CHAPTER I
GENERAL PRINCIPLES FOR THE: RESTORATION AND PROMOTION OF THE SACRED
LITURGY
1. The Nature of the Sacred Liturgy and Its Importance in the Church's Life
5. God who "wills that all men be saved and come to the knowledge of the
truth" (1 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 flesh, anointed by the Holy Spirit, to preach the 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 the Lord in redeeming mankind and giving perfect glory to God. He
achieved His task principally by the paschal mystery of His blessed passions 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).
6. Just as Christ was sent by the Father, so also He sent the apostles, filled with the
Holy Spirit. This He did that, by preaching the gospel to every creature (14), they might
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. His purpose
also was that they might accomplish the work of salvation which they had proclaimed, by
means of sacrifice and sacraments, around which the entire liturgical life revolves. Thus
by baptism men are plunged 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 whom
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). For that reason, 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
teaching of the apostles and in the communion of the breaking of bread and in prayers . .
. praising God and being in favor with all the people" (Acts 2:41-47). From that time
onwards the Church has never failed to come together to celebrate the paschal mystery:
reading those things "which were in all the scriptures concerning him" (Luke
24:27), celebrating the eucharist in which "the victory and triumph of his death are
again made present" (19), and at the same time giving thanks "to God for his
unspeakable gift" (2 Cor. 9:15) in Christ Jesus, "in 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 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 baptizes (21). 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" (Matt. 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 .s 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, a minister of the holies and of the true tabernacle
(22); we sing a hymn to the Lord's glory with all the warriors of the heavenly army;
venerating the memory of the saints, we hope for some part and fellowship with them; we
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 yet believed? But how are they to believe him
whom they have not heard? And how are they to hear if no one preaches? 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 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 invite them to all the works of charity, piety,
and the apostolate. For all these works make it clear that Christ's faithful, though not
of this world, are to be the light of the world and to glorify the Father before men.
10. Nevertheless the liturgy is the summit toward which the activity of the Church is
directed; at the same time it is the font from which all her power flows. For the aim and
object of apostolic works 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 may
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 into the
compelling love of Christ and sets them on fire. From the liturgy, therefore, and
especially from the eucharist, as from a font, grace is poured forth upon us; 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, is achieved in the most
efficacious possible way.
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 should
be attuned to their voices, and that they should cooperate with divine 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 mere observation of the laws governing
valid and licit 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 its
effects.
12. The spiritual life, however, is not limited solely to participation in the liturgy.
The Christian is indeed called to pray with his brethren, but he must also enter into his
chamber to pray to the Father, in secret (29); yet more, according to the teaching of the
Apostle, he should pray without ceasing (30). We learn from the same Apostle that we must
always bear about in our body the dying of Jesus, so that the life also of Jesus may be
made manifest in our bodily frame (31). This is why we ask the Lord in the sacrifice of
the Mass that, "receiving the offering of the spiritual victim," he may fashion
us for himself "as an eternal gift" (32).
13. Popular devotions of the Christian people are to be highly commended, provided they
accord with the laws and norms of the Church, above all when they are ordered by the
Apostolic See.
Devotions proper to individual Churches also have a special dignity if they are
undertaken by mandate of the bishops according to customs or books lawfully approved.
But these devotions should be so drawn up that they harmonize with the liturgical
seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the
people to it, since, in fact, the liturgy by its very nature far surpasses any of them.
II. The Promotion of Liturgical Instruction and Active Participation
14. Mother Church earnestly desires that all the faithful should be led to that fully
conscious, and active participation in liturgical celebrations which is demanded by the
very nature of the liturgy. Such participation by the Christian people as "a chosen
race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is
their right and duty by reason of their baptism.
In the restoration and promotion of the sacred liturgy, this full and active
participation by all the people is the aim to be considered before all else; for it is the
primary and indispensable source from which the faithful are to derive the true Christian
spirit; and therefore pastors of souls must zealously strive to achieve it, by means of
the necessary instruction, in all their pastoral work.
Yet it would be futile to entertain any hopes of realizing this unless the pastors
themselves, in the first place, become thoroughly imbued with the spirit and power of the
liturgy, and undertake to give instruction about it. A prime need, therefore, is that
attention be directed, first of all, to the liturgical instruction of the clergy.
Wherefore the sacred Council has decided to enact as follows:
15. Professors who are appointed to teach liturgy in seminaries, religious houses of
study, 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 religions houses of studies; in theological faculties it is to rank
among the principal courses. It is to be taught under its theological, historical,
spiritual, pastoral, and juridical aspects. Moreover, other professors, while striving to
expound the mystery of Christ and the history of salvation from the angle proper to each
of their own subjects, must nevertheless do so in a way which will clearly bring out the
connection between their subjects and the liturgy, as also the unity which underlies all
priestly training. This consideration is especially important for professors of dogmatic,
spiritual, and pastoral theology and for those of holy scripture.
17. In seminaries and houses of religious, clerics shall be given a liturgical
formation in their spiritual life. For this they will need proper direction, so that they
may be able to understand the sacred rites and take part in them wholeheartedly; and they
will also need personally to celebrate the sacred mysteries, as well as popular devotions
which are imbued with the spirit of the liturgy. In addition they must learn how to
observe the liturgical laws, so that life in seminaries and houses of religious may be
thoroughly influenced by the spirit of the liturgy.
18. Priests, both secular and religious, who are already working in the Lord's vineyard
are to be helped by every suitable means to understand ever more fully what it is that
they are doing when they perform sacred rites; they are to be aided 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 in the liturgy both internally and
externally, taking into account their age and condition, their way of life, and standard
of religious culture. By so doing, pastors will be fulfilling one of the chief duties of a
faithful dispenser of the mysteries of God; and in this matter they must lead their flock
not only in word but also by example.
20. Transmissions of the sacred rites by radio and television shall be done with
discretion and dignity, under the leadership and direction of a suitable person appointed
for this office by the bishops. This is especially important when the service to be
broadcast is the Mass.
III. The Reform of the Sacred Liturgy
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 immutable elements
divinely instituted, and of elements subject to change. These not only may 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 unsuited to it.
In this restoration, both texts and rites should be drawn up so that they express more
clearly the holy things which they signify; the Christian people, so far as possible,
should be enabled to understand them with ease and to take part in them fully, actively,
and as befits a community.
Wherefore the sacred Council establishes the following general norms:
A) 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 the law, the regulation of the liturgy within certain
defined limits belongs also to various kinds of competent territorial bodies of bishops
legitimately established.
3. Therefore no other person, even if he be a priest, may add, remove, or change
anything in the liturgy on his own authority.
23. That sound tradition may be retained, and yet the way remain open to legitimate
progress Careful investigation is always to be made into each part of the liturgy which is
to be revised. This investigation should be theological, historical, and pastoral. Also
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 conceded 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 must
be carefully avoided.
24. Sacred scripture is of the greatest importance in the celebration of the liturgy.
For it is from scripture that lessons are read and explained in the homily, and psalms are
sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and
their force, and it is from the scriptures that actions and signs derive their meaning.
Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is
essential to promote that warm and living love for scripture to which the venerable
tradition of both eastern and western rites gives testimony.
25. The liturgical books are to be revised as soon as possible; experts are to be
employed on the task, and bishops are to be consulted, from various parts of the world.
B) Norms drawn from the hierarchic and communal nature of the Liturgy
26. Liturgical services are not private functions, but are celebrations of the Church,
which is the "sacrament of unity," namely, the holy people united and ordered
under their bishops (33)
Therefore liturgical services pertain to the whole body of the Church; they manifest it
and have effects upon it; but they concern the individual members of the Church in
different ways, according to their differing rank, office, and actual participation.
27. It is to be stressed that whenever rites, according to their specific nature, make
provision for communal celebration involving the presence and active participation of the
faithful, this way of celebrating them is to be preferred, so far as possible, to a
celebration that is individual and quasi-private.
This applies with especial force to the celebration of Mass and the administration of
the sacraments, even though every Mass has of itself a public and social nature.
28. In liturgical celebrations each person, minister or layman, who has an office to
perform, should do all of, but only, those parts which pertain to his office by the nature
of the rite and the principles of liturgy.
29. Servers, lectors commentators, and members of the choir also exercise a genuine
liturgical function. They ought, therefore, to discharge their office 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, psalmody, antiphons, and songs, as well as by actions,
gestures, and bodily attitudes. And at the proper times all should observe a reverent
silence.
31. The revision of the liturgical books must carefully attend to the provision of
rubrics also for the people's parts.
32. The liturgy makes distinctions between persons according to their liturgical
function and sacred Orders, and there are liturgical laws providing for due honors to be
given to civil authorities. Apart from these instances, no special honors are to be paid
in the liturgy to any private persons or classes of persons, whether in the ceremonies or
by external display.
C) Norms based upon the didactic and pastoral nature of the Liturgy
33. Although the sacred liturgy is above all things the worship of the divine Majesty,
it likewise contains much instruction for the faithful (34). 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 presides over the assembly in
the person of Christ are said in the name of the entire holy people and of all present.
And the visible signs used by the liturgy 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 rational service and more abundantly receive His grace.
Wherefore, 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 unencumbered by 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 words and rites may be apparent in the
liturgy:
1) In sacred celebrations there is to be more reading from holy scripture, and it is to
be more varied and suitable.
2) Because the sermon is part of the liturgical service, the best place for it is to be
indicated even in the rubrics, as far as the nature of the rite will allow; the ministry
of preaching is to be fulfilled with exactitude and fidelity. The sermon, moreover, should
draw its content mainly from scriptural and liturgical sources, and its character should
be that of a proclamation of God's wonderful works in the history of salvation, the
mystery of Christ, ever made present and active within 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 proper minister should
be provided within the rites themselves. But they should occur only at the more suitable
moments, and be in prescribed or similar words.
4) Bible services should be encouraged, especially on the vigils of the more solemn
feasts, on some weekdays in Advent and Lent, and on Sundays and feast days. They are
particularly to be commended in places where no priest is available; when this is so, a
deacon or some other person authorized by the bishop should preside over the celebration.
36. 1. Particular law remaining in force, the use of the Latin language is to be
preserved in the Latin rites.
2. But since the use of the mother tongue, whether in the Mass, the administration of
the sacraments, or other parts of the liturgy, frequently may be of great advantage to the
people, the limits of its employment may be extended. This will apply in the first place
to the readings and directives, and to some of the prayers and chants, according to the
regulations on this matter to be laid down separately in subsequent chapters.
3. These norms being observed, it is for the competent territorial ecclesiastical
authority mentioned in Art. 22, 2, to decide whether, and to what extent, the vernacular
language is to be used; their decrees are to be approved, that is, confirmed, by the
Apostolic See. And, whenever it seems to be called for, this authority is to consult with
bishops of neighboring regions which have the same language.
4. Translations from the Latin text into the mother tongue intended for use in the
liturgy must be approved by the competent territorial ecclesiastical authority mentioned
above.
D) Norms for adapting the Liturgy to the culture and traditions of peoples
37. Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters
which do not implicate the faith or the good of the whole community; rather does she
respect and foster the genius and talents of the various races and peoples. Anything in
these peoples' way of life which is not indissolubly bound up with superstition and error
she studies with sympathy and, if possible, preserves intact. Sometimes in fact she admits
such things into the liturgy itself, so long as they harmonize with its true and authentic
spirit.
38. Provisions shall also be made, when revising the liturgical books, for legitimate
variations and adaptations to different groups, regions, and peoples, especially in
mission lands, provided that the substantial unity of the Roman rite is preserved; and
this should be borne in mind when drawing up the rites and devising 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 Art. 22, 2, to specify
adaptations, especially in the case of the administration of the sacraments, the
sacramentals, processions, liturgical language, sacred music, and the arts, but according
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. Wherefore:
1) The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in
this matter, carefully and prudently consider which elements from the traditions and
culture of individual peoples might appropriately be admitted into divine worship.
Adaptations which are judged to be useful or necessary should when be submitted to the
Apostolic See, by whose consent they may be introduced.
2) To ensure that adaptations may be made with all the circumspection which they
demand, the Apostolic See will grant power to this same territorial ecclesiastical
authority to permit and to direct, as the case requires, the necessary preliminary
experiments over a determined period of time among certain groups suited for the purpose.
3) Because liturgical laws often involve special difficulties with respect to
adaptation, particularly in mission lands, men who are experts in these matters must be
employed to formulate them.
E) Promotion of Liturgical Life in Diocese and Parish
41. The bishop is to be considered as the high priest of his flock, from whom the life
in Christ of his faithful is in some way derived and dependent.
Therefore all should hold in great esteem the liturgical life of the diocese centered
around the bishop, especially in his cathedral church; they must be convinced that the
pre-eminent manifestation of the Church consists in the full active participation of all
God's holy people in these liturgical celebrations, especially in the same eucharist, in a
single prayer, at one altar, at which there presides the bishop surrounded by his college
of priests and by his ministers (35).
42. But because it is impossible for the bishop always and everywhere to preside over
the whole flock in his Church, he cannot do other than establish lesser groupings of the
faithful. Among these the parishes, set up locally under a pastor who takes the place of
the bishop, are the most important: for in some manner they represent the visible Church
constituted throughout the world.
And therefore the liturgical life of the parish and its relationship to the bishop must
be fostered theoretically and practically among the faithful and clergy; efforts also must
be made to encourage a sense of community within the parish, above all in the common
celebration of the Sunday Mass.
F) The Promotion of Pastoral-Liturgical Action
43. Zeal for the promotion and restoration of the liturgy is rightly held to be a sign
of the providential dispositions of God in our time, as a movement of the Holy Spirit in
His Church. It is today a distinguishing mark of the Church's life, indeed of the whole
tenor of contemporary religious thought and action.
So that this pastoral-liturgical action may become even more vigorous in the Church,
the sacred Council decrees:
44. It is desirable that the competent territorial ecclesiastical authority mentioned
in Art. 22, 2, set up a liturgical commission, to be assisted by experts in liturgical
science, sacred music, art and pastoral practice. So far as possible the commission should
be aided by some kind of Institute for Pastoral Liturgy, consisting of persons who are
eminent in these matters, and including laymen as circumstances suggest. Under the
direction of the above-mentioned territorial ecclesiastical authority the commission is to
regulate pastoral-liturgical action throughout the territory, and to promote studies and
necessary experiments whenever there is question of adaptations to be proposed to the
Apostolic See.
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. Besides the commission on the sacred liturgy, every diocese, as far as possible,
should have commissions for sacred music and sacred art.
These three commissions must work in closest collaboration; indeed it will often be
best to fuse the three of them into one single commission.
CHAPTER II
THE MOST SACRED MYSTERY OF THE EUCHARIST
47. At the Last Supper, on the night when He was betrayed, our Saviour 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 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 (36), a paschal banquet in which
Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to
us (37).
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 Mediator (38), 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.
49. For this reason the sacred Council, having in mind those Masses which are
celebrated with the assistance of the faithful, especially on Sundays and feasts of
obligation, has made the following decrees in order that the sacrifice of the Mass, even
in the ritual forms of its celebration, may become pastorally efficacious to the fullest
degree.
50. The rite of the Mass is to be revised in such a way that the intrinsic nature and
purpose of its several parts, as also the connection between them, may be more clearly
manifested, and that devout and active participation by the faithful may be more easily
achieved.
For this purpose the rites are to be simplified, due care being taken to preserve their
substance; elements which, with the passage of time, came to be duplicated, or were added
with but little advantage, are now to be discarded; other elements which have suffered
injury through accidents of history are now to be restored to the vigor which they had in
the days of the holy Fathers, as may seem useful or necessary.
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.
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 with the assistance of the people on Sundays
and feasts of obligation, it should not be omitted except for a serious reason.
53. Especially on Sundays and feasts of obligation there is to be restored, after the
Gospel and the homily, "the common prayer" or "the prayer of the
faithful." 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 (39).
54. In Masses which are celebrated with the people, a suitable place may be allotted to
their mother tongue. This is to apply in the first place to the readings and "the
common prayer," but also, as local conditions may warrant, to those parts which
pertain to the people, according to tho norm laid down in Art. 36 of this Constitution.
Nevertheless steps should be taken so that the faithful may also be able to say or to
sing together in Latin those parts of the Ordinary of the Mass which pertain to them.
And wherever a more extended use of the mother tongue within the Mass appears
desirable, the regulation laid down in Art. 40 of this Constitution is to be observed.
55. That more perfect form of participation in the Mass whereby the faithful, after the
priest's communion, receive the Lord's body from the same sacrifice, is strongly
commended.
The dogmatic principles which were laid down by the Council of Trent remaining intact
(40), communion under both kinds may be granted when the bishops think fit, not only to
clerics and religious, but also to the laity, in cases to be determined by the Apostolic
See, as, for instance, to the newly ordained in the Mass of their sacred ordination, to
the newly professed in the Mass of their religious profession, and to the newly baptized
in the Mass which follows their baptism.
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.
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 concelebration 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 principle Mass in churches when the needs of the
faithful do not require that all priests available should celebrate individually;
b) at Masses celebrated at any kind of priests' meetings, whether the priests be
secular clergy or religious.
2.
1. The regulation, however, of the discipline of con-celebration in the diocese
pertains to the bishop.
2. Nevertheless, 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 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.
CHAPTER III
THE OTHER SACRAMENTS AND THE SACRAMENTALS
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 impart
grace, but, in addition, the very act of celebrating them most effectively disposes the
faithful to receive this grace in a fruitful manner, to worship God duly, and to practice
charity.
It is therefore of the highest importance that the faithful should easily understand
the sacramental signs, and should frequent with great eagerness 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 kind, 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 in their lives; they are given access to the
stream of divine grace which flows from the paschal mystery of the passion, death, the
resurrection of Christ, the font from which all sacraments and sacramentals draw their
power. There is hardly 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 have become necessary to adapt
them to the needs of our own times. For this reason the sacred Council decrees as follows
concerning their revision.
63. Because of the use of the mother tongue in the administration of the sacraments and
sacramentals can often be of considerable help to the people, this use is to be extended
according to the following norms:
a) The vernacular language may be used in administering the sacraments and
sacramentals, according to the norm of Art. 36.
b) In harmony with the new edition of the Roman Ritual, particular rituals shall be
prepared without delay by the competent territorial ecclesiastical authority mentioned in
Art. 22, 2, of this Constitution. These rituals, which are to be adapted, also as regards
the language employed, to the needs of the different regions, are to be reviewed by the
Apostolic See and then introduced into the regions for which they have been prepared. But
in drawing up these rituals or particular collections of rites, the instructions prefixed
to the individual rites the Roman Ritual, whether they be pastoral and rubrical or whether
they have special social import, shall not be omitted.
64. The catechumenate for adults, comprising several distinct steps, is to be restored
and to be taken 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 lands it is found that some of the peoples already make use of
initiation rites. Elements from these, when capable of being adapted to Christian ritual,
may be admitted along with those already found in Christian tradition, according to the
norm laid down in Art. 37-40, of this Constitution.
66. Both the rites for the baptism of adults are to be revised: not only the simpler
rite, but also the more solemn one, which must take into account the restored
catechumenate. 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 revised, and it should be adapted to
the circumstance that those to be baptized are, in fact, 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, for occasions when a very large number are to be baptized together.
Moreover, a shorter rite is to be drawn up, especially for mission lands, to be used by
catechists, but also by the faithful in general when there is danger of death, and neither
priest nor deacon is available.
69. In place of the rite called the "Order of supplying what was omitted in the
baptism of an infant," a new rite is to be drawn up. This should manifest more
fittingly and clearly that the infant, baptized by the short rite, has already been
received into the Church.
And 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. Except during Eastertide, baptismal water may be blessed within the rite of baptism
itself by an approved shorter formula.
71. The rite of confirmation is to be revised and the intimate connection which this
sacrament has with the whole of Christian initiation is to be more clearly set forth; for
this reason it is fitting for candidates to renew their baptismal promises just before
they are confirmed.
Confirmation may be given within the Mass when convenient; when it is given outside the
Mass, the rite that is used should be introduced by a formula to be drawn up for this
purpose.
72. The rite and formulas for the sacrament 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 any one of the faithful begins to be in danger of death from
sickness or old age, the fitting time for him to receive this sacrament has certainly
already arrived.
74. In addition to the separate rites for anointing of the sick and for viaticum, a
continuous rite shall be prepared according to which the 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 with 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
address given by the bishop at the beginning of each ordination or consecration may be in
the mother tongue.
When a bishop is consecrated, the laying 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 in
such a way that the grace of the sacrament is more clearly signified and the duties of the
spouses are taught.
"If any regions are wont to use other praiseworthy customs and ceremonies when
celebrating the sacrament of matrimony, the sacred Synod earnestly desires that these by
all means be retained" (41).
Moreover the competent territorial ecclesiastical authority mentioned in Art. 22, 52,
of this Constitution is free to draw up its own rite suited to the usages of place and
people, according to the provision of Art. 63. But the rite must always conform to the law
that the priest assisting at the marriage must 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 to remain
faithful to each other, may be said in the mother tongue.
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 undergo a revision which takes into account the primary
principle of enabling the faithful to participate intelligently, actively, and easily; the
circumstances of our own days must also be considered. When rituals are revised, as laid
down in Art. 63, new sacramentals may also be added as the need for these becomes
apparent.
Reserved blessings shall be very few; reservations shall be in favor of bishops or
ordinaries.
Let provision be made that some sacramentals, at least in special circumstances and at
the discretion of the ordinary, may be administered by qualified lay persons.
80. The rite for the consecration of virgins at present found in the Roman Pontifical
is to be revised.
Moreover, a rite of religious profession and renewal of vows shall be drawn up in order
to achieve greater unity, sobriety, and dignity. Apart from exceptions in particular law,
this rite should be adopted by those who make their profession or renewal of vows within
the Mass.
Religious profession should preferably be made within the Mass.
81. The rite for the burial of the dead 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 holds good also for the liturgical color 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.
CHAPTER IV
THE DIVINE OFFICE
83. Christ Jesus, 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 joins the entire community of mankind to Himself, associating it with
His own singing of this canticle of divine praise.
For he continues His priestly work through the agency of His Church, which is
ceaselessly engaged in praising the Lord and interceding for the salvation of the whole
world. She does this, not only by celebrating the eucharist, but also in other ways,
especially by praying the divine office.
84. By tradition going back to early Christian times, the divine office is devised so
that the whole course of the day and night is made holy by the praises of God. Therefore,
when this wonderful song of praise is rightly performed by priests and others who are
deputed for this purpose by the Church's ordinance, or by the faithful praying together
with the priest in the approved form, then it is truly the voice of the bride addressed to
her bridegroom; lt is the very prayer which Christ Himself, together with His body,
addresses to the Father.
85. Hence all who render this service are not only fulfilling a duty of the Church, but
also are sharing in the greatest honor of Christ's spouse, for by offering these praises
to God they are standing before God's throne in the name of the Church their Mother.
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 St. Paul's
exhortation: "Pray without ceasing" (1 Thess. 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" (John 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).
81. In order that the divine office may be better and more perfectly prayed in existing
circumstances, whether by priests or by other members of the Church, the sacred Council,
carrying further the restoration already so happily begun by the Apostolic See, has seen
fit to decree as follows concerning the office of the Roman rite.
88. Because the purpose of the office is to sanctify the day, the traditional sequence
of the hours is to be restored so that once again they may be genuinely related to the
time of the day when they are prayed, as far as this may be possible. Moreover, it will be
necessary to take into account the modern conditions in which daily life has to be lived,
especially by those who are called to labor in apostolic works.
89. Therefore, when the office is revised, 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; hence they
are to be considered as the chief hours and are to be celebrated as such.
b) Compline is to be drawn up so that it will be a suitable prayer for the end of the
day.
c) The hour known as Matins, although it should retain the character of nocturnal
praise when celebrated in choir, shall be adapted so that it may be recited at any hour of
the day; it shall be made up of fewer psalms and longer readings.
d) The hour of Prime is to be suppressed.
e) In choir the hours of Terce, Sext, and None are to be observed. But outside choir it
will be lawful to select any one of these three, according to the respective time of the
day.
90. The divine office, because it is the public prayer of the Church, is a source of
piety, and nourishment for personal prayer. And therefore priests and all others who take
part in the divine office are earnestly exhorted in the Lord to attune their minds to
their voices when praying it. The better to achieve this, let them take steps to improve
their understanding of the liturgy and of the bible, especially of the psalms.
In revising the Roman office, its ancient and venerable treasures are to be so adapted
that all those to whom they are handed on may more extensively and easily draw profit from
them.
91. So that it may really be possible in practice to observe the course of the hours
proposed in Art. 89, the psalms are no longer to be distributed throughout one week, but
through some longer period of time.
The work of revising the psalter, already happily begun, is to be finished as soon as
possible, and is to take into account the style of Christian Latin, the liturgical use of
psalms, also when sung, and the entire tradition of the Latin Church.
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.
93. To whatever extent may seem desirable, the hymns are to be restored to their
original form, and whatever smacks of mythology or ill accords with Christian piety is to
be removed or changed. Also, as occasion may arise, let other selections from the treasury
of hymns be incorporated.
94. 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 a time which most
closely corresponds 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, of monks and of nuns, and of other regulars bound by law or
constitutions to choral office must celebrate 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, if they are in major orders, are bound to
pray the entire office every day, either in common or individually, as laid down in Art.
89.
97. Appropriate instances are to be defined by the rubrics in which a liturgical
service may be substituted for the divine office.
In particular cases, and for a just reason, ordinaries can dispense their subjects
wholly or in part from the obligation of reciting the divine office, or may commute the
obligation.
98. Members of any institute dedicated to acquiring perfection who, according to their
constitutions, are to recite any parts of the divine office are thereby performing the
public prayer of the Church.
They too perform the public prayer of the Church who, in virtue of their constitutions,
recite any short office, provided this is drawn up after the pattern of the divine office
and is duly approved.
99. Since the divine office is the voice of the Church, that is of the whole mystical
body publicly praising God, those clerics who are not obliged to office in choir,
especially priests who live together or who assemble for any purpose, are urged to pray at
least some part of the divine office in common.
All who pray the divine office, whether in choir or in common, should fulfill the task
entrusted to them as perfectly as possible: this refers not only to the internal devotion
of their minds but also to their external manner of celebration.
It is, moreover, fitting that the office, both in choir and in common, be sung when
possible.
100. Pastors of souls should see to it that the chief hours, especially Vespers, are
celebrated in common in church on Sundays and the more solemn feasts. And 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 centuries-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 of granting 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 according to the
provision of Art. 36.
2. The competent superior has the power to grant the use of the vernacular in the
celebration of the divine office, even in choir, to nuns and to members of institutes
dedicated to acquiring perfection, both men who are not clerics and women. The version,
however, must be one that is approved.
3. Any cleric bound to the divine office fulfills his obligation if he prays the office
in the vernacular together with a group of the faithful or with those mentioned in 52
above provided that the text of the translation is approved.
CHAPTER VI
SACRED MUSIC
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
sacred song united to the words, it forms a necessary or integral part of the solemn
liturgy.
Holy Scripture, indeed, has bestowed praise upon sacred song (42), and the same may be
said of the fathers of the Church and of the Roman pontiffs who in recent times, led by
St. Pius X, have explained more precisely the ministerial function supplied by sacred
music in the service of the Lord.
Therefore sacred music is to be considered the more holy in proportion as it is more
closely connected with the liturgical action, whether it adds delight to prayer, fosters
unity of minds, or confers greater solemnity upon the sacred rites. But the Church
approves of all forms of true art having the needed 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 Art. 36 are to be observed; for
the Mass, Art. 54; for the sacraments, Art. 63; for the divine office. Art. 101.
114. The treasure of sacred music is to be preserved and fostered with great care.
Choirs must be diligently promoted, especially in cathedral churches; but bishops and
other pastors of souls must be at pains to ensure that, whenever the sacred action is to
be celebrated with song, the whole body of the faithful may be able to contribute that
active participation which is rightly theirs, as laid down in Art. 28 and 30.
115. Great importance is to be attached to the teaching and practice of music in
seminaries, in the novitiates and houses of study of religious of both sexes, and also in
other Catholic institutions and schools. To impart this instruction, teachers are to be
carefully trained and put in charge of the teaching of sacred music.
It is desirable also to found higher institutes of sacred music whenever this can be
done.
Composers and singers, especially boys, must also be given a genuine liturgical
training.
116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy:
therefore, other things being equal, it should be given pride of place in liturgical
services.
But 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 Art. 30.
117. The typical edition of the books of Gregorian chant is to be completed; and 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 small churches.
118. Religious singing by the people is to be intelligently fostered so that in
devotions and sacred exercises, as also during liturgical services, the voices of the
faithful may ring out according to the norms and requirements of the rubrics.
119. In certain parts of the world, especially mission lands, there are peoples who
have their own musical traditions, and these play a great part in their religious and
social life. For this reason due importance is to be attached to their music, and a
suitable place is to be given to it, not only in forming their attitude toward religion,
but also in adapting worship to their native genius, as indicated in Art. 39 and 40.
Therefore, when missionaries are being given training in music, every effort should be
made to see that they become competent in promoting the traditional music of these
peoples, both in schools and in sacred services, as far as may be practicable.
120. In the Latin Church the pipe organ is to be held in high esteem, for it is the
traditional musical instrument which adds a wonderful splendor to the Church's ceremonies
and powerfully lifts up man's mind to God and to higher things.
But other instruments also may be admitted for use in divine worship, with the
knowledge and consent of the competent territorial authority, as laid down in Art. 22, 52,
37, and 40. This may be done, however, only on condition that the instruments are
suitable, or can be made suitable, for sacred use, accord with the dignity of the temple,
and truly contribute to the edification of the faithful.
121. Composers, filled with the Christian spirit, should feel that their vocation is to
cultivate sacred music and increase its store of treasures.
Let them produce compositions which have the qualities proper to genuine sacred music,
not confining themselves to works which can be sung only by large choirs, but providing
also for the needs of small choirs and for the active participation of the entire assembly
of the faithful.
The texts intended to be sung must always be in conformity with Catholic doctrine;
indeed they should be drawn chiefly from holy scripture and from liturgical sources.
CHAPTER VII
SACRED ART AND SACRED FURNISHINGS
122. Very rightly the fine arts are considered to rank among the noblest activities of
man's genius, and this applies especially to religious art and to its highest achievement,
which is sacred art. These arts, by their very nature, are oriented toward the infinite
beauty of God which they attempt in some way to portray by the work of human hands; they
achieve their purpose of redounding to God's praise and glory in proportion as they are
directed the more exclusively to the single aim of turning men's minds devoutly toward
God.
Holy Mother Church has therefore always been the friend of the fine arts and has ever
sought their noble help, with the special aim that all things set apart for use in divine
worship should be truly worthy, becoming, and beautiful, signs and symbols of the
supernatural world, and for this purpose she has trained artists. In fact, the Church has,
with good reason, always reserved to herself the right to pass judgment upon the arts,
deciding which of the works of artists are in accordance with faith, piety, and cherished
traditional laws, and thereby fitted for sacred use.
The Church has been particularly careful to see that sacred furnishings should worthily
and beautifully serve the dignity of worship, and has admitted changes in materials,
style, or ornamentation prompted by the progress of the technical arts with he 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 very own; she has
admitted styles from every period according to the natural talents and circumstances of
peoples, and the needs of the various rites. Thus, in the course of the centuries, she has
brought into being a treasury of art which must be very carefully preserved. The art of
our own days, coming from every race and region, shall also be given free scope in the
Church, provided that it adorns the sacred buildings and holy rites with due reverence and
honor; thereby it is enabled to contribute its own voice to that wonderful chorus of
praise in honor of the Catholic faith sung by great men in times gone by.
124. Ordinaries, by the encouragement and favor they show to art which is truly sacred,
should strive after noble beauty rather than mere sumptuous display. This principle is to
apply also in the matter of sacred vestments and ornaments.
Let bishops carefully remove from the house of God and from other sacred places those
works of artists which are repugnant to faith, morals, and Christian piety, and which
offend true religious sense either by depraved forms or by lack of artistic worth,
mediocrity and pretense.
And when churches are to be built, let great care be taken that they be suitable for
the celebration of liturgical services and for the active participation of the faithful.
125. The practice of placing sacred images in churches so that they may 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 they may create confusion
among the Christian people and foster devotion of doubtful orthodoxy.
126. When passing judgment on works of art, local ordinaries shall give a hearing to
the diocesan commission on sacred art and, if needed, also to others who are especially
expert, and to the commissions referred to in Art. 44, 45, and 46.
Ordinaries must be very careful to see that sacred furnishings and works of value are
not disposed of or dispersed; for they are the ornaments of the house of God.
127. Bishops should have a special concern for artists, so as to imbue them with the
spirit of sacred art and of the sacred liturgy. This they may do in person or through
suitable priests who are gifted with a knowledge and love of art.
It is also desirable that schools or academies of sacred art should be founded in those
parts of the world where they would be useful, so that artists may be trained.
All artists who, prompted by their talents, desire to serve God's glory in holy Church,
should ever bear in mind that they are engaged in a kind of sacred imitation of God the
Creator, and are concerned with works destined to be used in Catholic worship, to edify
the faithful, and to foster their piety and their religious formation.
128. Along with the revision of the liturgical books, as laid down in Art. 25, there is
to be an early revision of the canons and ecclesiastical statutes which govern the
provision of material things involved in sacred worship. These laws refer especially to
the worthy and well planned construction of sacred buildings, the shape and construction
of altars, the nobility, placing, and safety of the eucharistic tabernacle, the dignity
and suitability of the baptistery, the proper ordering of sacred images, embellishments,
and vestments. Laws which seem less suited to the reformed liturgy are to be brought into
harmony with it, or else abolished; and any which are helpful are to be retained if
already in use, or introduced where they are lacking.
According to the norm of Art. 22 of this Constitution, the territorial bodies of
bishops are empowered to adapt such things to the needs and customs of their different
regions; this applies especially to the materials and form of sacred furnishings and
vestments.
129. During their philosophical and theological studies, clerics are to be taught about
the history and development of sacred art, and about the sound principles governing the
production of its works. In consequence they will be able to appreciate and preserve the
Church's venerable monuments, and be in a position 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.
APPENDIX
A DECLARATION OF THE SECOND ECUMENICAL COUNCIL OF
THE VATICAN ON REVISION OF THE CALENDAR
The Second Ecumenical Sacred Council of the Vatican, recognizing the importance of the
wishes expressed by many concerning the assignment of the feast of Easter to a fixed
Sunday and concerning an unchanging calendar, having carefully considered the effects
which could result from the introduction of a new calendar, declares as follows:
- The Sacred Council would not object if the feast of Easter were assigned to a particular
Sunday of the Gregorian Calendar, provided that those whom it may concern, especially the
brethren who are not in communion with the Apostolic See, give their assent.
- The sacred Council likewise declares that it does not oppose efforts designed to
introduce a perpetual calendar into civil society.
But among the various systems which are being suggested to stabilize a perpetual
calendar and to introduce it into civil life, the Church has no objection only in the case
of those systems which retain and safeguard a seven-day week with Sunday, without the
introduction of any days outside the week, so that the succession of weeks may be left
intact, unless there is question of the most serious reasons. Concerning these the
Apostolic See shall judge.
NOTES
1. Secret of the ninth Sunday after Pentecost.
2. Cf. Heb. 13:14.
3. Cf. Eph. 2:21-22.
4. Cf. Eph. 4:13.
5. Cf. Is. 11:12.
6. Cf. John 11:52.
7. Cf. John 10:16.
8. Cf. Is. 61:1; Luke 4:18.
9. St. Ignatius of Antioch, To the Ephesians, 7, 2.
10. Cf. 1 Tim. 2:5.
11. Sacramentarium Veronese (ed. Mohlberg), n. 1265; cf. also n. 1241, 1248.
12. Easter Preface of the Roman Missal.
13. Prayer before the second lesson for Holy Saturday, as it was in the Roman Missal
before the restoration of Holy Week.
14. Cf. Mark 16:15.
15. Cf. Acts 26:18.
16. Cf. Rom. 6:4; Eph. 2:6; Col. 3:1; 2 Tim. 2:11.
17. Cf. John 4:23.
18. Cf. 1 Cor. 11:26.
19. Council of Trent, Session XIII, Decree on the Holy Eucharist, c.5.
20. Council of Trent, Session XXII, Doctrine on the Holy Sacrifice of the Mass, c. 2.
21. Cf. St. Augustine, Tractatus in Ioannem, VI, n. 7.
22. Cf. Apoc. 21:2; Col. 3:1; Heb. 8:2.
23. Cf. Phil. 3:20; Col. 3:4.
24. Cf. John 17:3; Luke 24:27; Acts 2:38.
25. Cf. Matt. 28:20.
26. Postcommunion for both Masses of Easter Sunday.
27. Collect of the Mass for Tuesday of Easter Week.
28. Cf. 2 Cor. 6:1.
29. Cf. Matt. 6:6.
30. Cf . 1 Thess. 5:17.
31. Cf . 2 Cor. 4:10-11.
32. Secret for Monday of Pentecost Week.
33. St. Cyprian, On the Unity of the Cathotic Church, 7; cf. Letter 66, n. 8, 3.
34. Cf. Council of Trent, Session XXII, Doctrine on the Holy Sacrifice of the Mass, c.
8.
35. Cf. St. Ignatius of Antioch, To the Smyrnians, 8; To the Magnesians, 7; To the
Philadelphians, 4.
36. Cf. St. Augustine, Tractatus in Ioannem, VI, n. 13.
37. Roman Breviary, feast of Corpus Christi, Second Vespers, antiphon to the
Magnificat.
38. Cf. St. Cyril of Alexandria, Commentary on the Gospel of John, book XI, chap.
XI-XII: Migne, Patrologia Graeca, 74, 557-564.
39. Cf. 1 Tim. 2:1-2.
40. Session XXI, July 16, 1562. Doctrine on Communion under Both Species, chap. 1-3:
Condlium Tridentinum. Diariorum, Actorum, Epistolarum, Tractatuum nova collectio ed. Soc.
Goerresiana, tome VIII (Freiburg in Br., 1919), 698-699.
41. Council of Trent, Session XXIV, November 11, 1563, On Reform, chap. I. Cf. Roman
Ritual, title VIII, chap. II, n. 6.
42. Cf. Eph. 5:19; Col. 3:16.