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Church Documents: Roman Catholic

Inter Oecumenici

23. SC RITES (Consilium), Instruction (first) Inter Oecumenici, on the orderly carrying out of the Constitution on the Liturgy, 26 September 1964: AAS 56 (1964) 877-900. [Documents on the Liturgy, 1963-1979, (Collegeville: Liturgical Press, 1983) Document 21, p. 88ff.]

Table of Contents

INTRODUCTION

I. NATURE OF THIS INSTRUCTION

1. Among the Second Vatican Ecumenical Council's primary achievements must be counted the Constitution on the Liturgy, since it regulates the most exalted sphere of the Church's activity. The document will have ever richer effects as pastors and faithful alike deepen their understanding of its genuine spirit and with good will put it into practice.

2. The Consilium, which Pope Paul VI established by the Motu Proprio Sacram Liturgiam, See DOL 20 no. 278. has promptly taken up its two appointed tasks: to carry out the directives of the Constitution and of Sacram Liturgiam and to provide the means for interpreting these documents and putting them into practice.

3. That these documents should immediately be properly carried out everywhere and any possible doubts on interpretation removed are matters of the utmost importance. Therefore, by papal mandate, the Consilium has prepared the present Instruction. It sets out more sharply the functions of conferences of bishops in liturgical matters, explains more fully those principles stated in general terms in the aforementioned documents, and authorizes or mandates that those measures that are practicable before revision of the liturgical books go into effect immediately.

II. PRINCIPLES TO BE KEPT IN MIND

4. The reason for deciding to put these things into practice now is that the liturgy may ever more fully satisfy the conciliar intent on promoting active participation of the faithful. R1   1. Query: '"In this diocese there are several monasteries of nuns. In some cases the major superiors have directed that during Mass the screen be opened in order that the nuns may better take part in the Iiturgy. Is it lawful to extend this rule to all monasteries, whether of diocesan or pontifical right?" Reply: The issue belongs to the Congregation of Religious, to which any petition requesting an indult is to be addressed. Clearly, however the practice of the Congregation of Religious in such cases is to suggest that to facilitate liturgical participation the nuns be so situated that they are able to see all the rites carried out at the altar. If there are small windows, they are opened or the curtains are drawn back from the screens. If they are not in view of the people, the nuns also raise their veils from over their faces: Not 1 (1965) 190, no. 57.

     2. Query: May sign language be used in the celebration of the liturgy for the deaf? Reply: Yes. For it is the only way for the deaf actually to take an active part in the liturgy. In fact, at the request of several bodies of bishops, Pope Paul has recently (14 Dec. 1965) kindly granted that sign language may be used in the celebration of the liturgy for the deaf whenever pastoral reasons make it advisable. This concession extends to all the parts that are said in the vernacular [see DOL 274]. The celebration may have the following arrangement:
        1. The readings to the congregation are done in sign language.
        2. As to participation for the other parts belonging to the congregation: a. the priest at the same time pronounces and makes the signs for words belonging to him alone; the people make their responses in signs; b. in the parts that are to be said by the celebrant and people together, e.g., Gloria, Credo, Sanctus-Benedictus, Agnus Dei, etc., the people follow the celebrant's signs with their own: Not 2 (1966) 30-31, no. 95.

The faithful will more readily respond to the overall reform of the liturgy if this proceeds step by step in stages and if pastors present and explain it to them by means of the needed catechesis.

5. Necessary before all else, however, is the shared conviction that the Constitution on the Liturgy has as its objective not simply to change liturgical forms and texts but rather to bring to life the kind of formation of the faithful and ministry of pastors that will have their summit and source in the liturgy (see SC art. 10 ). See DOL 1 no. 10. That is the purpose of the changes made up to now and of those yet to come.

6. Pastoral activity guided toward the liturgy has its power in being a living experience of the paschal mystery, in which the Son of God, incarnate and made obedient even to the death of the cross, has in his resurrection and ascension been raised up in such a way that he communicates his divine life to the world. Through this life those who are dead to sin and conformed to Christ "may live no longer for themselves but for him who for their sake died and was raised" (2 Cor 5:15).

Faith and the sacraments of faith accomplish this, especially baptism (see SC art. 6) See DOL 1 no. 6. and the mystery of the eucharist (see SC art. 47), See DOL 1 no. 47. the center of the other sacraments and sacramentals (see SC art. 61) See DOL 1 no. 61. and of the cycle of celebrations that in the course of the year unfold Christ's paschal mystery (see SC art. 102-107). See DOL 1 no. 102-107.

7. The liturgy, it is true, does not exhaust the entire activity of the Church (see SC art. 9); See DOL 1 no. 9. nevertheless the greatest care must be taken about rightly linking pastoral activity with the liturgy and carrying out a pastoral liturgy not as if it were set apart and existing in isolation but as it is closely joined to other pastoral works. Especially necessary is a close, living union between liturgy, catechesis, religious formation, and preaching.

III. RESULTS TO BE HOPED FOR

8. Bishops and their assistants in the priesthood should, therefore, attach ever greater importance to their whole pastoral ministry as it is focused toward the liturgy. Then the faithful themselves will richly partake of the divine life through sharing in the sacred celebrations and, changed into the leaven of Christ and the salt of the earth, will proclaim that divine life and pass it on to others.

CHAPTER I GENERAL NORMS

I. HOW THE NORMS APPLY

9. The practical norms, in the Constitution and in this Instruction, as well as practices this Instruction allows or mandates even before revision of the liturgical books, even if they are part of the Roman Rite, may be applied in other Latin rites, due regard being given to the provisions of law.

10. Matters that this Instruction commits to the power of the competent, territorial ecclesiastical authority can and should be put into effect only by such authority through lawful decrees.

In every case the time and circumstances in which such decrees begin to take effect are to be stipulated, with a reasonable preceding interval (vacatio) provided for instruction and preparation of the faithful regarding their observance.

II. THE LITURGICAL FORMATION OF CLERICS (SC art. 15-16 and 18)

11. Regarding the liturgical formation of the clergy:

  1. In theological faculties there shall be a chair of liturgy so that all students may receive the requisite liturgical instruction; in seminaries and religious houses of studies local Ordinaries and major superiors shall see to it that as soon as possible there is a properly trained specialist in liturgy.
  2. Professors appointed to teach liturgy shall be trained as soon as possible, in keeping with the norms of the Constitution art. 15. See DOL 1 no. 15.
  3. For the continuing liturgical education of clerics, especially those already working in the Lord's vineyard, institutes in pastoral liturgy shall be set up wherever possible.

12. The course in liturgy shall be of appropriate duration, to be fixed in the curriculum of studies by competent authority, and shall follow a method patterned on the norm of the Constitution art. 16.

13. Liturgical celebrations shall be carried out as perfectly as possible. Therefore:

  1. Rubrics shall be observed exactly and ceremonies carried out with dignity, under the careful supervision of superiors and with the required preparation beforehand.
  2. Clerics shall frequently exercise the liturgical functions proper to their order, i.e., of deacon, subdeacon, acolyte, reader, as well as those of commentator and cantor.
  3. Churches and chapels, all sacred furnishings and vestments shall bear the mark of genuine Christian art, including the contemporary.

III. LITURGICAL FORMATION OF THE CLERIC'S SPIRITUAL LIFE (SC art. 17)

14. In order that clerics may be trained for a full participation in liturgical celebrations and for a spiritual life deriving from them and to be shared later with others, the Constitution on the Liturgy shall be put into full effect in seminaries and religious houses of studies in keeping with the norms of the documents of the Holy See, the superiors and faculty all working together in harmony to achieve this goal. In order to guide clerics properly toward the liturgy: books are to be recommended on liturgy, especially in its theological and spiritual dimensions, and made available in the library in sufficient numbers; there are to be meditations and conferences, drawn above all from the fonts of sacred Scripture and liturgy (see Const. art. 35, 2); See DOL 1 no. 35. and those communal devotions are to be observed that are in keeping with Christian customs and practice and are suited to the various seasons of the liturgical year.

15. The eucharist, center of the whole spiritual life, is to be celebrated daily and with the use of different forms of celebration best suited to the condition of the participants.

On Sundays and on the other greater holydays a sung Mass shall be celebrated, with all who live in the house participating; R2   Query: Is the expression "with all who live in the house participating" to be taken to mean also superiors and teachers who are residing in the seminary or house of religious formation at the time of this Mass? Reply: Yes. If the superiors are priests and, in keeping with the same article of this Instruction, there is concelebration, it is fitting that they concelebrate: Not 1 (1965) 136, no. 1. there is to be a homily and, as far as possible, all who are not priests shall receive communion. Once the new rite has been published, concelebration is permitted for priests, especially on more solemn feasts, if pastoral needs do not require individual celebration. R3   Query: This seminary community must take part in two Masses on Sunday: an early recited Mass with communion; a solemn Mass later without communion. Would it not be preferable to have one, solemn Mass, with the whole seminary taking part and with communion? Reply: The intent and spirit of the Instruction no. 15 requires in seminaries on Sundays and holydays a Mass of greater solemnity than on other days and with all the elements of the Mass, particularly the homily, general intercessions, and communion. If this more complete celebration makes participation in another Mass difficult or impossible, the other, it seems, should be eliminated or made optional, without prejudice to genuine devotion. There is all the more reason for this since the singing of lauds (see Instr. no. 16), a celebration of the word of God (ibid. no. 38) or other spiritual practices, e.g., mental prayer, can be substituted: Not 1 (1965) 305, no. 79.

At least on the great festivals it would be well for seminarians to participate in the eucharist gathered round the bishop in the cathedral church.

16. Even if not yet bound by obligation to divine office, clerics should each day recite or sing in common lauds in the morning as morning prayer and vespers in the evening as evening prayer or compline at the end of the day. Superiors should, as far as possible, themselves take part in this common recitation. Sufficient time shall be provided in the daily schedule for clerics in sacred orders to pray the divine office.

At least on major festivals it would be well, when possible, for seminarians to sing evening prayer in the cathedral church.

17. Religious devotions, arranged according to the laws or customs of each place or institute, shall be held in due esteem. Nevertheless, care should be taken that especially if they are held in common, they harmonize with the liturgy, in keeping with the Constitution art. 13, See DOL 1 no. 13. and that they take into account the seasons of the liturgical year.

IV. LITURGICAL FORMATION OF MEMBERS OF RELIGIOUS INSTITUTES

18. The foregoing articles on the liturgical formation of clerics' spiritual life are to be applied, with the required modifications, to both men and women members of religious institutes.

V. LITURGICAL FORMATION OF THE FAITHFUL (SC art. 19)

19. Pastors shall strive diligently and patiently to carry out the mandate of the Constitution on the liturgical formation of the faithful and on their active participation, both inward and outward, "in keeping with their age and condition, their way of life, and stage of religious development" (SC art. 14). See DOL 1 no. 19. They should be especially concerned about the liturgical formation and active participation of those involved in lay religious associations; such people have the responsibility of sharing more fully in the Church's life and of assisting their pastors in the effective promotion of parish liturgical life (see SC art. 42). See DOL 1 no. 42.

VI. COMPETENT AUTHORITY IN LITURGICAL MATTERS (SC art. 22)

20. Regulation of the liturgy belongs to the authority of the Church; no one, therefore, is to act on individual initiative in this matter, thereby, as might well happen, doing harm to the liturgy and to its reform under competent authority. R4   Query: Is it lawful to make changes at will in vernacular liturgical texts approved by competent authority? Reply:
        1. According to the Constitution on the Liturgy regulation of the liturgy belongs solely to the Apostolic See and, as the law determines, to the bishops and territorial bodies of the bishops. "Therefore no other person, not even if he is a priest, may on his own add, remove, or change anything in the liturgy" (SC art. 22, §§ 1-3 [DOL 1 no. 22]).
        2. The competent territorial authority has the responsibility of deciding on the fact and mode of allowing the vernacular in the liturgy and of approving texts translated into the vernacular (SC art. 36, §§ 3-4 [DOL 1 no. 36]; InterOec nos. 23-31).
        3. In addition, recall the words of Pope Paul VI to those taking part in a meeting on vernacular translations of liturgical texts, 10 Nov. 1965: "The last remark to be made is that liturgical texts, approved by competent authority and confirmed by the Holy See, are as such to be respected religiously. No one has the right to change, shorten, amplify, or omit them to suit himself. What has been lawfully established has the force of ecclesiastical law, which all must obey in conscience and all the more so when the laws at issue regulate the most sacred of all actions" [DOL 113 no. 790]: Not 2 (1966) 289, no. 99.

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

22. The bishop has the authority to regulate the liturgy within his own diocese, in keeping with the norms and spirit of the Constitution on the Liturgy, the decrees of the Holy See, and competent territorial authority. R5   Query: When the rubrics provide several options, may the competent territorial authority for the whole region or the bishop for his diocese direct all to observe a single way of doing things, for the sake of uniformity? Reply: Strictly speaking this is lawful. But always to be kept in mind is the preservation of that freedom, envisioned by the new rubrics, to adapt the celebration in an intelligent way to the particular church and assembly of the faithful in such a way that the whole rite is a living reality for living people: Not 1 (1965) 254, no. 76.

23. The various territorial assemblies of bishops that have responsibility for the liturgy by virtue of the Constitution art. 22 See DOL 1 no. 22. should for the time being be taken to mean one of the following:

  1. an assembly of all the bishops of a nation, in accordance with the norm of the Motu Proprio Sacram Liturgiam X; See DOL 20 no. 288.
  2. an assembly already lawfully constituted and consisting of the bishops - or of the bishops and other local Ordinaries - of several nations;
  3. an assembly yet to be constituted, with the permission of the Holy See, and consisting of the bishops - or of the bishops and local Ordinaries - of several nations, especially if the bishops in the individual nations are so few that it would be more advantageous for a group to be formed of those from various nations sharing the same language and culture.

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

24. The following must be included in the call to any of the above-mentioned assemblies:

  1. residential bishops;
  2. abbots and prelates nullius;
  3. vicars and prefects apostolic;
  4. permanently appointed apostolic administrators of dioceses;
  5. all other local Ordinaries, except vicars general.

Coadjutor and auxiliary bishops may be called by the president, with the consent of the majority of the voting members of the assembly.

25. Unless there is some other lawful provision for certain places and in view of special circumstances, the assembly must be convened:

  1. by the one who is the president, in the case of assemblies already lawfully constituted;
  2. in other cases, by the archbishop or bishop having right of precedence under the norm of law.

26. The president, with the consent of the fathers, establishes the rules of order for dealing with issues and opens, transfers, extends, and adjourns the sessions of the assembly.

27. A deliberative vote belongs to all those named in no. 24, including coadjutor and auxiliary bishops, unless the convening instrument expressly provides otherwise.

28. Lawful enactment of decrees requires a two-thirds vote by secret ballot.

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

  1. the names of participants in the assembly;
  2. a report on matters dealt with;
  3. the outcome of the vote on each decree.

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

30. With regard to acta containing decrees on use of the vernacular and the manner of its introduction into the liturgy, the acta, following the Constitution on the Liturgy art. 36, § 3 See DOL 1 no. 36. and the Motu Proprio Sacram Liturgiam no. IX, See DOL 20 no. 287. should also contain:

  1. a list of the individual parts of the liturgy for which use of the vernacular has been decided;
  2. two copies of the liturgical texts prepared in the vernacular, one of which will be returned to the assembly of bishops;
  3. a brief report on the criteria used for the work of translation.

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

VII. PARTS TAKEN BY INDIVIDUALS IN THE LITURGY (SC art. 28)

32. Parts belonging to the choir or to the people and sung or recited by them are not said privately by the celebrant.

33. Nor are readings that are read or sung by the appropriate minister said privately by the celebrant.

VIII. DISCRIMINATION TO BE AVOIDED (SC art. 32)

34. Individual bishops, or, if it seems advisable, regional or national conferences of bishops shall see to it that the Council's prohibition against preferential treatment of individuals or a social class either in the ceremonies or by outward display is respected in their territories.

35. In addition, pastors shall not neglect to ensure prudently and charitably that in the liturgical services and more especially in the celebration of Mass and the administration of the sacraments and sacramentals the equality of the faithful is clearly apparent and that any suggestion of moneymaking is avoided.

IX. SIMPLIFICATION OF CERTAIN RITES (SC art. 34)

36. In order that liturgical services may manifest a noble simplicity more attuned to the spirit of the times:

  1. the celebrant and ministers shall bow to the choir only at the beginning and end of a service;
  2. incensation of the clergy, apart from those who are bishops, shall take place toward each side of the choir, with three swings of the censer; R6   Query: Is it lawful to sprinkle with holy water all those present in the sanctuary as is done with incensation? Reply: Yes: Not 1 (1965) 136, no. 2.
  3. incensation shall be limited to the one altar where the liturgical rite is being celebrated;
  4. kissing of the hand and of objects presented or received shall be omitted. R7   1. Query: Does the rule on omitting kissing of the hand and of objects that are presented or received apply when a bishop celebrates in both a solemn and nonsoIemn form? Reply: Yes: Not 1 (1965) 185, no. 38.
          2. Query: Is the kissing of the ring of a bishop distributing communion to the faithful to be omitted? Reply: Yes: ibid., no. 39.
          3. Query: Should the celebrant and the ministers as they receive such objects and the vestments kiss them? Reply: No: ibid., no. 40.

X. CELEBRATIONS OF THE WORD OF GOD (SC art. 35, § 4)

37. In places without a priest and where none is available for celebration of Mass on Sundays and holydays of obligation, a sacred celebration of the word of God with a deacon or even a properly appointed layperson presiding, shall be arranged, at the discretion of the local Ordinary.

The plan of such a celebration shall be almost the same as that of the liturgy of the word at Mass. Normally the epistle and gospel from the Mass of the day shall be read in the vernacular, with chants, especially from the psalms, before and between the readings. If the one presiding is a deacon, he shall give a homily; a nondeacon shall read a homily chosen by the bishop or the pastor. The whole celebration is to end with the universal prayer or prayer of the faithful and the Lord's prayer. R8   Query: In explaining the meaning of a celebration of the word of God on Sundays and holydays in places lacking a priest the Instruction seems to exclude a prayer associating the congregation in spirit with the sacrifice being offered in the parish church and a second prayer inviting the faithful to spiritual communion. Is this really the intent of the Instruction? Reply: Not at all. In fact it is helpful in this situation to conclude the prayer of the faithful with the opening prayer of the Mass: Not 1 (l965) 305, no. 80.

38. Celebrations of the word of God, to be promoted on the vigils of more solemn feast days, should also follow the structure of the liturgy of the word at Mass, although it is quite permissible to have but one reading.

Where there are several readings, their arrangement, for a clear perception of the progression of salvation history, should place the Old Testament reading before the one from the New Testament and should show the reading of the gospel to be the culmination of all.

39. The diocesan liturgical commissions shall be responsible for suggesting and making available such resources as will ensure dignity and devotion in these celebrations of the word.

XI. VERNACULAR TRANSLATIONS OF LITURGICAL TEXTS (SC art. 36, § 3)

40. Vernacular translations of liturgical texts to be prepared in conformity with the norms of art. 36, § 3, See DOL 1 no. 36. will benefit from observing the following criteria.

  1. The basis of the translations is the Latin liturgical text. The version of the biblical passages should conform to the same Latin liturgical text. This does not, however, take away the right to revise that version, should it seem advisable, on the basis of the original text or of some clearer version.
  2. The liturgical commission mentioned in the Constitution art. 44 See DOL 1 no. 44. and in the present Instruction art. 44 is to have special responsibility for the preparation of translations of liturgical texts, with the institute of pastoral liturgy providing as much assistance as possible. But where there is no such commission, two or three bishops are to share responsibility for the translating; they are to choose experts, including the laity, in Scripture, liturgy, the biblical languages, Latin, the vernacular, and music. Sound translation of a liturgical text into the language of a people has to answer many requirements simultaneously.
  3. Where applicable, there should be consultation on translations with bishops of neighboring regions using the same language.
  4. In nations of several languages there should be a translation for each language, to be submitted to the bishops involved for careful examination.
  5. Special attention should be given to the high quality of books used for reading the liturgical text to the people in the vernacular, so that even the book's appearance may prompt greater reverence for the word of God and for sacred objects.

41. Liturgical services held anywhere for people of a foreign language, especially for immigrants, members of a personal parish, or other like groups, may, with the consent of the local Ordinary, lawfully be celebrated in the native tongue of these faithful. Such celebrations are to conform to the limits for use of the vernacular and to the translation approved by the competent, territorial ecclesiastical authority for the language in question.

42. Melodies for parts to be sung in the vernacular by celebrant and ministers must have the approval of the competent, territorial ecclesiastical authority. R9   Query: Must melodies for singing the Ordinary of the Mass in the vernacular be approved by the assembly of bishops? Reply: In Not 2 (1966) 243 there is the statement: "Melodies for chants of the Ordinary of the Mass do not require approval by the assembly of bishops" [DOL 23 no. 349, note R20]. In some instances, however, a conference of bishops or a national liturgical commission has reserved to itself the power to approve new melodies even for the parts of the Ordinary of the Mass. Thus the question arises of who has competence in this matter. The Instruction InterOec no. 42 clearly states that this approval on the part of the conference of bishops is required only for new melodies to be sung by the celebrant and the ministers. Nothing is required, therefore, regarding melodies for the Ordinary, i.e., the Kyrie, Gloria, Credo, Sanctus-Benedictus, and Agnus Dei. On this point nothing of the existing legislation is changed regarding melodies for these same texts in Latin, that is, it is enough to have the imprimatur of the Ordinary of the place where the musical text is published.

It would be difficult for the conference of bishops to review every musical composition and more difficult still, because of the consequences, to make a judgment about each.

For the present, however, when compositions with the vernacular texts are coming out for the first time, conferences of bishops or liturgical commissions can exercise a closer vigilance so that nothing unworthy or unsuited to divine worship intrudes: Not 2 (1966) 339, no. 103.

43. Particular liturgical books lawfully approved before the promulgation of the Constitution on the Liturgy and indults granted up to then, unless they conflict with the Constitution, remain in force until other dispositions are made as the reform of the liturgy is completed, in whole or in part.

XII. LITURGICAL COMMISSION OF THE ASSEMBLY OF BISHOPS (SC art. 44)

44. The liturgical commission, which should be expeditiously established by the territorial authority, shall as far as possible be chosen from among the bishops themselves or at least include one of them, along with priests expert in liturgical and pastoral matters and designated by name for this office.

The members and consultants of the commission should ideally meet several times a year to deal with issues as a group.

45. The territorial authority may properly entrust the following to the commission:

  1. to carry out studies and experiments in keeping with the norms of the Constitution art. 40, §§ 1 and 2; See DOL 1 no. 40.
  2. to further practical initiatives for the whole region that will foster liturgical life and the application of the Constitution on the liturgy;
  3. to prepare studies and the resources required as a result of decrees of the plenary assembly of bishops;
  4. to control pastoral liturgy in the whole nation, to see to the application of decrees of the plenary assembly, and to report on these matters to the assembly;
  5. to further frequent consultation and promote collaboration with regional associations involved with Scripture, catechetics, pastoral care, music, and art, as well as with every kind of lay religious association.

46. Members of the institute of pastoral liturgy, as well as experts called to assist the liturgical commission, shall be generous in aiding individual bishops to promote pastoral-liturgical activity more effectively in their territory.

XIII. DIOCESAN LITURGICAL COMMISSION (SC art. 45)

47. The diocesan liturgical commission, under the direction of the bishop, has these responsibilities:

  1. to be fully informed on the state of pastoral-liturgical activity in the diocese;
  2. to carry out faithfully those proposals in liturgical matters made by the competent authority and to keep informed on the studies and programs taking place elsewhere in this field;
  3. to suggest and promote practical programs of every kind that may contribute to the advancement of liturgical life, especially in the interest of aiding priests laboring in the Lord's vineyard;
  4. to suggest, in individual cases or even for the whole diocese, timely, step-by-step measures for the work of pastoral liturgy, to appoint and to call upon people capable of helping priests in this matter as occasion arises, to propose suitable means and resources.
  5. to see to it that programs in the diocese designed to promote liturgy go forward with the cooperation and mutual help of other groups along the lines mentioned above (no. 45 e) regarding the liturgical commission of the assembly of bishops.

CHAPTER II MYSTERY OF THE EUCHARIST

I. ORDO MISSAE (SC art. 50)

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

  1. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.
  2. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir. R10   Query: At recited Mass may one or other part of the Ordinary (Kyrie, Gloria, etc.) or of the Proper (e.g., the gradual, the communion antiphon) be sung? Reply: Yes: Not 1 (1965) 136, no. 3.
  3. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding. R11   See SCR, Reply, on prayers at the foot of the altar, 5 Feb. 1966 [DOL 200].
  4. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.
  5. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.
  6. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. Rx. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.
  7. In recited Masses the congregation may recite the Lord's Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.
  8. The embolism after the Lord's Prayer shall be sung or recited aloud.
  9. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted. R12   1. Query: Is distributing communion before Mass a practice to be approved? Reply: Communion is the high point of participation in the Mass and should stand out as such. Therefore it is right that communion take place within Mass as can be gathered from the Ordo Missae no. 53 and the Ritus servandus no. 81. Should occasion arise when there is need to distribute communion before Mass, this should more properly be done in alb and stole rather than in the vestments required for the priest at Mass: Not 1 (1965) 308, no. 88.
          2. Query: Is it lawful to distribute communion across the table? Reply: The meaning of the query is whether it is fitting to make the altar serve as a table, in such a way that the priest standing at it may give communion to the faithful approaching on the other side in order better to express participation in the same sacrifice. According to the Roman Ritual (tit. V, no. II, no. IV) communion is to be distributed to the faithful outside the sanctuary. Nor does it seem right to abandon the traditional practice whereby the faithful both present the gifts and receive communion at the entrance to the sanctuary: Not 2 (1966) 339-340, no. 104.
  10. The last gospel is omitted; the Leonine Prayers are suppressed.
  11. It is lawful to celebrate a sung Mass with only a deacon assisting.
  12. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.

II. READINGS AND CHANTS BETWEEN READINGS (SC art. 51)

49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:

  1. at the lectern or at the edge of the sanctuary in solemn Masses;
  2. at the altar, lectern, or the edge of the sanctuary - whichever is more convenient - in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else. R13   Query: If the first part of the Mass is carried out at the altar, may the celebrant remain at the middle of the altar, just as the arrangement is for the end of Mass? Reply: The right course is that churches be gradually furnished with a presidential chair, "making it plain that the celebrant presides over the whole community" (InterOec no. 92 [DOL 23, no. 384]), and with a place for a fitting proclamation of the word of God. The point is that "the intrinsic nature and purpose of the several parts of the Mass, as also the connection between them, may be more clearly manifested" (SC art. 50 [DOL 1 no. 50]). To these requirements for the current and future reform even the buildings for worship must be made to conform. Nevertheless where some particular reason meantime argues for the priest's remaining at the altar, he must conduct himself in the manner set forth in the Ritus servandus nos. 25 and 34. The rubrics now in force do not allow the entire first part of the Mass to be carried out at the middle of the altar. If, however, the readings are done from the altar (no. 47), they may be read facing the people from one and the same side of the altar. Thereby at least some sort of distinction between the two parts of the Mass is maintained: Not 2 (1966) 29, no. 91.

50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. R14   Query: Is it permissible for only the one reader to read all the parts of the Proper? Reply: The arrangement of the rite of the liturgy of the word as planned by the Ritus servandus and the Ordo Missae has as its purpose that "in liturgical celebrations each person, minister or lay person, who has an office to perform, should do all of, but only, those parts which pertain to that office by the nature of the rite and the principles of liturgy" (SC art. 28 [DOL 1 no. 28]). Care must therefore be taken lest now the reader do almost all that the celebrant used to do and become the principal center of attention. This is the case where the reader does all the parts of the Proper, the readings, and intervening chants and even sometimes serves as commentator and cantor. Measures are gradually to be taken for an arrangement of celebrations attuned to the spirit of the Constitution; each part of a celebration should have its own qualified minister -- reader, psalmist or cantor, commentator. The parts of the Proper, indeed, are processional chants serving as the whole community's accompaniment of one of the rites and these of their nature belong to either the congregation or the schola. The right way, therefore, is to have at least a part of the community, a sort of choir of several persons, read or sing such chants. Where this course is not yet possible, there is at least to be provision that the one who reads these chants be a person distinct from the reader or server who does the readings and from the commentator: Not 2 (I966) 29-30, no. 92. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss. R15   Query: May the deacon or a second priest who reads the gospel wear only surplice and stole or, if a religious, choral vesture? Reply: The prescription of the Ritus servandus no. 44 in no way envisions there being a second priest or a deacon who comes out to read or sing the gospel, then leaves. The intent of the Ritus is that a deacon, or in his absence a second priest, assist the celebrant throughout the entire rite. The deacon or second priest, therefore, is obliged to wear the liturgical vestments proper to his order, namely, the deacon an alb and diaconal stole; the priest, an alb and stole worn in the manner of a priest: Not 2 (1966) 30, no. 93.

51. In sung Masses, the lessons, epistle, and gospel, if in the vernacular, may simply be read.

52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.

  1. In solemn Masses the celebrant sits and listens to the lessons, the epistle and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.
  2. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.
  3. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.
  4. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.

III. HOMILY (SC art. 52) R16   Query: Does it go counter to the spirit of the Constitution art. 52 [DOL 1 no. 52] to provide in place of the homily a catechetical instruction of the faithful? Reply: The Instruction clarifies the Constitution art. 52 in the sense that if the competent authorities arrange a syllabus for the preaching during Mass, this preaching must be so planned as to safeguard a close connection with at least the chief seasons and feasts of the liturgical year, that is, with the mystery of redemption: Not 1 (1965) 137, no. 4.

53. There shall be a homily on Sundays and holydays of obligation at all Masses celebrated with a congregation, including conventual, sung, or pontifical Masses.

On days other than Sundays and holydays a homily is recommended, especially on some of the weekdays of Advent and Lent or on other occasions when the faithful come to church in large numbers. R17   Query: When Mass is celebrated for any deceased person, may there be a sermon after the gospel? Reply: Yes, provided any semblance of a eulogy is avoided, and the homily derives "from the sacred text" (SC art. 52 [DOL 1 no. 52]), presents the "paschal character of Christian death" (SC art. 81 [DOL 1 no. 81]), and directs the faith and hope of those present to the paschal mystery of Christ: Not 2 (1966) 30, no. 94.

54. A homily on the sacred text means an explanation, pertinent to the mystery celebrated and the special needs of the listeners, of some point in either the readings from sacred Scripture or in another text from the Ordinary or Proper of the day's Mass.

55. Because the homily is part of the liturgy for the day, any syllabus proposed for preaching within the Mass during certain periods must keep intact the intimate connection with at least the principal seasons and feasts of the liturgical year (see SC art. 102-104), See DOL 1 nos. 102-104. that is, with the mystery of redemption.

IV. UNIVERSAL PRAYER OR PRAYER OF THE FAITHFUL (SC art. 53)

56. In places where the universal prayer or prayer of the faithful is already the custom, it shall take place before the offertory, after the Oremus, and, for the time being, with formularies in use in individual regions. The celebrant is to lead the prayer at either his chair, the altar, the lectern, or the edge of the sanctuary.

A deacon, cantor, or other suitable minister may sing the intentions or intercessions. The celebrant takes the introductions and concluding prayer, this being ordinarily the Deus, refugium nostrum et virtus (MR, Orationes diversae no. 20) RM, "General Intercessions: General Formula 1, Concluding Prayer." or another prayer more suited to particular needs.

In places where the universal prayer or prayer of the faithful is not the custom, the competent territorial authority may decree its use in the manner indicated above and with formularies approved by that authority for the time being. R18   1. Query: In Masses celebrated with a congregation are the general intercessions obligatory on weekdays? Reply: There is no such obligation on weekdays: Not 1 (1965) 250, no. 58.

      2. Query: Is it lawful for the local Ordinary to compose for his diocese the texts for the general intercessions or does this faculty belong exclusively to the national assembly of bishops? Reply: In the preparation of the texts it is most appropriate that the individual bishops be left with the right to add one or another intercession that fits in with the needs of each diocese or place: ibid., no. 59.

      3. Query: Is it lawful for rectors of churches to add to a given text for the general intercessions one or another intention corresponding to local conditions? Reply: It is lawful and indeed very appropriate on the same grounds as those indicated in no. 59 in the case of the diocese: ibid., no. 60.

      4. Query: May texts for the general intercessions be composed for a special group, e.g., for pastors, pilgrims, etc., that are relevant to the group? If so, who is the authority competent to approve them? Reply: The norms given by the Consilium (De Oratione communi seu fidelium, Vatican City, 1965, p. 6 no. 10 [DOL 239 no. 1900]) envision there being texts for votive celebrations, in which, while not totally bypassing the more general intercessions, "more scope is allowed for the appropriate votive intention." In the case of a particular group the texts must be approved by the local Ordinary involved. And until the reform becomes definitive, they do not require the confirmation of the Consilium (see Instruction no. 56): Not 1 (1965) 306, no. 81.

V. PART ALLOWED THE VERNACULAR IN MASS (SC art. 54)

57. For Masses, whether sung or recited, celebrated with a congregation, R19   Query: The Instruction says "[Text quoted, no. 57] " with a congregation. A decree for one of the countries says "with a concourse of the faithful." With a congregation seems to allude to active assistance of those taking part, whereas a concourse of the faithful is possible without active participation. Is the second case a sufficient reason to use the vernacular? Reply: Most assuredly and in fact a fortiori because passive assistance also stems from the fact that the faithful understand nothing, not even the words spoken to God at the altar. Furthermore the two expressions are completely equivalent: Not 1 (1965) 185-186, no. 41. the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into: R20   1. Query: Is it lawful to sing the Mass in the vernacular? The question has been raised because some allege that the lawfulness can not be inferred from the Constitution on the Liturgy. Reply: The principles of a solution are contained in the Constitution itself.
       The explicit and authentic interpretation of these principles is the Instruction on the orderly carrying out of the Constitution, 26 Sept. 1964 issued by the SCR.
       Let us review the documents, keeping in view the mutual connection of the complete articles of each document with each other.
       I. The general principle on allowing the vernacular in the liturgy is in the Constitution, art. 36, which states: "[Text quoted, see DOL 1 no. 36]." We conclude from this article:
        a. Latin must be retained in Latin rites, i.e., Latin remains the language proper to the Latin rite, even though the conciliar decisions admit the vernacular into the liturgy.
        b. The vernacular is allowed as a liturgical language into celebrations, under certain conditions.
        c. These conditions are:
          1. The conference of bishops for each country decree its use (i.e., the right to use it) and the mode thereof (i.e., the limits within which that use is lawful).
          2. The norms be respected that are indicated for the different parts of the liturgy in the individual chapters of the Constitution.         d. The examples adduced are only illustrative, since art, 36 says ". . . in the first place . . . to some prayers . . ." and refers the reader explicitly to the specifics given in subsequent chapters.
        e. There is no distinction between sung and nonsung celebrations.
       II. As for the Mass, the principles set out in art. 36 are made more explicit and applied in art. 54, which thus fulfills the statement in art. 36 that norms would be established in detail. This is the text of art. 54: "[Text quoted, DOL 1 no. 54]." We conclude from this article:
        a. The vernacular is allowed in Masses with a congregation, without distinction between a sung Mass and a recited Mass.
        b. There are degrees in this acceptance of the vernacular: especially, that is, because of their very nature, in the case of the readings and the general intercessions; as local conditions may warrant, that is, a broader or narrower extension accordingly as the capacity of the people for an aware and active participation requires, even in the parts that belong to the congregation.
        c. The norms of art. 36 must be respected, particularly those of paragraphs three and four; paragraph one states the general principle on keeping Latin in the Latin rites and paragraph two is now made specific by the words of art. 54.
       III. To apply art. 54 concretely, therefore, all that is left is to decide which are the parts "that belong to the congregation."
       This phrase, which in art. 54 replaces and determines the more general terms of art. 36 "in some prayers and chants," derives from the SCR's Instruction of 3 Sept. 1958. The Instruction, sets forth degrees of the congregation's participation in both high (no. 25) and low Mass (no. 31); it also suggests the parts in which the faithful can properly take part.
       The Instruction Inter Oecumenici of 26 Sept. 1964, no. 57 obviously assumes these points and gives graduated organization to the material, in keeping with the principles of the Constitution.
       This is the text "[Text of InterOec no. 57 quoted]."
       This text eliminates all doubt. Not only by its silence on the point, like the Constitution, but by explicit rejection, it removes any distinction between a sung Mass and a recited Mass. "For Masses, whether sung or recited, celebrated with a congregation . . ."
       IV. Therefore there is absolutely no way of agreeing to the interpretation by some that the words in art. 36 "in some prayers and chants" are to be understood only of the vernacular prayers and chants that the people at Mass may add over and above the liturgical texts.
       Such a practice was already allowed as a matter of course in a low Mass and in a high Mass on the basis of custom or indult (see Instr. 3 Sept. 1958, nos. 14 and 13c).
       Further, the nature of active participation requires that the faithful not say different prayers or different chants, as though carrying out a service other than that of the celebrant, but that they take their proper part in sharing in the same prayers and chants, so that there may be a clear expression of the unity of the liturgical rite.
     V. Therefore in practice it is lawful to sing the Mass in the vernacular provided:
        a. The national body of bishops has permitted this and has both approved the translations and received the confirmation of the Apostolic See.
        b. The chants to be used in the vernacular remain within the limits laid down by the body of bishops.
        c. Melodies to be sung by the priest and his ministers have been approved by the body of bishops. N.B. Melodies for chants of the Ordinary of the Mass do not require approval by the assembly of bishops [see DOL 23 no. 334, note R9].
       VI. What then of the treasury of sacred music developed in past centuries for the Latin texts?
        a. Even though the vernacular is admitted, Latin is not excluded. Therefore in celebrations partially or wholly in Latin, the traditional treasury of music is to be used, with forms being chosen that match the capacities of the individual assembly of the faithful and the individual schola cantorum.
        b. To this treasury handed down from the past is now being added, however, a new element of the same treasury for texts written in the vernacular. Of course time is needed in order to succeed in having works of excellence. Those who apply their talent and art to writing new melodies therefore are to be commended.
        c. Taking into account the idiom and distinctive features of each language, experts may point out clearly whether in the different celebrations some parts can be sung in Latin, others in the vernacular: Not 2 (1966) 240-243, no. 98.
    2. Query: What are the cases envisioned by the law when Latin may be used at a Mass attended by a congregation? Reply: Such cases are those planned for and stipulated by local Ordinaries for their own dioceses and in particular circumstances. For example, the Cardinal Vicar of Rome has ruled that for the spiritual benefit of pilgrims some Masses are to be in Latin in certain churches; Not 6 (1970) 104, no. 31.

  1. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;
  2. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;
  3. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism. R21   In the end of its "Summary of Decrees Which Confirm the Decisions of Conferences of Bishops" in Not 1 (1965) 7-9, the Consilium published the following Decretum typicum: Use of the vernacular is allowed:
        1. At Masses, whether sung or recited, that are celebrated with a congregation attending:
          a. in proclaiming the lessons, epistle, and gospel;
          b. in the general intercessions;
          c. in the chants of the Ordinary of the Mass, namely: the Kyrie, Gloria, Credo, Sanctus-Benedictus, and Agnus Dei;
          d. in the chants of the Proper of the Mass, that is: the entrance, presentation, and communion antiphons with their psalms; the chants between the readings;
          e. in acclamations, greetings, and dialogic texts;
          f. in the Lord's Prayer, its introduction and embolism;
          g. in the formularies for the communion of the faithful;
          h. in the collect, prayer over the gifts, prayer after communion, and prayer over the people: Not 1 (1965) 9.

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

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

59. Pastors shall carefully see to it that the Christian faithful, especially members of lay religious institutes, also know how to recite or sing together in Latin, mainly with simple melodies, the parts of the Ordinary of the Mass proper to them.

VI. FACULTY OF REPEATING COMMUNION ON THE SAME DAY (SC art. 55)

60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas. R22   Query: Why is it lawful on only two days for the faithful to receive communion twice? Reply: The general law on communion only once each day remains intact. But the Church, basing itself on the principle of fuller participation in the liturgy through reception of the eucharist, on those days on which it celebrates two completely distinct liturgical offices for an entire community, grants permission to the faithful taking part in both to receive communion twice. The Church does not extend the Permission to days when general celebrations amount only to a repetition of the same celebration to accommodate the faithful who could not be present if there were only one. In short: when one office is celebrated, even if repeatedly, communion is allowed only once; when two offices are celebrated, communion is allowed twice: Not (1965) 137, no. 5.

CHAPTER III
THE OTHER SACRAMENTS AND THE SACRAMENTALS

I. PART ALLOWED THE VERNACULAR (SC ART. 63)

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

  1. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;
  2. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions; R23   See SCR, Enumeration of the parts of the ordination rites that may be in the vernacular, 17 July 1965 [DOL 112].
  3. sacramentals;
  4. rite of funerals.

Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution art. 40 is to be observed.

II. ELEMENTS TO BE DROPPED IN THE RITE OF SUPPLYING CEREMONIES FOR A PERSON ALREADY BAPTIZED (SC ART. 69)

62. In the rite of supplying ceremonies in the case of a baptized infant, Rituale Romanum tit. II, cap. 6, the exorcisms in no. 6 (Exi ab eo), no. 10 (Exorcizo te, immunde spiritus — Ergo, maledicte diabole), and no. 15 (Exorcizo te, omnis spiritus) are to be dropped.

63. In the rite for supplying ceremonies in the case of a baptized adult, Rituale Romanum tit. II, cap. 6, the exorcisms in no. 5 (Exi ab eo), no. 15 (Ergo, maledicte diabole), no. 17 (Audi, maledicte satana), no. 19 (Exorcizo te — Ergo, maledicte diabole), no. 21 (Ergo, maledicte diabole), no. 23 (Ergo, maledicte diabole), no. 25 (Exorcizo te — Ergo, maledicte diabole), no. 31 (Nec te latet), and no. 35 (Exi, immunde spiritus) are to be dropped.

III. CONFIRMATION (SC ART. 71)

64. If confirmation is conferred within Mass, the Mass should be celebrated by the bishop himself; in this case he confers the sacrament clad in Mass vestments.

The Mass within which confirmation is conferred may be celebrated as a second-class votive Mass of the Holy Spirit.

65. After the gospel and homily, before the reception of confirmation, it is well for those being confirmed to renew their baptismal promises, according to the rite in lawful use in individual regions, unless they have already done so before Mass.

66. If the Mass is celebrated by someone else, the bishop should assist at the Mass in the vestments prescribed for the conferral of confirmation; they may be either of the color of the Mass or white. The bishop himself should give the homily and the celebrant should resume the Mass only after the conferral of confirmation.

67. The conferral of confirmation follows the rite outlined in the Pontificale Romanum, but with a single sign of the cross at the words In nomine Patris, et Filii, et Spiritus Sancti that follow the formulary, Signo te.

IV. CONTINUOUS RITE FOR ANOINTING THE SICK AND VIATICUM (SC ART. 74)

68. When the anointing of the sick and viaticum are administered at the same time, unless a continuous rite already exists in a local ritual, the sequence of the rite is to be as follows: after the sprinkling with holy water and the prayer upon entering the room as given in the rite of anointing, the priest should, if need be, hear the confession of the sick person, then administer the anointing and finally give viaticum, omitting the sprinkling with its formularies, the Confiteor, and the absolution. If, however, the apostolic blessing with plenary indulgence at the hour of death is also to be imparted, it shall be given immediately before the anointing; the sprinkling with its formularies, the Confiteor, and absolution are omitted.

V. LAYING ON OF HANDS IN THE CONSECRATION OF A BISHOP (SC ART. 76)

69. At the consecration of a bishop all bishops present, clad in choral vesture, may participate in the laying on of hands. Only the consecrator and the two coconsecrators, however, pronounce the words, Accipe Spiritum Sanctum.

VI. RITE OF MARRIAGE (SC ART. 78)

70. Unless there is some good, excusing reason, marriage shall be celebrated within Mass, after the gospel and homily. The homily is never to be omitted.

71. Whenever marriage is celebrated within Mass, the Missa votiva pro sponsis shall always be celebrated, even in closed times, or a commemoration made from it, in keeping with the rubrics.

72. As far as possible, the pastor himself or the one he delegates to assist at the marriage shall celebrate the Mass; if another priest assists at the marriage, the celebrant shall not continue the Mass until the rite of marriage has been completed.

The priest who only assists at the marriage but does not celebrate the Mass shall be vested in surplice and white stole and, if it is the local custom, also in cope; he shall also give the homily. But the celebrant is always to give the blessing after the Pater noster and before the Placeat.

73. The nuptial blessing shall always be given within the Mass, even in closed times and even if one or both of the spouses is entering into a second marriage.

74. In the celebration of marriage outside Mass:

  1. At the beginning of the rite, in keeping with the Motu Proprio Sacram Liturgiam no. V, See DOL 20 no. 283. a brief instruction shall be given, not a homily but simply an introduction to the celebration of marriage (see SC art. 35, § 3), See DOL 1 no. 35. After the reading of the epistle and gospel from the Missa pro sponsis, there shall be a sermon or homily based on the sacred text (see SC art. 52). See DOL 1 no. 52 The order of the whole rite, then, is to be as follows: the brief instruction, R24   Query: What should be the content of the brief instruction at the beginning of the rite of marriage? Reply: In the celebration of marriage without a Mass, the brief instruction, kept to a very few words, calls the attention of those present to what is to follow. This instruction can certainly be given by the commentator: Not 1 (1965) 137, no. 6. reading of the epistle and gospel in the vernacular, homily, celebration of marriage, nuptial blessing.
  2. For the reading of the epistle and gospel from the Missa pro sponsis, if there is no vernacular text approved by the competent territorial ecclesiastical authority, it is lawful for the time being to use a text approved by the local Ordinary.
  3. Singing is allowed between the epistle and gospel. After the rite of marriage and before the nuptial blessing it is most desirable to have the prayer of the faithful in a form approved by the local Ordinary and incorporating intercessions for the spouses.
  4. Even in closed times and even if one or both of the spouses is entering a second marriage, they are to receive the nuptial blessing, according to the formulary in the Rituale Romanum tit. VIII, cap. 3, unless local rituals provide a different one.

75. If marriage is celebrated during closed times, the pastor shall advise the spouses to be mindful of the proper spirit of the particular liturgical season.

VII. SACRAMENTALS (SC ART. 79)

76. For the blessing of candles on 2 February and of ashes on Ash Wednesday just one of the prayers for these in the Missale Romanum suffices.

77. The blessings in the Rituale Romanum tit. IX, cap. 9, 10, 11, hitherto reserved, may be given by any priest, except for: the blessing of a bell for the use of a blessed church or oratory (cap. 9, no. 11); the blessing of the cornerstone of a church (cap. 9, no. 16); the blessing of a new church or public oratory (cap. 9, no. 17); the blessing of an antemensium (cap. 9, no. 21); the blessing of a new cemetery (cap. 9, no. 22); papal blessings (cap. 10, nos. 1-3); the blessing and erection of the stations of the cross (cap. 11, no. 1), reserved to the bishop. See Apostolic Penitentiary, Declaration on indulgences attached to blessed articles, 6 March 1965 [DOL 384].

CHAPTER IV
DIVINE OFFICE

I. CELEBRATION OF DIVINE OFFICE BY THOSE BOUND TO CHOIR

78. Until reform of the divine office is completed:

a. Communities of canons, monks, nuns, other regulars or religious bound to choir by law or constitutions must, in addition to the conventual Mass, celebrate the entire divine office daily in choir. R25   1. Query: Are religious bound to choral recitation of the divine office obliged while traveling (even when guests in a house not obliged to choral recitation of the divine office) to recite all the canonical hours privately? Reply: Yes. By reason of CIC can. 14,.§§ 1 and 3, these religious are not exempt from observing personal laws. But the law on the divine office is personal, in virtue of the constitutions of religious, that is, of solemn profession, or in virtue of holy orders: Not 1 (1965) 186, no. 42.
    2. Query: Are religious "bound to choir" still obliged to the recitation of prime? Reply: In virtue of a recent concession (2 June 1965 [DOL 419]) the Apostolic See has left it up to religious major superiors to direct according to their prudent judgment that the hour of prime be retained or to declare it optional for their subjects: Not 1 (1965) 250, no. 61).
    3. Query: In Not 1 (1965) 251, no. 61 there is the statement regarding prime for religious "bound to choir": "[Text of preceding reply quoted.] " What does "religious major superiors" mean? Reply: In this instance it means religious superiors general: ibid. 306, no. 82.

Individual members of these communities who are in major orders or solemnly professed, except for lay brothers, are obliged, even if lawfully dispensed from choir, to private recitation each day of the hours they do not celebrate in choir.

b. Cathedral and collegiate chapters must, besides the conventual Mass, celebrate in choir those parts of the office imposed on them by common or particular law.

Individual chapter members, besides the canonical hours obligatory for all clerics in major orders (see SC art. 96 and 89), DOL 1 nos. 96 and 89. must recite in private the hours that are celebrated by their chapter.

c. In mission regions, while preserving the religious or capitular choral discipline established by law, R26   Query: May religious Ordinaries in virtue of the Constitution on the Liturgy art. 97 [DOL 1 no. 97] and the Motu Proprio Sacram Liturgiam no. VIII [DOL 20 no. 285] in individual instances and for a just reason dispense individual communities in whole or in part from recitation of the divine office or commute the obligation? Reply: No. The Constitution art. 97 is clear: "in individual instances." In no way is there question of dispensing communities bound to choir. This is why the Motu Proprio Pastorale munus no. 24 [DOL 103, no. 731] granted bishops the faculty of reducing the choral obligation of chapters. The interpretation in question, finally, is clearly excluded in the Instruction of 26 Sept. 1964, no. 78 c, which grants special faculties for mission regions, but "preserving the religious . . . choral discipline established by law": Not 1 (1965) 186, no. 43. religious or capitulars who are lawfully absent from choir by reason of pastoral ministry may, with permission of the local Ordinary (not of his vicar general or delegate), use the concession granted by the Motu Proprio Sacram Liturgiam no. VI. DOL 20 no. 284.

II. FACULTY OF DISPENSING FROM OR COMMUTING DIVINE OFFICE (SC ART. 97)

79. The faculty given all Ordinaries to dispense their subjects, in individual cases and for a just reason, from the obligation of the divine office in whole or in part or to commute it is also extended to major superiors of nonexempt clerical, religious institutes and of societies of common life.

III. LITTLE OFFICES (SC ART. 98) R27   Query: Must little offices be abolished after the reform of the liturgy? Reply: The Constitution art. 89 [DOL 1 no. 89] and the Instruction nos. 80-84 assume the continuance of little offices even after the reform of the liturgy: Not 1 (1965) 186, no. 44.

80. No little office can be classified as conformed to the divine office if it does not consist of psalms, readings, hymns, and prayers or if it has no relationship to the hours of the day and the particular liturgical season.

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

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

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

83. The Ordinary or major superior of the subject is the authority competent to grant use of the vernacular in the recitation of a little office to anyone bound to it by constitution or to dispense from or commute the obligation.

IV. DIVINE OFFICE OR LITTLE OFFICE CELEBRATED IN COMMON BY RELIGIOUS INSTITUTES (SC ART. 99)

84. The obligation of celebrating in common all or part of the divine office or a little office imposed by their constitution on members of institutes of perfection does not take away the faculty of omitting prime and of choosing from among the little hours the one best suited to the time of day (see Motu Proprio Sacram Liturgiam no. VI). See DOL 20 no. 284.

V. LANGUAGE FOR RECITATION OF DIVINE OFFICE (SC ART. 101)

85. In reciting the divine office in choir clerics are bound to retain the Latin language.

86. The faculty granted the Ordinary to allow use of the vernacular in individual care by those clerics for whom the use of Latin constitutes a serious hindrance to fulfilling the obligation of the office is extended also to the major superiors of nonexempt, clerical religious institutes and of societies of common life.

87. The serious hindrance required for the concession of the faculty mentioned ought to be evaluated on the basis of the physical, moral, intellectual, and spiritual condition of the petitioner. Nevertheless, this faculty, conceded solely to make the recitation of the divine office easier and more devout, is not intended to lessen in any way the obligation of priests in the Latin rite to learn Latin.

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

89. Breviaries for clerics who, according to the provisions of art. 101, § 2, See DOL 1 no. 101. have the right to use the vernacular for the divine office should contain the Latin text along with the vernacular.

CHAPTER V
DESIGNING CHURCHES AND ALTARS TO FACILITATE ACTIVE PARTICIPATION OF THE FAITHFUL

I. DESIGN OF CHURCHES

90. In building new churches or restoring and adapting old ones every care is to be taken that they are suited to celebrating liturgical services authentically and that they ensure active participation by the faithful (see SC art. l24). See DOL 1 no. 124.

II. MAIN ALTAR

91. The main altar should preferably be freestanding, to permit walking around it and celebration facing the people. Its location in the place of worship should be truly central so that the attention of the whole congregation naturally focuses there. R28   1. Query: Is it lawful to construct an altar in the middle of the church in order that Mass may always be celebrated facing the people? Reply: The Instruction does not refer to the mathematical center of a church but to a conceptual center, saying "so that the attention of the whole congregation naturally focuses there": Not 1 (1965) 137-138, no. 7.
Query: Until a church is suitably remodeled, is it lawful for celebration of Mass facing the people to place a portable altar (a simple table in form) in front of a main altar that is fixed and made of precious marble? Reply: Yes, provided: a. there is truly an observable space between both altars; b. ideally, the portable altar is placed outside the sanctuary; in this case it must have sufficient space around it in the manner of a sanctuary and be adequately separated from the body of the church: ibid., l38, no. 8.
      2. Query: For celebration of Mass facing the people is it lawful to construct a portable altar in a permanent manner in front of the main altar? Reply: Per se it is lawful, but it is not recommended. For the faithful take part very well in a Mass celebrated according to the norm of the new Ordo Missae even if the altar is made in such a way that the celebrant turns his back to them, The entire liturgy of the word is celebrated facing the people, at the chair, or at the lectern. If, in spite of this, the pastor of the church has decided to place another, portable altar in front of the main altar, this altar is to be set up as temporary. There is to be a truly observable space between both altars and the portable altar is to have enough space around it to serve as a kind of sanctuary: Not 1 (1965) 251, no. 62.

Choice of materials for the construction and adornment of the altar is to respect the prescriptions of law.

The sanctuary area is to be spacious enough to accommodate the sacred rites.

III. CHAIR FOR CELEBRANT AND MINISTERS

92. In relation to the plan of the church, the chair for the celebrant and ministers should occupy a place that is clearly visible to all the faithful and that makes it plain that the celebrant presides over the whole community. Should the chair stand behind the altar, any semblance of a throne, the prerogative of a bishop, is to be avoided. R29   Query: Some priests think that, lest the celebrant and ministers be hidden by the altar, the best place for them is behind it in the apse, but that the chair should be raised on at least three steps, in order that the people may see all the ministers and it is clear that the celebrant truly presides. Is this opinion admissible, especially if in the apse there is a throne for exposition of the blessed sacrament? Reply; To the first part, Yes. To the second part: if the tabernacle is in the apse or there is a throne for exposition of the blessed sacrament, the presidential chair is to be placed, somewhat raised, at the side of the altar: Not 1 (1965) 138, no. 9.

IV. MINOR ALTARS

93. There are to be fewer minor altars and, where the design of the building permits, the best place for them is in chapels somewhat set apart from the body of the church.

V. ALTAR APPOINTMENTS

94. At the discretion of the Ordinary, the cross and candlesticks required on the altar for the various liturgical rites may also be placed next to it. R30   Query: Is a cross turned toward the people still to be placed on the altar? Reply: The problem arises because of the photographs in Not 2 (1966) 176, used as illustrations of certain churches adapted to the new requirements of pastoral liturgy; in these photographs no cross is visible. In fact a note (p. 162) states: "A single large cross in the middle of the apse hangs over the whole liturgical assembly." Per se the prescription of the Codex rubricarum no. 527 is still in force: "On the altar there is to be at the center a sufficiently large cross bearing the image of the crucified." This cross, according to the Caeremoniale Episcoporum (lib. I, c. 12, n. 11) must be one "with the image of the crucified turned to the inner face of the altar."
    However the 1965 Ritus Servandus no longer prescribes that the priest raise his eyes toward the cross during the celebration of Mass. Further, the Instruction no. 94 says: "[Text quoted]."
    If the altar faces the people, it seems more practical to use this option. Otherwise, either only the letter of the law is kept and a cross is used that is so small as to be at times virtually invisible or the cross prevents the people from seeing the rites well, especially at the elevations and the Through him.
     Away from the altar there are three alternatives; to place the processional cross before the altar, with the face turned toward the celebrant, which does not always fit in well with other appointments of the sanctuary; to have a large, pendant cross; to have a large cross affixed to the apse wall. In the last two instances another cross for the altar is not required, the single large cross is enough; in celebrations facing the people it is not incensed first but when the priest, going around the altar, stands in front of the cross on the side of the altar near the people: Not 2 (1966) 290-291, no. 101.

VI. RESERVATION OF THE EUCHARIST

95. The eucharist is to be reserved in a solid and secure tabernacle, placed in the middle of the main altar or on a minor, but truly worthy altar, or, in accord with lawful custom and in particular cases approved by the local Ordinary, also in another, special, and properly adorned part of the church. R31   1. Query: When Mass is celebrated on an altar placed between the main altar and the people, may the eucharist be reserved at the main altar, even though the celebrant turns his back to the eucharist? Reply: Yes, provided: a. there is truly an observable space between both altars; b. the tabernacle on the main altar is placed high enough that it is above the head of the celebrant as he stands at the foot of the intermediate altar: Not 1 (1965) 138, no. 10.
    2. Query: On an altar facing the people may a tabernacle be placed at the left side and a cross or book containing the Scriptures at the other side? Reply; No. Rather attention must be paid to the Instruction no. 95, according to which "the tabernacle may be placed in particular cases . . . [text quoted]" (e.g., in the right side of the sanctuary or in the apse): ibid. 138-139, no. 11.
    3. Query: If the main altar is built facing the people, is it in accord with the intent of the Constitution and the Instruction no. 95 to reserve the eucharist at a minor altar distinct from the main altar? Reply: Yes: Not 1 (1965) 251, no. 63.
    4. Query: Is it lawful to celebrate Mass in the presence of the exposed blessed sacrament at a portable altar, distinct from the altar of exposition but in the same area? Reply: No. Nor can the Codex rubricarum no. 349 be urged as an objection to this reply, This number concerns the Mass on the middle day, during forty hours, which must be celebrated "on an altar where the blessed sacrament is not exposed." But the point in question is an altar distinct from the altar of exposition in such a way that there is no interference with adoration of the blessed sacrament: ibid., no. 64. See also SCR, Reply on tabernacle veil, 3 July 1965 [DOL 542].

It is lawful to celebrate Mass facing the people even on an altar where there is a small but becoming tabernacle.

VII. LECTERN (AMBO)

96. There should be a lectern or lecterns for the proclamation of the readings, so arranged that the faithful may readily see and hear the minister.

VIII. PLACE FOR CHOIR AND ORGAN

97. The choir and organ shall occupy a place clearly showing that the singers and the organist form part of the united community of the faithful and allowing them best to fulfill their part in the liturgy.

IX. PLACE FOR THE FAITHFUL

98. Special care should be taken that the place for the faithful will assure their proper participation in the sacred rites with both eyes and mind. Normally there should be benches or chairs for their use but, in keeping with the Constitution art. 32, See DOL 1 no. 32. the custom of reserving places for special persons is to be suppressed. Care is also to be taken to enable the faithful not only to see the celebrant and other ministers but also to hear them easily, even by use of modern sound equipment.

X. BAPTISTERY

99. In the construction and decoration of the baptistery great pains are to be taken to ensure that it clearly expresses the dignity of the sacrament of baptism and that it is a place well suited to communal celebrations (see SC art. 27). See DOL 1 no. 27.

This Instruction was prepared by the Consilium by mandate of Pope Paul VI, and presented to the Pope by Cardinal Giacomo Lercaro, President of the Consilium. After having carefully considered the Instruction, in consultation with the Consilium and the Congregation of Rites, Pope Paul in an audience granted to Cardinal Arcadio Maria Larraona, Prefect of the Congregation of Rites, gave it specific approval as a whole and in its parts, confirmed it by his authority, and ordered it to be published and faithfully observed by all concerned, beginning on the first Sunday of Lent, 7 March 1965.