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LENTEN SERIES – DOCUMENTS OF VATICAN II – SESSION #3: SACROSACTUM CONCILIUM

The Constitution on the Sacred Liturgy is the first of the documents of Vatican II to be promulgated. It was approved by the assembled by a vote of 2,417 to 4 and issued by Paul VI on December 4, 1963. The main aim was to achieve greater participation in the Church’s liturgy.

Historical Background Notes: This was the first document to be discussed at the Council. It followed in the footsteps of the liturgical developments already accomplished by Pius XII and a long history. The liturgical changes actually began in 1833 with the establishment of the Monastery of Solesmes in France under the direction of Propser Gueranger who saw the liturgy as a way for lay people to focus on participation in a true Christian community as an alternative to the modern world. Further developed by the Belgian Dom Lambert Beauduin, it was developed by Pius X (lowering the age; encouraging frequent ) and Pius XII in his encyclical and his reform of the liturgy.

The document has five goals in mind:

 Protect the rich liturgical patrimony of the church  Offer general guidelines for renewal  Base itself in Catholic doctrine  Inspire the clergy with a deeper ‘liturgical spirit’  Promote a more active participation of the faithful in the liturgy.

Two issues emerged:

1. the role of and in the liturgy 2. the role of the National Bishops’ conferences in regulating liturgical practices. Underlying these two concerns: 1. How much should the liturgy remain a uniform and universal reality? 2. How much should it be allowed to adapt to the particularities of different social and cultural contexts?

Cardinal Ottaviani was very critical of the document. When he spoke he was literally “applaueded off the stage” – the first of many embarrassing moments for the curia.

As the first document to be voted on it was crucial when the results came out (2215 in favor, 46 against) that it became clear the “idea of reform” had begun to take shape at Vatican II.

After being debated in the first session and polished; it was promulgate at the end of the second session.

Significance of the document: Even before Vatican II had concluded the document was implemented. A new commission was formed (Called “The Concilium”) with Annibole Bugnini (adviser to Pius Xii) as its first secretary. Through its work the church set out on a systematic restructuring of the entire liturgical life of the Church – on a scale and to a degree unprecedented in the two‐thousand year history of the Church. Nowhere was the impact of Vatican II so immediately and deeply felt by the world’s Catholics.

It highlighted three great underlying principles of Vatican II 1. renewal rooted in “resourcement” 2. the value of local churches and episcopal authority as a balance to papal centralization 3. the active role demanded of all the faithful in the life and mission of the church. Overall structure of the document: The document consists of Nine Chapters and 132 paragraphs.

1. Introduction (1‐4) 2. General Principles for the Restoration and Promotion of the Sacred Liturgy (5‐46) 1. The Nature of the Sacred Liturgy and Its importance in the Church’s Life (5‐13) 2. The Promotion of Liturgical Instruction and Active Participation (14‐20) 3. The Reform of the Sacred Liturgy (21‐46) 1. General Norms (22‐25) 2. Norms Drawn from the Hierarchic and Communal Nature of the Liturgy (26‐32) 3. Norms Based Upon the Didactic and Pastoral Nature of the Liturgy (33‐36) 4. Norms for Adapting the Liturgy to the Culture and Traditions of Peoples (37‐40) 5. Promotion of Liturgical Life in Diocese and (41‐42) 6. Promotion of Pastoral‐Liturgical Action (43‐46) 3. The Most Sacred Mystery of the (47‐58) 4. The Other Sacraments and the Sacramentals (59‐82) 5. The Divine Office (83‐101) 6. The (102‐111) 7. Sacred Music (112‐121) 8. Sacred Art and Sacred Furnishings (122‐130) 9. Appendix: “on the Revision of the Calendar”

COMMENTARY:

INTRODUCTION

¶1 As the first document of Vatican II, the first paragraph actually lays out the purpose of the Council as a whole:  To improve the standard of daily Christian living among Catholics  To adapt those structures which are subject to change so as better to meet the needs of our times  To encourage whatever can contribute to the union of all who believe in Christ  To strengthen whatever serves to call all people into the embrace of the Church.

¶2 Focus in first on the liturgy because through the liturgy believers are expressing in their lives and demonstrating to others the mystery which is Christ and the sort of entityut the Church is ‐human and divine ‐visible and endowed with invisible realities ‐vigorously active and yet making space in its life for contemplation ‐present in the world and yet on pilgrimage beyond.

¶3 The intent of this document: to set up norms for basically the .

¶4 At the same time the Council affirms the legitimacy of the 21 other ties of the Church.

CHPATER ONE: GENERAL PRINCIPLES REGARDING THE RENEWAL AND ENCOURAGE OF THE LITURGY

I. THE NATURE OF THE LITURGY AND ITS SIGNIFICANCE IN THE LIFE OF THE CHURCH.

¶5 The general principles starts with a creedal statement about and then defines the (the passion, resurrection and ascension) as central to that creed.

God’s desire is that “all human beings should be saved and come to the recognition of the truth”. That … “when the fullness of time came, he sent his Son, the Word made flesh, anointed with the holy Spirit. He was to preach the good news to the poor, and bind up hearts that were broken – a healer who was both flesh and spirit, a mediator between God and human beings. For the humanity of this very Son, in the unity of the person of the Word, was the means of our . Thus, in Christ, “the prefect peace which is our reconciliation came into being, and it became possible for us fyully to express our worshipful relationship with God.”

¶6 Jesus sent apostles filled with Spirit that they should preach the good news to every creature. Good news = the Son of God, by his death and resurrection, had freed us from the power of Satan and death, and carried us over into the Father’s kingdom. They were also to enact what they were announcing through and sacraments – it is how people are implanted into the paschal mystery through – how they die with him, are buried with him and rise with him – how they receive the spirit of adoption as daughters and sons, the spirit in whom we cry Abba Father as Jesus did.

In a similar way each time people eat the Lord’s super, they are proclaiming the death of the Lord until he comes. And so with , the Church appeared in the world.

¶7 Christ is always present in his Church – in the minister – in the Eucharistic bread – in the scriptures – in the church praying and singing hymns. The liturgy is the enacting of the priestly role of Jesus Christ and is above all an activity of worship.

¶8 Liturgy on earth shares by anticipation in the heavenly liturgy. In lovingly remembering the in our liturgy we are hoping in some way to share in what they now enjoy and to become their companions.

¶9 Liturgy is not the only activity of the church. First comes conversion – to proclaim the message of salvation to those who do not believe; to preach faith and repentance to believers; and to prepare them for the sacraments; to teach them to observe all that Christ has commanded; and to attract them to the whole range of activities in love, holiness and the apostolate.

¶10 However, liturgy is the high point of the activity of the Church.. For the point of apostolic work is that all those who have become children of God through faith and baptism can assemble together in order to praise God in the midst of the Church, to share in sacrifice, and to eat the Lord’s supper. The goal of liturgy: inspire those who have eaten their fill of the ‘ sacrament’ to become united in holiness and mutual love.

¶11 But this means the faithful should approach the liturgy with the “disposition of a suitable heart and mind” – what they think and feel be at one with what they say. Those in charge of liturgy should be sure that the people are able to take part in it in such a way that they are active, that they know what is going on, and that they will receive benefit.

¶12 Christians though called to prayer together, must nevertheless also go to their own room and pray to their Father in .

¶13 The fathers approve of devotions as part of the Christian apostolate provided they conform to the laws and norms of the church – however these devotions need to be kept under control…so that they adhere with the liturgy, in some way derive from it, and lead the people to it – for liturgy by its very nature is far more important than these devotions.

II. FOSTERING LITURGICAL FOMRATION AND ACTIVE PARTICIPATION.

¶14 The church very much wants all believers to be led to take a full, conscious and active part in liturgical celebrations. The fathers declare: the Christian people are the chosen race, the royal priesthood, the holy nation, the people whom God has taken possession. This full and active sharing on the part of the whole people is of paramount concern in the process of renewing the liturgy.

¶15 Therefore professors in seminaries needs to be trained in the liturgy.

¶16 and the Liturgy is to be considered a core subject – taught both theologically and historically.

¶17 In addition spiritual formation should be structured around the liturgy.

¶18 “OId timers” should be retrained.

¶19 Pastors should teach their parishioners.

¶20 and special liturgical events should be broadcast on TV and radio.

III. THE RENEWAL OF THE LITURGY

¶21 Here the fathers proclaim a call to reform the liturgy: “For the liturgy consists of both a part that cannot be changed …. And also parts that are subject to modification.”

A. GENERAL NORMS

¶22:1 Regulations for liturgy are to be set by the bishops

¶22: 2 and to the episcopal conferences

¶22:3 No one else, includiong priests, can change the liturgy.

¶23 Renewal begins with theological, historical and pastoral investigation and study. Changes should not be made unless a real and proven need of the church requires them, and care should be taken to see that new forms grow in some way organically out of the forms already existing.

¶24 The importance of scripture in the liturgy is paramount.

¶25 Liturgical boks and texts are to be revised as soon as possible.

B. NORMS WHICH DERIVE FROM THE NATURE OF THE LITURGY AS AN ACTIVITY WHICH IS HIERARCHICAL AND BELONING TO THE COMMUNITY.

¶26 Liturgical events are not private actions but community events.

¶27 Private masses are to be eliminated.

¶28 During liturgy all should participate in what is going on – no saying the during ; no other Masses going on at the side .

¶29 Servers, readers, commentators, the should do their job as part of the community event.

¶30 Participation should be active; although there is a place for moments of silence.

¶31 There should be no distinction of rank in the congregation.

C. NORMS DERIVING FROM THE EDUCTIONAL AND PASTORLA NATURE OF THE LITURGY.

¶33 Although the liturgy is primarily the worship of the divine majesty , it contains also a large element of instruction for the believers who form the congregation. Moreover, the prayers addressed to God by the priest who presides over the gathering in the role of Christ, are said in the name of the entire holy people, and of all who are present.

¶34 The rites should be simple, brief, lucid, avoiding pointless repetitions.

¶35:1 They should contain more scripture

¶35:2 They should always include a sermon.

¶35:3 They should have added commentary as needed

¶35:4 There should be more celebrations of the Liturgy of the Word led by and/or others appointed by the .

¶36:1 Latin is still to be used in the liturgy

¶36:2 However the vernacular should be used in – readings, instructions and commentary, in some of the prayers, and in some of the singing

¶36:3 These are decisions to be made by the bishops conferences.

¶36:4 Translations from Latin need to be approved by the Bishops conference.

D. NORMS AIMED AT BRINING ABOUT ADAPTATION TO THE TEMPERMENT AND TRADITIONS OF THE PEOPLE.

¶37 The Church has no desire, not even in the liturgy, to impose a rigid monolithic structure on the liturgy. The liturgy should be adapted to its cultural context.

¶38 As long as the fundamentals of the roman rite are maintained, variations are allowed.

¶39 This is to be decided by the Bishops conferences.

¶40 There may be a need for a more “radical adaptation”

¶40:1 This can be done by the Bishops conferences with apostolic permission and approval

¶40:2 To assist in this development Bishops conferences are given permission to experiment “for a limited period.”

¶40:3 Especially in mission territories “experts” should be consulted.

NOTE; The Netherlands bishops did this – and came up with a series of new and experimental Eucharistic prayers. Unfortunately they have since “disappeared” a la JPII and Benedict

IV. THE ENCOURAGEMENT OF LITURGICAL LIFE IN THE DIOCESE AND THE PARISH.

NOTE; The Netherlands bishops did this – and came up with a series of new and experimental Eucharistic prayers. Unfortunately they have since “disappeared” a la JPII and Benedict

¶41 The Bishop should be thought of as the high priest of his flock; the life of his people in Christ in some way derives from him and depends on him. {The principle transferred to the Bishop} The liturgical life of the diocese centering on the bishop above all in the cathedral church is of the highest importance.

¶42 Since the bishop himself in his church cannot always or everywhere preside over the whole flock, he must of necessity set up assemblies of believers – the Parish. Here the priest acts in the bishops’ place; while the Parish focus liturgically should be Sunday Mass.

V. THE DEVELOPMENT OF LITURGICAL OREINTED PASTORAL ACTIVITY.

¶43 Enthusiasm for liturgical reform and renewal should be guided.

¶44 There should be national liturgical commissions set up helped by some kind of institute for pastoral liturgy.

¶45 These should also be formed on the diocesan level.

¶46 There should also be commissions for music and art in each diocese.

CHAPTER 2: THE HOLY MYSTERY WHICH IS THE EUCHARIST.

¶47 “Our Savior inaugurated the Eucharist sacrifice of his body and blood at the on the night he was betrayed, in order to make his sacrifice of the cross last throughout time until he should return, and indeed to entrust a token to the church… by which to remember his death and resurrection.”

It is a sacrament of faithful relationships … a sign of unity …a bond of divine love … a special Easter meal.

¶48 The purposes of the Eucharist: “Those attending should share in the worshipping event – they should be formed by God’s word – they should be refreshed at the table of the Lord’s body – they should give thanks to God – they should offer themselves – they should be led towards their final goal of unity with God and among themselves.”

¶49 Therefore revision of the Eucharistic liturgy derives from a pastoral mandate.

¶50 There should be a revision of the mass – so structured as to reflect all these elements. The rites should become simpler – duplications are to be eliminated; and former “degenerations” are to be eliminated; while lost elements are to be reinstated.

¶51 There should be more scripture readings.

¶52 Regular are to be given – rooted in the scriptures. In fact homilies may NOT be eliminated from liturgies on Sunday and major feast days.

¶53 “Prayer of the Faithful” is to be re‐introduced.

¶54 Vernacular is to be introduced into the Mass “appropriately”.

¶55 Communion in both kinds is to be encouraged, especially on special occasions.

¶56 Restore the structure of the Mass as (1) the Liturgy of the Word, and (2) the Liturgy of the Eucharist”

¶57 Restore con‐celebrations, as decided on by the bishop.

¶58 Calls for a new rite for to be composed.

CHAPTER 3: THE OTHER SACRAMENTS AND SACRAMENTALS

¶59 The purpose of the sacraments is to make people holy, to build up the , and to express a relationship of worship to God. It is important that people can easily understand the symbolism used in the sacraments.

¶60 Sacramentals exist to help in this understanding of the sacraments.

¶61 Sacramentals are designed to point to the of humanity and for the praise of God.

¶62 Historically problems have crept into the sacraments and sacramentals. Theefore …

¶63 Sacraments and sacramentals should be in the vernacular. The Book of Rites should be revised accordingly.

¶64 The catechumenate is to be restored.

¶65 In mission countries, this should be combined with cultural traditions of initiation.

¶66 The rite of Adult Baptism is to be revised and reformed.

¶67 The rite of Infant Baptism is to be revised and reformed.

¶68 Special accommodations are to be made for baptizing large groups.

¶69 There are to be revised rites for those who have already been baptized outside the norm and now entering the Church.

¶70 Baptismal water can be blessed as needed. (In the past, only blessed on )

¶71 The Rite of Confirmation is to be revised.

¶72 The Rite of Penance is to be revised.

¶73 The Rite of “Final Anointing” is to be revised.

¶74 A Rite of “Anointing the Sick” should be created.

¶75 both these rites should reflect the needs of the sick and terminally ill as required.

¶76 The Rites of Ordination are to be revised – during episcopal ordination all bishops present should participate in the “laying on” of hands (not just the three consecrating bishops).

¶77 The Rite of Marriage is to be revised – and may incorporate local customs.

¶78 Marriage should normally be celebrated during Mass; “Prayer Over the Bride” to be corrected as the “Prayer Over Husband and Wife”. If it is celebrated without Mass, it should be incorporated into a Liturgy of the Word.

¶79 The sacramental should be revised according to the principal: people should be able to take part actively, easily and with awareness of what is happening; and should pay attention to the needs of our time.

¶80 The Rites of Religious Profession and Virginity should be revised; they should take place within Mass.

¶81 Funeral Rites should be revised to clearly reflect the paschal character of Christian death.

¶82 Rite of burying little children should be revised and a special mass composed.

Chapter 4: The Divine Office (¶’s 83‐101) Here the Fathers of the Council go on to recommend various revisions in the – commonly known as “The ”

Older Structure Recommended changes: Midnight Secondary Prayer of the Office 3:00 AM – Dawn Prayer Primary Prayer of the Office 6:00 AM – Early Morning Prayer (abolished) 9:00 AM Tierce – Mid‐Morning Prayer |‐ 12:00 NOON – Midday Prayer |‐chose one of these three as Secondary 3:00 PM None – Midafternoon Prayer |‐ 6:00 PM – Evening Prayer Primary Prayer of the Office 9:00 PM – Night Prayer Secondary Prayer of the Office

Chapter 5: The Liturgical Year (¶’s 102‐111) Establishes the principles that Sunday is the Primary Feast of the Church Then come special Feast Days of our Lord – , Easter, Ascension Thursday, etc. Next come special Feast Days of our Lady – , Assumption Then Feast Days for esp. Important Saints – the Apostles, Doctors of the Church, etc. Eliminates most “regional” and “Local saints” from the universal calendar; although still allowing for local celebrations – e.g. St. Patrick’s day. Eliminates many of the “fictional” saints; although like Wisdom literature, there “stories” can still be edifying for personal piety and spirituality.

Chapter 6: The Music of Worship (¶’s 112‐121) Discusses the role of various types of music in the liturgy. Recommends a universal, national, regional and diocesan Music Commissions to be responsible for implementation of “good church music”. It is here that “modern music and dance” are permitted.

Chapter 7: Art and Furnishings of Worship (¶’s 122‐13) Discusses the role of art and furnishings in the liturgy. Recommends universal, national, regional and diocesan Art Commissions to be responsible for implementation of “good church art”. It is here that it is recommended that in constructing churches, on the one hand, the tabernacle should be “decentralized”; while at the same time, the baptistery should be refocused in a more prominent place within the church.

Appendix: The document concludes with the idea that should secular society want to establish permanent days for celebrating what are now considered “movable” feasts, the fathers of the council have no objection. However, they do object to any change in the idea of a seven day, sequential week structure to the yearly calendar.

As you can see, in most cases the fathers recommended change – but were not themselves specific in what that change should be, other than some basic principles.

Pope Paul VI almost immediately set up The Concilium as the congregation that would over‐see these revisions; and it was their work that resulted in all the changes that took place through the seventies. These would all focus on what was to be called the Mass of Paul VI and the of Paul VI. Since then both John Paul II and especially Benedict XVI have been chipping away at the changes instituted by The Concilium and attempting to return to the Mass of Pius V (who established the ‘old way’ of doing Mass – often called the ‐ and Liturgy after the )