Promulgated by His Holiness Pope Paul VI On December 4, 1963
- CHAPTER I – GENERAL PRINCIPLES FOR THE RESTORATION AND PROMOTION OF THE SACRED LITURGY
- CHAPTER II – THE MOST SACRED MYSTERY OF THE EUCHARIST
- CHAPTER III – THE OTHER SACRAMENTS AND THE SACRAMENTALS
- CHAPTER IV – THE DIVINE OFFICE
- CHAPTER V – THE LITURGICAL YEAR
- CHAPTER VI – SACRED MUSIC
- CHAPTER VII – SACRED ART AND SACRED FURNISHINGS
1. This Sacred Council has several aims in view: it desires to impart an ever increasing vigor to the Christian life of the faithful; to adapt more suitably to the needs of our own times those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to strengthen whatever can help to call the whole of mankind into the household of the Church. The Council therefore sees particularly cogent reasons for undertaking the reform and promotion of the Liturgy.
2. For the Liturgy, “through which the work of our redemption is accomplished”,1 most of all in the Divine Sacrifice of the Eucharist, is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church. It is of the essence of the Church that she be both human and divine, visible and yet invisibly equipped, eager to act and yet intent on contemplation, present in this world and yet not at home in it; and she is all these things in such wise that in her the human is directed and subordinated to the divine, the visible likewise to the invisible, action to contemplation, and this present world to that City yet to come, which we seek2. While the Liturgy daily builds up those who are within into a Holy Temple of the Lord, into a dwelling place for God in the Spirit3, to the mature measure of the fullness of Christ4, at the same time it marvelously strengthens their power to preach Christ, and thus shows forth the Church to those who are outside as a sign lifted up among the nations5 under which the scattered children of God may be gathered together6, until there is one sheepfold and one Shepherd7.
3. Wherefore the Sacred Council judges that the following principles concerning the promotion and reform of the Liturgy should be called to mind, and that practical norms should be established.
Among these principles and norms there are some which can and should be applied both to the Roman rite and also to all the other rites. The practical norms which follow, however, should be taken as applying only to the Roman rite, except for those which, in the very nature of things, affect other rites as well.
4. Lastly, in faithful obedience to Tradition, the Sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way. The Council also desires that, where necessary, the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet the circumstances and needs of modern times.
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” (I Tim 2:4), “who in many and various ways spoke in times past to the fathers by the prophets” (Heb 1:1), when the fullness of time had come sent His Son, the Word made Fesh, anointed by the Holy Spirit, to preach the the Gospel to the poor, to heal the contrite of heart8, to be a “bodily and spiritual medicine”9, the Mediator between God and man10. For His humanity, united with the Person of the Word, was the instrument of our salvation. Therefore in Christ “the perfect achievement of our reconciliation came forth, and the fullness of divine worship was given to us”11.
The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He achieved His task principally by the Paschal Mystery of His blessed passion and resurrection from the dead, and the glorious ascension, whereby “dying, he destroyed our death and, rising, he restored our life”12. For it was from the side of Christ as He slept the sleep of death upon the cross that there came forth “the wondrous Sacrament of the whole Church”13.
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 creature14, they might proclaim that the Son of God, by His death and resurrection, had freed us from the power of Satan15 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 Him16; 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 seeks17. In like manner, as often as they eat the Supper of the Lord they proclaim the death of the Lord until He comes18. 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” (Lk 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” (II 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 baptizes21. He is present in His word, since it is He Himself who speaks when the Holy Scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: “Where two or three are gathered together in my name, there am I in the midst of them” (Mt 18:20) .
Christ indeed always associates the Church with Himself in this great work wherein God is perfectly glorified and men are sanctified. The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father.
Rightly, then, the Liturgy is considered as an exercise of the Priestly Office of Jesus Christ. In the Liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the Liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.
From this it follows that every liturgical celebration, because it is an action of Christ the Priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.
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 Tabernacle22; 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 Savior, Our Lord Jesus Christ, until He, our Life, shall appear and we too will appear with Him in glory23.
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 penance24. 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 commanded25, 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 vain28. 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 insure 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 secret29; yet more, according to the teaching of the Apostle, he should pray without ceasing30. 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 frame31. 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” (I 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 actual 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 faithful34. 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 ministers35.
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 Savior instituted the Eucharistic sacrifice of His Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and 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 charity36, a Paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us37.
48. The Church, therefore, earnestly desires that Christ’s faithful, when present at this Mystery of Faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God’s Word and be nourished at the table of the Lord’s Body; they should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator38, they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all.
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 world39.
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 intact40, 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 concelebration 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 Roman 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 only for those 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, 2, 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 applies also to 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 the throne of God 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 Saint Paul’s exhortation: “Pray without ceasing” (I Thes 5:11). For the work in which they labor will effect nothing and bring forth no fruit except by the power of the Lord who said: “Without me you can do nothing” (Jn 15:5). That is why the apostles, instituting deacons, said: “We will devote ourselves to prayer and to the ministry of the Word” (Acts 6:4).
87. 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 nourish