefully trained and put in charge of the teaching of sacred music.
It is desirable also that higher institutes of sacred music be established whenever
possible.
Composers and singers, especially boys, must also be given a genuine liturgical training.
116. The Church recognizes Gregorian chant as being specially suited to the Roman liturgy.
Therefore, other things being equal, it should be given pride of place in liturgical
services.
Other kinds of sacred music, especially polyphony, are by no means excluded from
liturgical celebrations so long as they accord with the spirit of the liturgical action as
laid down in Article 30.
117. The typical edition of the books of Gregorian chant is to be completed. In addition a
more critical edition is to be prepared of those books already published since the
restoration by St. Pius X.
It is desirable also that an edition be prepared containing simpler melodies for use in
smaller churches.
118. Religious singing by the faithful is to be intelligently fostered so that in
devotions and sacred exercises as well as in liturgical services, the voices of the
faithful may be heard, in conformity with the norms and requirements of the rubrics.
119. In certain countries, especially in mission lands there are people who have their own
musical tradition, and this plays a great part in their religious and social life. For
this reason their music should be held in proper esteem and a suitable place is to be
given to it, not only in forming their religious sense but also in adapting worship to
their native genius, as indicated in Articles 39 and 40.
Therefore, in the musical training of missionaries, great care should be taken to see that
they become competent in promoting the traditional music of those peoples both in the
schools and in sacred services, as far as may be practicable.
120. The pipe organ is to be held in high esteem in the Latin Church, for
it is the traditional musical instrument, the sound of which can add a wonderful splendour
to the Church's ceremonies and powerfully lifts up men's minds to God and higher things.
But other instruments also may be admitted for use in divine worship, in the judgment and
with the consent of the competent territorial authority as laid down in Articles 22: 2, 37
and 40. This may be done, however, only on condition that the instruments are suitable, or
can be made suitable, for sacred use; that they accord with the dignity of the temple, and
that they truly contribute to the edification of the faithful.
121. Composers, animated by the Christian spirit, should accept that it pertains to their
vocation to cultivate sacred music and increase its store of treasures.
Let them produce compositions which have the qualities proper to genuine sacred music, and
which can be sung not only by large choirs but also by smaller choirs, and which make
possible the active participation of the whole congregation.
The texts intended to be sung must always be in conformity with Catholic doctrine. Indeed,
they should be drawn chiefly from the sacred scripture and from liturgical sources.
122. The fine arts are rightly classed among the noblest activities of man's genius;
this is especially true of religious art and of its highest manifestation, sacred art. Of
their nature the arts are directed toward expressing in some way the infinite beauty of
God in works made by human hands. Their dedication to the increase of God's praise and of
his glory is more complete, the more exclusively they are devoted to turning men's minds
devoutly toward God.
For that reason holy Mother Church has always been the patron of the fine arts and has
ever sought their noble ministry, to the end especially that all things set apart for use
in divine worship should be worthy, becoming, and beautiful, signs and symbols of things
supernatural. And to this end she has trained artists. In fact the Church has, with good
reason, always claimed the right to pass judgment on the arts, deciding which of the works
of artists are in accordance with faith, piety, and the laws religiously handed down, and
are to be considered suitable for sacred use.
The Church has been particularly careful to see that sacred furnishings should worthily
and beautifully serve the dignity of worship. She has admitted changes in material, style,
or ornamentation prompted by the progress of technical arts with the passage of time.
Wherefore it has pleased the Fathers to issue the following decrees on these matters:
123. The Church has not adopted any particular style of art as her own. She has admitted
styles from every period, in keeping with the natural characteristics and conditions of
peoples and the needs of the various rites. Thus in the course of the centuries she has
brought into existence a treasury of art which must be preserved with every care. The art
of our own times from every race and country shall also be given free scope in the Church,
provided it bring to the task the reverence and honour due to the sacred buildings and
rites. Thus it is enabled to join its voice to that wonderful chorus of praise in honour
of the Catholic faith sung by great men in past ages.
124. Ordinaries are to take care that in encouraging and favouring truly sacred art, they
should seek for noble beauty rather than sumptuous display. The same principle applies
also to sacred vestments and ornaments.
Bishops should be careful to ensure that works of art which are repugnant to faith,
morals, and Christian piety, and which offend true religious sense either by depraved
forms or through lack of artistic merit or because of mediocrity or pretence, be removed
from the house of God and from other sacred places.
And when churches are to be built, let great care be taken that they be suitable for the
celebration of liturgical services and for the active participation of the faithful.
125. The practice of placing sacred images in churches so that they be venerated by the
faithful is to be maintained. Nevertheless their number should be moderate and their
relative positions should reflect right order. For otherwise the Christian people may find
them incongruous and they may foster devotion of doubtful orthodoxy.
126. When passing judgment on words of art, local ordinaries should ask the opinion of the
diocesan commission on sacred are and -- when occasion demands -- the opinions of others
who are experts, and the commissions mentioned in Articles 44, 45 and 46.
Ordinaries should ensure that sacred furnishings and works of value are not disposed of or
destroyed, for they are ornaments in God's house.
127. Bishops, either personally or through suitable priests who are gifted with a
knowledge and love of art, should have a special concern for artists, so as to imbue them
with the spirit of sacred art and of the sacred liturgy.
It is also desirable that schools or academies of sacred art should be established in
those parts of the world where they would be useful for the training of artists.
All artists who, prompted by their talents, desire to serve God's glory in holy Church
should ever remember that they are engaged in a kind of holy imitation of God the Creator:
that they are concerned with works destined to be used in Catholic worship, for the
edification of the faithful and to foster their piety and religious formation.
128. The canons and ecclesiastical statues which govern the provision of external things
which pertain to sacred worship should be revised as soon as possible, together with the
liturgical books, as laid down in Article 25. These laws refer especially to the worthy
and well-planned construction of sacred buildings, the shape and construction of altars,
the nobility, placing, and security of the eucharistic tabernacle, the suitability and
dignity of the baptistery, the proper ordering of sacred images, and the scheme of
decoration and embellishment. Laws which seems less suited to the reformed liturgy should
be amended or abolished. Those which are helpful are to be retained, or introduced if
lacking. In this matter, especially as regards the material and form of sacred furnishing
and vestments, in accordance with Article 22 of this Constitutions, powers are given
territorial episcopal conferences to adapt such things to the needs and customs of their
different regions.
129. During their philosophical and theological studies, clerics are to be taught about
the history and development of sacred art, and about the basic principles which govern the
production of its works. Thus they will be able to appreciate and preserve the Church's
ancient monuments, and be able to aid by good advice artists who are engaged in producing
works of art.
130. It is fitting that the use of pontificals be reserved to those ecclesiastical persons
who have episcopal rank or some particular jurisdiction.
The Sacred Second Vatican Ecumenical Council, recognizing the importance of the wishes
expressed by many concerning the assignment of the feast of Easter to a fixed Sunday and
concerning an unchanging calendar, having carefully considered the results that could
follow from the introduction of a new calendar, declares as follows:
1. The sacred Council is not opposed to assigning the feast of Easter to a fixed Sunday in
the Gregorian Calendar, provided those whom it may concern give their assent, especially
the brethren who are not in communion with the Apostolic See.
2. The sacred Council likewise declares that it does not oppose efforts designed to
introduce a perpetual calendar into civil society.
But among the various systems which are being devised with a view to establishing a
perpetual calendar and introducing it into civil life, those and only those are unopposed
by the Church which retain and safeguard a seven-day week, with Sunday, without the
introduction of any days outside the week, so that the succession of weeks may be left
intact, unless in the judgment of the Apostolic See there are extremely weighty reasons to
the contrary.