Outline of:
SACROSANCTUM CONCILIUM
Introduction
1. Cogent Reasons for the Reform and Promotion of the Liturgy
· increase vigor to Christian life of the people
· to adapt more closely to the needs of our age
· to foster union of belief in Christ
· to stengthen whatever can help to call all mankind into the Church’s fold
2. It is through the liturgy that:
· the work of our redemption is accomplished
· the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church
3. the liturgy daily builds up those who are in the Chuch
4. In faithful obedience to the tradition, the sacred council declares that Holy Mother Church holds
· all lawfully recognized rites to be of equal right and dignity
· that she wishes to preserve them in the future and to foster them in every way
· the rites be revised carefully in the light of sound tradition
· that they be given new vigor to meet present day circumstances and needs
Chapter 1: General Principles for the Restoration and Promotion of the Sacred Liturgy
I. The Nature of the Sacred Liturgy and Its importance in the Life of the Church
1. In Christ the perfect achievement of our reconciliation came forth and the fullness of divine worship was given to us.
2. 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.”
3. By baptism men are grafted into the Pacahl Mystery of Christ; they die with Him, are buried with Him, and rise with Him.
4. 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.
5. Pastors of souls must realize that when the liturgy is celebrated, something more is required than the laws governing valid and lawful celebration. It is their duty to also ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite and enriched by it.
6. The spiritual life, however, is not limited soelly to participation in the liturgy. The Christian is indeed called to pray with others, but he must also enter into his bedroom to pray to His Father in secret.
7. Popular devotions of the people provided they conform to the laws and norms of the Church, are to be highly recommended, especially when they are ordered by the Apostolic See.
· harmonize with liturgical seasons
· accord with sacred liturgy litrugy by its very nature is far superior
· are in some way derived from it to any of them
· lead the people to it
II. The Promotion of Liturgical Instruction and Active Participation
1. Mother XX earnestly desires that all the faithful should be led to that full, conscious and active participation in liturgical celebrations which is demanded by the nature of the liturgy, and to which the Christian people, “a chosen race, a royal priesthood, a holy nation, a redeemed people” have a right and obligation by reason of their baptism.
· Active participation is the primary and indispensable source from which the faithful are to derive the true Christian spirit
2. It is absolutely essential first and foremost to ensure the liturgical training of the clergy:
· professors in the seminary must be properly trained for their work in institutes specialized in this subject
· study of sacred liturgy is to be ranked among the compulsory and major courses in seminaries
· taught in its theological, historical, spiritual, pastoral and juridical spects
· expound the mystery of Christ and hisotry of salvation with other subjects (Dogmas, etc.)
· clerics shall be given a liturgical formation in their spiritual lives.
· learn to observe the liturgical laws
3. with zeal and patience pastors of souls must promote the instruction and active participation , both internal and external, taking into account their age, condition, way of life, and standard of religion culture
4. Transmission of sacred rites by radio and television, especially in the case of the Mass, shall be done with delicacy and dignity: a suitable person, appointed by the bishop, should direct it and have the responsibility for it.
III. The Reform of the Sacred Liturgy
1. In order for the Xtian people may receive more abundant grace from the sacred liturgy, holy mother XX desires to undertake with great care a general restoration of the liturgy itself
2. for the liturgy is made up of unchangeable elementsdivinely instituted, and of elements subject to change.
3. The christian people should be able to understand them with ease and take part in them fully, actively, and as a community.
General Norms
1. regulation of sacred liturgy depends on the authority of the XX
2. also the episcopal conferences has the power in the regulation of the liturgy in given territories
3. no other person, not even a priest, may add, remove or change anything in the liturgy on his own authority
4. a careful investigation (theological, historical and pastoral) should always be made into each part of the liturgy which is to be revised
5. there must be innovations unless the good of the Church genuinely and certainly requires them
6. notable differences between the rites used in adjacent regions should be avoided
7. promote love for sciprture: lessons are read and explained in the homily (important in liturgy)
Norms Drawn from the Hierarchic and Communal Nature of the Liturgy
1. Liturgical services are not private functions but are celebrations of the Church which is the sacrament of university namely “the holy people united and rranged under their bishops.” Ergo, liturgical services pertain to the whole Body of the Church.
2. Rites which are meant to be in common should be ceelbrated in that way and not by individual and quasi-privately (celebration of the mass/administration of the sacraments)
3. in liturgical celebrations, each minister should only perform those parts that pertain to his office by the nature of the rite and the norms of the liturgy
4. all ministers in the Holy Mass ought to discharge their offices with sincere piety and decorum demanded by so exalted a ministry and rightly expected to them by God’s people
· deeply imbued with the spirit of the liturgy
· they must eb trained to perform their functions in a correct and orderly manner
5. there should be venues for active participation (responses, etc.) and silence should be observed.
6. Liturgical books should carefully indicate the people’s part (rubrics).
Norms Based on the Educative and Pastoral Nature of the Liturgy
1. in liturgy, God speaks to His people and Christ is still proclaiming the Gospel
2. the priest presides in the name of the entire holy people and of all present
3. the rites should be distinguished by a noble simplicity (no repetition/short and clear)
4. that the intimate connection between rite and words may be apparent in the liturgy
· more suitable reading
· most suitable place for sermon - fulfilled faithfully and carefully which draw its content from scriptural and liturgical sources
· liturgical instructions could be given inside the celebration
· bible services should be encouraged
5. the use of Latin language, with due respect to particular law, is to be preserved in the Latin rites; wider use of the vernacular
6. translations from Latin for use in the liturgy must be approved by the competent territorial ecclesiastical authority
Norms for Adapting the Liturgy to the Temperament and Traditions of Peoples
1. even in the liturgy the Church does not wish to impose a rigid uniformity in matters which do not involve the faith or the good of the whole community: respect and foster the qualities and talents of the various races and nations
2. adaptations which are considered useful or necessary should be submitted to the Holy See
3. provided that the substantial unity of the Roman rite is preserved, provision shall be made, when revising the liturgical books, for legitimate variations and adaptations to different ggroups
Promotion of the Liturgical Life in Diocese and Parish
1. All should hold in the greatest esteem the liturgical life of the diocese centered around the bishop, especially in his cathedral church.
2. The liturgical life of the parish and its relation to the bishop must be fostered in the spirit and practice of the laity and the clergy.
3. Encourage a sense of community within a parish, above all in the common celebration of the Sunday Mass.
Promotion of Pastoral Liturgical Action
1. zeal for the promotion and restoration of the sacred liturgy is rightly held to be a sign of the providential dispositions of God in our time, and as the movement of the HS in the XX.
2. Set up a liturgical commission to be assisted by experts in liturgical science, sacred music, art and pastoral practice
· to regulate pastoral liturgical action through out the territory
· to promote studies and necessary experiments whenever there is a question of adaptations to be proposed to the Holy See.
· Every diocese should have a commission on sacred liturgy, under the direction of the bishop, for promoting the liturgical apostolate.
Chapter 2: The Most Sacred Mystery of the Eucharist
1. at the last supper, on the night he was betrayed, our Savior instituted the eucharistic sacrifice of His Body and Blood. This he did in order to:
· perpetuate the sacrifice of the Cross throughout the ages until he should coem again
· to entrust to his beloved Spouse, the XX, a memorial of His death and resurrection: a sacrament of love, a SIGN OF UNITY, A BOND OF CHARITY, A PASCHAL BANQUET, in which Xt is consumed, the mind is filled with grace, and a pledge of future glory is given to us.
2. Faithful should not be there (mystery of faith) as strangers or silent spectators but rather:
· a good understanding of rites and prayers
· should take part in the sacred action
· conscious of what they are doing, with devotion and full collaboration
· should be drawn day by day into ever more perfect union with God and each other
Decrees
1. the rites of the Mass is to be revised in such a way that the intrinsic nature and purpose and connection of its parts should be clearly manifested and active participation may easily be achieved
· rites are to be simplified: preserve their substance
· duplications and those with little advantage should be omitted
· those lose in history through accidents, which seem to be useful or necessary are to be restored
2. The treasures of the Bible are to be opened up more lavishly so that a richer fare may be provided for the faithful at the table of God’s Word: SS will be read in a prescribed number of years
3. Homily: expounds mysteries of faith and guiding principles of Xtian life, which is part of the liturgy itself
4. the “common prayer” should be restored after the gospel and homily, especially on Sundays and holidays of obligation
5. a suitable place may be allotted to the vernacular in Masses which are celebrated with people
6. the more perfect form of active participation in the Mass whereby the faithful, after the priest’s communion, receive the Lord’s Body from the same sacrifice, is warmyl recommended.
7. Communion under both species may be granted when the bishop think fit
8. the two parts: liturgy of the word and eucharist, are closely connected with each other that they form but one single act of worship
9. pastors of souls should insistently teach the faithful to take part in the entire mass
· concelebration: Holy Thursday, CBC & Synods, blessing of an abbot, permission of ordinary, conventual mass, priests meetings, principal mass in the XX
Chapter 3: The Other Sacraments and the Sacramentals
1. Purpose of the Sacraments
· to sanctify men
· to build up the Body of Christ
· to give worship to God
· they also instruct
· not only pressupose faith but also nourish, stengthen and express it
· disposes the faithful to receive grace - worship God and practice charity
2. Thus, the faithful must understand these signs and should eagerly frequent these sacraments
3. Sacramentals - these are sacred signs which bear a resemblance to the sacraments.
· They signify effects, particularly of a spiritual nature, which are obtained through the Church’s intercession.
· By them men are disposed to receive the chief effect of the sacraments and various occasions in life are rendered holy.
· Paschal Mystery: where all sacraments and sacramentals draw their power
4. the catechumenate for adults. Comprising several distinct steps, is to be restored and brought into use at the discretion of the local ordinary.
5. In mission countries, those elements of initiation rites may be admitted which are already in use among some peopple insofar as they can be adapted to Christian ritual
6. a special mass for “conferring baptism” is to be inserted into the Roman Missal.
7. The roles of parents and godparents (infant baptism) should be brought out more clearly in the rite itself.
8. Baptizing many, the rites should contain variants then a shorter rite is to be drawn up for mission countries especially in danger of death.
9. Baptismal water, outside of paschal time, may be blessed within the rite of Baptism itself by an approved shorter formula.
10. Confirmation: revised then put catedhetical instructions in the rites and renewal of promises.
11. “Extreme Unction” is now fittingly called as “Anointing of the Sick” is not a sacrament for those only who are at the point of death. (Fitting: if in danger of death).
12. Separate rites for Anointing and Viaticum: continuos rite after anointed and confession before viaticum.
13. In consecration of a bishop the laying on of hands may be done by all the bishops present.
14. Matrimony is normally to be clebrated within the mass after the reading of the Gospel and the homily and before the prayer of the faithful.It is recommended that religious profession be made within the Mass.
15. Funeral rites should express more clearly the Paschal character of Christian death, and should correspond morer closely to the circumstances and traditions found in various regions.
Chapter 4: The Divine Office
1. The XX, by celebrating the Eucharist and by other means, especially the celebration of the divine office, is ceaselessly engaged in praising the Lord and interceding for the salvation of the entire world.
2. The divine office, in keeping with ancient Christian tradition, is so devised that the whoe course of the day and night is made holy by the praise of God.
3. It is the very prayer which Christ Himself together with His body addresses to the Father. Hence all who take part in the divine office are not only performing a duty for the Church, they are also sharing in what is the greatest honor for Christ’s bride; for by offering these praises to god they are standing before God’s throne in the name of the Church, their Mother.
4. St. Paul: “Pray wihtout ceasing!” (1 Thes. 5:17)
Decrees
1. by the venerable tradition of the universal XX, Lauds as morning prayer, and Vespers as evening prayer, are the two hinges on which the daily office turns.
2. Compline is to be drawn up so as suitably to mark the close of the day.
3. Matins: though nocturnal, may be recited at any hour of the day, and it shall have fewer psalms and longer readings
4. the hour of prime is to be suppressed
5. The DO is the public prayer of the XX, is a source of piety and a nourishment for personal prayer.
6. So that in practice to observe the course of the hours proposed in Article 89 (no.1), the psalms are no longer to be distributed throughout one week but through a longer period of time
7. As regards the readings:
· readings from SS shall be so arranged that the riches of the divine word may be easily accessible in more abundant measure
· readings from the fathers, doctors and ecc;esiastical writers shall be better selected
· the accounts of the martyrdom or lives of the saints are to be made historically accurate.
8. So that they may b etruly sanctified and that the hours themselves may be recited with spiritual advantage, it is best that each of them be prayed at the time which corresponds most closely with its true canonical time
9. communities obliged to choral office are bound to celebrate the office in choir every day in addition to the conventual Mass:
· orders of canons, monks and nuns
· cathedral or collegiate chapters
· all members who are solemnly professed except the lay brothers
10. the clerics are not bound to office in choir, but who are in major orders, are bound to recite individually those canonical hours which they do not pray in choir.
11. The ordinary may dispense their subjects of their obligations and change it to another.
12. Since th divine office is the voice of the Church, taht is, of the whole mystical body publicly praising God, it is recommended that clerics who are not obliged to attend office in choir, especially priests who live together or who assemble for any purpose, should pray at least some part of the divine office in common.
13. Fulfil the task as perfectly as possible: this refers not only to the internal devotion of mind but also to the external manner of celebration.
14. If possible the office, be sung both in choir and in common
15. Pastors of sould should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts
16. the laity too are encouraged to pray the office eitehr with a priest or idividually
· the Latin language is to be retained by clerics in the divine office, but in individual cases the ordinary has the power to allow the use of the vernacular
· the vernacular version must be the one that is approved
· any cleric, thus, who prays the evrnacular is still valid as long as it is approved
Chapter 5: The Liturgical Year
1. Holy Mother XX believes that it is for her to celebrate the saving work of her divine Spouse in a sacred commemoration on certain days throughout the course of the year.
2. Thus recalling the mysteries of the redemption, she opens up to the faithful the riches of the Lord’s powers and merit so that these are in some wa made present for all time
3. in celebrating this annual cycle of the mysteries of Christ, Holy XX honors the blessed Mother, with a special love.
4. The XX has also included the memorial days of the martyrs and the other saints.
· Raised up into perfection by the manifold grace of God
· already in possession of eternal salvation
· they sing God’s perfect praise in heaven and pray for us
· by celebrating: (a) proclaims their success and (b) examples for all of us
5. in the various seasons of the year and in keeping with her traditonal discipline, the Church completes the formation of the faithful by means of pious practices for soul and body, by instruction, prayer and worls of penance and mercy.
Decrees
1. (origin: Xt’ resurrection and then handed down by the apostles) the XX celebrates the Paschal Mystery every seventh day, which day is appropriately called the Lord’s Day or Sunday: day of joy and of freedom for work
· other celebrations, unles they be truly of the great importance, shall not have precedence over Sunday, which is the foundation and kernel of the whole liturgical year.
2. The minds of the faithful should be directed primarily toward the feasts of the Lord whereby the mysteries of salvation are celebrated throughout the year.
· For this reason, the proper of the time shall be given due preference over the feasts of the saints so that the entire cycle of the mysteries of salvation may be suitably recalled.
3. The two elements which are especially characteristic of Lent (baptism & penance) should be given greater emphasis in the liturgy and in liturgical catechesis.
· The XX prepares the faithful for the celebration of the Easter.
· They hear God’s word more frequently and devote more time to prayer
· during Lent, penance should be not only internal and individual but also exteral and social.
· The paschal fast must be kept sacred: Good Friday - Holy Saturday in order to attain the joys of the Sunday of the resurrection with uplifted and responsive minds
4. Feast of the saints proclaim the wonderful works of Christ in his servants and offer to the faithful fitting examples for their imitation.
5. Lest the feast of the saints should take precedence over the feats which commemorate the very mysteries of salvation, many of them should be left to be celebrated by a particular church, or nation, or family of religious. Only those should be extended to the universal XX which commemorate saints who are truly of universal importance.
Chapter 6: Sacred Music
1. the main reason for the XX musical tradition’s pre-eminence is that, as a combintion of sacred music and words, it forms a necessary or integral part of the solemn liturgy.
2. Therefore sacred music is to be considered connected it is with the liturgical action, whether:
· making prayer more pleasing
· promoting unity of minds
· conferring greater solemnity upon the sacred rites
3. Purpose of Sacred Music: (a) glory of God and (b) sanctification of the faithful.
4. Liturgical worship is given a more noble form when the divine office are celebrated solemnly in song with the assistance of sacred ministers and the active participation of the people.
5. The treasury of sacred music is to be preserved and cultivated with great care.
· Choirs must be assiduously developed, especially in cathedral churches.
· Active participation in chants or singing (faithful can join)
6. Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiates and houses of studies of religious of both sexes and also in other Catholic institutions and schools.
7. Higher institutes of music be establsihed whenever possible.
8. The XX recognizes Gregorian chant as being especially suited to the Roman liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services.
9. Other kinds of sacred music, esp. Polyphony, are by no means excluded from liturgical celebration so long as they accord with the spirit of liturgical action.
10. Adaptation in music hrough musial tradition in countries (mission area) that plays a great part in their religious and social life.
11. The pipe organ is to be held in high esteem in the Latin XX, for it is the traditional musical instrument, the sound of which can add a wonderful splendor to the XX’s ceremonies and powerfully lifts up men’s minds to God and higher things.
12. But other instruments may be admitted fior use in divine worship:
· in the judgment and with the consent of the competent territorial authority
· the instruments are suitable or can be made suitable, for sacred use
· they accord with the dignity of the temple
· they truly contribute to the edification of the faithful
13. The texts intended to be sung must always be in conformity with Catholic doctrine. Indeed, tehy should be drawn chiefly from the sacred scripture and from liturgical sources.
Chapter 7: Sacred Art and Sacred Furnishings (Article No. 122 - 130)
1. The fine arts are classed among the noblest activities of man’s genius.
· Sacred art is the highest manifestation of the religious art.
· The arts are directed toward expressing in some way the infinite beauty of God in works made by human hands.
2. Holy Mother Church has always been the patron of the fine arts.
· All things set apart for use in divine worship should be worthy, becoming and beautiful signs and symbols of things supernatural.
· She has trained artists.
· The Church has the right to pass judgment on the arts, deciding which of the works of artists are in accordance with faith, piety, and the laws religiously handed down, and are to be considered suitable for sacred use.
· The Church has been particularly careful to see that sacred furnishings should worthily and beautifully serve the dignity of worship.
· She has admitted changes in material style or ornamentation prompted by the progress of technical arts with the passage of time.
Decrees issued regarding these matters:
1. The Church has not adopted any particular style of art as her own.
· She has admitted styles from every period, in keeping with the natural characteristics and conditions of peoples and the needs of the various rites.
· The art of our own times from every race and country shall also be given free scope in the Church, provided it bring to the task the reverence and honor due to the sacred buildings and rites.
2. Ordinaries are to take care that in encouraging and favoring truly sacred art, they should seek for noble beauty rather than sumptuous display. (Sacred vestments and ornaments)
3. Bishops should be careful to ensure that works of art which are: ... be removed from the house of God and other sacred places.
· repugnant to faith, morals and Christian piety
· which offend true religious sense either by (a) depraved forms, or through (b) lack of artistic merit, or because of (c) mediocrity or pretense
4. Churches are to be built suitable for the:
· celebration of liturgical services
· active participation of the faithful.
5. The practice of placing sacred images in the churches so that they may be venerated by the faithful is to be maintained. But,
· their number should be moderate
· their reflective positions should reflect right order in order to avoid: (a) incongruence and (b) fostering devotion of doubtful orthodoxy
6. When passing judgments on works of art, local ordinaries should ask the opinion of the diocesan commision on sacred art and - when occasion demands - the opinions of others who are experts, and the commissions mentioned in Articles 44, 45 and 46.
7. Ordinaries should ensure that sacred furnishings and works of value are not disposed of or destroyed, for they are ornaments in God’s house.
8. Bishops, either personally or through suitable priests who are gifted with a knowledge and love of art, should have a special concern for artists, so as to imbue them with the spirit of sacred art and of the sacred liturgy.
· One can build or establish schools or academies of sacred art in those parts of the world where they would be useful for the training of artists.
· The artists who, prompted by their talents, desire to serve God’s glory in Holy Church, should ever remember:
· that they are engaged in a kind of holy imitation of God the Creator
· that they are concerned with works destined to be used in Catholic worhip
· that they are concerned with works destined to be used for the edification of the faithful
· to foster their piety and religious formation
9. The canons and ecclesiastical statutes which govern the provision of external things which pertain to sacred worship should be revised ASAP, together w/ the liturgical books, as laid down in Art. 25.
· worthy and well-planned construction of sacred buildings
· shape and construction of altars
· the nobility, placing and security of the eucharistic tabernacle
· the suitability and dignity of the baptistry
· the proper ordering of sacred images
· the scheme of decoration and embellishment
10. Laws which seem less suited to the reformed liturgy should be amended or abolished. Those which are helpful are to be retained, or introduced if lacking.
11. Regarding the material and form of sacred furnishings and vestments, in accordance with Article 22, powers are given to territorial episcopal conferences to adapt such things to the needs and customs of their different regions.
12. During their philosophical and theological studies, clerics are to be taught about:
· the history and development of sacred art
· the basic principles which govern the production of its works
Because of this, thus they will be able to:
· appreciate and preserve the Church’s ancient monuments
· aid by good advice the artists who are engaged in producing works of art
13. It is fitting that the use of pontificals be reserved tot hos eecclesiastical persons who have episcopal rank or some particular jurisdiction.
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