INTRODUCTION

 INTRODUCTIO

Venerable Brethren,
Health and Apostolic Benediction.

VENERABILES FRATRES SALUTEM 
ET APOSTOLICAM BENEDICTIONEM

Mediator between God and men (1 Tim. 2:5) and High Priest who has gone before us into heaven, Jesus the Son of God (Cf. Heb. 4:14) quite clearly had one aim in view when He undertook the mission of mercy which was to endow mankind with the rich blessings of supernatural grace. Sin had disturbed the right relationship between man and his Creator; the Son of God would restore it. The children of Adam were wretched heirs to the infection of original sin; He would bring them back to their heavenly Father, the primal source and final destiny of all things. For this reason He was not content, while He dwelt with us on earth, merely to give notice that redemption had begun, and to proclaim the long-awaited Kingdom of God, but gave Himself besides in prayer and sacrifice to the task of saving souls, even to the point of offering Himself, as He hung from the cross, a Victim unspotted unto God, to purify our conscience of dead works, to serve the living God. (Cf. Heb. 9:14) Thus happily were all men summoned back from the byways leading them down to ruin and disaster, to be set squarely once again upon the path that leads to God. Thanks to the shedding of the blood of the Immaculate Lamb, now each might set about the personal task of achieving his own sanctification, so rendering to God the glory due to Him.

« Mediator Dei et hominum »(1 Tim. 2, 5), pontifex magnus qui penetravit caelos, Iesus filius Dei, (cfr. Hebr. 4, 14), cum illud misericordiae opus suscepit, quo humanum genus supernis cumulavit beneficiis, eo procul dubio spectavit, ut ordinis rationem, inter hominem eiusque Creatorem iam peccato perturbatam, redintegraret utque miseram Adae subolem, hereditaria labe infectam, ad caelestem Patrem, primum omnium principium supremumque finem, reduceret. Quamobrem, cum in terris commorabatur, non modo initae Redemptionis nuntium dedit, auspicatumque Divinum Regnum declaravit, sed adsidue precando seseque devovendo in animarum incubuit salutem procurandam, usque dum e Cruce pendens semet ipsum obtulit immaculatum Deo, ut emundaret conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi (cfr. Hebr. 9, 14). Itaque mortales omnes, ex via feliciter revocati, quae ad exitium ad interitumque eos misere abducebat, ad Deum iterum dirigebantur; ut per collatam operam cuiusque suam in propriam adipiscendam sanctitatem, quae quidem ex intaminati cruore Agni oritur, debitam Deo tribuerent gloriam.

2. But what is more, the divine Redeemer has so willed it that the priestly life begun with the supplication and sacrifice of His mortal body should continue without intermission down the ages in His Mystical Body which is the Church. That is why He established a visible priesthood to offer everywhere the clean oblation (Cf. Mal.1:11) which would enable men from East to West, freed from the shackles of sin, to offer God that unconstrained and voluntary homage which their conscience dictates.

Voluit autem Divinus Redemptor ut quam in mortali corpore supplicationibus suis suoque sacrificio inierat sacerdotalem vitam, eadem per saeculorum decursum non intermitteretur in Corpore suo mystico, quod est Ecclesia; atque adeo perspicibile sacerdotium instituit ad offerendam in omni loco oblationem mundam (cfr. Mal. I, II), ut homines sive in Orientis, sive in Occidentis regionibus a peccato liberati, ex suo conscientiae officio, ultro libenterque Deo servirent.

3. In obedience, therefore, to her Founder’s behest, the Church prolongs the priestly mission of Jesus Christ mainly by means of the sacred liturgy. She does this in the first place at the altar, where constantly the sacrifice of the cross is represented (Cf. Council of Trent Sess. 22, c. 1) and with a single difference in the manner of its offering, renewed. (Cf. ibid., c. 2) She does it next by means of the sacraments, those special channels through which men are made partakers in the supernatural life. She does it, finally, by offering to God, all Good and Great, the daily tribute of her prayer of praise. “What a spectacle for heaven and earth,” observes Our predecessor of happy memory, Pius XI, “is not the Church at prayer! For centuries without interruption, from midnight to midnight, the divine psalmody of the inspired canticles is repeated on earth; there is no hour of the day that is not hallowed by its special liturgy; there is no state of human life that has not its part in the thanksgiving, praise, supplication and reparation of this common prayer of the Mystical Body of Christ which is His Church!” (Encyclical Letter Caritate Christi, May 3, 1932)

Ecclesia igitur, accepto a Conditore suo mandato fideliter obtemperans, sacerdotale Iesu Christi munus imprimis per sacram Liturgiam pergit. Idque facit primario loco ad altaria, ubi Crucis sacrificium perpetuo repraesentatur (cfr. Conc. Trid. Sess. 22, c. t) et, sola offerendi ratione diversa, renovatur (cfr. ibid. c. 2); deinde vero per sacramenta, quae peculiaria instrumenta sunt, quibus superna vita ab hominibus participatur; postremo autem per laudis praeconium, quod Deo Optimo Maximo cotidie offertur. « Quam iucundum sane — ita Decessor Noster f. m. Pius XI — caelo terraeque spectaculum praebet Ecclesia orans, cum totos continenter dies noctesque totas, psalmi divino afflatu conscripti concinantur in terris: nulla per diem computetur hora, quae propria non consecretur liturgia ; nulla humanae vitae aetas, quae suum non habebat communis huius obsecrationis mystici Corporis Christi, quod est Ecclesia » (Litt. Encycl. Caritate Christi d. d. 3 Maii a. 1932).

4. You are of course familiar with the fact, Venerable Brethren, that a remarkably widespread revival of scholarly interest in the sacred liturgy took place towards the end of the last century and has continued through the early years of this one. The movement owed its rise to commendable private initiative and more particularly to the zealous and persistent labor of several monasteries within the distinguished Order of Saint Benedict. Thus there developed in this field among many European nations, and in lands beyond the seas as well, a rivalry as welcome as it was productive of results. Indeed, the salutary fruits of this rivalry among the scholars were plain for all to see, both in the sphere of the sacred sciences, where the liturgical rites of the Western and Eastern Church were made the object of extensive research and profound study, and in the spiritual life of considerable numbers of individual Christians.

Nostis profecto, Venerabiles Fratres, sub superioris saeculi exitum huiusque initium singularem excitatam esse liturgicorum studiorum concertationem cum ex privatorum hominum laudabili nisu, tum praesertim ex impensa ac sedula navitate quorumdam coenobiorum incliti Benedictini Ordinis; itaque non modo in multis Europae nationibus sed in transmarinis etiam terris laude digna ac frugifera succrevit hac in re contentio. Cuius quidem studiosae contentionis salutares fructus ut in acrarum disciplinarum campo cernere licuit, ubi liturgici Occidentalis Orientalisque Ecclesiae ritus satius fuere altiusque perestigati ac cogniti, ita in spirituali etiam privataque multorum christianorum vita.

5. The majestic ceremonies of the sacrifice of the altar became better known, understood and appreciated. With more widespread and more frequent reception of the sacraments, with the beauty of the liturgical prayers more fully savored, the worship of the Eucharist came to be regarded for what it really is: the fountain-head of genuine Christian devotion. Bolder relief was given likewise to the fact that all the faithful make up a single and very compact body with Christ for its Head, and that the Christian community is in duty bound to participate in the liturgical rites according to their station.

Augustae altaris Sacrificii caerimoniae magis fuere notae, perceptae, existimatae; Sacramenta latius crebriusque participata; liturgicae preces degustatae suavius; atque Eucharistiae cultus — quod reapse retinendum est — christianae veri nominis pietatis fons et caput habitus est. Ac magis praeterea in sua luce est positum christifideles omnes unum arctissimumque efficere corpus, cuius caput est Christus, christianoque populo officium esse liturgicos aequo modo participare ritus.

6. You are surely well aware that this Apostolic See has always made careful provision for the schooling of the people committed to its charge in the correct spirit and practice of the liturgy; and that it has been no less careful to insist that the sacred rites should be performed with due external dignity. In this connection We ourselves, in the course of our traditional address to the Lenten preachers of this gracious city of Rome in 1943, urged them warmly to exhort their respective hearers to more faithful participation in the eucharistic sacrifice. Only a short while previously, with the design of rendering the prayers of the liturgy more correctly understood and their truth and unction more easy to perceive, We arranged to have the Book of Psalms, which forms such an important part of these prayers in the Catholic Church, translated again into Latin from their original text. (Cf. Apostolic Letter (Motu Proprio) In cotidianis precibus, March 24, 1945)

Vobis procul dubio perspectum est Apostolicam hanc Sedem nullo non tempore curavisse diligenter ut credita sibi plebs recto imbueretur actuosoque liturgiae sensu; nec minus diligenter contendisse ut sacri ritus debita dignitate extrinsecus etiam eniterent. Nos ipsi quoque hac eadem super causa, cum quadragenarii temporis concionatores almae huius Urbis anno MDCCCCXXXXIII ex more allocuti sumus, eos sumus adhortati vehementer ad suos cuiusque auditores commonendos, ut Eucharisticum Sacrificium impensius usque participarent; atque haud ita multo ante eo consilio ducti ut liturgicae preces rectius intellegerentur earumque veritas atque suavitas perciperentur facilius, Psalmorum librum, qui in Catholica Ecclesia harum precum tanta pars est, ex primigenio textu iterum in latinum transferendum curavimus (cfr. Litt. Ap. Motu Proprio In cotidianis precibus d. d. 24 Mart. a. 1945)

7. But while We derive no little satisfaction from the wholesome results of the movement just described, duty obliges Us to give serious attention to this “revival” as it is advocated in some quarters, and to take proper steps to preserve it at the outset from excess or outright perversion.

Verumtamen dum id genus studia ob salutares, qui inde proficiscuntur, fructus, haud mediocre Nobis afferunt solacium, conscientiae officium postulat ut ad renovationem illam, prout hac in re a nonnullis praedicatur, animum convertamus Nostrum, curemusque diligenter ut suscepta proposita modum ne excedant, neve vitiosa omnino evadant.

8. Indeed, though we are sorely grieved to note, on the one hand, that there are places where the spirit, understanding or practice of the sacred liturgy is defective, or all but inexistent, We observe with considerable anxiety and some misgiving, that elsewhere certain enthusiasts, over-eager in their search for novelty, are straying beyond the path of sound doctrine and prudence. Not seldom, in fact, they interlard their plans and hopes for a revival of the sacred liturgy with principles which compromise this holiest of causes in theory or practice, and sometimes even taint it with errors touching Catholic faith and ascetical doctrine.

Iamvero, si ex una parte valde dolemus nonnullis in regionibus sacrae Liturgiae sensum, intellegentiam ac studium mancum interdum esse ac fere nullum, ex altera vero multa cum sollicitudine, non timoris vacua, animadvertimus nonnullos novitatis nimio studiosiores esse, atque ex rectae doctrinae ac prudentiae via transversos aberrare. Siquidem iis consiliis ac votis, quae suscipiunt, de sacra renovanda Liturgia, principia saepenumero interserunt, quae vel ratione vel re ipsa causam hanc sanctissimam in discrimen adducunt, ac non numquam etiam talibus erroribus inficiunt, qui catholicam fidem atque asceseos doctrinam attingunt.

9. Yet the integrity of faith and morals ought to be the special criterion of this sacred science, which must conform exactly to what the Church out of the abundance of her wisdom teaches and prescribes. It is, consequently, Our prerogative to commend and approve whatever is done properly, and to check or censure any aberration from the path of truth and rectitude.

Fidei autem ac morum integritas peculiaris esse debet norma sacrae huius disciplinae, quae sapientissimis Ecclesiae eloquiia consona sit omnimodis oportet. Nobis igitur officium est, quod te sit factum dilaudare ac commendare, quod vero e iusto itinere deflectat, continere vel reprobare.

10. Let not the apathetic or half-hearted imagine, however, that We agree with them when We reprove the erring and restrain the overbold. No more must the imprudent think that we are commending them when We correct the faults of those who are negligent and sluggish.

Haud tamen reputent qui inertes ac segnes sunt, idcirco a Nobis comprobari, quod errantes reprehendimus audacesque refrenamus; neque imprudentes tum se a Nobis exornari laudibus existiment, cum neglegentes corrigimus atque ignavos.

11. If in this encyclical letter We treat chiefly of the Latin liturgy, it is not because We esteem less highly the venerable liturgies of the Eastern Church, whose ancient and honorable ritual traditions are just as dear to Us. The reason lies rather in a special situation prevailing in the Western Church, of sufficient importance, it would seem, to require this exercise of Our authority.

Quodsi in Encyclicis hisce Litteris de latina potissimum Liturgia agimus, id non ex eo oritur quod minore aestimatione prosequamur venerandas Orientalis Ecclesiae Liturgias, quarum ritus, ex antiquis nobilibusque monumentis traditi, pari sunt bis ratione carissimi; sed ex peculiaribus potius Occidentalis Ecclesiae condicionibus oritur, quae quidem eiusmodi sunt, ut interponendam hac in causa auctoritatem Nostram postulare videantur.

12. With docile hearts, then, let all Christians hearken to the voice of their Common Father, who would have them, each and every one, intimately united with him as they approach the altar of God, professing the same faith, obedient to the same law, sharing in the same Sacrifice with a single intention and one sole desire. This is a duty imposed, of course, by the honor due to God. But the needs of our day and age demand it as well. After a long and cruel war which has rent whole peoples asunder with it rivalry and slaughter, men of good will are spending themselves in the effort to find the best possible way to restore peace to the world. It is, notwithstanding, Our belief that no plan or initiative can offer better prospect of success than that fervent religious spirit and zeal by which Christians must be formed and guided; in this way their common and whole-hearted acceptance of the same truth, along with their united obedience and loyalty to their appointed pastors, while rendering to God the worship due to Him, makes of them one brotherhood: “for we, being many, are one body: all that partake of one bread.” (1 Cor. 10:17)

Christiani igitur omnes vocem docili animo exaudiant communis Patris, qui eos universos, secum arctissime coniunctos, Dei aram adire percupit, eamdem fidem profitentes, eidem obtemperantes legi, idemque Sacrificium una mente unaque votate participantes. Id profecto honor Deo debitus postulat; postulant etiam nostrorum horum temporum necessitates. Postquam enim diuturnum saevumque bellum simultate ac caede disiecit populos, recte cordati homines aptiore quovis modo concordiam revocare omnes enituntur. Nullum tamen propositum atque inceptum putamus efficacitatem hac in re habere tam, quantam actuosum illud religionis studium atque afflatum, quo christiani imbuantur ac ducantur necesse est; ita qui ut eadem veritatis capita sincero animo amplexi, ac legitimis Pastoribus ultro libenterque obsequentes, debitumque praestantes Deo cultum, fraternam quamdam communitatem efficiant, quandoquidem « unum corpus multi sumus, omnes qui de pane participamus » (1 Cor. 10, 17).

PART 1:
QUALITIES, PLACE and PROGRESS of THE EUCHARIST
 

PARS PRIMA 
LITURGIAE INDOLES, ORTUS, PROGRESSUS

13. It is unquestionably the fundamental duty of man to orientate his person and his life towards God. “For He it is to whom we must first be bound, as to an unfailing principle; to whom even our free choice must be directed as to an ultimate objective. It is He, too, whom we lose when carelessly we sin. It is He whom we must recover by our faith and trust.” (Saint Thomas, Summa Theologica, IIª IIª³ q. 81, art. 1) But man turns properly to God when he acknowledges His Supreme majesty and supreme authority; when he accepts divinely revealed truths with a submissive mind; when he scrupulously obeys divine law, centering in God his every act and aspiration; when he accords, in short, due worship to the One True God by practicing the virtue of religion.

Illud procul dubio hominibus praecipuum officium est, ut se quisque vitamque suam ad Deum dirigat. « Ipse enim est cui principaliter alligari debemus tamquam indeficienti principio, ad quem etiam nostra electio assidue dirigi debet, sicut in ultimum finem, quem etiam negligentes peccando amittimus, et credendo et fidem praestando recuperare debemus » (S. Th. Summa Theol. II II, q. 81 art. 1). Homo autem recto ordine ad Deum dirigitur, cum supremam eius maiestatem, supremumque magisterium agnoscit, cum veritates divinitus patefactas prona suscipit mente, cum legibus ab eo latis religiosa observantia subicitur, omnem actionem navitatemque suam ad eum convertens; cum denique — ut rem breviter perstringamus debitum cultum atque obsequium per religionis virtutem Deo uni et vero praestat.

14. This duty is incumbent, first of all, on men as individuals. But it also binds the whole community of human beings, grouped together by mutual social ties: mankind, too, depends on the sovereign authority of God.

Quod quidem officium si homines singillatim primo loco obligat, at humanam quoque communitatem universam, socialibus ac mutuis nexibus conformatam obstringit, cum et ipsa a summa Dei auctoritate pendeat.

15. It should be noted, moreover, that men are bound by his obligation in a special way in virtue of the fact that God has raised them to the supernatural order.

Animadvertendum autem est homines peculiari modo hoc officio teneri, quia Deus ad ordinem eos evexit supra naturam positum.

16. Thus we observe that when God institutes the Old Law, He makes provision besides for sacred rites, and determines in exact detail the rules to be observed by His people in rendering Him the worship He ordains. To this end He established various kinds of sacrifice and designated the ceremonies with which they were to be offered to Him. His enactments on all matters relating to the Ark of the Covenant, the Temple and the holy days are minute and clear. He established a sacerdotal tribe with its high priest, selected and described the vestments with which the sacred ministers were to be clothed, and every function in any way pertaining to divine worship. (Cf. Book of Leviticus)

Itaque, si Deum consideramus veterem condentem legem, eum cernimus de sacris etiam ritibus edere praecepta, accuratasque decernere normas, quibus populus obtemperet in legitimo eidem praestando cultu. Quamobrem varia statuit sacrificia, variasque designavit caerimonias, quibus dicatum sibi munus offerretur; eaque omnia perspicue significavit, quae ad foederis arcam, ad templum, ad diesque festos pertinerent. Sacerdotalem tribum et summum sacerdotem constituit; ac vestes etiam indicavit ac descripsit, quibus sacrorum administri uterentur, et quidquid aliud praeterea ad divinum cultum respiceret (cfr. Lib. Levitici).

Yet this was nothing more than a faint foreshadowing (Cf. Heb.10:1) of the worship which the High Priest of the New Testament was to render to the Father in heaven.

Iamvero eiusmodi cultus nihil aliud erat, nisi quaedam illius adumbrata imago (cfr. Hebr. 10, 1), quem Summus Novi Testamenti Sacerdos Patri caelesti erat praestaturus.

17. No sooner, in fact, “is the Word made flesh” (John, 1:14) than he shows Himself to the world vested with a priestly office, making to the Eternal Father an act of submission which will continue uninterruptedly as long as He lives: “When He cometh into the world he saith. . . ‘behold I come . . . to do Thy Will.” (Heb.10:5-7) This act He was to consummate admirably in the bloody Sacrifice of the Cross: “It is in this will we are sanctified by the oblation of the Body of Jesus Christ once.” (Ibid. 10:10) He plans His active life among men with no other purpose in view. As a child He is presented to the Lord in the Temple. To the Temple He returns as a grown boy, and often afterwards to instruct the people and to pray. He fasts for forty days before beginning His public ministry. His counsel and example summon all to prayer, daily and at night as well. As Teacher of the truth He “enlighteneth every man” (John, 1:9) to the end that mortals may duly acknowledge the immortal God, “not withdrawing unto perdition, but faithful to the saving of the soul.” (Heb.10:39) As Shepherd He watches over His flock, leads it to life-giving pasture, lays down a law that none shall wander from His side, off the straight path He has pointed out, and that all shall lead holy lives imbued with His spirit and moved by His active aid. At the Last Supper He celebrates a new Pasch with solemn rite and ceremonial, and provides for its continuance through the divine institution of the Eucharist. On the morrow, lifted up between heaven and earth, He offers the saving sacrifice of His life, and pours forth, as it were, from His pierced Heart the sacraments destined to impart the treasures of redemption to the souls of men. All this He does with but a single aim: the glory of His Father and man’s ever greater sanctification.

Siquidem, vixdum divinum « Verbum caro factum est » (Io. 1, 14), sacerdotali munere ditatum se mundo manifestat, Aeterno Patri seipsum subiciens, quod quidem per totius suae vitae cursum intermittit numquam :« Ingrediens mundum dicit: . . . Ecce venio . . . ut faciam, Deus, voluntatem tuam . . . » (Hebr. 10, 5-7) et in cruento Crucis sacrificio mirandum in modum perfecit : « In qua voluntate sanctificati sumus per oblationem corporis Iesu Christi semel » (ibidem 10, 10). Actuosa eius vitae ratio in humanis non alio procul dubio spectat. Infantulus, Hierosolymis in templo sistitur Domino : adolescens denuo illud adit; postea vero idem iterum iterumque ingreditur cum ad docendam plebem, tum ut suam inibi fundat precem. Antequam publicum exordiatur munus, ieiunium per quadraginta dies servat ; ac consilio exemploque suo ad diurnas non modo sed ad nocturnas etiam Deo admovendas supplicationes adhortatur omnes. Utpote veritatis magister, « illuminat omnem hominem » (Io. 1, 9), ut rite mortales immortalem Deum agnoscant, neque sint « subtractionis filii in perditionem, sed fidei in acquisitionem animae » (Hebr. 10, 39). Qua vero Pastor, gregem moderatur suum, eum ad vitae pascua perducit, ac legem ea ratione condit, ut nemo ab eo, ab rectoque demonstrato itinere abstrahatur, sed omnes eo afflante ac movente sanctissime vivant. In novissima caena, sollemni ritu atque apparatu, novum celebrat Pascha, quod quidem, divinitus instituta Eucharistia, continuandum consulit; postridie vero, inter terram ac caelum erectus, salutiferum suae vitae Sacrificium offert, suoque ex transverberato pectore ea quodammodo effundit sacramenta quae Redemptionis thesauros hominum animis impertiant. Quae omnia dum agit, ad caelestis Patris gloriam unice respicit ad hominemque maiore usque sanctitate adornandum.

18. But it is His will, besides, that the worship He instituted and practiced during His life on earth shall continue ever afterwards without intermission. For he has not left mankind an orphan. He still offers us the support of His powerful, unfailing intercession, acting as our “advocate with the Father.” (Cf. 1 John, 2:1) He aids us likewise through His Church, where He is present indefectibly as the ages run their course: through the Church which He constituted “the pillar of truth” (Cf. 1 Tim. 3:15) and dispenser of grace, and which by His sacrifice on the cross, He founded, consecrated and confirmed forever. (Cf. Boniface IX, Ab origine mundi, October 7, 1391; Callistus III, Summus Pontifex, January 1, 1456; Pius II, Triumphans Pastor, April 22, 1459; Innocent XI, Triumphans Pastor, October 3, 1678)

Ad supernae autem beatitatis sedem ingressus, quem, per terrenae suae vitae cursum, sacrum instituit ac praestitit cultum, eum vult intermitti numquam. Siquidem non orbatum hominum genus derelinquit, sed quemadmodum valido praesentissimoque patrocinio suo eidem perpetuo adest, advocati munus in caelo gerens apud Patrem (cfr. 1 Io. 2, 1), ita eidem etiam auxiliatur per Ecclesiam suam, in qua divina praesentia sua volventibus saeculis perennat, quamque columnam veritatis (cfr. 1 Tim. 3, 15) ac gratiae dispensatricem constituit, suoque Crucis sacrificio fundavit, consecravit et aeternaliter stabilivit (cfr. Bonif. IX, Ab origine mundi, d. d. 7 Oct. a. 1391; Callist. III, Summus Pontifex, d. d. 1 Ian. a. 1456; Pius II, Triumphans Pastor, d. d. 22 Apr. 1459; Innoc. XI, Triumphans Pastor, d. d. 3 Oct. a. 1678).

19. The Church has, therefore, in common with the Word Incarnate the aim, the obligation and the function of teaching all men the truth, of governing and directing them aright, of offering to God the pleasing and acceptable sacrifice; in this way the Church re-establishes between the Creator and His creatures that unity and harmony to which the Apostle of the Gentiles alludes in these words: “Now, therefore, you are no more strangers and foreigners; but you are fellow citizens with the saints and domestics of God, built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building, being framed together, groweth up into a holy temple in the Lord, in whom you also are built together in a habitation of God in the Spirit.” (Eph. 2:19-22) Thus the society founded by the divine Redeemer, whether in her doctrine and government, or in the sacrifice and sacraments instituted by Him, or finally, in the ministry, which He has confided to her charge with the outpouring of His prayer and the shedding of His blood, has no other goal or purpose than to increase ever in strength and unity.

Ecclesia igitur commune habet cum Incarnato Verbo propositum, officium, munus: hoc est veritatem docere omnes, homines recte regere ac moderari, gratum acceptumque Deo offerre Sacrificium, atque ita admirabilem illam restituere inter summum Creatorem ac res creatas cohaerentiam atque concordiam, quam quidem gentium Apostolus hisce verbis perspicue indicat: « Iam non estis hospites et advenae, sed estis cives sanctorum et domestici Dei, superaedificati super fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide Christo Iesu, in quo omnis aedicatio constructa crescit in templum sanctum in Domino, in quo et vos coaedificamini in habitaculum Dei in Spiritu » (Eph. 2, 19-22). Quamobrem societas a Divino condita Redemptore tum doctrina ac regimine suo, tum Sacrificio ac Sacramentis ab eo constitutis, tum denique ministerio ab eodem accepto, ac profusis supplicationibus et sanguine suo, non alio contendit ac spectat, nisi ut magis in dies amplificetur ac coagmentetur;

20. This result is, in fact, achieved when Christ lives and thrives, as it were, in the hearts of men, and when men’s hearts in turn are fashioned and expanded as though by Christ. This makes it possible for the sacred temple, where the Divine Majesty receives the acceptable worship which His law prescribes, to increase and prosper day by day in this land of exile of earth. Along with the Church, therefore, her Divine Founder is present at every liturgical function: Christ is present at the august sacrifice of the altar both in the person of His minister and above all under the eucharistic species. He is present in the sacraments, infusing into them the power which makes them ready instruments of sanctification. He is present, finally, in prayer of praise and petition we direct to God, as it is written: “Where there are two or three gathered together in My Name, there am I in the midst of them.” (Matt. 18:20) The sacred liturgy is, consequently, the public worship which our Redeemer as Head of the Church renders to the Father, as well as the worship which the community of the faithful renders to its Founder, and through Him to the heavenly Father. It is, in short, the worship rendered by the Mystical Body of Christ in the entirety of its Head and members.

quod profecto efficitur, cum Christus in mortalium animis quasi instruitur ac dilatatur, et cum vicissim mortalium animi veluti Christo aedificantur atque augentur; ita quidem ut hoc in terrestri exsilio sacrum cotidie magis succrescat templum, in quo divina Maiestas gratum accipit legitimumque cultum. Quapropter in omni actione liturgica una cum Ecclesia praesens adest divinus eius Conditor; praesens adest Christus in augusto altaris Sacrificio, cum in administri sui persona, tum maxime sub Eucharisticis speciebus; praesens adest in Sacramentis virtute sua, quam in eadem transfundit utpote efficiendae sanctitatis instrumenta; praesens adest denique in Deo admotis laudibus ac supplicationibus, secundum illud : « Ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum » (Matth. 18, 20). Sacra igitur Liturgia cultum publicum constituit, quem Redemptor noster, Ecclesiae Caput, caelesti Patri habet; quemque christifidelium societas Conditori suo et per ipsum aeterno Patri tribuit; utique omnia breviter perstringamus, integrum constituit publicum cultum mystici Iesu Christi Corporis, Capitis nempe membrorumque eius.

21. Liturgical practice begins with the very founding of the Church. The first Christians, in fact, “were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers.” (Acts, 2:42) Whenever their pastors can summon a little group of the faithful together, they set up an altar on which they proceed to offer the sacrifice, and around which are ranged all the other rites appropriate for the saving of souls and for the honor due to God. Among these latter rites, the first place is reserved for the sacraments, namely, the seven principal founts of salvation. There follows the celebration of the divine praises in which the faithful also join, obeying the behest of the Apostle Paul, “In all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God.” (Col. 3:16) Next comes the reading of the Law, the prophets, the gospel and the apostolic epistles; and last of all the homily or sermon in which the official head of the congregation recalls and explains the practical bearing of the commandments of the divine Master and the chief events of His life, combining instruction with appropriate exhortation and illustration of the benefit of all his listeners.

Liturgica autem actio tum initium sumpsit, cum Ecclesia divinitus condita fuit. Priscae siquidem aetatis christiani « erant perseverantes in doctrina Apostolorum et communicatione fractionis panis et orationibus » (Act. 2, 42). Quocumque Pastores possunt christifidelium coetum cogere, ibi erigunt aram, in qua sacris operantur, et quam circum ceteri ordinantur ritus, quibus homines possint sanctitate imbui, debitamque Deo tribuere gloriam. Quibus in ritibus primo loco Sacramenta habentur, hoc est septem praecipui salutis fontes; dein vero divinae laudis celebratio, qua christifideles etiam invicem coniuncti hortationi Pauli Apostoli obtemperant :« In omni sapientia docentes et commonentes vosmet ipsos, psalmis, hymnis et canticis spiritualibus, in gratia cantantes in cordibus vestris Deo » (Col. 3, 16); deinde autem Legis, Prophetarum, Evangelii Apostolorumque epistularum lectio; ac postremo homilia, seu sacra concio, qua coetus praeses Divini Magistri praecepta in memoriam revocata utiliter commentatur, res eventusque graviores vitae Christi commemorat, atque adstantes omnes opportunis adhortationibus et exemplis commonefacit.

22. As circumstances and the needs of Christians warrant, public worship is organized, developed and enriched by new rites, ceremonies and regulations, always with the single end in view, “that we may use these external signs to keep us alert, learn from them what distance we have come along the road, and by them be heartened to go on further with more eager step; for the effect will be more precious the warmer the affection which precedes it.” (Saint Augustine, Epist. 130, ad Probam, 18) Here then is a better and more suitable way to raise the heart to God. Thenceforth the priesthood of Jesus Christ is a living and continuous reality through all the ages to the end of time, since the liturgy is nothing more nor less than the exercise of this priestly function. Like her divine Head, the Church is forever present in the midst of her children. She aids and exhorts them to holiness, so that they may one day return to the Father in heaven clothed in that beauteous raiment of the supernatural. To all who are born to life on earth she gives a second, supernatural kind of birth. She arms them with the Holy Spirit for the struggle against the implacable enemy. She gathers all Christians about her altars, inviting and urging them repeatedly to take part in the celebration of the Mass, feeding them with the Bread of angels to make them ever stronger. She purifies and consoles the hearts that sin has wounded and soiled. Solemnly she consecrates those whom God has called to the priestly ministry. She fortifies with new gifts of grace the chaste nupitals of those who are destined to found and bring up a Christian family. When as last she has soothed and refreshed the closing hours of this earthly life by holy Viaticum and extreme unction, with the utmost affection she accompanies the mortal remains of her children to the grave, lays them reverently to rest, and confides them to the protection of the cross, against the day when they will triumph over death and rise again. She has a further solemn blessing and invocation for those of her children who dedicate themselves to the service of God in the life of religious perfection. Finally, she extends to the souls in purgatory, who implore her intercession and her prayers, the helping hand which may lead them happily at last to eternal blessedness in heaven.

Pro rerum adiunctis christianorumque necessitatibus cultus instruitur, evolvitur novisque ritibus, caerimoniis ac formulis ditatur; idque ea semper ratione, « ut illis rerum signis nos ipsos Idmoneamus, quantumque . . . profecerimus nobis ipsis innotescamus, et ad hoc augendum nos ipsos acrius excitemus : dignior enim sequetur effectus, quem ferventior praecedit affectus » (S. Augustin. Epist. 130, ad Probam, 18). Itaque animus satius aptiusque ad Deum erigitur; ac Iesu Christi sacerdotium per omnem saeculorum decursum nullo non tempore viget, cum sacra Liturgia nihil aliud sit, nisi huius sacerdotalis muneris exercitatio. Quemadmodum divinus eius Caput, ita Ecclesia filiis suis perpetuo adest, eos adiuvat, eosque ad sanctimoniam adhortatur, ut hoc exornati superno decore ad caelestem Patrem aliquando redeant. Qui hac terrena vita donati sunt, eos, superna vita adauctos, quodammodo regignit; eosdemque, adversus implacabilem hostem luctantes, Spiritus Sancti robore confirmat; christianos ad altaria advocat, iteratisque impertitis suasionibus invitationibusque ad Eucharisticum rite participandum celebrandumque Sacrificium excitat, atque angelico pabulo nutrit, quo fortiores usque exsistant; quos suum quemque admissum sauciavit foedavitque, eos expiat atque solatur; qui superno quodam afflatu ad sacerdotalia capessenda munia vocantur, eos legitimo consecrat ritu. Qui vero ad christianam condendam instituendamque familiam ordinantur, castum eorum connubium caelesti gratia caelestibusque muneribus corroborat. Ac denique, postquam extremas mortalis huius vitae horas Eucharistico Viatico ac Sacri Opobalsami unctione refecit ac recreavit, suorum filiorum exuvias pietate summa ad sepulcrum comitatur, easque religiose componit Crucisque munimine protegit, ut inde aliquando ex triumphata morte resurgant. Praeterea eis quoque, qui ut religiosae adipiscantur vitae perfectionem, divino servitio mancipantur, benedicit beneque sollemni modo precatur. Postremo vero animabus, quae, piaculari igne expiandae, suffragia implorant ac preces, adiutricem porrigit manum, ut easdem tandem ad aeternam feliciter reducat beatitatem.

II - LITURGIA EST CULTUS EXTERNUS ET INTERNUS

23. The worship rendered by the Church to God must be, in its entirety, interior as well as exterior. It is exterior because the nature of man as a composite of body and soul requires it to be so. Likewise, because divine Providence has disposed that “while we recognize God visibly, we may be drawn by Him to love of things unseen.” (Roman Missal, Preface for Christmas) Every impulse of the human heart, besides, expresses itself naturally through the senses; and the worship of God, being the concern not merely of individuals but of the whole community of mankind, must therefore be social as well. This obviously it cannot be unless religious activity is also organized and manifested outwardly. Exterior worship, finally, reveals and emphasizes the unity of the mystical Body, feeds new fuel to its holy zeal, fortifies its energy, intensifies its action day by day: “for although the ceremonies themselves can claim no perfection or sanctity in their own right, they are, nevertheless, the outward acts of religion, designed to rouse the heart, like signals of a sort, to veneration of the sacred realities, and to raise the mind to meditation on the supernatural. They serve to foster piety, to kindle the flame of charity, to increase our faith and deepen our devotion. They provide instruction for simple folk, decoration for divine worship, continuity of religious practice. They make it possible to tell genuine Christians from their false or heretical counterparts.” (Giovanni Cardinal Bona, De divina psalmodia, c. 19, par. 3, 1)

Universus autem, quem Ecclesia Deo adhibet, cultus, ut externus, ita internus esse debet. Externus quidem, nam id natura postulat hominis, qui ex animo corporeque constat; itemque quia divina dispositione factum est, ut « dum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur » (Missale Rom. Praef. Nativ.). Praeterea quidquid ex animo profluit, naturali modo per sensus exprimitur; ac divinus cultus non tantum ad singulos pertinet, sed ad humanam etiam consortionem, atque adeo socialis sit oportet, quod profecto esse nequit, nisi in religionis etiam rebus externa habeantur vincula externaeque significationes. Id denique Mystici Corporis unitatem peculiari modo patefacit in suaque luce ponit, sancta eius studia adauget, eius vires corroborat, eiusque actionem impensiorem cotidie efficit :« licet enim ipsae caeremoniae nullam secundum se perfectionem, nullam contineant sanctitatem, sunt tamen actus externi religionis, quibus, quasi signis, excitatur animus ad rerum sacrarum venerationem, mens ad superna elevatur, nutritur pietas, fovetur caritas, crescit fides, devotio roboratur, instruuntur simpliciores, Dei cultus ornatur, conservatur religio, et veri fideles a pseudochristianis et heterodoxis discernuntur » (Card. Bona, De divina psalmodia, cap. 19, § 3, 1).

24. But the chief element of divine worship must be interior. For we must always live in Christ and give ourselves to Him completely, so that in Him, with Him and through Him the heavenly Father may be duly glorified. The sacred liturgy requires, however, that both of these elements be intimately linked with each another. This recommendation the liturgy itself is careful to repeat, as often as it prescribes an exterior act of worship. Thus we are urged, when there is question of fasting, for example, “to give interior effect to our outward observance.” (Roman Missal, Secret for Thursday after the Second Sunday of Lent) Otherwise religion clearly amounts to mere formalism, without meaning and without content. You recall, Venerable Brethren, how the divine Master expels from the sacred temple, as unworthily to worship there, people who pretend to honor God with nothing but neat and wellturned phrases, like actors in a theater, and think themselves perfectly capable of working out their eternal salvation without plucking their inveterate vices from their hearts. (Cf. Mark, 7:6 and Isaias, 29:13) It is, therefore, the keen desire of the Church that all of the faithful kneel at the feet of the Redeemer to tell Him how much they venerate and love Him. She wants them present in crowds - like the children whose joyous cries accompanied His entry into Jerusalem - to sing their hymns and chant their song of praise and thanksgiving to Him who is King of Kings and Source of every blessing. She would have them move their lips in prayer, sometimes in petition, sometimes in joy and gratitude, and in this way experience His merciful aid and power like the apostles at the lakeside of Tiberias, or abandon themselves totally, like Peter on Mount Tabor, to mystic union with the eternal God in contemplation.

At praecipuum divini cultus elementum internum esse debet : oportet enim semper in Christo vivere, eidemque se totum dedere, ut in eo, cum eo et per eum debita caelesti Patri attribuatur gloria. Sacra autem Liturgia postulat ut intime duo eiusmodi elementa inter se coniungantur; quod ipsamet etiam atque etiam commendare non praetermittit, quotiescumque externum aliquem praecipit religiosi cultus actum. Ita verbi gratia nos adhortatur, cum de ieiunio agitur, « ut quod observantia nostra profitetur exterius, interius operetur effectu » (Missale Rom. Secreta feriae V post Dom. II Quadrag.). Quodsi secus aliterque agitur, tum religio procul dubio inanis ritus ac vacua formae ratio evadit. Nostis autem, Venerabiles Fratres, Divinum Magistrum eos sacro templo indignos existimare, ex eodemque foras eiciendos esse, qui vocibus tantummodo bene concinneque compositis ac minorum more se Deum honorare autument, sibique persuadeant se optime posse sempiternae suae saluti consulere, quamvis suis ex animis inveterata vitia radicitus non evellant (cfr. Marc. 7, 6 et Is. 29, 13). Ecclesia igitur percupit ut christifideles omnes ad Redemptoris pedes idcirco se proiciant, ut ei venerationem suam suamque caritatem profiteantur; percupit ut multitudines, puerorum exemplo, qui Christo Hierosolymam advenienti laetantibus vocibus occurrerunt, hymnos concinant, ac Regem regum summumque beneficiorum auctorem gloriae carmine gratiarumque actione prosequantur; utque preces suis ex labiis, supplices interdum, interdum hilares ac gratulantes edant, quibus, uti Apostoli prope lacum Tiberiadis, eius experiantur misericordiae ac potentiae auxilium; vel, uti Petrus in monte Thabor, beatae contemplationis luminibus atque afflatibus acti, aeterno Deo se suaque omnia permittant.

25. It is an error, consequently, and a mistake to think of the sacred liturgy as merely the outward or visible part of divine worship or as an ornamental ceremonial. No less erroneous is the notion that it consists solely in a list of laws and prescriptions according to which the ecclesiastical hierarchy orders the sacred rites to be performed.

Quamobrem a vera ac germana Sacrae Liturgiae notione ac sententia omnino ii aberrant, qui eam utpote divini cultus partem iudicent externam solummodo ac sensibus obiectam, vel quasi decorum quemdam caerimoniarum apparatum; nec minus ii aberrant, qui eam veluti meram legum praeceptorumque summam reputent, quibus Ecclesiastica Hierarchia iubeat sacros instrui ordinarique ritus.

26. It should be clear to all, then, that God cannot be honored worthily unless the mind and heart turn to Him in quest of the perfect life, and that the worship rendered to God by the Church in union with her divine Head is the most efficacious means of achieving sanctity.

Omnibus igitur exploratum esse debet digne non posse honorari Deum, nisi mentes animique ad vitae perfectionem assequendam erigantur; cultum autem, quem Ecclesia, una cum divino Capite suo coniuncta, Deo praestat, sanctitudinis adipiscendae habere efficacitatem quam maximam.

27. This efficacy, where there is question of the eucharistic sacrifice and the sacraments, derives first of all and principally from the act itself (ex opere operato). But if one considers the part which the Immaculate Spouse of Jesus Christ takes in the action, embellishing the sacrifice and sacraments with prayer and sacred ceremonies, or if one refers to the “sacramentals” and the other rites instituted by the hierarchy of the Church, then its effectiveness is due rather to the action of the church (ex opere operantis Ecclesiae), inasmuch as she is holy and acts always in closest union with her Head.

Quae efficacitas, si de Eucharistico Sacrificio ac de Sacramentis agitur, ex opere operato potius ac primo loco oritur. Si vero vel actionem illam consideramus intaminatae Iesu Christi Sponsae, qua eadem precibus sacrisque caerimoniis Eucharisticum adornat Sacrificium et Sacramenta; vel si de « Sacramentalibus » ac de ceteris ritibus agitur, quae ab Ecclesiastica instituta sunt Hierarchia, tum efficacitas habetur potius ex opere operantis Ecclesiae, quatenus ea sancta est atque arctissime cum suo Capite coniuncta operatur.

“Objective” versus Personal or Subjective Piety

28. In this connection, Venerable Brethren, We desire to direct your attention to certain recent theories touching a so-called “objective” piety. While these theories attempt, it is true, to throw light on the mystery of the Mystical Body, on the effective reality of sanctifying grace, on the action of God in the sacraments and in the Mass, it is nonetheless apparent that they tend to belittle, or pass over in silence, what they call “subjective,” or “personal” piety.

Quam ad rem cupimus, Venerabiles Fratres, ut animum intendatis vestrum ad novas illas cogitandi iudicandique rationes de christiana pietate, quam « obiectivam » vocant; quae quidem rationes, dum Mystici Corporis mysterium, itemque veracem gratiae actionem sanctitatis effectricem divinosque sacramentorum et Eucharistici Sacrificii actus in perspicuo ponere conantur, eo tamen contendere videntur, ut « subiectivam » seu « personalem », quam dicunt, pietatem vel imminuant, vel omnino praetermittant.

29. It is an unquestionable fact that the work of our redemption is continued, and that its fruits are imparted to us, during the celebration of the liturgy, notable in the august sacrifice of the altar. Christ acts each day to save us, in the sacraments and in His holy sacrifice. By means of them He is constantly atoning for the sins of mankind, constantly consecrating it to God. Sacraments and sacrifice do, then, possess that “objective” power to make us really and personally sharers in the divine life of Jesus Christ. Not from any ability of our own, but by the power of God, are they endowed with the capacity to unite the piety of members with that of the head, and to make this, in a sense, the action of the whole community.

In liturgicis celebrationibus ac peculiari modo in Augusto altaris Sacrificio Redemptionis nostrae opus procul dubio continuatur, eiusque fructus nobis impertitur. Christus in Sacramentis et in Sacrificio suo singulis diebus saluti nostrae operatur; per eademque nullo non tempore humanum genus expiat Deoque consecrat. Ea igitur « obiectiva », quae dicitur, virtute pollent, quae reapse animos nostros divinae Iesu Christi vitae facit participes. Ideo non ex nostra, sed ex divina virtute eis effectrix illa vis inest, quae membrorum pietatem cum Capitis pietate coniungit, eademque quodammodo reddit totius communitatis actionem.

30. But though the principles set forth above are excellent, it must be plain to everyone that the conclusions drawn from them respecting two sorts of piety are false, insidious and quite pernicious.

Quas tamen circa duplicis pietatis genera conclusiones, quamvis optima sint, quae supra proponuntur, principia, fallaces omnino esse, insidiosas ac perniciosissimas nemo est qui non videat.

31. Very truly, the sacraments and the sacrifice of the altar, being Christ’s own actions, must be held to be capable in themselves of conveying and dispensing grace from the divine Head to the members of the Mystical Body. But if they are to produce their proper effect, it is absolutely necessary that our hearts be properly disposed to receive them. Hence the warning of Paul the Apostle with reference to holy communion, “But let a man first prove himself; and then let him eat of this bread and drink of the chalice.” (1 Cor.11:28) This explains why the Church in a brief and significant phrase calls the various acts of mortification, especially those practiced during the season of Lent, “the Christian army’s defenses.” (Roman Missal, Ash Wednesday; Prayer after the imposition of ashes) They represent, in fact, the personal effort and activity of members who desire, as grace urges and aids them, to join forces with their Captain - “that we may discover . . . in our Captain,” to borrow St. Augustine’s words, “the fountain of grace itself.” (De praedestinatione sanctorum, 31) But observe that these members are alive, endowed and equipped with an intelligence and will of their own. It follows that they are strictly required to put their own lips to the fountain, imbibe and absorb for themselves the life-giving water, and rid themselves personally of anything that might hinder its nutritive effect in their souls. Emphatically, therefore, the work of redemption, which in itself is independent of our will, requires a serious interior effort on our part if we are to achieve eternal salvation.

Utique retinendum est Sacramenta altarisque Sacrificium intimam habere in semet ipsis virtutem, utpote quae sint ipsius Christi actiones, quae divini Capitis gratiam in Mystici Corporis membra transmittant atque diffundant; verumtamen ut eadem debitam efficaciam habeant, opus est prorsus ut rectae animi nostri dispositiones accedant. Itaque, ad Eucharistiam quod attinet, Paulus Apostolus admonet :« Probet autem se ipsum homo, et sic de pane illo edat et de calice bibat » (1 Cor. 11, 28). Ideo Ecclesia exercitationes omnes, quibus, quadragenarii ieiunii praesertim tempore, animus expiatur noster, significanter presseque vocat « praesidia militiae christianae » (Missale Rom. Feria IV Cinerum : orat. post imposit. cinerum). Sunt enim nisus vel actiones membrorum, quae adspirante iuvanteque gratia divino Capiti suo adhaerere volunt, ut « appareat . . . nobis S. Augustini sententiam mutuamur in nostro Capite, ipse fons gratiae » (De praedestinatione sanctorum, 31). Animadvertendum tamen est haec membra vivere, atque ratione voluntateque propria instructa et exornata esse; quamobrem necesse omnino est ut, labiis appositis fonti, vitale alimentum sumant in seseque transforment, eaque omnia averruncent, quae huius alimenti efficaciam praepedire possint. Asseverandum igitur est Redemptionis opus, quod in se res est a voluntate nostra non dependens, internum animi nostri nisum requirere, ut sempiternam nos salutem assequi possimus.

32. If the private and interior devotion of individuals were to neglect the august sacrifice of the altar and the sacraments, and to withdraw them from the stream of vital energy that flows from Head to members, it would indeed be sterile, and deserve to be condemned. But when devotional exercises, and pious practices in general, not strictly connected with the sacred liturgy, confine themselves to merely human acts, with the express purpose of directing these latter to the Father in heaven, of rousing people to repentance and holy fear of God, of weaning them from the seductions of the world and its vice, and leading them back to the difficult path of perfection, then certainly such practices are not only highly praiseworthy but absolutely indispensable, because they expose the dangers threatening the spiritual life; because they promote the acquisition of virtue; and because they increase the fervor and generosity with which we are bound to dedicate all that we are and all that we have to the service of Jesus Christ. Genuine and real piety, which the Angelic Doctor calls “devotion,” and which is the principal act of the virtue of religion - that act which correctly relates and fitly directs men to God; and by which they freely and spontaneously give themselves to the worship of God in its fullest sense (Cf. Saint Thomas, Summa Theologica, IIª IIª³, q. 82, art. 1) - piety of this authentic sort needs meditation on the supernatural realities and spiritual exercises, if it is to be nurtured, stimulated and sustained, and if it is to prompt us to lead a more perfect life. For the Christian religion, practiced as it should be, demands that the will especially be consecrated to God and exert its influence on all the other spiritual faculties. But every act of the will presupposes an act of the intelligence, and before one can express the desire and the intention of offering oneself in sacrifice to the eternal Godhead, a knowledge of the facts and truths which make religion a duty is altogether necessary. One must first know, for instance, man’s last end and the supremacy of the Divine Majesty; after that, our common duty of submission to our Creator; and, finally, the inexhaustible treasures of love with which God yearns to enrich us, as well as the necessity of supernatural grace for the achievement of our destiny, and that special path marked out for us by divine Providence in virtue of the fact that we have been united, one and all, like members of a body, to Jesus Christ the Head. But further, since our hearts, disturbed as they are at times by the lower appetites, do not always respond to motives of love, it is also extremely helpful to let consideration and contemplation of the justice of God provoke us on occasion to salutary fear, and guide us thence to Christian humility, repentance and amendment.

Si privata atque interna singulorum pietas Augustum altaris Sacrificium ac Sacramenta neglexerit, seseque a salutifera vi subtraxerit, quae ex Capite in membra profluit, ea procul dubio reprobanda ac sterilis res erit. Sed cum omnia pietatis consilia et opera, quae cum Sacra Liturgia arcte non coniunguntur, idcirco dumtaxat ad humanos actus respiciunt, ut eos nempe ad caelestem Patrem erigant, utque homines ad paenitentiam et ad sanctum Dei timorem salutariter excitent, atque ex mundi vitiorumque illecebris aversos ad sanctitatis verticem per arduum iter feliciter reducant, tum profecto eadem non modo summis laudibus digna, sed prorsus necessaria sunt, quandoquidem spiritualis vitae pericula detegunt, ad virtutes adipiscendas nos permovent, et actuosum illud adaugent studium, quo Iesu Christi servitio nos nostraque omnia addicamus oportet. Germana verique nominis pietas, quae « devotio » ab Angelico nominatur, quaeque principalis est religionis virtutis actus — quo quidem actu homines recte ordinantur, ad Deum apte diriguntur, atque ultro libenterque ad ea omnia se dedunt quae ad divinum cultum pertinent — (cfr. S. Th. Summa Theol., II II, q. 82, a. 1) supernarum rerum meditatione ac spiritualibus exercitationibus indiget, ut alatur, excitetur, vigeat et ad perfectioris vitae institutum nos moveat. Christiana enim religio postulat, si debito colatur modo, ut voluntas potissimum Deo consecretur, in ceterasque sua vi influat animi facultates. Atqui omnis voluntatis actus intellegentiae praeponit exercitium; et antequam desiderium ac propositum edatur se aeterno Numini per sacrificium consecrandi, cognitio necessaria omnino est earum rerum ac rationum, quae religionem praecipiunt, ut sunt, verbi gratia, finis hominum ultimus ac divinae Maiestatis excellentia, ut officium est quo Creatori omnes obligamur, ut sunt denique cum inexhausti caritatis thesauri, quibus nos Deus ditare percupit, tum supernae gratiae necessitas ad constitutam nobis assequendam metam, ac peculiare illud iter ex divina nobis providentia destinatum, quandoquidem nos singuli universi, quasi corporis membra, cum Iesu Christo Capite copulati fuimus. Quoniam vero non semper caritatis rationes animum nostrum, pravis interdum motibus perturbatum, suadendo permovent, valde etiam opportunum est ut divinae iustitiae consideratio ac contemplatio nos salutariter percellat nosque ad christianam demissionem, paenitentiam morumque emendationem perducat.

33. But it will not do to possess these facts and truths after the fashion of an abstract memory lesson or lifeless commentary. They must lead to practical results. They must impel us to subject our senses and their faculties to reason, as illuminated by the Catholic faith. They must help to cleanse and purify the heart, uniting it to Christ more intimately every day, growing ever more to His likeness, and drawing from Him the divine inspiration and strength of which it stands in need. They must serve as increasingly effective incentives to action: urging men to produce good fruit, to perform their individual duties faithfully, to give themselves eagerly to the regular practice of their religion and the energetic exercise of virtue. “You are Christ’s, and Christ is God’s.”  (Cf. 1 Cor. 3:23) Let everything, therefore, have its proper place and arrangement; let everything be “theocentric,” so to speak, if we really wish to direct everything to the glory of God through the life and power which flow from the divine Head into our hearts: “Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ, a new and living way which He both dedicated for us through the veil, that is to say, His flesh, and a high priest over the house of God; let us draw near with a true heart, in fullness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water, let us hold fast the confession of our hope without wavering . . . and let us consider one another, to provoke unto charity and to good works.”  (Heb. 10:19-24)

Haec autem omnia non ut vacua recordatio vel inanis commentatio habeantur, sed eo actuose contendant ut sensus nostri eorurnque facultates menti ac rationi subiciantur, quam catholica collustraverit veritas; ut animus expietur ac purificetur noster, qui arctius cotidie conectatur Christo, qui ei magis magisque conformetur, ab eodemque divinum afflatum divinamque, qua indiget, vim hauriat ; utque efficaciora usque incitamenta evadant, quibus homines ad frugem bonam, ad officio cuiusque suo fideliter obtemperandum et ad religionem rite excolendam exardescant virtutemque impensissime exercitandam :« vos Christi, Christus autem Dei » (cfr. 1 Cor. 3, 23). Omnia igitur recte ordinata, composita, atque, ut ita dicamus, « theocentrica » sint, si reapse volumus ut omnia ad Dei gloriam dirigantur per vitam virtutemque, quae in nos ex divino Capite permanat: «Habentes itaque, fratres, fiduciam in introitu sanctorum in sanguine Christi, quam initiavit nobis viam novam et viventem per velamen, id est carnem suam, et Sacerdotem magnum super domum Dei, accedamus cum vero corde, in plenitudine fidei, aspersi corda a conscientia mala ct abluti corpus aqua munda, teneamus spei nostrae confessionem indeclinabilem . . . et consideremus invicem in provocationem caritatis et bonorum operum » (Hebr. 10, 19-24).

34. Here is the source of the harmony and equilibrium which prevails among the members of the Mystical Body of Jesus Christ. When the Church teaches us our Catholic faith and exhorts us to obey the commandments of Christ, she is paving a way for her priestly, sanctifying action in its highest sense; she disposes us likewise for more serious meditation on the life of the divine Redeemer and guides us to profounder knowledge of the mysteries of faith where we may draw the supernatural sustenance, strength and vitality that enable us to progress safely, through Christ, towards a more perfect life. Not only through her ministers but with the help of the faithful individually, who have imbibed in this fashion the spirit of Christ, the Church endeavors to permeate with this same spirit the life and labors of men - their private and family life, their social, even economic and political life - that all who are called God’s children may reach more readily the end He has proposed for them.

Ex quo congruens oritur ac concors membrorum aequilibritas in mystico Iesu Christi Corpore. Dum catholicam fidem nos docet, nosque ad christianis obtemperandum praeceptis adhortatur, Ecclesia sternit ac munit viam ad actionem suam maxime sacerdotalem, sanctitatisque effectricem; itemque ad penitiorem divini Redemptoris vitae contemplationem nos praeparat nosque ad altiorem perducit mysteriorum fidei cognitionem, ut supernum inde alimentum hauriamus, quo roborati et aucti tutum per Christum ad vitae perfectionem processum facere possimus. Non solum per ministros suos, sed singulorum quoque christifidelium ope, qui eiusmodi ratione Iesu Christi spiritum imbiberint, conititur Ecclesia hoc eodem spiritu privatam, coniugalem, socialem ac vel oeconomicam et politicam hominum vitam actionemque permeare, ut facilius ii omnes queant, qui filii Dei vocantur, propositum sibi finem consequi.

35. Such action on the part of individual Christians, then, along with the ascetic effort promoting them to purify their hearts, actually stimulates in the faithful those energies which enable them to participate in the august sacrifice of the altar with better dispositions. They now can receive the sacraments with more abundant fruit, and come from the celebration of the sacred rites more eager, more firmly resolved to pray and deny themselves like Christians, to answer the inspirations and invitation of divine grace and to imitate daily more closely the virtues of our Redeemer. And all of this not simply for their own advantage, but for that of the whole Church, where whatever good is accomplished proceeds from the power of her Head and redounds to the advancement of all her members.

Itaque privata id genus christianorum opera piusque ille nisus, quo iidem ad suum purificandum animum ducuntur, eorum profecto vires excitant, quibus aptius instruuntur ad Augustum altaris Sacrificium participandum, ad uberiore cum fructu Sacramenta suscipienda, et ad sacros ritus ita celebrandos, ut alacrius inde ad precandi seseque christiano more abnegandi studium animati ac conformati evadant, itemque ad actuose respondendum adspirantis divinae gratiae invitamento et ad Redemptoris nostri magis cotidie magisque virtutem imitandam; idque non modo propriae cuiusque utilitatis causa, sed totius etiam corporis Ecclesiae, in quo quidem quidquid bonum agitur, ex eius Capitis virtute proficiscitur atque in membrorum omnium profectum redundat.

36. In the spiritual life, consequently, there can be no opposition between the action of God, who pours forth His grace into men’s hearts so that the work of the redemption may always abide, and the tireless collaboration of man, who must not render vain the gift of God.  (Cf. 2 Cor. 6:1) No more can the efficacy of the external administration of the sacraments, which comes from the rite itself (ex opere operato), be opposed to the meritorious action of their ministers of recipients, which we call the agent’s action (opus operantis). Similarly, no conflict exists between public prayer and prayers in private, between morality and contemplation, between the ascetical life and devotion to the liturgy. Finally, there is no opposition between the jurisdiction and teaching office of the ecclesiastical hierarchy, and the specifically priestly power exercised in the sacred ministry.

In spirituali igitur vita nulla intercedere potest discrepantia vel repugnantia inter divinam illam actionem, quae ad perpetuandam Redemptionem nostram gratiam in animos infundit, ac sociam laboriosamque hominis operam, quae donum Dei vacuum non reddat oportet (cfr. 1 Cor. 6, 1); itemque inter externi Sacramentorum ritus efficacitatem, quae ex opere operato oritur, atque eorum bene merentem actum, qui eadem impertiunt vel suscipiunt, quem quidem actum opus operantis vocamus; ac pari modo publicas supplicationes inter privatasque preces; inter rectam agendi rationem supernarumque contemplationem rerum; inter vitam asceticam ac Liturgiae pietatem; ac denique inter ecclesiasticae Hierarchiae iurisdictionem legitimumque magisterium ac potestatem illam, quae proprie sacerdotalis dicitur, quaeque in sacro exercetur ministerio.

37. Considering their special designation to perform the liturgical functions of the holy sacrifice and divine office, the Church has serious reason for prescribing that the ministers she assigns to the service of the sanctuary and members of religious institutes betake themselves at stated times to mental prayer, to examination of conscience, and to various other spiritual exercises.  (Cf. Code of Canon Law, can. 125, 126, 565, 571,595,1367) Unquestionably, liturgical prayer, being the public supplication of the illustrious Spouse of Jesus Christ, is superior in excellence to private prayers. But this superior worth does not at all imply contrast or incompatibility between these two kinds of prayer. For both merge harmoniously in the single spirit which animates them, “Christ is all and in all.”  (Col. 3:11) Both tend to the same objective: until Christ be formed in us.  (Cf. Gal. 4:19)

Gravi de causa Ecclesia instat, ut piae meditationi, diligenti sui ipsius recognitioni ac censurae, ceterisque spiritualibus exercitationibus statis temporibus ii vacent, (cfr. C. I. C. can. 125, 126, 565, 571, 595. 1367), qui altari ex demandato munere inserviunt, quive religiosae vitae institutum inierunt, quandoquidem iidem peculiari modo liturgicis Sacrificii factitandi divinaeque persolvendae laudis perfunctionibus destinantur. Procul dubio liturgica precatio, cum publica sit inclitae Iesu Christi Sponsae supplicatio, privatis precibus potiore excellentia praestat. Quae tamen potior excellentia neutiquam significat duo haec precandi genera inter se discrepare vel repugnare. Uno enim eodemque cum sint studio animata, una simul etiam confluunt ac componuntur secundum illud « omnia et in omnibus Christus » (Col. 3, 11), ad idemque contendunt propositum, donec in nohis formetur Christus (cfr. Gal. 4, 19).

III - LITURGIA EST PRAE CETERIS RES ECCLESIAE HIERARCHICAE

38. For a better and more accurate understanding of the sacred liturgy another of its characteristic features, no less important, needs to be considered.

Ut autem satius aptiusque quid sit sacra Liturgia intellegatur, aliam oportet, nec minoris momenti, notam ac rationem eius considerare.

39. The Church is a society, and as such requires an authority and hierarchy of her own. Though it is true that all the members of the Mystical Body partake of the same blessings and pursue the same objective, they do not all enjoy the same powers, nor are they all qualified to perform the same acts. The divine Redeemer has willed, as a matter of fact, that His Kingdom should be built and solidly supported, as it were, on a holy order, which resembles in some sort the heavenly hierarchy.

Ecclesia nempe societas est, atque adeo propriam postulat auctoritatem ac Hierarchiam. Si omnia Mystici Corporis membra eadem participant bona et ad eadem diriguntur proposita, non omnia tamen eadem fruuntur facultate, neque omnia possunt eosdem elicere actus. Divinus siquidem Redemptor Regnum suum sacro constare ordine voluit, ac stabili veluti fundamento inniti; qui quidem ordo caelestis Hierarchiae imaginem quodammodo refert.

40. Only to the apostles, and thenceforth to those on whom their successors have imposed hands, is granted the power of the priesthood, in virtue of which they represent the person of Jesus Christ before their people, acting at the same time as representatives of their people before God. This priesthood is not transmitted by heredity or human descent. It does not emanate from the Christian community. It is not a delegation from the people. Prior to acting as representative of the community before the throne of God, the priest is the ambassador of the divine Redeemer. He is God’s vice-gerent in the midst of his flock precisely because Jesus Christ is Head of that body of which Christians are the members. The power entrusted to him, therefore, bears no natural resemblance to anything human. It is entirely supernatural. It comes from God. “As the Father hath sent me, I also send you   (John, 20:21). . . he that heareth you heareth me   (Luke, 10:16). . . go ye into the whole world and preach the gospel to every creature; he that believeth and is baptized shall be saved.”  (Mark, 16:15-16)

Apostolis solummodo iisque deinceps, qui rite ab eis eorumque successoribus manuum impositionem susceperunt, sacerdotalis tribuitur potestas, qua ut coram sibi credita plebe Iesu Christi personam sustinent, ita coram Deo ipsius populi personam gerunt. Eiusmodi sacerdotium non hereditate nec generis cognatione transmittitur; neque ex christianorum communitate oritur, vel a populo delegatur. Antequam populi nomine apud Deum agat, sacrorum administer divini Redemptoris legatus exsistit; atque idcirco quod Iesus Christus illius Corporis Caput est, cuius christiani sunt membra, ipse Dei vices apud demandatam sibi gentem gerit. Quae igitur ei committitur potestas, nihil natura sua humanum sapit, cum omnino superna sit, atque a Deo proficiscatur. « Sicut misit me Pater, et ego mitto vos . . . (Io. 20, 21) qui vos audit, me audit . . . (Luc. 10, 16) euntes in mundum universum praedicate evangelium omni creaturae: qui crediderit et baptizatus fuerit, salvus erit » (Marc. 16, I 5-16).

41. That is why the visible, external priesthood of Jesus Christ is not handed down indiscriminately to all members of the Church in general, but is conferred on designated men, through what may be called the spiritual generation of holy orders.

Quamobrem adspectabile et externum Iesu Christi sacerdotium non universali, vel generali ac communi ratione in Ecclesia traditur, sed delectis hominibus impertitur per spiritualem quamdam illius Ordinis generationem,

42. This latter, one of the seven sacraments, not only imparts the grace appropriate to the clerical function and state of life, but imparts an indelible “character” besides, indicating the sacred ministers’ conformity to Jesus Christ the Priest and qualifying them to perform those official acts of religion by which men are sanctified and God is duly glorified in keeping with the divine laws and regulations.

qui unum ex septem Sacramentis est, quique non modo gratiam confert peculiari huic vitae condicioni ac muneri propriam, sed indelebilem etiam « characterem », qui sacrorum administros Iesu Christo sacerdoti conformatos, eosdemque aptos exhibet ad legitimos illos religionis actus eliciendos, quibus et homines sanctitudine imbuuntur et debita Deo tribuitur gloria, secundum normas ac praescripta divinitus data.

43. In the same way, actually that baptism is the distinctive mark of all Christians, and serves to differentiate them from those who have not been cleansed in this purifying stream and consequently are not members of Christ, the sacrament of holy orders sets the priest apart from the rest of the faithful who have not received this consecration. For they alone, in answer to an inward supernatural call, have entered the august ministry, where they are assigned to service in the sanctuary and become, as it were, the instruments God uses to communicate supernatural life from on high to the Mystical Body of Jesus Christ. Add to this, as We have noted above, the fact that they alone have been marked with the indelible sign “conforming” them to Christ the Priest, and that their hands alone have been consecrated “in order that whatever they bless may be blessed, whatever they consecrate may become sacred and holy, in the name of our Lord Jesus Christ”  (Roman Pontifical, Ordination of a priest: anointing of hands) Let all, then, who would live in Christ flock to their priests. By them they will be supplied with the comforts and food of the spiritual life. From them they will procure the medicine of salvation assuring their cure and happy recovery from the fatal sickness of their sins. The priest, finally, will bless their homes, consecrate their families and help them, as they breathe their last, across the threshold of eternal happiness.

Etenim, quemadmodum Baptismatis lavacrum christianos omnes distinguit atque a ceteris seiungit, quos piacularis unda non laverint neque membra sint Christi, ita pariter Ordinis Sacramentum a ceteris omnibus christifidelibus, hoc non donatis charismate, sacerdotes discernit, quandoquidem iidem dumtaxat, superno quodam instinctu vocati, augustum ingressi sunt ministerium, quo sacris destinantur aris, ac veluti divina efficiuntur instrumenta, quibus caelestis supernaque vita cum Mystico Iesu Christi Corpore communicatur. Ac praeterea, ut supra diximus, iidem solummodo indelebili nota illa insigniti sunt, qua Christo sacerdoti conformantur; eorumque tantummodo manus consecratae sunt, « ut quaecumque benedixerint, benedicantur, et quaecumque consecraverint, consecrentur et sanctificentur in nomine Domini nostri Iesu Christi (Pontif. Rom. De ordinatione presbyteri, in manuum unctione). Ad eos igitur ii omnes convolent, quicumque in Christo vivere cupiunt, nam ab eis solacium, spiritualisque vitae alimentum accipient; ab eis salutare suscipient medicamentum, quo sanati ac confirmati ex vitiorum exitio ac ruina feliciter emergere poterunt; ab eis denique domesticus eorum convictus benedictione consecrabitur, atque extremus mortalis huius vitae halitus ad sempiternam ingrediendam beatitatem dirigetur.

44. Since, therefore, it is the priest chiefly who performs the sacred liturgy in the name of the Church, its organization, regulation and details cannot but be subject to Church authority. This conclusion, based on the nature of Christian worship itself, is further confirmed by the testimony of history.

Quoniam igitur sacra Liturgia imprimis a sacerdotibus Ecclesiae nomine absolvitur, idcirco eius ordinatio, moderatio ac forma ab Ecclesiae auctoritate non pendere non potest. Quod quidem sicut ex ipsa christiani cultus natura consequitur, ita etiam historiae documentis confirmatur.

45. Additional proof of this indefeasible right of the ecclesiastical hierarchy lies in the circumstances that the sacred liturgy is intimately bound up with doctrinal propositions which the Church proposes to be perfectly true and certain, and must as a consequence conform to the decrees respecting Catholic faith issued by the supreme teaching authority of the Church with a view to safeguarding the integrity of the religion revealed by God.

Aliud praeterea est, quod inconcussum hoc Ecclesiasticae Hierarchiae ius comprobat, quod nimirum sacra Liturgia cum iis doctrinae principiis arctissime coniungitur, quae ab Ecclesia ut certissimae veritatis capita proponuntur, atque adeo catholicae fidei praeceptis conformanda est, quae supremi Magisterii auctoritas edidit ad divinitus patefactae religionis integritatem tutandam.

46. On this subject We judge it Our duty to rectify an attitude with which you are doubtless familiar, Venerable Brethren. We refer to the error and fallacious reasoning of those who have claimed that the sacred liturgy is a kind of proving ground for the truths to be held of faith, meaning by this that the Church is obliged to declare such a doctrine sound when it is found to have produced fruits of piety and sanctity through the sacred rites of the liturgy, and to reject it otherwise. Hence the epigram, “Lex orandi, lex credendi” - the law for prayer is the law for faith.

Quam ad rem aliquid in recta luce ponendum esse ducimus, quod vobis, Venerabiles Fratres, non ignotum esse putamus; eorum scilicet errorem atque fallaciam, qui sibi sumpsere sacram Liturgiam quasi quoddam experimentum exsistere veritatum ex fide retinendarum; quatenus nempe, si certa quaedam id genus doctrina per sacros Liturgiae ritus pietatis ac sanctimoniae fructus dederit, eam ab Ecclesia comprobandam esse, si vero secus, reprobandam. Unde effatum illud :« Lex orandi, lex credendi ».

47. But this is not what the Church teaches and enjoins. The worship she offers to God, all good and great, is a continuous profession of Catholic faith and a continuous exercise of hope and charity, as Augustine puts it tersely. “God is to be worshipped,” he says, “by faith, hope and charity.”  (Enchiridion, c. 3) In the sacred liturgy we profess the Catholic faith explicitly and openly, not only by the celebration of the mysteries, and by offering the holy sacrifice and administering the sacraments, but also by saying or singing the credo or Symbol of the faith - it is indeed the sign and badge, as it were, of the Christian - along with other texts, and likewise by the reading of holy scripture, written under the inspiration of the Holy Ghost. The entire liturgy, therefore, has the Catholic faith for its content, inasmuch as it bears public witness to the faith of the Church.

Verumtamen non ita docet, non ita praecipit Ecclesia. Cultus, qui ab ea Deo Optimo Maximo datur, ut presse significanterque Augustinus ait, catholicae fidei continuata professi est, ac spei caritatisque exercitium :« fide, spe, caritate — ita ipse affirmat — colendum Deum »(Enchiridion cap. 3). In sacra Liturgia catholicam fidem expresse atque aperte profitemur non modo per mysteriorum celebrationem, ac per confectionem Sacrificii Sacramentorumque administrationem, sed fidei etiam « Symbolum » recitando vel canendo, quod quidem christianorum insigne ac veluti tessera est, itemque tum aliis documentis, tum etiam Sacris perlegendis Litteris, quae Spiritu Sancto affiante conscriptae fuere. Liturgia igitur omnis catholicam fidem continet, quatenus Ecclesiae fidem publice testatur.

48. For this reason, whenever there was question of defining a truth revealed by God, the Sovereign Pontiff and the Councils in their recourse to the “theological sources,” as they are called, have not seldom drawn many an argument from this sacred science of the liturgy. For an example in point, Our predecessor of immortal memory, Pius IX, so argued when he proclaimed the Immaculate Conception of the Virgin Mary. Similarly during the discussion of a doubtful or controversial truth, the Church and the Holy Fathers have not failed to look to the age-old and age-honored sacred rites for enlightenment. Hence the well-known and venerable maxim, “Legem credendi lex statuat supplicandi” - let the rule for prayer determine the rule of belief. De gratia Dei ”Indiculus.”) The sacred liturgy, consequently, does not decide or determine independently and of itself what is of Catholic faith. More properly, since the liturgy is also a profession of eternal truths, and subject, as such, to the supreme teaching authority of the Church, it can supply proofs and testimony, quite clearly, of no little value, towards the determination of a particular point of Christian doctrine. But if one desires to differentiate and describe the relationship between faith and the sacred liturgy in absolute and general terms, it is perfectly correct to say, “Lex credendi legem statuat supplicandi” - let the rule of belief determine the rule of prayer. The same holds true for the other theological virtues also, “In . . . fide, spe, caritate continuato desiderio semper oramus” - we pray always, with constant yearning in faith, hope and charity. Saint Augustine, Epist. 130, ad Probam, 18)

Hac de causa, quotiescumque de aliqua definienda veritate divinitus data actum est, Summi Pontifices ac Concilia, cum ex « Fontibus Theologicis », quos vocant, haurirent, ex sacra etiam hac disciplina haud raro argumenta duxere; quemadmodum verbi gratia Decessor Noster imm. mem. Pius IX fecit, cum immaculatam Mariae Virginis conceptionem, decrevit. Atque eodem fere modo Ecclesia ac Ss. Patres, cum de aliqua veritate dubia controversaque disceptabatur, a venerandis etiam ritibus ex antiquitate traditis lumen petere non praeteriere. Itaque notum et venerandum illud habetur effatum :« Legem credendi lex statuat supplicandi » (De gratia Dei « Indiculus »). Sacra igitur Liturgia catholicam fidem absolute suaque vi non designat neque constituit; sed potius, cum sit etiam veritatum caelestium, professio, quae Supremo Ecclesiae Magisterio subicitur, argumenta ac testimonia suppeditare potest, non parvi quidem momenti, ad peculiare decernendum christianae doctrinae caput. Quodsi volumus eas, quae inter fidem sacramque Liturgiam intercedunt, rationes absoluto generalique modo internoscere ac determinare, iure meritoque dici potest :« Lex credendi legem statuat supplicandi ». Idemque asseverandum est, cum de ceteris theologicis virtutibus agitur: «In . . . fide, spe et caritate continuato desiderio semper oramus » (S. Augustin. Epist. 130, ad Probam, 18).

IV - LITURGIAE PROGRESSUS ET INCREMENTUM

49. From time immemorial the ecclesiastical hierarchy has exercised this right in matters liturgical. It has organized and regulated divine worship, enriching it constantly with new splendor and beauty, to the glory of God and the spiritual profit of Christians. What is more, it has not been slow - keeping the substance of the Mass and sacraments carefully intact - to modify what it deemed not altogether fitting, and to add what appeared more likely to increase the honor paid to Jesus Christ and the august Trinity, and to instruct and stimulate the Christian people to greater advantage. Cf. Constitution Divini cultus, December 20, 1928)

Nullo non tempore Ecclesiastica Hierarchia hoc in rebus liturgicis iure usa est, divinum instruendo ordinandoque cultum, eumque novo semper, ad Dei gloriam christianorumque profectum, splendore ac decore ditando. Ac praeterea eadem non dubitavit — Eucharistici altaris Sacrificii Sacramentorumpue substantia sarta tectaque servata — illud immutare, quod omnino rei congruens non reputaret; idque adicere, quod aptius videretur ad Iesu Christi augustaeque Trinitatis honorem augendum, atque ad erudiendam et salutariter excitandam christianam plebem (cfr. Const. Divini cultus, d. d. 20 Dec. a. 1928).

50. The sacred liturgy does, in fact, include divine as well as human elements. The former, instituted as they have been by God, cannot be changed in any way by men. But the human components admit of various modifications, as the needs of the age, circumstance and the good of souls may require, and as the ecclesiastical hierarchy, under guidance of the Holy Spirit, may have authorized. This will explain the marvelous variety of Eastern and Western rites. Here is the reason for the gradual addition, through successive development, of particular religious customs and practices of piety only faintly discernible in earlier times. Hence likewise it happens from time to time that certain devotions long since forgotten are revived and practiced anew. All these developments attest the abiding life of the immaculate Spouse of Jesus Christ through these many centuries. They are the sacred language she uses, as the ages run their course, to profess to her divine Spouse her own faith along with that of the nations committed to her charge, and her own unfailing love. They furnish proof, besides, of the wisdom of the teaching method she employs to arouse and nourish constantly the “Christian instinct.”

Sacra enim Liturgia ut humanis, ita divinis constat elementis; haec autem, ut patet, cum a Divino Redemptore constituta, fuerint, nullo modo ab hominibus mutari possunt; illa vero, prout temporum, rerum animorumque necessitates postulant, varias commutationes habere possunt, quas Ecclesiastica Hierarchia, S. Spiritus auxilio innixa, comprobaverit. Inde miranda illa oritur orientalium atque occidentalium rituum varietas; inde progrediens incrementum proficiscitur, quo peculiares excolendae religionis consuetudines ac peculiaria pietatis opera pedetemptim evolvuntur, et quorum tenue dumtaxat indicium superioribus aetatis habebatur; atque inde etiam interdum evenit, ut pia hac in re instituta, temporis decursu oblitterata, iterum in usum revocentur, iterumque renoventur. Haec omnia intemeratae Iesu Christi Sponsae vitam per tot saecula vigentem testantur; sacrum exprimunt eloquium, quod labentibus temporibus eam inter divinumque eius Sponsum intercessit, ut suam ac sibi creditarum gentium fidem suumque amorem inexhaustum profiteretur; itemque sapientem illam demonstrant institutionem ac disciplinam, qua in credentibus « sensum Christi » excitat ac cotidie magis adauget.

51. Several causes, really have been instrumental in the progress and development of the sacred liturgy during the long and glorious life of the Church.

Non paucae profecto fuere causae, quibus sacrae Liturgiae processus explicatur atque evolvitur per diuturnas gloriosasque Ecclesiae aetates.

52. Thus, for example, as Catholic doctrine on the Incarnate Word of God, the eucharistic sacrament and sacrifice, and Mary the Virgin Mother of God came to be determined with greater certitude and clarity, new ritual forms were introduced through which the acts of the liturgy proceeded to reproduce this brighter light issuing from the decrees of the teaching authority of the Church, and to reflect it, in a sense so that it might reach the minds and hearts of Christ’s people more readily.

Ita, exempli gratia, cum catholica doctrina de Incarnato Dei Verbo, de Eucharistiae Sacramento et Sacrificio, ac de Deipara Virgine Maria certius ac luculentius decerneretur, novae inductae sunt rituum formae, quibus lucem illam, quae splendidius ex Ecclesiastici Magisterii declarationibus affulserat, liturgicae actiones satius aptiusque referebant ac quodammodo reverberabant, ut facilius christiani populi mentes animosque attingere posset.

53. The subsequent advances in ecclesiastical discipline for the administering of the sacraments, that of penance for example; the institution and later suppression of the catechumenate; and again, the practice of eucharistic communion under a single species, adopted in the Latin Church; these developments were assuredly responsible in no little measure for the modification of the ancient ritual in the course of time, and for the gradual introduction of new rites considered more in accord with prevailing discipline in these matters.

Subsequens Ecclesiasticae disciplinae progressio in Sacramentis impertiendis, ut verbi gratia in Paenitentiae Sacramenti administratione, ac catechumenorum initum institutum eiusque deinceps intermissio, itemque divinae Eucharistiae Communio per unam tantum speciem in Latina Ecclesia habita, haec procul dubio non parum in causa fuere, cur antiquissimi ritus decursu temporum immutarentur, ac novi paulatim inducerentur ritus, qui cum invectis has in res ordinationibus magis congruere viderentur.

54. Just as notable a contribution to this progressive transformation was made by devotional trends and practices not directly related to the sacred liturgy, which began to appear, by God’s wonderful design, in later periods, and grew to be so popular. We may instance the spread and ever mounting ardor of devotion to the Blessed Eucharist, devotion to the most bitter passion of our Redeemer, devotion to the most Sacred Heart of Jesus, to the Virgin Mother of God and to her most chaste spouse.

Ad quam quidem progressionem conversionemque ea non parum pietatis incepta et opera contulere, quae cum sacra Liturgia non arcte coniunguntur, quaeque insequentibus subinde aetatibus ex mirabili Dei consilio nata, tantopere apud populum increvere : ut verbi gratia auctior ac studiosior cotidie erga divinam Eucharistiam cultus, itemque erga acerbissimos Redemptoris Nostri cruciatus, erga sacratissimum Cor Iesu et in Deiparam Virginem castissimumque eius Sponsum.

55. Other manifestations of piety have also played their circumstantial part in this same liturgical development. Among them may be cited the public pilgrimages to the tombs of the martyrs prompted by motives of devotion, the special periods of fasting instituted for the same reason, and lastly, in this gracious city of Rome, the penitential recitation of the litanies during the “station” processions, in which even the Sovereign Pontiff frequently joined.

Atque in id etiam contulere, ad rerum adiuncta quod attinet, cum publicae peregrinationes ad martyrum sepulcra pietatis causa susceptae, tum peculiaria eadem de causa instituta ieiunia, tum denique stativae supplicationes, quae paenitentiae gratia hac in alma Urbe celebrabantur, quibusque non raro Summus etiam Pontifex intererat.

56. It is likewise easy to understand that the progress of the fine arts, those of architecture, painting and music above all, has exerted considerable influence on the choice and disposition of the various external features of the sacred liturgy.

Ac facile intellectu est optimarum artium progrediens incrementum, architecturae, picturae ac musices potissimum, ad externa sacrae Liturgiae elementa decernenda varieque conformanda haud parum valuisse.

57. The Church has further used her right of control over liturgical observance to protect the purity of divine worship against abuse from dangerous and imprudent innovations introduced by private individuals and particular churches. Thus it came about - during the 16th century, when usages and customs of this sort had become increasingly prevalent and exaggerated, and when private initiative in matters liturgical threatened to compromise the integrity of faith and devotion, to the great advantage of heretics and further spread of their errors - that in the year 1588, Our predecessor Sixtus V of immortal memory established the Sacred Congregation of Rites, charged with the defense of the legitimate rites of the Church and with the prohibition of any spurious innovation.  (Constitution Immensa, January 22, 1588) This body fulfills even today the official function of supervision and legislation with regard to all matters touching the sacred liturgy.  (Code of Canon Law, can. 253)

Hoc eodem in rebus liturgicis iure usa est Ecclesia ad divini cultus sanctitatem tutandam adversus privatorum hominum peculiarumque ecclesiarum abusus temerarie imprudenterque invectos. Atque ita factum est ut, cum saeculo xvI id genus usus ac consuetudines nimis magis increvissent, cumque hac in re privatorum incepta fidei pietatisque integritatem in discrimen inducerent, magno cum haereticorum profectu magnaque cum eorum fallaciae errorisque propagatione, tum Decessor Noster imm. mem. Sixtus V, ut legitimos Ecclesiae ritus defenderet, ab iisdemque quidquid impurum inductum fuisset prohiberet, anno MDLXXXVIII Sacrum constituit tuendis ritibus Consilium; (Const. Immensa d. d. 22 Ian. 1588); ad quod quidem institutum nostra etiam aetate ex credito munere pertinet ea omnia vigilanti cura ordinare ac decernere, quae ad sacram Liturgiam spectent (C. I. C. can. 253).

V - PROGRESSUS PERMITTI NEQUIT PRIVATO 
ARBITRIO NEC UNICA NORMA EST ANTIQUITAS

58. It follows from this that the Sovereign Pontiff alone enjoys the right to recognize and establish any practice touching the worship of God, to introduce and approve new rites, as also to modify those he judges to require modification.  (Cf. Code of Canon Law, can. 1257) Bishops, for their part, have the right and duty carefully to watch over the exact observance of the prescriptions of the sacred canons respecting divine worship.  (Cf. Code of Canon Law, can. 1261) Private individuals, therefore, even though they be clerics, may not be left to decide for themselves in these holy and venerable matters, involving as they do the religious life of Christian society along with the exercise of the priesthood of Jesus Christ and worship of God; concerned as they are with the honor due to the Blessed Trinity, the Word Incarnate and His august mother and the other saints, and with the salvation of souls as well. For the same reason no private person has any authority to regulate external practices of this kind, which are intimately bound up with Church discipline and with the order, unity and concord of the Mystical Body and frequently even with the integrity of Catholic faith itself.

Quamobrem uni Summo Pontifici ius est quemlibet de divino cultu agendo morem recognoscere ac statuere, novos inducere ac probare ritus, eosque etiam immutare, quos quidem immutandos iudicaverit (cfr. C. I. C. can. 1257); Episcopis autem ius et ofncium est vigilare diligenter ut sacrorum canonum praescripta de divino cultu sedulo observentur (cfr. C. I. C. can. 1261). Haud igitur fas est privatorum arbitrio, etsi iidem ex Cleri ordine sint, sacras atque venerandas res illas permittere, quae ad religiosam christianae societatis vitam pertineant, itemque ad Iesu Christi sacerdotii exercitium divinumque cultum, ad debitum sanctissimae Trinitati, Incarnato Verbo, eius Genitrici augustae ceterisque caelitibus honorem reddendum, et ad hominum salutem procurandam attineant; eademque ratione privato nemini ulla facultas est externas hoc in genere actiones moderari, quae cum Ecclesiastica disciplina et cum Mystici Corporis ordine, unitate ac concordia, immo haud raro cum catholicae etiam fidei integritate coniunguntur quam maxime.

59. The Church is without question a living organism, and as an organism, in respect of the sacred liturgy also, she grows, matures, develops, adapts and accommodates herself to temporal needs and circumstances, provided only that the integrity of her doctrine be safeguarded. This notwithstanding, the temerity and daring of those who introduce novel liturgical practices, or call for the revival of obsolete rites out of harmony with prevailing laws and rubrics, deserve severe reproof. It has pained Us grievously to note, Venerable Brethren, that such innovations are actually being introduced, not merely in minor details but in matters of major importance as well. We instance, in point of fact, those who make use of the vernacular in the celebration of the august eucharistic sacrifice; those who transfer certain feast-days - which have been appointed and established after mature deliberation - to other dates; those, finally, who delete from the prayerbooks approved for public use the sacred texts of the Old Testament, deeming them little suited and inopportune for modern times.

Ecclesia procul dubio vivens membrorum compages est, atque adeo in iis etiam rebus, quae ad sacram respiciunt Liturgiam, succrescit, explicatur atque evolvitur, et ad necessitates rerumque adiuncta, quae temporum decursu habeantur, sese accommodat atque conformat, sarta tamen tectaque servata suae doctrinae integritate. Verumtamen temerarius eorum ausus omnino reprobandus est, qui novas deliberato consilio liturgicas consuetudines invehant, vel obsoletos iam ritus reviviscere iubeant, qui cum vigentibus legibus ac rubricis non concordent. Id autem contingere, Venerabiles Fratres, non sine magno animi dolore novimus, non modo in parvi sed in gravissimi etiam momenti rebus; non desunt siquidem, qui in augusto peragendo Eucharistiae Sacrificio vulgari lingua utantur, qui nonnullos festos dies, — qui quidem ex rationibus mature perpensis iam decreti ac statuti fuerint — ad alia tempora transferant, et qui denique ex legitimis publicarum precum libris sacra Veteris Testamenti scripta expungant, quippe quae reputent haud satis aetati huic nostrae congruentia atque opportuna.

60. The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth. In spite of this, the use of the mother tongue in connection with several of the rites may be of much advantage to the people. But the Apostolic See alone is empowered to grant this permission. It is forbidden, therefore, to take any action whatever of this nature without having requested and obtained such consent, since the sacred liturgy, as We have said, is entirely subject to the discretion and approval of the Holy See.

Latinae linguae usus, ut apud magnam Ecclesiae partem viget, perspicuum est venustumque unitatis signum, ac remedium efficax adversus quaslibet germanae doctrinae corruptelas. In non paucis tamen ritibus vulgati sermonis usurpatio valde utilis apud populum exsistere potest; nihilominus unius Apostolicae Sedis est id concedere; atque adeo, ea inconsulta eaque non approbante, nihil prorsus hoc in genere fieri fas est, quandoquidem, ut diximus, sacrae Liturgiae ordinatio ab eius consilio ac nutu omnino pende.

61. The same reasoning holds in the case of some persons who are bent on the restoration of all the ancient rites and ceremonies indiscriminately. The liturgy of the early ages is most certainly worthy of all veneration. But ancient usage must not be esteemed more suitable and proper, either in its own right or in its significance for later times and new situations, on the simple ground that it carries the savor and aroma of antiquity. The more recent liturgical rites likewise deserve reverence and respect. They, too, owe their inspiration to the Holy Spirit, who assists the Church in every age even to the consummation of the world.  (Cf. Matt. 28:20) They are equally the resources used by the majestic Spouse of Jesus Christ to promote and procure the sanctity of man.

Haec eadem iudicandi ratio tenenda est, cum de conatibus agitur, quibus nonnulli enituntur quoslibet antiquos ritus ac caerimonias in usum revocare. Utique vetustae aetatis Liturgia veneratione procul dubio digna est; verumtamen vetus usus, non idcirco dumtaxat quod antiquitatem sapit ac redolet, aptior ac melior existimandus est vel in semet ipso, vel ad consequentia tempora novasque rerum condiciones quod attinet. Recentiores etiam liturgici ritus reverentia observantiaque digni sunt, quoniam Spiritus Sancti afflatu, qui quovis tempore Ecclesiae adest ad consummationem usque saeculorum (cfr. Matth. 28, 20), orti sunt; suntque iidem pariter opes, quibus inclita Iesu Christi; Sponsa utitur ad hominum sanctitatem excitandam procurandamque.

62. Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer’s body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.

Ad sacrae Liturgiae fontes mente animoque redire sapiens profecto ac laudabilissima res est, cum disciplinae huius studium ad eius origines remigrans, haud parum conferat ad festorum dierum significationem et ad formularum, quae usurpantur sacrarumque caerimoniarum sententiam altius diligentiusque pervestigandam : non sapiens tamen, non laudabile est omnia ad antiquitatem quovis modo reducere. Itaque, ut exemplis utamur, is ex recto aberret itinere, qui priscam altari velit mensae formam restituere; qui liturgicas vestes velit nigro semper carere colore; qui sacras imagines ac statuas e templis prohibeat; qui divini Redemptoris in Crucem acti effigies ita conformari iubeat, ut corpus eius acerrimos non referat, quos passus est, cruciatus; qui denique polyphonicos, seu multisonos concentus reprobet ac repudiet, etiamsi normis obtemperent Apostolica Sede datis.

63. Clearly no sincere Catholic can refuse to accept the formulation of Christian doctrine more recently elaborated and proclaimed as dogmas by the Church, under the inspiration and guidance of the Holy Spirit with abundant fruit for souls, because it pleases him to hark back to the old formulas. No more can any Catholic in his right senses repudiate existing legislation of the Church to revert to prescriptions based on the earliest sources of canon law. Just as obviously unwise and mistaken is the zeal of one who in matters liturgical would go back to the rites and usage of antiquity, discarding the new patterns introduced by disposition of divine Providence to meet the changes of circumstances and situation.

Quemadmodum enim e catholicis cordatus nemo, eo consilio ductus ut ad veteres revertat formulas, a prioribus Conciliis adhibitas, illas respuere potest de christiana doctrina sententias quas Ecclesia, adspirante moderanteque divino Spiritu, recentiore aetate, ubere cum fructu, composuit retinendasque decrevi itemque quemodmodum e catholicis cordatus nemo vigent leges repudiare potest, ut ad praescripta regrediatur, quae antiquissimis hauriantur canonici iuris fontibus; ita pari modo, cum de sacra Liturgia agitur, qui ad antiquos redire ritus consuetudinesque velit, novas repudiando normas, quae ex providentis Dei consilio ob mutatas rerum condiciones fuere inducte non is procul dubio, ut facile cernere est, sapienti rectoque movetur studio.

64. This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Council of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the “deposit of faith” committed to her charge by her divine Founder, had every right and reason to condemn.  (Cf. Pius VI, Constitution Auctorem fidei, August 28, 1794, nn. 31-34, 39, 62, 66, 69-74) For perverse designs and ventures of this sort tend to paralyze and weaken that process of sanctification by which the sacred liturgy directs the sons of adoption to their Heavenly Father of their souls’ salvation.

Haec enim cogitandi agendique ratio nimiam illam reviviscere iubet atque insanam antiquitatum cupidinem, quam illegitimum excitavit Pistoriense concilium, itemque multiplices illos restituere enititur errores, qui in causa fuere, cur conciliabulum idem cogeretur, quique inde non sine magno animorum detrimento consecuti sunt, quosque Ecclesia, cum evigilans semper exsistat  fidei depositi» custos sibi a divino Condito concrediti, iure meritoque reprobavit (cfr. Pius VI Const. Auctorem fidei, d. d. 28 Aug. 1794, nn. 31-34, 39, 62, 66, 69-74). Etenim prava id genus proposita atque incepta eo contendunt, ut actionem illam extenuent ac debilitent, sanctitatis effectricem, qua sacra Liturgia adoptionis filios ad caelestem Patrem salutariter dirigit.

65. In every measure taken, then, let proper contact with the ecclesiastical hierarchy be maintained. Let no one arrogate to himself the right to make regulations and impose them on others at will. Only the Sovereign Pontiff, as the successor of Saint Peter, charged by the divine Redeemer with the feeding of His entire flock,  (Cf. John, 21:15-17) and with him, in obedience to the Apostolic See, the bishops “whom the Holy Ghost has placed . . . to rule the Church of God,”  (Acts, 20:28) have the right and the duty to govern the Christian people. Consequently, Venerable Brethren, whenever you assert your authority - even on occasion with wholesome severity - you are not merely acquitting yourselves of your duty; you are defending the very will of the Founder of the Church.

Omnia igitur ita fiant, ut debita servetur cum Ecclesiastica Hierarchia coniunctio. Nemo sibi arbitrium sumat normas sibimet ipsi decernendi easdemque ex voluntate sua ceteris imperandi. Summus dumtaxat Pontifex, ut Beati Petri successor est, cui divinus Redemptor curam concredidit universum pascendi gregem (cfr. Io. 21, 15-17), unaque simul Episcopi, quos, Apostolicae obtemperantes Sedi, « Spiritus Sanctus posuit . . . regere Ecclesiam Dei » (Act. 20, 28), iure officioque pollent christianum gubernandi populum. Quamobrem, Venerabiles Fratres, quotiescumque — salutari etiam, si oporteat, adhibita severitate — auctoritatem tuemini vestram, non modo officium vestrum adimplemini, sed ipsam Ecclesiae Conditoris in tuto ponitis voluntatem.

PART 2:
EUCHARISTIC WORSHIP
 

PARS ALTERA
 CULTUS EUCHARISTICUS

 1. NATURE of the EUCHARISTIC SACRIFICE

I - NATURA SACRIFICII EUCHARISTICI

66. The mystery of the most Holy Eucharist which Christ, the High Priest instituted, and which He commands to be continually renewed in the Church by His ministers, is the culmination and center, as it were, of the Christian religion. We consider it opportune in speaking about the crowning act of the sacred liturgy, to delay for a little while and call your attention, Venerable Brethren, to this most important subject.

Christianae religionis caput ac veluti centrum Sanctissimae Eucharistiae Mysterium est, quam olim Summus Sacerdos Christus instituit, quamque per suos administros perpetuo in Ecclesia renovari iubet. Cum de sacrae Liturgiae re maxima agatur, opportunum ducimus in hoc aliquantisper immorari, vestrosque, Venerabiles Fratres, in gravissimam hanc causam convertere amimos.

67. Christ the Lord, “Eternal Priest according to the order of Melchisedech,”  (Ps.109:4) “loving His own who were of the world,”  (John, 13:1) “at the last supper, on the night He was betrayed, wishing to leave His beloved Spouse, the Church, a visible sacrifice such as the nature of men requires, that would re-present the bloody sacrifice offered once on the cross, and perpetuate its memory to the end of time, and whose salutary virtue might be applied in remitting those sins which we daily commit, . . . offered His body and blood under the species of bread and wine to God the Father, and under the same species allowed the apostles, whom he at that time constituted the priests of the New Testament, to partake thereof; commanding them and their successors in the priesthood to make the same offering.”  (Council of Trent, Sess. 22, c. 1)

Christus Dominus, « sacerdos in aeternum secundum ordinem Melchisedech » (Ps. 109, 4), qui, « cum dilexisset suos qui erant in mundo » (Io. 13, 1), « in caena novissima, qua nocte radebatur, ut dilectae Sponsae suae Ecclesiae visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud semel in Cruce peragendum repraesentaretur, eiusque memoria in finem usque saeculi permaneret, atque illius salutaris virtus in remissionem eorum quae a nobis quotidie committuntur, peccatorum applicaretur, . . . Corpus et Sanguinem suum sub speciebus panis et vini Deo Patri obtulit, ac, sub earundem rerum symbolis, Apostolis, quos tunc Novi Testamenti sacerdotes constituebat, ut sumerent, tradidit; et eisdem eorumque in sacerdotio successoribus ut offerrent praecepit » (Conc. Trid. Sess. 22, C. 1).

68. The august sacrifice of the altar, then, is no mere empty commemoration of the passion and death of Jesus Christ, but a true and proper act of sacrifice, whereby the High Priest by an unbloody immolation offers Himself a most acceptable victim to the Eternal Father, as He did upon the cross. “It is one and the same victim; the same person now offers it by the ministry of His priests, who then offered Himself on the cross, the manner of offering alone being different.”  (Ibid., c. 2)

Augustum igitur altaris Sacrificium non mera est ac simplex Iesu Christi cruciatuum ac mortis commemoratio, sed vera ac propria sacrificatio, qua quidem per incruentam immolationem Summus Sacerdos id agit, quod iam in Cruce fecit, semet ipsum aeterno Patri hostiam offerens sacerdotum ministerio, qui se ipsum tunc in Cruce obtulit, sola offerendi ratione diversa » (ibidem c. 2).

69. The priest is the same, Jesus Christ, whose sacred Person His minister represents. Now the minister, by reason of the sacerdotal consecration which he has received, is made like to the High Priest and possesses the power of performing actions in virtue of Christ’s very person.  (Cf. Saint Thomas, Summa Theologica, IIIª, q. 22, art. 4) Wherefore in his priestly activity he in a certain manner “lends his tongue, and gives his hand” to Christ.  (Saint John Chrysostom, In Joann. Hom., 86:4)

Idem itaque sacerdos, Christi Iesus, cuius quidem sacram personam eius administer gerit. Hic siquidem, ob consecrationem quam accepit sacerdotalem, Summo Sacerdoti assimulatur, ac potestate fruitur operandi virtute ac persona ipsius Christi (cfr. S. Th. Summa Theol. 3, q. 22, a. 4). Quamobrem actione sua sacerdotali Christo quodammodo « linguam suam commodat, manum porrigit » (Ioann. Chrys. In Ioann. Hom. 86, 4).

70. Likewise the victim is the same, namely, our divine Redeemer in His human nature with His true body and blood. The manner, however, in which Christ is offered is different. On the cross He completely offered Himself and all His sufferings to God, and the immolation of the victim was brought about by the bloody death, which He underwent of His free will. But on the altar, by reason of the glorified state of His human nature, “death shall have no more dominion over Him,”  (Rom. 6:9) and so the shedding of His blood is impossible; still, according to the plan of divine wisdom, the sacrifice of our Redeemer is shown forth in an admirable manner by external signs which are the symbols of His death. For by the “transubstantiation” of bread into the body of Christ and of wine into His blood, His body and blood are both really present: now the eucharistic species under which He is present symbolize the actual separation of His body and blood. Thus the commemorative representation of His death, which actually took place on Calvary, is repeated in every sacrifice of the altar, seeing that Jesus Christ is symbolically shown by separate symbols to be in a state of victimhood.

Eadem pari modo victima est, divinus nempe Redemptor, secundum humanam naturam suam et in corporis sanguinisque sui veritate. Dissimilis tamen ratio est, qua Christus offertur. In Cruce enim totum semet ipsum suosque Deo obtulit dolores; victimae vero immolatio per cruentam mortem, libera voluntate obitam, effecta est. In ara autem, ob gloriosum humanae naturae suae statum, « mors illi ultra non dominabitur » (Rom. 6, 9), ideoque sanguinis effusio haud possibilis est; verumtamen ex divinae sapientiae consilio Redemptoris nostri sacrificatio per externa signa, quae sunt mortis indices, mirando quodam modo ostenditur. Siquidem per panis « transubstantiationem » in corpus vinique in sanguinem Christi, ut eius corpus reapse praesens habetur, ita eius cruor : eucharisticae autem species, sub quibus adest, cruentam corporis et sanguinis separationem figurant. Itaque memorialis demonstratio eius mortis, quae reapse in Calvariae loco accidit, in singulis altaris sacrificiis iteratur, quandoquidem per distinctos indices Christus Iesus in statu victiinae significatur atque ostenditur.

71. Moreover, the appointed ends are the same. The first of these is to give glory to the Heavenly Father. From His birth to His death Jesus Christ burned with zeal for the divine glory; and the offering of His blood upon the cross rose to heaven in an odor of sweetness. To perpetuate this praise, the members of the Mystical Body are united with their divine Head in the eucharistic sacrifice, and with Him, together with the Angels and Archangels, they sing immortal praise to God  (Cf. Roman Missal, Preface) and give all honor and glory to the Father Almighty.  (Cf. Ibid., Canon)

Iidem praeterea praestituti fines sunt; quorum primus gloria est caelesti Patri tribuenda. Ab incunabulis usque ad mortem. Iesus Christus procurandae divinae gloriae studio incensus est ; atque ex Cruce eius sanguinis immolatio caelum ascendit in odorem suavitatis. Utque eiusmodi praeconium numquam intermittatur, in Eucharistico Sacrificio membra cum divino suo Capite copulantur, et cum ipso unaque cum Angelis atque Archangelis immortales Deo laudes concinunt (cfr. Missale Rom. Praefatio), Patri Omnipotenti deferentes omnem honorem ac gloriam (cfr. ibidem canon.).

72. The second end is duly to give thanks to God. Only the divine Redeemer, as the eternal Father’s most beloved Son whose immense love He knew, could offer Him a worthy return of gratitude. This was His intention and desire at the Last Supper when He “gave thanks.”  (Mark, 14:23) He did not cease to do so when hanging upon the cross, nor does He fail to do so in the august sacrifice of the altar, which is an act of thanksgiving or a “eucharistic” act; since this “is truly meet and just, right and availing unto salvation.”  (Roman Missal, Preface)

Alter autem, qui praestituitur, finis eo spectat, ut gratiae adhibeantur Deo debitae. Divinus tantummodo Redemptor, utpote dilectissimus Aeterni Patris Filius, cui quidem immensus eius patebat amor, dignum ei potuit gratiae deferre carmen. Hoc iam spectavit, hoc voluit, in novissima caena « gratias agens » (Marc. 14, 23). Idque efficere ex Cruce pendens non intermisit; non intermittit in augusto arae Sacrificio, quod gratiarum actionem, seu eucharisticam actionem, significat; quandoquidem hoc « vere dignum et iustum est, aequum et salutare » (Missale Rom. Praefatio).

73. The third end proposed is that of expiation, propitiation and reconciliation. Certainly, no one was better fitted to make satisfaction to Almighty God for all the sins of men than was Christ. Therefore, He desired to be immolated upon the cross “as a propitiation for our sins, not for ours only but also for those of the whole world”  (1 John, 2:2) and likewise He daily offers Himself upon our altars for our redemption, that we may be rescued from eternal damnation and admitted into the company of the elect. This He does, not for us only who are in this mortal life, but also “for all who rest in Christ, who have gone before us with the sign of faith and repose in the sleep of peace;”  (Roman Missal, Canon of the Mass) for whether we live, or whether we die “still we are not separated from the one and only Christ.”  (Saint Augustine, De Trinit., Book XIII, c. 19)

Tertio autem loco, expiationis, placationis reconciliationisque proponitur finis. Nemo alius procul dubio quam Christus Omnipotenti Deo de humani generis culpis omnino satisfacere poterat; ipse igitur in Cruce immolari voluit « propitiatio pro peccatis nostris, non pro nostris autem tantum, sed etiam pro totius mundi» (1 Io. 2, 2). Atque in altaribus itidem cotidie sese offert pro redemptione nostra, ut ab aeterna damnatione erepti in electorum gregem adsciscamur. Idque non pro nobis tantum, qui mortali hac vita fruimur, sed etiam « pro omnibus in Christo quiescentibus, qui nos praecesserunt cum signo fidei et dormiunt in somno pacis » (Missale Rom. Canon.); nam sive vivimus, sive morimur, « ab uno tamen eodemque Christo non recedimus » (S. Augustin. De Trinit. lib. XIII, c. 19).

74. The fourth end, finally, is that of impetration. Man, being the prodigal son, has made bad use of and dissipated the goods which he received from his heavenly Father. Accordingly, he has been reduced to the utmost poverty and to extreme degradation. However, Christ on the cross “offering prayers and supplications with a loud cry and tears, has been heard for His reverence.”  (Heb. 5:7) Likewise upon the altar He is our mediator with God in the same efficacious manner, so that we may be filled with every blessing and grace.

Quarto denique loco impetrationis habetur finis. Homo, utpote filius prodigus, bona omnia a caelesti Patre accepta, male consumpsit ac dissipavit, ideoque in egestatem summam summumque in squalorem redactus est. Attamen ex Cruce Christus « preces supplicationesque . . . cum clamore valido et lacrimis offerens, exauditus est pro sua reverentia »(Hebr. 5, 7). Itemque sacris in aris efficaci eadem ratione noster apud Deum sequester est, ut omni benedictione et gratia repleamur.

75. It is easy, therefore, to understand why the holy Council of Trent lays down that by means of the eucharistic sacrifice the saving virtue of the cross is imparted to us for the remission of the sins we daily commit.  (Cf. Sess. 22, c. 1)

Facile igitur intellectu est cur sacrosancta Tridentina Synodus asseveret salutarem Crucis virtutem per Eucharisticum Sacrificium nobis impertiri ad cotidiana nostra delenda peccata (cfr. Sess. 22, c. 1).

76. Now the Apostle of the Gentiles proclaims the copious plenitude and the perfection of the sacrifice of the cross, when he says that Christ by one oblation has perfected for ever them that are sanctified.  (Cf. Heb. 10:14) For the merits of this sacrifice, since they are altogether boundless and immeasurable, know no limits; for they are meant for all men of every time and place. This follows from the fact that in this sacrifice the God-Man is the priest and victim; that His immolation was entirely perfect, as was His obedience to the will of His eternal Father; and also that He suffered death as the Head of the human race: “See how we were bought: Christ hangs upon the cross, see at what a price He makes His purchase . . . He sheds His blood, He buys with His blood, He buys with the blood of the Spotless Lamb, He buys with the blood of God’s only Son. He who buys is Christ; the price is His blood; the possession bought is the world.”  (Saint Augustine, Enarr. in Ps. 147, n. 16)

Apostolus autem gentium copiosam plenitudinem perfectionemque declarans Sacrificii Crucis, Christum edicit una oblatione consummasse in sempiternum sanctificatos (cfr. Hebr. 10, 14). Huius enim Sacrificii promerita, ut infinita prorsus sunt atque immensa, terminos nesciunt; ad universitatem quippe hominum spectant cuiusvis temporis, cuiusvis loci; quatenus in eo sacerdos ac victima Deus homo est; quatenus eius immolatio, eodem modo ac eius Aeterni Patris voluntati obtemperatio, perfecta omnino fuit; et quatenus ipse mortem oppetiit utpote humani generis Caput :« Vide commercium emptionis nostrae : Christus pendet in ligno, vide quanto emit; . . . sanguinem fudit, sanguine suo emit, sanguine Agni immaculati emit, sanguine unici Filii Dei emit . . . Emptor Christus est; pretium sanguinis; possessio orbis terrarum » (S. Augustin. Enarr. in Ps, 118, n. i6).

77. This purchase, however, does not immediately have its full effect; since Christ, after redeeming the world at the lavish cost of His own blood, still must come into complete possession of the souls of men. Wherefore, that the redemption and salvation of each person and of future generations unto the end of time may be effectively accomplished, and be acceptable to God, it is necessary that-men should individually come into vital contact with the sacrifice of the cross, so that the merits, which flow from it, should be imparted to them. In a certain sense it can be said that on Calvary Christ built a font of purification and salvation which He filled with the blood He shed; but if men do not bathe in it and there wash away the stains of their iniquities, they can never be purified and saved.

Haec tamen emptio non statim plenum assequitur effectum suum: oportet siquidem Christus, postquam amplissimo hoc sui ipsius pretio mundum redemerit, in veram reapse animorum hominum possessionem veniat. Quamobrem ut eorum redemptio ac salus, ad singulos quod attinet et ad subsequentes posteritates omnes in finem usque saeculi, opere efficiatur Deoque habeatur accepta, opus est prorsus ut singillatim homines vitali modo Crucis Sacrificium attingant, ideoque quae ex eo eduntur merita iisdem impertiantur. Dici quodammodo potest in Calvaria Christum piacularem salutaremque instruxisse piscinam, quam suo replevit effuso cruore : at si homines eius non se mergunt in undas, atque inibi suas iniquitatum maculas non detergunt, purificati ac salvi fieri profecto nequeunt.

78. The cooperation of the faithful is required so that sinners may be individually purified in the blood of the Lamb. For though, speaking generally, Christ reconciled by His painful death the whole human race with the Father, He wished that all should approach and be drawn to His cross, especially by means of the sacraments and the eucharistic sacrifice, to obtain the salutary fruits produced by Him upon it. Through this active and individual participation, the members of the Mystical Body not only become daily more like to their divine Head, but the life flowing from the Head is imparted to the members, so that we can each repeat the words of St. Paul, “With Christ I am nailed to the cross: I live, now not I, but Christ liveth in me.”  (Gal. 2:19-20) We have already explained sufficiently and of set purpose on another occasion, that Jesus Christ “when dying on the cross, bestowed upon His Church, as a completely gratuitous gift, the immense treasure of the redemption. But when it is a question of distributing this treasure, He not only commits the work of sanctification to His Immaculate Spouse, but also wishes that, to a certain extent, sanctity should derive from her activity.”  (Encyclical Letter, Mystici Corporis, June 29, 1943)

Ut igitur in sanguine Agni singuli peccatores dealbentur, socius Christifidelium labor requiritur. Licet enim Christus, universe loquendo, totum humanum genus morte sua cruenta Patri reconciliaverit, voluit tamen ut omnes ad Crucem suam, per sacramenta potissimum ac per Eucharistiae Sacrificium, accederent atque adducerentur, ut ab se partos ex Cruce fructus assequerentur salutares. Qua quidem actuosa singulorum participatione, quemadmodum membra divino suo Capiti cotidie magis assimulantur, sic etiam salus ex Capite profluens impertitur membris : ita quidem ut nos possimus divi Pauli iterare verba :« Christo confixus sum Cruci : vivo autem, iam non ego, vivit vero in me Christus » (Gal. 2, 19, 20). Sicut enim, iam alia opportunitate data, enucleate satis ex suscepto consilio ediximus, Christus Iesu « dum in Cruce emoriens, immensum Redemptionis thesaurum Ecclesiae suae, nihil ea conferente, dilargitus est; ubi de eiusmodi thesauro distribuendo agitur, id efficiendae sanctitatis opus non modo cum intaminata sua Sponsa communicat, sed ex eius etiam opera vult quodammodo oriri » (Litt. Encycl. Mystici Corporis, d. d. 29 Iun. 1943).

79. The august sacrifice of the altar is, as it were, the supreme instrument whereby the merits won by the divine Redeemer upon the cross are distributed to the faithful: “as often as this commemorative sacrifice is offered, there is wrought the work of our Redemption.”  (Roman Missal, Secret of the Ninth Sunday after Pentecost) This, however, so far from lessening the dignity of the actual sacrifice on Calvary, rather proclaims and renders more manifest its greatness and its necessity, as the Council of Trent declares.  (Cf. Sess. 22, c. 2. and can. 4) Its daily immolation reminds us that there is no salvation except in the cross of our Lord Jesus Christ  (Cf. Gal. 6:14) and that God Himself wishes that there should be a continuation of this sacrifice “from the rising of the sun till the going down thereof,”  (Mal. 1:11) so that there may be no cessation of the hymn of praise and thanksgiving which man owes to God, seeing that he required His help continually and has need of the blood of the Redeemer to remit sin which challenges God’s justice.

Augustum autem altaris Sacrificium eximium est veluti instrumentum, quo promerita e divini Redemptoris Cruce orta credentibus distribuuntur :« quoties huius hostiae commemoratio celebratur, opus nostrae Redemptionis exercetur » (Missale Rom. Secreta Dom. IX post Pentec.). Illud tamen, nedum cruenti Sacrificii dignitatem minuat, eius potius magnitudinem necessitatemque, ut Tridentina Synodus asseverat (cfr. Sess. 22, c. 2 et ca.n. 4), declarat magisque perspicuas reddit. Dum cotidie immolatur, nos admonet aliam non esse salutem, nisi in Cruce Domini Nostri lesu Christi (cfr. Gal. 6, 14); eiusmodi autem Sacrificii continuationem « ab ortu . . . solis usque ad occasum » (Mal. I, II) Deum ipsum perfici velle, ne gloriae gratiarumque actionis intermittatur hymnus, ab hominibus idcirco Creatori debitus, quod perpetuo eius indigeant auxilio, divinique indigeant Redemptoris sanguine ad ea delenda peccata, quae eius provocant iustitiam.

o80 THE FAITHFUL PARTICIPATE in the  OFFERING of the SACRED EUCHARIST

 2. THE FAITHFUL PARTICIPATE
in the OFFERING of the SACRED EUCHARIST

II - FIDELIUM PARTICIPATIO IN OBLATIONE SACR. EUCH.

80. It is, therefore, desirable, Venerable Brethren, that all the faithful should be aware that to participate in the eucharistic sacrifice is their chief duty and supreme dignity, and that not in an inert and negligent fashion, giving way to distractions and day-dreaming, but with such earnestness and concentration that they may be united as closely as possible with the High Priest, according to the Apostle, “Let this mind be in you which was also in Christ Jesus.”  (Phil. 2:5) And together with Him and through Him let them make their oblation, and in union with Him let them offer up themselves. [cf. Vat II Lumen Gentium 11]

Expedit igitur, Venerabiles Fratres, christifideles omnes animadvertant summo sibi officio esse summaeque dignitati Eucharisticum participare Sacrificium; idque non quiescenti neglegentique animo et ad alia excurrenti atque vaganti, sed tam impense tamque actuose ut cum Summo Sacerdote arctissime coniugentur secundum illud Apostoli :« Hoc . . . sentite in vobis, quod et in Christo Iesu » (Phil. 2, 5); atque una cum ipso et per ipsum illud offerant, unaque cum eo se devoveant.

81. It is quite true that Christ is a priest; but He is a priest not for Himself but for us, when in the name of the whole human race He offers our prayers and religious homage to the eternal Father; He is also a victim and for us since He substitutes Himself for sinful man. Now the exhortation of the Apostle, “Let this mind be in you which was also in Christ Jesus,” requires that all Christians should possess, as far as is humanly possible, the same dispositions as those which the divine Redeemer had when He offered Himself in sacrifice: that is to say, they should in a humble attitude of mind, pay adoration, honor, praise and thanksgiving to the supreme majesty of God. Moreover, it means that they must assume to some extent the character of a victim, that they deny themselves as the Gospel commands, that freely and of their own accord they do penance and that each detests and satisfies for his sins. It means, in a word, that we must all undergo with Christ a mystical death on the cross so that we can apply to ourselves the words of St. Paul, “With Christ I am nailed to the cross.”  (Gal. 2:19)

Christus utique sacerdos est, sed nobis non sibi sacerdos, cum vota religionisque sensus totius humani generis nomine aeterno Patri deferat; idem pariter victima est, sed nobis, cum semet ipsum in vicem hominis culpis obnoxii reponat. Iamvero illud Apostoli « hoc . . . sentite in vobis quod et in Christo Iesu » a christianis omnibus postulat, ut eo modo animum in se referant affectum, quantum humana potest facultas, quo divini Redemptoris animus affectus erat, cum sui ipsius faciebat Sacrificium; humilem nempe referant mentis demissionem, summaeque Dei Maiestati adorationem adhibeant, honorem, laudem gratiarumque actionem. Postulat praeterea ab iisdem ut victimae condicionem quodammodo sumant, ut semet ipsos ad Evangelii praecepta abnegent, ut paenitentiae ultro libenterque dent operam, utque admissa quisque sua detestentur et expient. Postulat denique ut omnes una cum Christo mysticam in Cruce mortem obeamus, ita quidem ut Pauli sententiam usurpare possimus : « Christo confixus sum Cruci » (Gal. 2, 19).

82. The fact, however, that the faithful participate in the eucharistic sacrifice does not mean that they also are endowed with priestly power. It is very necessary that you make this quite clear to your flocks.

Quod tamen christifideles Eucharisticum participant Sacrificium, non idcirco sacerdotali etiam potestate fruuntur. Id quidem vestrorum gregum clare prae oculis ponatis omnino necesse est.

83. For there are today, Venerable Brethren, those who, approximating to errors long since condemned  (Cf. Council of Trent, Sess. 23. c. 4) teach that in the New Testament by the word “priesthood” is meant only that priesthood which applies to all who have been baptized; and hold that the command by which Christ gave power to His apostles at the Last Supper to do what He Himself had done, applies directly to the entire Christian Church, and that thence, and thence only, arises the hierarchical priesthood. Hence they assert that the people are possessed of a true priestly power, while the priest only acts in virtue of an office committed to him by the community. Wherefore, they look on the eucharistic sacrifice as a “concelebration,” in the literal meaning of that term, and consider it more fitting that priests should “concelebrate” with the people present than that they should offer the sacrifice privately when the people are absent.

Sunt enim, Venerabiles Fratres, qui hodie ad iam olim damnatos errores accedentes (cfr. Conc. Trid. Sess. 23, c. 4), doceant in Novo Testamento sacerdotii nomine id solummodo venire, quod ad omnes spectet, qui sacri fontis lavacro expiati fuerint; itemque praeceptum illud, quo Iesus Christus in novissima caena id Apostolis commiserat faciendum, quod ipse fecerat, ad cunctam directo pertinere christifidelium Ecclesiam ; atque exinde, deinceps tantum, hierarchicum consecutum esse sacerdotium. Quapropter populum autumant vera perfrui sacerdotali potestate, sacerdotem autem solummodo agere ex delegato a communitate munere. Quam ob rem Eucharisticum Sacrificium veri nominis « concelebrationem » existimant, ac reputant expedire potius ut sacerdotes una cum populo adstantes « concelebrent », quam ut privatim Sacrificium offerant absente populo.

84. It is superfluous to explain how captious errors of this sort completely contradict the truths which we have just stated above, when treating of the place of the priest in the Mystical Body of Jesus Christ. But we deem it necessary to recall that the priest acts for the people only because he represents Jesus Christ, who is Head of all His members and offers Himself in their stead. Hence, he goes to the altar as the minister of Christ, inferior to Christ but superior to the people. (Cf. Saint Robert Bellarmine, De Missa, 2, c.4) The people, on the other hand, since they in no sense represent the divine Redeemer and are not mediator between themselves and God, can in no way possess the sacerdotal power.

Quantopere captiosi huius generis errores iis contradicant veritatibus, quas iam supra asseveravimus, de gradu tractantes quo sacerdos in Mystico Iesu Christi Corpore pollet, explanare supervacaneum est. Illud tamen in memoriam revocandum esse ducimus, sacerdotem nempe idcirco tantum populi vices agere, quia personam gerit Domini nostri Iesu Christi, quatenus membrorum omnium Caput est, pro iisdemque semet ipsum offert; ideoque ad altare accedere ut ministrum Christi, Christo inferiorem, superiorem autem populo (cfr. S. Robertus Bellarm. De Missa, II, cap. 4). Populum contra, quippe qui nulla ratione Divini Redemptoris pergonam sustineat, neque conciliator sit inter seipsum et Deum, nullo modo iure sacerdotali frui posse.

85. All this has the certitude of faith. However, it must also be said that the faithful do offer the divine Victim, though in a different sense.

Quae quidem fidei certitudine constant; at praeterea christifideles etiam divinam offerre hostiam, diversa tamen ratione, dicendi sunt.

86. This has already been stated in the clearest terms by some of Our predecessors and some Doctors of the Church. “Not only,” says Innocent III of immortal memory, “do the priests offer the sacrifice, but also all the faithful: for what the priest does personally by virtue of his ministry, the faithful do collectively by virtue of their intention.”  (De Sacro Altaris Mysterio, 3:6) We are happy to recall one of St. Robert Bellarmine’s many statements on this subject. “The sacrifice,” he says “is principally offered in the person of Christ. Thus the oblation that follows the consecration is a sort of attestation that the whole Church consents in the oblation made by Christ, and offers it along with Him.”  (De Missa, 1, c. 27)

Id iam luculentissime nonnulli ex Decessoribus Nostris et Ecclesiae doctoribus declararunt. «Non solum, ita imm. mem. Innocentius III, offerunt sacerdotes, sed et universi fideles: nam quod specialiter adimpletur ministerio sacerdotum, hoc universaliter agitur voto fidelium (De Sacro Altaris Mysterio, III, 6). Ac placet unum saltem ex pluribus S. Roberti Bellarmini effatis in hanc rem afferre :« Sacrificium, inquit, in persona Christi principaliter offertur. Itaque ista oblatio, consecrationem subsequens, est quaedam testificatio, quod tota Ecclesia consentiat in oblationem a Christo factam, et simul cum illo offerat » (De Missa, I, cap. 2 7).

87. Moreover, the rites and prayers of the eucharistic sacrifice signify and show no less clearly that the oblation of the Victim is made by the priests in company with the people. For not only does the sacred minister, after the oblation of the bread and wine when he turns to the people, say the significant prayer: “Pray brethren, that my sacrifice and yours may be acceptable to God the Father Almighty;”  (Roman Missal, Ordinary of the Mass) but also the prayers by which the divine Victim is offered to God are generally expressed in the plural number: and in these it is indicated more than once that the people also participate in this august sacrifice inasmuch as they offer the same. The following words, for example, are used: “For whom we offer, or who offer up to Thee . . . We therefore beseech thee, O Lord, to be appeased and to receive this offering of our bounded duty, as also of thy whole household. . . We thy servants, as also thy whole people . . . do offer unto thy most excellent majesty, of thine own gifts bestowed upon us, a pure victim, a holy victim, a spotless victim.”  (Ibid., Canon of the Mass)

Eucharistici quoque Sacrificii ritus ac preces haud minus clare significant atque ostendunt victimae oblationem una cum populo a sacerdotibus fieri. Non solum enim post panis ac vini oblationem sacrorum administer, ad popolum conversus, significanter dicit : « Orate fratres, ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem »(Missale Rom. Ordo Missae); sed praeterea supplicationes, quibus Deo divina offertur hostia, plurali numero plerumque eduntur; in iisdemque non semel indicatum est, populum etiam augustum verbi gratia, habentur: « Pro quibus tibi offerimus, vel qui tibi offerunt . . . Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quesumus Domine, ut placatus accipias. Nos servi tui, sed et plebs tua sancta offerimus praeclarae Maiestati tuae de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam » (ibidem Canon Missae).

88. Nor is it to be wondered at, that the faithful should be raised to this dignity. By the waters of baptism, as by common right, Christians are made members of the Mystical Body of Christ the Priest, and by the “character” which is imprinted on their souls, they are appointed to give worship to God. Thus they participate, according to their condition, in the priesthood of Christ.

Nec mirum est christifideles ad huiusmodi dignitatem elevari. Baptismatis enim lavacro, generali titulo christiani in Mystico Corpore membra efficiuntur Christi sacerdotis, et « charactere » qui eorum in animo quasi insculpitur, ad cultum divinum deputantur; atque adeo ipsius Christi sacerdotium pro sua condicione participant.

89. In every age of the Church’s history, the mind of man, enlightened by faith, has aimed at the greatest possible knowledge of things divine. It is fitting, then, that the Christian people should also desire to know in what sense they are said in the canon of the Mass to offer up the sacrifice. To satisfy such a pious desire, then, We shall here explain the matter briefly and concisely.

Nullo non tempore in catholica Ecclesia humana ratio, fide collustrata, ad divinarum rerum maiorem, quae fieri possit, cognitionem contendit. Quamobrem consentaneum est ut christianus quoque populus pie quaerat, quo sensu et ipse in Eucharistici Sacrificii Canone illud offerre dicatur. Ut satis igitur faciamus pio eiusmodi voto, rem placet heic breviter presseque exponere.

90. First of all the more extrinsic explanations are these: it frequently happens that the faithful assisting at Mass join their prayers alternately with those of the priest, and sometimes - a more frequent occurrence in ancient times - they offer to the ministers at the altar bread and wine to be changed into the body and blood of Christ, and, finally, by their alms they get the priest to offer the divine victim for their intentions.

Et primum quidem rationes habentur magis a re remotae, quia nempe haud raro contingit ut christifideles, sacris assistentes ritibus, suas preces cum sacerdotis precibus alternis vocibus conserant; itemque, quia nonnumquam — quod antiquitus eveniebat crebrius — administris altaris panem vinumque offerunt, ut Christi corpus et sanguis fiant; ac denique quia eleemosynis id agunt, ut sacerdos divinam victimam pro iisdem offerat.

91. But there is also a more profound reason why all Christians, especially those who are present at Mass, are said to offer the sacrifice.

At est etiam intima ratio, cur christiani omnes, ii praesertim qui altari adsunt, offerre dicantur.

92. In this most important subject it is necessary, in order to avoid giving rise to a dangerous error, that we define the exact meaning of the word “offer.” The unbloody immolation at the words of consecration, when Christ is made present upon the altar in the state of a victim, is performed by the priest and by him alone, as the representative of Christ and not as the representative of the faithful. But it is because the priest places the divine victim upon the altar that he offers it to God the Father as an oblation for the glory of the Blessed Trinity and for the good of the whole Church. Now the faithful participate in the oblation, understood in this limited sense, after their own fashion and in a twofold manner, namely, because they not only offer the sacrifice by the hands of the priest, but also, to a certain extent, in union with him. It is by reason of this participation that the offering made by the people is also included in liturgical worship.

Qua in re gravissima ne perniciosus oriatur error, offerendi vocem propriae significationis terminis circumscribamus oportet. Incruenta enim illa immolatio, qua consecrationis verbis prolatis Christus in statu victimae super altare praesens redditur, ab ipso solo sacerdote perficitur, prout Christi personam sustinet, non vero prout christifidelium personam gerit. At idcirco quod sacerdos divinam victimam altari superponit, eadem Deo Patri qua oblationem defert ad gloriam Sanctissimae Trinitatis et in bonum totius Ecclesiae. Hanc autem restricti nominis oblationem christifideles suo modo duplicique ratione participant :quia nempe non tantum per sacerdotis manus, sed etiam una cum ipso quodammodo Sacrificium offerunt: qua quidem participatione, populi quoque oblatio ad ipsum liturgicum refertur cultum.

93. Now it is clear that the faithful offer the sacrifice by the hands of the priest from the fact that the minister at the altar, in offering a sacrifice in the name of all His members, represents Christ, the Head of the Mystical Body. Hence the whole Church can rightly be said to offer up the victim through Christ. But the conclusion that the people offer the sacrifice with the priest himself is not based on the fact that, being members of the Church no less than the priest himself, they perform a visible liturgical rite; for this is the privilege only of the minister who has been divinely appointed to this office: rather it is based on the fact that the people unite their hearts in praise, impetration, expiation and thanksgiving with prayers or intention of the priest, even of the High Priest himself, so that in the one and same offering of the victim and according to a visible sacerdotal rite, they may be presented to God the Father. It is obviously necessary that the external sacrificial rite should, of its very nature, signify the internal worship of the heart. Now the sacrifice of the New Law signifies that supreme worship by which the principal Offerer himself, who is Christ, and, in union with Him and through Him, all the members of the Mystical Body pay God the honor and reverence that are due to Him.

Christifideles autem per sacerdotis manus Sacrificium offerre ex eo patet, quod altaris administer personam Christi utpote Capitis gerit, membrorum omnium nomine offerentis; quo quidem fit, ut universa Ecclesia iure dicatur per Christum victimae oblationem deferre. Populum vero una cum ipso sacerdote offerre non idcirco statuitur, quod Ecclesiae membra, haud aliter ac ipse sacerdos, ritum liturgicum adspectabilem perficiant, quod solius ministri est ad hoc divinitus deputati : sed idcirco quod sua vota laudis, impetrationis, expiationis gratiarumque actionis una cum votis seu mentis intentione sacerdotis, immo Summi ipsius Sacerdotis, eo fine coniungit, ut eadem in ipsa victimae oblatione, externo quoque sacerdotis ritu, Deo Patri exhibeantur. Externus enim sacrificii ritus suapte natura cultum internum manifestet necesse est: novae autem legis Sacrificium supremum illud obsequium significat, quo ipse principalis offerens, qui Christus est, et una cum eo et per eum omnia eius mystica membra debito Deum honore prosequantur ac venerentur.

94. We are very pleased to learn that this teaching, thanks to a more intense study of the liturgy on the part of many, especially in recent years, has been given full recognition. We must, however, deeply deplore certain exaggerations and over-statements which are not in agreement with the true teaching of the Church.

Magno autem cum animi gaudio certiores facti sumus eiusmodi doctrinam, postremis hisce praesertim temporibus, ob impensius multorum liturgicae disciplinae studium, in sua luce fuisse collocatam. Facere tamen non possumus quin veritatis superlationes traiectionesque, quae cum germanis Ecclesiae praeceptis non concordent, vehementer deploremus.

95. Some in fact disapprove altogether of those Masses which are offered privately and without any congregation, on the ground that they are a departure from the ancient way of offering the sacrifice; moreover, there are some who assert that priests cannot offer Mass at different altars at the same time, because, by doing so, they separate the community of the faithful and imperil its unity; while some go so far as to hold that the people must confirm and ratify the sacrifice if it is to have its proper force and value.

Nonnulli siquidem illa omnino Sacrificia reprobant, quae privatim ac non adstante populo offerantur, quasi a prisca sacrificandi forma aberrent; nec desunt qui asseverent sacerdotes non posse eodem tempore pluribus in aris divina litare hostia, quod hac agendi ratione communitatem dissocient, eiusque unitatem in discrimen adducant: itemque non desunt, qui eo usqueprocedant, ut oportere prorsus reputent plebem confirmare ratumque habere Sacrificium, ut illud vim virtutemque sortiatur suam.

96. They are mistaken in appealing in this matter to the social character of the eucharistic sacrifice, for as often as a priest repeats what the divine Redeemer did at the Last Supper, the sacrifice is really completed. Moreover, this sacrifice, necessarily and of its very nature, has always and everywhere the character of a public and social act, inasmuch as he who offers it acts in the name of Christ and of the faithful, whose Head is the divine Redeemer, and he offers it to God for the holy Catholic Church, and for the living and the dead.  (Roman Missal, Canon of the Mass) This is undoubtedly so, whether the faithful are present - as we desire and commend them to be in great numbers and with devotion - or are not present, since it is in no wise required that the people ratify what the sacred minister has done.

Perperam hac in re ad socialem Eucharistici Sacrificii indolem provocatur. Quotiescumque enim sacerdos id renovat, quod divinus Redemptor in novissima caena peregit, reapse Sacrificium consummatur: quod quidem Sacrificium, semper et ubique, itemque necessario ac suapte natura, publico et sociali munere fruitur; quandoquidem is, qui illud immolat, et Christi et christifidelium, cuius Divinus Redemptor est Caput, nomine agit, atque illud Deo offert pro Ecclesia Sancta Catholica, ac pro vivis et defunctis (Missale Rom. Canon Missae). Idque fit procul dubio sive christifideles praesentes adsint — quos Nos frequentissimos pientissimosque adesse cupimus ac commendamus —, sive non adsint, cum neutiquam requiratur ut, quod sacrorum administer fecerit, populus ratum habeat.

97. Still, though it is clear from what We have said that the Mass is offered in the name of Christ and of the Church and that it is not robbed of its social effects though it be celebrated by a priest without a server, nonetheless, on account of the dignity of such an august mystery, it is our earnest desire - as Mother Church has always commanded - that no priest should say Mass unless a server is at hand to answer the prayers, as canon 813 prescribes.

Licet tamen ex iis, quae modo exposuimus, clare pateat nomine Christi atque Ecclesiae litari, neque suis fructibus etiam socialibus Eucharisticum privari Sacrificium quamvis nullo praesente acolytho a sacerdote celebretur, nihilo secius ob huius tam augusti mysterii dignitatem, volumus atque urgemus — quod ceteroquin semper pracepit Mater Ecclesia — ut nullus sacerdos ad altare accedat, nisi adsit minister qui ei inserviat eique respondeat, ad normam canonis DCCCCXIII.

98. In order that the oblation by which the faithful offer the divine Victim in this sacrifice to the heavenly Father may have its full effect, it is necessary that the people add something else, namely, the offering of themselves as a victim.

Ut autem oblatio illa, qua in hoc Sacrificio christifideles divinam victimam Caelesti Patri offerunt, plenum sortiatur effectum, aliud quoque adiungant oportet : semet ipsos nempe quasi hostiam immolent necesse est.

99. This offering in fact is not confined merely to the liturgical sacrifice. For the Prince of the Apostles wishes us, as living stones built upon Christ, the cornerstone, to be able as “a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”  (1 Peter, 2:5) St. Paul the Apostle addresses the following words of exhortation to Christians, without distinction of time, “I beseech you therefore, . . . that you present your bodies, a living sacrifice, holy, pleasing unto God, your reasonable service.”  (Rom. 12:1) But at that time especially when the faithful take part in the liturgical service with such piety and recollection that it can truly be said of them: “whose faith and devotion is known to Thee,”  (Roman Missal, Canon of the Mass) it is then, with the High Priest and through Him they offer themselves as a spiritual sacrifice, that each one’s faith ought to become more ready to work through charity, his piety more real and fervent, and each one should consecrate himself to the furthering of the divine glory, desiring to become as like as possible to Christ in His most grievous sufferings.

Quae quidem immolatio ad liturgicum solummodo Sacrificium non reducitur. Vult enim Apostolorum Princeps ut eo ipso quod Christo tamquam lapides vivi superaedificamur, possimus tamquam « sacerdotium sanctum, offerre spiritales hostias acceptabiles Deo per Iesum Christum » (1 Petr. 2, 5); Paulus autem Apostolus absque ullo temporis discrimine hisce verbis christianos adhortatur :« Obsecro itaque vos, . . . ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem rationabile obsequium vestrum » (Rom. 12, 1). At cum potissimum christifideles liturgicae actioni tam pia intentaque mente coniunguntur, ut de iisdem reapse dici queat :« quorum tibi fides cognita est et nota devotio » (Missale Rom. Canon Missae), facere non possunt quin sua cuiusque fides alacrius per caritatem operetur, pietas vigeat atque flammescat, ac singuli universi divinae procurandae gloriae se consecrent, vehementerque cupientes Iesu Christo, acerrimos perpesso dolores, sese arctissime assimulare, cum ipso Summo Sacerdote et per ipsum se quasi spiritualem hostiam offerant.

100. This we are also taught by those exhortations which the Bishop, in the Church’s name, addresses to priests on the day of their ordination, “Understand what you do, imitate what you handle, and since you celebrate the mystery of the Lord’s death, take good care to mortify your members with their vices and concupiscences.”  (Roman Pontifical, Ordination of a priest) In almost the same manner the sacred books of the liturgy advise Christians who come to Mass to participate in the sacrifice: “At this . . . altar let innocence be in honor, let pride be sacrificed, anger slain, impurity and every evil desire laid low, let the sacrifice of chastity be offered in place of doves and instead of the young pigeons the sacrifice of innocence.”  (Ibid., Consecration of an altar, Preface) While we stand before the altar, then, it is our duty so to transform our hearts, that every trace of sin may be completely blotted out, while whatever promotes supernatural life through Christ may be zealously fostered and strengthened even to the extent that, in union with the immaculate Victim, we become a victim acceptable to the eternal Father.

Quod quidem illa etiam adhortamenta docent, quibus Episcopus, Ecclesiae nomine, sacrorum administros appellat quo die eos consecrat :« Agnoscite quod agitis, imitamini quod tractatis, quatenus, mortis dominicae mysterium celebrantes, mortificare membra vestra a vitiis et concupiscentiis omnino procuretis » (Pontif. Rom. De ordinatione presbyteri). Ac fere eodem modo in sacris Liturgiae libris christiani admonentur, qui ad altare accedant, ut sacra participent :« Sit in hoc . . . altari innocentiae cultus, immoletur superbia, iracundia iuguletur, luxuria omnisque libido feriatur, offeratur pro turturibus sacrificium castitatis et pro pullis columbarum innocentiae sacrificium » (ibidem De altaris consecrat. Praefatio). Dum igitur altari adstamus, ita animum nostrum transformemus oportet, ut quidquid peccatum est in eo penitus restinguatur, quidquid vero per Christum vitam gignit supernam, enixe refoveatur ac roboretur : atque adeo nos efficiamur, una cum Immaculata Hostia, victima Aeterno Patri accepta.

101. The prescriptions in fact of the sacred liturgy aim, by every means at their disposal, at helping the Church to bring about this most holy purpose in the most suitable manner possible. This is the object not only of readings, homilies and other sermons given by priests, as also the whole cycle of mysteries which are proposed for our commemoration in the course of the year, but it is also the purpose of vestments, of sacred rites and their external splendor. All these things aim at “enhancing the majesty of this great Sacrifice, and raising the minds of the faithful by means of these visible signs of religion and piety, to the contemplation of the sublime truths contained in this sacrifice.”  (Cf. Council of Trent, Sess. 22, c. 5)

Quod quidem propositum sanctissimum ut Ecclesia aptiore, quo fieri possit, modo ad effectum deducere queat, per sacrae Liturgiae praecepta omni ope enititur. Huc enim non solum lectiones spectant, homiliae ceteraeque sacrorum administrorum conciones universusque mysteriorum cyclus, quae nobis per anni decursum recolenda proponuntur, sed vestimenta etiam ac sacri ritus eorumque externus apparatus; quae quidem eo pertinent ut « maiestas tanti Sacrificii commendetur, et mentes fidelium per haec visibilia religionis et pietatis signa, ad rerum altissimarum, quae in hoc Sacrificio latent, contemplationem excitentur » (cfr. Conc. Trid. Sess. 22, c. 5).

102. All the elements of the liturgy, then, would have us reproduce in our hearts the likeness of the divine Redeemer through the mystery of the cross, according to the words of the Apostle of the Gentiles, “With Christ I am nailed to the cross. I live, now not I, but Christ liveth in me.”  (Gal. 2:19-20) Thus we become a victim, as it were, along with Christ to increase the glory of the eternal Father.

Omnia igitur liturgiae elementa eo contendunt, ut animus noster Divini Redemptoris imaginem per Crucis mysterium inse referat secundum illud Apostoli gentium :« Christo confixus sum Cruci; vivo autem, iam non ego, vivit vero in me Christus » (Gal. 2, 19-20). Quam ob rem nos veluti hostia una cum Christo efficimur ad augendam Aeterni Patris gloriam.

103. Let this, then, be the intention and aspiration of the faithful, when they offer up the divine Victim in the Mass. For if, as St. Augustine writes, our mystery is enacted on the Lord’s table, that is Christ our Lord Himself,  (Cf. Serm. 272) who is the Head and symbol of that union through which we are the body of Christ  (Cf. 1 Cor. 12:27) and members of His Body;  (Cf. Eph. 5:30) if St. Robert Bellarmine teaches, according to the mind of the Doctor of Hippo, that in the sacrifice of the altar there is signified the general sacrifice by which the whole Mystical Body of Christ, that is, all the city of redeemed, is offered up to God through Christ, the High Priest:  (Cf. Saint Robert Bellarmine, De Missa, 2, c. 8) nothing can be conceived more just or fitting than that all of us in union with our Head, who suffered for our sake, should also sacrifice ourselves to the eternal Father. For in the sacrament of the altar, as the same St. Augustine has it, the Church is made to see that in what she offers she herself is offered.  (Cf. De Civitate Dei, Book 10, c. 6)

Huc igitur christifideles, divinam victimam in Eucharistico Sacrificio offerentes, animum convertant atque erigant. Si enim, ut S. Augustinus scribit, mysterium nostrum in mensa dominica positum est (cfr. Serm. 272), id est ipse Christus Dominus, prout Caput et symbolum coagmentationis illius exsistit, qua nos Corpus Christi sumus (cfr. 1 Cor. 12, 27) et membra corporis eius (cfr. Eph. 5, 30); Si S. Robertus Bellarminus ad mentem doctoris Hipponensis docet, in Sacrificio altaris generale significari sacrificium, quo universum Corpus Christi mysticum, id est tota redempta civitas offertur Deo per Christum, Sacerdotem magnum (cfr. S. Robertus Bellarm. De Missa, II, cap. 8): nihil rectius, nihil iustius excogitari potest, quam nos omnes una cum Capite nostro, pro nobis passo, nosmetipsos quoque Aeterno Patri immolare. In altaris enim Sacramento, eodem Augustino auctore, Ecclesiae demonstratur, in re, quam eadem offert, ipsam quoque offerri (cfr. De Civ. Dei, lib. X, cap. 6).

104. Let the faithful, therefore, consider to what a high dignity they are raised by the sacrament of baptism. They should not think it enough to participate in the eucharistic sacrifice with that general intention which befits members of Christ and children of the Church, but let them further, in keeping with the spirit of the sacred liturgy, be most closely united with the High Priest and His earthly minister, at the time the consecration of the divine Victim is enacted, and at that time especially when those solemn words are pronounced, “By Him and with Him and in Him is to Thee, God the Father almighty, in the unity of the Holy Ghost, all honor and glory for ever and ever”;  (Roman Missal, Canon of the Mass) to these words in fact the people answer, “Amen.” Nor should Christians forget to offer themselves, their cares, their sorrows, their distress and their necessities in union with their divine Savior upon the cross.

Animadvertant igitur christifideles ad quam eos dignitatem sacrum Baptismatis lavacrum evexerit; neque satis habeant generali ea mentis intentione, quae Christi membra Ecclesiaeque filios decet, Eucharisticum participare Sacrificium, sed cum Summo Sacerdote eiusque in terris administro, ex sacrae Liturgiae rationibus, ultro arctissimeque coniuncti, una cum eodem tum peculiari modo devinciantur, cum divinae Hostiae consecratio peragitur, eamdemque una cum eo offerant, cum sollemnia illa verba pronuntiantur :« Per ipsum, et cum ipso, et in ipso est tibi Deo Patri Omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria per omnia saecula saeculorum »(Missale Rom. Canon Missae); quibus quidem verbis populus respondet: « Amen ». Neque christiani obliviscantur semet ipsos suasque sollicitudines, dolores, angustias, miserias necessitatesque una simul cum divino Capite Cruci suffixo offerre.

105. Therefore, they are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the “Roman Missal,” so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant.

Laudibus igitur ii digni sunt, qui eo consilio ducti, ut christiana plebs Eucharisticum Sacrificium facilius salubriusque participet, «Missale Romanum» apte in populi manibus ponere conantur, ita quidem ut christifideles, una cum sacerdote copulati, iisdem eius verbis iisdemque Ecclesiae sensibus comprecentur; itemque ii laudibus exornandi sunt, qui efficere contendunt, ut Liturgia externo etiam modo actio sacra fiat, quam reapse adstantes omnes communicent. Id quidem non una ratione contingere potest: cum nimirum universus populus, ex sacrorum rituum normis, vel sacerdotis verbis recto servato ordine respondet, vel cantus edit, qui cum variis Sacrificii partibus congruant, vel utrumque facit, vel denique cum in Sacris sollemnibus alternas Iesu Christi administri precibus dat voces unaque simul liturgica cantica concinit.

100. These methods of participation in the Mass are to be approved and recommended when they are in complete agreement with the precepts of the Church and the rubrics of the liturgy. Their chief aim is to foster and promote the people’s piety and intimate union with Christ and His visible minister and to arouse those internal sentiments and dispositions which should make our hearts become like to that of the High Priest of the New Testament. However, though they show also in an outward manner that the very nature of the sacrifice, as offered by the Mediator between God and men,  (Cf. 1 Tim. 2:5) must be regarded as the act of the whole Mystical Body of Christ, still they are by no means necessary to constitute it a public act or to give it a social character. And besides, a “dialogue” Mass of this kind cannot replace the high Mass, which, as a matter of fact, though it should be offered with only the sacred ministers present, possesses its own special dignity due to the impressive character of its ritual and the magnificence of its ceremonies. The splendor and grandeur of a high Mass, however, are very much increased if, as the Church desires, the people are present in great numbers and with devotion.

Quae tamen Sacrificii participandi rationes tum diiaudandae ac commendandae sunt, cum Ecclesiae praeceptis sacrorumque rituum normis diligenter obtemperant. Eo autem potissimum spectant, ut christianorum pietatem eorumque intimam cum Christo cum eiusque adspectabili administro coniunctionem alant ac foveant, itemque internos illos sensus et habitus excitent, quibus animus noster Summo Sacerdoti Novi Testamenti assimuletur oportet. Nihilo secius, quamvis externo quoque modo demonstrent Sacrificium suapte natura, utpote a Mediatore Dei et hominum (cfr. 1 Tim. 2, 5) peractum, totius mystici Corporis Christi opus esse habendum; neutiquam tamen necessariae sunt ad publicam eiusmodi constituendam communemque notam. Ac praeterea id genus Sacrum, alternis vocibus celebratum, in locum augusti Sacrificii sollemniter peracti suffici non potest; quod quidem, etiamsi adstantibus solummodo sacris administris fiat, ob rituum maiestatem caerimoniarumque apparatum peculiari fruitur dignitate sua, cuius tamen splendor et amplitudo, si frequens pietateque praestans populus adsit, ut Ecclesiae in votis est, summopere adaugetur.

107. It is to be observed, also, that they have strayed from the path of truth and right reason who, led away by false opinions, make so much of these accidentals as to presume to assert that without them the Mass cannot fulfill its appointed end.

Animadvertendum quoque est eos veritatem egredi rectaque rationis iter, qui fallacibus opinationibus ducti, haec rerum ad iuncta tanti faciant, ut asseverare non dubitent, iisdem prae termissis, rem sacram statutum sibi finem assequi non posse.

108. Many of the faithful are unable to use the Roman missal even though it is written in the vernacular; nor are all capable of understanding correctly the liturgical rites and formulas. So varied and diverse are men’s talents and characters that it is impossible for all to be moved and attracted to the same extent by community prayers, hymns and liturgical services. Moreover, the needs and inclinations of all are not the same, nor are they always constant in the same individual. Who, then, would say, on account of such a prejudice, that all these Christians cannot participate in the Mass nor share its fruits? On the contrary, they can adopt some other method which proves easier for certain people; for instance, they can lovingly meditate on the mysteries of Jesus Christ or perform other exercises of piety or recite prayers which, though they differ from the sacred rites, are still essentially in harmony with them.

Haud pauci enim e christifidelibus « Missali Romano », etiamsi vulgata lingua exarato, uti nequeunt; neque omnes idonei sunt ad recte, ut addecet, intellegendos ritus ac formulas liturgicas. Ingenium, indoles ac mens hominum tam varia sunt atque absimilia, ut non omnes queant precibus, canticis sacrisque actionibus, communiter habitis, eodem modo moveri ac duci Ac praeterea animorum necessitates et propensa eorum studia non eadem in omnibus sunt, neque in singulis semper eaderr permanent. Quis igitur dixerit, praeiudicata eiusmodi opinionf compulsus, tot christianos non posse Eucharisticum participare Sacri icium, eiusque perfrui beneficiis? At ii alia ratione utique possunt, quae facilior nonnullis evadit; ut, verbi gratia, Iesu Christi mysteria pie meditando, vel alia peragendo pietatis exercitia aliasque fundendo preces, quae, etsi forma a sacris ritibus differunt, natura tamen sua cum iisdem congruunt.

109. Wherefore We exhort you, Venerable Brethren, that each in his diocese or ecclesiastical jurisdiction supervise and regulate the manner and method in which the people take part in the liturgy, according to the rubrics of the missal and in keeping with the injunctions which the Sacred Congregation of Rites and the Code of canon law have published. Let everything be done with due order and dignity, and let no one, not even a priest, make use of the sacred edifices according to his whim to try out experiments. It is also Our wish that in each diocese an advisory committee to promote the liturgical apostolate should be established, similar to that which cares for sacred music and art, so that with your watchful guidance everything may be carefully carried out in accordance with the prescriptions of the Apostolic See.

Quamobrem vos adhortamur, Venerabiles Fratres, ut in Dioecesi vel ecclesiastica dicione cuiusque vestra modum rationemque, quibus populus liturgicam actionem participet, moderari atque ordinare velitis secundum normas, quas « Missale » statuit, et secundum praecepta, quae Sacrum Consilium ritibus praepositum et Codex Iuris Canonici edidere; ita quidem ut debito omnia ordine ac decore fiant, neve cuilibet, etsi sacerdoti, liceat arbitrio suo sacris aedibus quasi experimenti causa uti. Quam ad rem id etiam Nobis in votis est, ut in singulis Dioecesibus, quemadmodum Consilium habetur sacris musicis et artibus tutandis, sic Consilium quoque constituatur ad liturgicum provehendum apostolatum, ut vigilanti cura vestra diligenter omnia ex Apostolicae Sedis praescriptionibus eveniant.

110. In religious communities let all those regulations be accurately observed which are laid down in their respective constitutions, nor let any innovations be made which the superiors of these communities have not previously approved.

In religiosorum autem sodalium Communitatibus ea omnia, quae propriae Constitutiones hac in re statuere, accurate serventur, neque res novae inducantur, quas earumdem Communitatum moderatores non ante probaverint.

111. But however much variety and disparity there may be in the exterior manner and circumstances in which the Christian laity participate in the Mass and other liturgical functions, constant and earnest effort must be made to unite the congregation in spirit as much as possible with the divine Redeemer, so that their lives may be daily enriched with more abundant sanctity, and greater glory be given to the heaven Father.

Quantumvis vero externae rationes rerumque adiuncta, quibus christianus populus Eucharisticum Sacrificium participat ceterasque liturgicas actiones, varia ac dissimilia esse queant, eo tamen studiosissime semper contendendum est, ut arctioribus, quibus fieri possit, nexibus adstantium animi Divino Redemptori devinciantur, utque eorum vita sanctitate cotidie auctiore exornetur ac caelestis Patris gloria cotidie magis adaugeatur.

III - SACRA COMMUNIO

112. The august sacrifice of the altar is concluded with communion or the partaking of the divine feast. But, as all know, the integrity of the sacrifice only requires that the priest partake of the heavenly food. Although it is most desirable that the people should also approach the holy table, this is not required for the integrity of the sacrifice.

Augustum altaris Sacrificium divinae dapis Communione concluditur. Attamen, ut omnes norunt, ad eiusdem Sacrificii integritatem habendam requiritur solummodo ut Sacerdos caelesti pabulo reficiatur, non autem ut populus etiam — quod ceteroquin summopere optandum est — ad sacram synaxim accedat.

113. We wish in this matter to repeat the remarks which Our predecessor Benedict XIV makes with regard to the definitions of the Council of Trent: “First We must state that none of the faithful can hold that private Masses, in which the priest alone receives holy communion, are therefore unlawful and do not fulfill the idea of the true, perfect and complete unbloody sacrifice instituted by Christ our Lord. For the faithful know quite well, or at least can easily be taught, that the Council of Trent, supported by the doctrine which the uninterrupted tradition of the Church has preserved, condemned the new and false opinion of Luther as opposed to this tradition.”  (Encyclical Letter Certiores effecti, November 13, 1742, par. 1) “If anyone shall say that Masses in which the priest only receives communion, are unlawful, and therefore should be abolished, let him be anathema.”  (Council of Trent, Sess. 22, can. 8)

Placet autem hac super re eas iterare animadversiones, quas Decessor Noster Benedictus XIV de Tridentini Concilii definitionibus habet: « Primo . . . dicendum Nobis occurit, nemini ex fidelibus in mentem venire posse Missas privatas, in quibus sacerdos solus sacram sumit Eucharistiam, propterea veri, perfecti et integri Sacrificii incruenti a Christo Domino instituti rationem amittere, ideoque illicitas esse existimandas. Nec enim ignorant fideles aut saltem facile edoceri possunt, Sacrosanctum Concilium Tridentinum, innixum doctrinae, quam perpetua Ecclesiae traditio servavit, huic adversantem novam falsamque Lutheri sententiam damnasse » (Litt. Encycl. Certiores effecti, d. d. 13 Nov. 1742, § I). « Si quis dixerit Missas, in quibus solus sacerdos sacramentaliter communicat, illicitas esse, ideoque abrogandas, anathema sit » (Conc. Trid. Sess. 22, can. 8).

114. They, therefore, err from the path of truth who do not want to have Masses celebrated unless the faithful communicate; and those are still more in error who, in holding that it is altogether necessary for the faithful to receive holy communion as well as the priest, put forward the captious argument that here there is question not of a sacrifice merely, but of a sacrifice and a supper of brotherly union, and consider the general communion of all present as the culminating point of the whole celebration.

Ex veritatis igitur itinere ii aberrant, qui sacris operari nolint, nisi si christiana plebs ad divinam mensam accedat; ac magis etiam ii aberrant, qui, ut contendant necessarium omnino esse christifideles una cum sacerdote Eucharistica pasci dape, captiose asseverent heic agi non de Sacrificio solummodo, sed de Sacrificio ac caena fraternae communitatis, atque sacram Synaxim ponant, communiter actam, quasi totius celebrationis culmen.

115. Now it cannot be over-emphasized that the eucharistic sacrifice of its very nature is the unbloody immolation of the divine Victim, which is made manifest in a mystical manner by the separation of the sacred species and by their oblation to the eternal Father. Holy communion pertains to the integrity of the Mass and to the partaking of the august sacrament; but while it is obligatory for the priest who says the Mass, it is only something earnestly recommended to the faithful.

Etenim etiam atque etiam animadvertendum est Eucharisticum Sacrificium suapte natura incruentam esse divinae victimae immolationem, quae quidem mystico modo ex sacrarum specierum separatione patet, ex earumque oblatione Aeterno Patri peracta. Sacra autem synaxis ad idem integrandum ad idemque Augusti Sacramenti communione participandum pertinet; dumque administro sacrificanti omnino necessaria est, christifidelibus est tantummodo enixe commendanda.

116. The Church, as the teacher of truth, strives by every means in her power to safeguard the integrity of the Catholic faith, and like a mother solicitous for the welfare of her children, she exhorts them most earnestly to partake fervently and frequently of the richest treasure of our religion.

Quemadmodum autem Ecclesia, ut veritatis magistra est, catholicae fidei integritatem omni ope tutari enititur, ita, ut suorum est filiorum sollicita mater, eosdem summopere adhortatur ad maximum eiusmodi religionis nostrae beneficium studiose frequenterque participandum.

117. She wishes in the first place that Christians - especially when they cannot easily receive holy communion - should do so at least by desire, so that with renewed faith, reverence, humility and complete trust in the goodness of the divine Redeemer, they may be united to Him in the spirit of the most ardent charity.

Cupit imprimis ut christiani — cum praesertim Eucharisticam dapem reapse sumere haud facile queant — votis saltem eam sumant; ita quidem ut vivida excitata fide, ac demisso reverenter animo Divinique Redemptoris voluntati omnino fidenti, flagrantiore, quo fieri possit, caritatis studio cum eodem coniungantur.

118. But the desire of Mother Church does not stop here. For since by feasting upon the bread of angels we can by a “sacramental” communion, as we have already said, also become partakers of the sacrifice, she repeats the invitation to all her children individually, “Take and eat. . . Do this in memory of Me”  (1 Cor. 11:24) so that “we may continually experience within us the fruit of our redemption”  (Roman Missal, Collect for Feast of Corpus Christi) in a more efficacious manner. For this reason the Council of Trent, reechoing, as it were, the invitation of Christ and His immaculate Spouse, has earnestly exhorted “the faithful when they attend Mass to communicate not only by a spiritual communion but also by a sacramental one, so that they may obtain more abundant fruit from this most holy sacrifice.”  (Sess. 22, c. 6) Moreover, our predecessor of immortal memory, Benedict XIV, wishing to emphasize and throw fuller light upon the truth that the faithful by receiving the Holy Eucharist become partakers of the divine sacrifice itself, praises the devotion of those who, when attending Mass, not only elicit a desire to receive holy communion but also want to be nourished by hosts consecrated during the Mass, even though, as he himself states, they really and truly take part in the sacrifice should they receive a host which has been duly consecrated at a previous Mass. He writes as follows: “And although in addition to those to whom the celebrant gives a portion of the Victim he himself has offered in the Mass, they also participate in the same sacrifice to whom a priest distributes the Blessed Sacrament that has been reserved; however, the Church has not for this reason ever forbidden, nor does she now forbid, a celebrant to satisfy the piety and just request of those who, when present at Mass, want to become partakers of the same sacrifice, because they likewise offer it after their own manner, nay more, she approves of it and desires that it should not be omitted and would reprehend those priests through whose fault and negligence this participation would be denied to the faithful.”  (Encyclical Letter Certiores effecti, par. 3)

Sed hoc non satis eidem est. Quandoquidem enim, per Angelorum panis convivium, Sacrificii, ut supra diximus, «sacramentali » etiam Communione participes fieri possumus, idcirco Ecclesia Mater, ut efficaciore ratione « Redemptionis fructum in nobis iugiter sentiamus » (Missale Rom. Collecta Festi Corp. Christi), filiis suis singulis universis Christi Domini invitationem iterat :« Accipite et manducate. . . . Hoc facite in meam commemorationem »(1 Cor. 11, 24). Quam ad rem Tridentina Synodus, Iesu Christi eiusque intaminatae Sponsae votis veluti resonans, vehementer adhortata est « ut in singulis Missis fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiae perceptione communicarent, quo ad eos sanctissimi huius Sacrificii fructus uberior proveniret » (Sess. 22 C. 6). Quin immo Decessor Noster imm. mem. Benedictus XIV, ut satius luculentiusque patescat christifideles per Eucharistiae perceptionem divinum ipsum participare Sacrificium, eorum pietatem dilaudat, qui non modo caelesti pabulo, dum Sacrificio intersunt, enutriri cupiant, sed ipsis in eodem Sacrificio consecratis hostiis cibari praeoptent, quamvis, ut ipse declarat, vere ac reapse Sacrificium participetur, etiamsi de Eucharistico pane agatur, cuius consecratio iam antea rite peracta fuerit. Ita enim scribit: « Et quamvis de eodem Sacrificio participent, praeter eos, quibus a sacerdote celebrante tribuitur in ipsa Missa portio Victimae a se oblatae, ii etiam, quibus sacerdos Eucharistiam reservari solitam ministrat; non tamen idcirco aut vetuit umquam Ecclesia, aut modo vetat, satisfieri ab ipso sacerdote pietati et iustae eorum petitioni, qui Missae adstantes, ad consortium admitti postulant eiusdem Sacrificii, quod et ipsi pariter offerunt ea ratione, quae ipsos decere potest: immo probat atque cupit ne id omittatur, eosque sacerdotes increparet, quorum culpa et negligentia fidelibus participatio illa denegaretur » (Litt. Encycl. Certiores effecti, § 3 ).

119. May God grant that all accept these invitations of the Church freely and with spontaneity. May He grant that they participate even every day, if possible, in the divine sacrifice, not only in a spiritual manner, but also by reception of the august sacrament, receiving the body of Jesus Christ which has been offered for all to the eternal Father. Arouse Venerable Brethren, in the hearts of those committed to your care, a great and insatiable hunger for Jesus Christ. Under your guidance let the children and youth crowd to the altar rails to offer themselves, their innocence and their works of zeal to the divine Redeemer. Let husbands and wives approach the holy table so that nourished on this food they may learn to make the children entrusted to them conformed to the mind and heart of Jesus Christ.

Faxit autem utinam Deus, ut sollicitis hisce Ecclesiae invitationibus omnes ultro libenterque respondeant; faxit Deus ut christifideles vel cotidie, si possint, Sacrificium divinum non solum spirituali modo participent, sed Augusti etiam Sacramenti communione, Iesu Christi Corpus sumentes, pro omnibus Aeterno Patri oblatum. Excitate, Venerabiles Fratres, in eorum animis, qui vestris demandati sunt curis, studiosam ac veluti inexplebilem Iesu Christi famem; vobis magistris, altaria pueris iuvenibusque stipentur, qui sese, innocentiam suam, suamque actuosam navitatem Divino offerant Redemptori ; frequentes accedant coniuges, qui ad sacram mensam enutriti, inde sumant ut subolem sibi creditam Iesu Christi sensibus eiusque caritate conforment;

120. Let the workers be invited to partake of this sustaining and never failing nourishment that it may renew their strength and obtain for their labors an everlasting recompense in heaven; in a word, invite all men of whatever class and compel them to come in;  (Cf. Luke, 14:23) since this is the bread of life which all require. The Church of Jesus Christ needs no other bread than this to satisfy fully our souls’ wants and desires, and to unite us in the most intimate union with Jesus Christ, to make us “one body,”  (1 Cor. 10:17) to get us to live together as brothers who, breaking the same bread, sit down to the same heavenly table, to partake of the elixir of immortality.  (Cf. Saint Ignatius Martyr, Ad Eph. 20)

advocentur opifices, ut cibum illum accipere queant, qui validus ac numquam deficiens eorum vires redintegret, quippe eorum laboribus sempiternam in caelo mercedem praeparet; omnes denique cuiusvis ordinis homines convocate ac compellite intrare (cfr. Luc. 14, 23); quandoquidem hic est panis vitae, quo omnes indigent. Iesu Christi Ecclesia hoc uno pane fruitur, quo nostrorum animorum optata ac desideria expleat, quo eos arctissime Iesu Christo coagmentet, et quo denique « unum corpus » (1 Cor. 10, 17) fiant, ac veluti fratres inter se ii consocientur, qui eidem caelesti Mensae assideant, ut frangentes panem unum, pharmacum sumant immortalitatis » (cfr. S. Ignat. Martyr. Ad Ephes. 20).

121. Now it is very fitting, as the liturgy otherwise lays down, that the people receive holy communion after the priest has partaken of the divine repast upon the altar; and, as we have written above, they should be commended who, when present at Mass, receive hosts consecrated at the same Mass, so that it is actually verified, “that as many of us, as, at this altar, shall partake of and receive the most holy body and blood of thy Son, may be filled with every heavenly blessing and grace.”  (Roman Missal, Canon of the Mass)

Valde autem opportunum est, quod ceteroquin Liturgia statuit, populum ad sacram accedere synaxim, postquam sacerdos divinam dapem ex ara libaverit; atque, ut supra scripsimus, ii dilaudandi sunt, qui, Sacro adstantes, hostias in eodem Sacrificio consecratas accipiant, ita quidem ut reapse contingat « ut quotquot ex hac altaris participatione sacrosanctum Filii tui corpus et sanguinem sumpserimus, omni benedictione caelesti et gratia repleamur » (Missale Rom. Canon Missae).

122. Still sometimes there may be a reason, and that not infrequently, why holy communion should be distributed before or after Mass and even immediately after the priest receives the sacred species - and even though hosts consecrated at a previous Mass should be used. In these circumstances - as we have stated above - the people duly take part in the eucharistic sacrifice and not seldom they can in this way more conveniently receive holy communion. Still, though the Church with the kind heart of a mother strives to meet the spiritual needs of her children, they, for their part, should not readily neglect the directions of the liturgy and, as often as there is no reasonable difficulty, should aim that all their actions at the altar manifest more clearly the living unity of the Mystical Body.

Verumtamen causae interdum non desunt, nec rarae sunt, cur Eucharisticus panis vel ante vel post Sacrificium ipsum distribuatur, et cur etiam — quamvis sacra habeatur synaxis statim ac sacerdos se caelesti epulo cibaverit hostiis tamen id fiat iam superiore tempore consecratis. Hisce etiam in rerum adiunctis — quod ceteroquin iam supra admonuimus — populus rite Eucharisticum participat Sacrificium, ac facilius non raro potest ad Mensam vitae aeternae accedere. Quodsi tamen Ecclesia, pro materna indulgentia sua, spiritualibus filiorum necessitatibus occurrere nititur, ii nihilo secius pro sua quisque parte debent, quidquid sacra Liturgia suadeat, non facile spernere, ac quotiescumque probabilis non obsistat causa, ea omnia efficere quibus vivens Mystici Corporis unitas clarius ad altare patescat.

* * *

123. When the Mass, which is subject to special rules of the liturgy, is over, the person who has received holy communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth, who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community.

Opus sacrum, quod peculiares Liturgiae normae moderantur, postquam peractum est, non eum gratiarum actione exsolvit qui caeleste degustavit pabulum; quin immo valde consentaneum est eum, Eucharistica accepta dape ac publicis conclusis ritibus, se recollegere, ac cum Divino Magistro intime coniunctum, cum eodem, prouti rerum adiuncta concedant, dulcissime salubriterque colloqui. Ii igitur ex recto secedunt veritatis tramite, qui verbo magis quam sententiae inhaerentes, asseverent ac doceant post Sacrum absolutum haud esse eiusmodi gratiarum actionem producendam, non modo quod ipsum altaris Sacrificium per se gratiarum sit actio, sed quod etiam ad peculiarem actum id pertineat privatae ac propriae suae cuiusque pietatis, non autem ad communitatis bonum.

124. But, on the contrary, the very nature of the sacrament demands that its reception should produce rich fruits of Christian sanctity. Admittedly the congregation has been officially dismissed, but each individual, since he is united with Christ, should not interrupt the hymn of praise in his own soul, “always returning thanks for all in the name of our Lord Jesus Christ to God the Father.”  (Eph. 5:20) The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these words, “Grant, we beseech thee, that we may always continue to offer thanks  (Roman Missal, Postcommunion for Sunday within the Octave of Ascension) . . . and may never cease from praising thee.”  (Ibid., Postcommunion for First Sunday after Pentecost) Wherefore, if there is no time when we must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests  (Code of Canon Law, can. 810) and faithful to converse with the divine Redeemer for at least a short while after holy communion, and inserts in her liturgical books, fitting prayers, enriched with indulgences, by which the sacred ministers may make suitable preparation before Mass and holy communion or may return thanks afterwards? So far is the sacred liturgy from restricting the interior devotion of individual Christians, that it actually fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of the sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the divine Redeemer to hearken to us when we pray, to converse with us intimately and to offer us a refuge in His loving Heart.

At contra ipsa Sacramenti natura hoc postulat, ut eius perceptio uberes christianis edat sanctitatis fructus. Dimittitur utique publicus communitatis coetus, at singuli, una cum Christo copulati, in suo quisque animo laudis canticum non intermittant oportet « gratias agentes semper pro omnibus, in riomine Domini Nostri lesu Christi, Deo et Patri » (Eph. 5, 20). Sacra etiam Eucharistici Sacrificii Liturgia ad hoc nos adhortatur, cum nos hisce verbis precari iubet: « Da, quaesumus, ut in gratiarum semper actione maneamus (Missale Rom. Postcommunio Dominicae infra Oct. Ascens.), . . . et a tua numquam laude cessemus » (ibidem Postcommunio Dominicae I post. Pentec.). Quamobrem, si nullo non tempore grates Deo agendae sunt, et a sua laude est numquam cessandum, quisnam audeat Ecclesiam reprehendere vel improbare, quod sacerdotibus suis (C. I. C. can. 810) ac christifidelibus suadet post sacrum synaxim parumper saltem cum Divino colloqui Redemptore, et quod liturgicis inseruerit libris opportunas preces, indulgentiae muneribus ditatas, quibus sacrorum administri vel antequam sacris operentur divinaque dape reficiantur, apte se praeparent, vel re, divina peracta, gratum Deo profiteantur animum? Tantum abest ut sacra Liturgia intimos singulorum christianorum sensus reprimat, ut eos potius idcirco refoveat atque instimulet, ut Iesu Christo assimulentur, per eumdemque ad caelestem Patrem dirigantur; quapropter haec eadem disciplina postulat ut quisquis sancta de altari libaverit, debitas Deo grates persolvat. Divino enim placet Redemptori nos deprecantes audire, nobiscum aperto animo colloqui, nobisque in flagranti Corde suo praebere refugium.

125. Moreover, such personal colloquies are very necessary that we may all enjoy more fully the supernatural treasures that are contained in the Eucharist and according to our means, share them with others, so that Christ our Lord may exert the greatest possible influence on the souls of all.

Quin immo eiusmodi actus, singulorum proprii, omnino necessarii sunt, ut uberius omnes supernis fruamur thesauris, quibus Eucharistia affluit, eosdemque pro facultate in ceteros refundamus, ut Christus Dominus in omnium animis suae virtutis plenitudinem assequatur.

126. Why then, Venerable Brethren, should we not approve of those who, when they receive holy communion, remain on in closest familiarity with their divine Redeemer even after the congregation has been officially dismissed, and that not only for the consolation of conversing with Him, but also to render Him due thanks and praise and especially to ask help to defend their souls against anything that may lessen the efficacy of the sacrament and to do everything in their power to cooperate with the action of Christ who is so intimately present. We exhort them to do so in a special manner by carrying out their resolutions, by exercising the Christian virtues, as also by applying to their own necessities the riches they have received with royal Liberality. The author of that golden book The Imitation of Christ certainly speaks in accordance with the letter and the spirit of the liturgy, when he gives the following advice to the person who approaches the altar, “Remain on in secret and take delight in your God; for He is yours whom the whole world cannot take away from you.”  (Book IV, c. 12)

Cur igitur, Venerabiles Fratres, eos non dilaudemus, qui cum Eucharisticum pabulum acceperint, postquam etiam christifidelium coetus publice dimissus sit, una cum Divino Redemptore intima familiaritate commorentur, non modo ut cum eo colloquantur suavissime, sed ut eidem etiam grates agant debitasque referant laudes, ac praesertim ut opem poscant, ut ex animis arceant cuiusque suis quidquid sacramenti efficacitatem minuat, utque ea omnia pro sua parte efficiant, quae praesentissimae Iesu Christi actioni obsecundare possint? Id peculiari modo faciant, hortamur, cum suscepta exsequendo proposita, christianasque exercendo virtutes, tum ad suas referendo necessitates quod regali liberalitate acceperint. Certe equidem aurei libelli auctor De imitatione Christisecundum Liturgiae praecepta et afflatum loquitur, cum haec ei suadet, qui ad sacram synaxim accesserit : « Mane in secreto et fruere Deo tuo : ipsum enim habes, quem totus mundus tibi auferre non potest » (Lib. IV, cap. 12).

127. Therefore, let us all enter into closest union with Christ and strive to lose ourselves, as it were, in His most holy soul and so be united to Him that we may have a share in those acts with which He adores the Blessed Trinity with a homage that is most acceptable, and by which He offers to the eternal Father supreme praise and thanks which find an harmonious echo throughout the heavens and the earth, according to the words of the prophet, “All ye works of the Lord, bless the Lord.”  (Dan. 3:57) Finally, in union with these sentiments of Christ, let us ask for heavenly aid at that moment in which it is supremely fitting to pray for and obtain help in His name.  (Cf. John 16: 3) For it is especially in virtue of these sentiments that we offer and immolate ourselves as a victim, saying, “make of us thy eternal offering.”  (Roman Missal, Secret for Mass of the Most Blessed Trinity)

Nos omnes itaque una cum Christo arctissime devincti, sanctissimo eius animo quasi nos submergere nitimur, atque idcirco eidem coagmentamur, ut illos actus participemus, quibus ipse grato acceptissimoque obsequio Augustam Trinitatem adorat; quibus summas Aeterno Patri grates laudesque refert, caelis terrisque concorditer resonantes, secundum illud : « Benedicite omnia opera Domini Domino » (Dan. 3, 5 7) ; quibus denique consociati caelestem opem eo horae momento imploramus, quo nullum magis opportunum datur ad petenda impetrandaque Christi nomine auxilia (cfr. Io. 16, 23), et quibus potissimum hostiam nos offerimus atque immolamus dicentes: « Nosmet ipsos tibi perfice munus aeternum » (Missale Rom. Secreta Missae Ss. Trinit.).

128. The divine Redeemer is ever repeating His pressing invitation, “Abide in Me.”  (John, 15:4) Now by the sacrament of the Eucharist, Christ remains in us and we in Him, and just as Christ, remaining in us, lives and works, so should we remain in Christ and live and work through Him.

Continenter Divinus Redemptor studiosam geminat invitationem suam :« Manete in me » (Io. 15, 4). Per Eucharistiae autem Sacramentum Christus in nobis et nos in Cristo commoramur; et quemadmodum Christus, in nobis manens, vivit et operatur, ita oportet nos, in Christo manentes, per eum vivamus atque operemur.

IV - EUCHARISTICAE ADORATIONIS CULTUS

129. The Eucharistic Food contains, as all are aware, “truly, really and substantially the Body and Blood together with soul and divinity of our Lord Jesus Christ.”  (Council of Trent, Sess. 13, can. 1) It is no wonder, then, that the Church, even from the beginning, adored the body of Christ under the appearance of bread; this is evident from the very rites of the august sacrifice, which prescribe that the sacred ministers should adore the most holy sacrament by genuflecting or by profoundly bowing their heads.

Eucharisticum pabulum continet, ut omnes norunt, « vere, realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Iesu Christi » (Conc. Trid. Sess. 13, can. I); nihil igitur est mirum, si Ecclesia, inde ab originibus. Christi corpus sub panis specie adoraverit, ut ex ipsis patet augusti Sacrificii ritibus, quibus sacrorum administris praecipitur ut, positis genibus, vel graviter inclinato capite, Sacramentum sanctissimum adorent.

130. The Sacred Councils teach that it is the Church’s tradition right from the beginning, to worship “with the same adoration the Word Incarnate as well as His own flesh,”  (Second Council of Constantinople, Anath, de trib. Capit., can. 9; compare Council of Ephesus, Anath. Cyrill, can 8. Cf. Council of Trent, Sess. 13, can. 6; Pius VI Constitution Auctorem fidei, n. 61) and St. Augustine asserts that, “No one eats that flesh, without first adoring it,” while he adds that “not only do we not commit a sin by adoring it, but that we do sin by not adoring it.”  (Cf. Enarr in Ps. 98:9)

Sacra Concilia docent traditum Ecclesiae esse, inde a suae aetatis initio, ut « una adoratione Deum Verbum incarnatum cum propria ipsius carne » (Conc. Constant. II, Anath. de trib. Capit. can. 9 collat. Conc. Ephes. Anath. Cyrill. can. 8. Cfr. Conc. Trid. Sess. 13, can. 6; Pius VI Const. Auctorem fidei, n. 61) recolat; ac S. Augustinus asseverat :« Nemo autem illam carnem manducat, nisi prius adoraverit », addens, nos non solum non peccare adorando, sed peccare non adorando (cfr.  Enarr. in Ps. 98, 9).

131. It is on this doctrinal basis that the cult of adoring the Eucharist was founded and gradually developed as something distinct from the sacrifice of the Mass. The reservation of the sacred species for the sick and those in danger of death introduced the praiseworthy custom of adoring the blessed Sacrament which is reserved in our churches. This practice of adoration, in fact, is based on strong and solid reasons. For the Eucharist is at once a sacrifice and a sacrament; but it differs from the other sacraments in this that it not only produces grace, but contains in a permanent manner the Author of grace Himself. When, therefore, the Church bids us adore Christ hidden behind the eucharistic veils and pray to Him for spiritual and temporal favors, of which we ever stand in need, she manifests living faith in her divine Spouse who is present beneath these veils, she professes her gratitude to Him and she enjoys the intimacy of His friendship.

Quibus doctrinae principiis Eucharisticus adorationis cultus ortus est, ac pedetemptim succrevit, a divina litatione distinctus. Sacrarum specierum conservatio pro infirmis, pro iisque omnibus, qui in mortis discrimen venissent, laudabilem induxit morem adorandi caelestem hanc dapem, quae in templis reponitur. Qui quidem adorationis cultus valida firmaque ratione nititur. Eucharistia enim et Sacrificium, et Sacramentum est; hoc autem a ceteris idcirco differt, quod non modo gratiam gignit, sed ipsum gratiae auctorem stabili modo continet. Cum igitur Ecclesia nos iubet Christum Eucharisticis delitescentem velis adorare, ab eodemque superna ac terrestria ea dona petere, quibus nullo intermisso tempore indigeamus, vividam patefacit fidem, qua divinum suum Sponsum iisdem sub velis praesentem credit, gratam ei suam profitetur voluntatem, intimaque fruitur familiaritate eius.

132. Now, the Church in the course of centuries has introduced various forms of this worship which are ever increasing in beauty and helpfulness: as, for example, visits of devotion to the tabernacles, even every day; benediction of the Blessed Sacrament; solemn processions, especially at the time of Eucharistic Congress, which pass through cities and villages; and adoration of the Blessed Sacrament publicly exposed. Sometimes these public acts of adoration are of short duration. Sometimes they last for one, several and even for forty hours. In certain places they continue in turn in different churches throughout the year, while elsewhere adoration is perpetual day and night, under the care of religious communities, and the faithful quite often take part in them.

Eiusmodi autem cultus varias decursu temporis Ecclesia invexit formas, cotidie utique pulchriores salubrioresque : ut, exempli gratia, pias ac vel cotidianas ad divina tabernacula salutationes; ut sacros benedictionis ritus per Sanctissimum Sacramentum peractae; utque sollemnes pompas, praesertim in Conventibus Eucharisticis, per urbes, per pagos ductas, ac Sacramenti Augusti publice propositi adorationes. Quae quidem publicae adorationes interdum brevi tempore aguntur, interdum vero per horas ac vel per XXXX horas producuntur; atque alicubi in integrum quoque annum per vices in singulis templis continuantur, alicubi vero diu etiam noctuque Religiosarum Sodalitatum cura perpetuantur; easdemque non raro christifideles quoque participant.

133. These exercises of piety have brought a wonderful increase in faith and supernatural life to the Church militant upon earth and they are reechoed to a certain extent by the Church triumphant in heaven which sings continually a hymn of praise to God and to the Lamb “who was slain.”  (Apoc. 5:12, cp. 7:10) Wherefore, the Church not merely approves these pious practices, which in the course of centuries have spread everywhere throughout the world, but makes them her own, as it were, and by her authority commends them.  (Cf. Council of Trent, Sess. 13, c. 5 and can. 6) They spring from the inspiration of the liturgy and if they are performed with due propriety and with faith and piety, as the liturgical rules of the Church require, they are undoubtedly of the very greatest assistance in living the life of the liturgy.

Haec pietatis exercitia mirandum in modum ad fidem supernamque vitam Ecclesiae hisce in terris militantis contulerunt, quae quidem hac agendi ratione triumphanti Ecclesiae quodammodo resonat, laudis hymnum perpetuo extollenti ad Deum et Agnum « qui occisus est » (Apoc. 5, 12, col1. 7, 10). Quamobrem pia eiusmodi exercitia, usquequaque terrarum per saeculorum decursum propagata, non modo Ecclesia probavit, sed veluti sua effecit, auctoritateque sua commendavit (cfr. Conc. Trid. Sess. 13, C. 5 et can. 6). Ex sacrae Liturgiae afflatu oriuntur; atque adeo, si debito decore eaque fide ac pietate fiant, quae ex sacris ritibus Ecclesiaeque praescriptionibus requiruntur, ad liturgicam vivendam vitam procul dubio summopere conferunt.

134. Nor is it to be admitted that by this Eucharistic cult men falsely confound the historical Christ, as they say, who once lived on earth, with the Christ who is present in the august Sacrament of the altar, and who reigns glorious and triumphant in heaven and bestows supernatural favors. On the contrary, it can be claimed that by this devotion the faithful bear witness to and solemnly avow the faith of the Church that the Word of God is identical with the Son of the Virgin Mary, who suffered on the cross, who is present in a hidden manner in the Eucharist and who reigns upon His heavenly throne. Thus, St. John Chrysostom states: “When you see It [the Body of Christ] exposed, say to yourself: Thanks to this body, I am no longer dust and ashes, I am no more a captive but a freeman: hence I hope to obtain heaven and the good things that are there in store for me, eternal life, the heritage of the angels, companionship with Christ; death has not destroyed this body which was pierced by nails and scourged, . . . this is that body which was once covered with blood, pierced by a lance, from which issued saving fountains upon the world, one of blood and the other of water. . . This body He gave to us to keep and eat, as a mark of His intense love.”  (In I ad Cor., 24:4)

Neque dicendum est Eucharistico eiusmodi cultu Christum historicum, ut aiunt, qui in terris aliquando vixit, ac Christum in Augusto altaris Sacramento praesentem, eumque, qui gloriose in caelis triumphat, supernaque impertit munera, una simul falsum in modum permisceri; quin immo asseverandum potius est hac ratione christifideles Ecclesiae fidem testari sollemniterque patefacere, qua idem esse creditur Dei Verbum ac Mariae Virginis Filius, qui in Cruce passus est, qui in Eucharistia praesens latet, quique in supernis regnat sedibus. Ita S. Ioannes Chrisostomus: . . .Cum ipsum [Corpus Christi] videris propositum, tibi ipsi dic : Propter hoc Corpus non sum ego amplius terra et cinis, non ultra captivus, sed liber: ideo caelos spero et bona illic reposita me accepturum esse, immortalem vitam, Angelorum sortem, cum Christo consuetudinem : hoc Corpus clavis confixum, flagris caesum, mors non tulit; . . . hoc est illud corpus, quod cruentatum fuit, lancea perfossum, quod salutares fontes scaturivit orbi, alium sanguinis, alium aquae. . . . Hoc Corpus dedit nobis et tenendum et comedendum, quod intensae dilectionis fuit » (In I ad Cor. 24, 4).

135. That practice in a special manner is to be highly praised according to which many exercises of piety, customary among the faithful, and with benediction of the blessed sacrament. For excellent and of great benefit is that custom which makes the priest raise aloft the Bread of Angels before congregations with heads bowed down in adoration, and forming with It the sign of the cross implores the heavenly Father to deign to look upon His Son who for love of us was nailed to the cross, and for His sake and through Him who willed to be our Redeemer and our brother, be pleased to shower down heavenly favors upon those whom the immaculate blood of the Lamb has redeemed.  (Cf. 1 Peter, 1:19)

Peculiari autem modo mos ille valde dilaudandus est, quo multa pietatis exercitia in christiani populi consuetudinem invecta, Eucharisticae benedictionis ritu finem habent. Optime enim, nec sine ubere fructu evenit, ut sacerdos pronis coram frontibus christianae multitudinis, Angelorum Panem: ad caelum attollens, eumque in Crucis formam rite circumferens, caelestem Patrem comprecetur benigne ut velit oculos ad Filium suum convertere, amore nostrum patibulo suffixum, eiusque causa et per ipsum, qui Redemptor et frater noster esse voluit, superna munera in eos effluere iubeat, quos immaculatus redemit Agni sanguis (cfr. 1 Petr.1,19).

136. Strive then, Venerable Brethren, with your customary devoted care so the churches, which the faith and piety of Christian peoples have built in the course of centuries for the purpose of singing a perpetual hymn of glory to God almighty and of providing a worthy abode for our Redeemer concealed beneath the eucharistic species, may be entirely at the disposal of greater numbers of the faithful who, called to the feet of their Savior, hearken to His most consoling invitation, “Come to Me all you who labor and are heavily burdened, and I will refresh you.”  (Matt. 11:28) Let your churches be the house of God where all who enter to implore blessings rejoice in obtaining whatever they ask  (Cf. Roman Missal, Collect for Mass for the Dedication of a Church) and find there heavenly consolation.

Summa igitur, qua soletis, diligentia contendite, Venerabiles Fratres, ut templa, quae christianarum gentium fides ac pietas per saeculorum decursum idcirco aedificarunt, ut perpetuum gloriae hymnum omnipotenti Deo concinerent, ac Redemptori nostro sub Eucharisticis speciebus latenti dignam praeberent sedem, christifidelibus frequentioribus usque pateant, qui, ad pedes Servatoris nostri convocati, suavissimam eius invitationem audiant: « Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos » (Matth. 2, 28). Sint eadem domus ei, in quam qui beneficia petituri ingrediuntur, cuncta se impetrasse laetentur (cfr. Missale Rom. Coll. in Missa Ded. Eccl.), consolationem caelestem consequantur.

137. Only thus can it be brought about that the whole human family settling their differences may find peace, and united in mind and heart may sing this song of hope and charity, “Good Pastor, truly bread - Jesus have mercy on us - feed us, protect us - bestow on us the vision of all good things in the land of the living.”  (Roman Missal, Sequence Lauda Sion in Mass for Feast of Corpus Christi)

Ita solummodo contingere poterit, ut universa hominum familia compositis tandem rebus pacificetur, ac mente animoque concordi illud spei canat caritatisque carmen :« Bone Pastor, panis vere. — Iesu, nostri miserere :— tu nos pasce, nos tuere : nos bona fac videre — in terra viventium » (Missale Rom. Seq. Lauda Sion i Corporis Christi).-in festo Ssm

PARS TERTIA

DIVINUM OFFICIUM ET ANNUS LITURGICUS

I - DIVINUM OFFICIUM

138. The ideal of Christian life is that each one be united to God in the closest and most intimate manner. For this reason, the worship that the Church renders to God, and which is based especially on the eucharistic sacrifice and the use of the sacraments, is directed and arranged in such a way that it embraces by means of the divine office, the hours of the day, the weeks and the whole cycle of the year, and reaches all the aspects and phases of human life.

Optima christianae vitae forma ac ratio in eo consistit, ut quisque arctissime continenterque cum Deo coniungat. Quamobrem cultus, quem Ecclesia aeterno Numini tribuit, quique in Eucharistico praesertim Sacrificio nititur Sacramentorumque usu, ita ordinatur ac componitur, ut per divinum officium diei horas hebdomades, cunctumque anni cursum amplectatur, omniaque tempora variasque humanae vitae condiciones attingat.

139. Since the divine Master commanded “that we ought always to pray and not to faint,”  (Luke, 18:1) the Church faithfully fulfills this injunction and never ceases to pray: she urges us in the words of the Apostle of the Gentiles, “by him Jesus let us offer the sacrifice of praise always to God “  (Heb. 13:15)

Cum Divinus Magister praeceperit :« Oportet semper orare non deficere » (Luc. 18, 1), Ecclesia huic admonitioni fideliter temperans, preces fundere numquam intermittit, atque hisce Apostoli gentium verbis nos adhortatur: « Per ipsum [Iesum] offeramus hostiam laudis semper Deo » (Hebr. 13, 15).

140. Public and common prayer offered to God by all at the same time was customary in antiquity only on certain days and at certain times. Indeed, people prayed to God not only in groups but in private houses and occasionally with neighbors and friends. But soon in different parts of the Christian world the practice arose of setting aside special times for praying, as for example, the last hour of the day when evening set in and the lamps were lighted; or the first, heralded, when the night was coming to an end, by the crowing of the cock and the rising of the morning star. Other times of the day, as being more suitable for prayer are indicated in Sacred Scripture, in Hebrew customs or in keeping with the practice of every-day life. According to the acts of the Apostles, the disciples of Jesus Christ all came together to pray at the third hour, when they were all filled with the Holy Ghost;  (Cf. Acts, 2:1-15) and before eating, the Prince of the Apostles went up to the higher parts of the house to pray, about the sixth hour;  (Ibid., 10:9) Peter and John “went up into the Temple at the ninth hour of prayer”  (Ibid., 3:1) and at “midnight Paul and Silas praying . . . praised God.”  (Ibid., 16:25)

Publica ac communis supplicatio, quae ab omnibus una simul admovetur Deo, antiquissima aetate certis diebus certisque horis solummodo habebatur. Verumtamen non modo in coetibus, sed privatis etiam in domibus, atque interdum una cum vicinis et amicis, Deo supplicabatur. Mox vero, in variis christiani orbis partibus, consuetudo invaluit peculiaria tempora sacrae precationi destinandi, ut exempli gratia postremam diei horam, cum advesperascit ac lucerna accenditur; vel primam, cum nox ad finem vergit, post nempe galli cantum et sub diurni sideris ortum. Alia diei momenta, utpote fundendis precibus aptiora, in Sacris Litteris indicantur, vel ex tradito Hebraeorum more atque ex cotidianae vitae usu. Secundum « Apostolorum Acta » Iesu Christi discipuli una simul coniuncti hora tertia comprecabantur, cum « repleti sunt omnes Spiritu Sancto » (cfr. Act. 12, 1-15); Apostolorum autem Princeps, antequam cibum sumeret, « ascendit . . . in superiora ut oraret circa horam sextam »; (Ibidem 10, 9); ac Petrus et Ioannes « ascendebant in templum ad horam orationis nonam » (Ibidem 3, 1) et « media . . . nocte Paulus et Silas orantes, laudabant Deum » (Ibidem 16, 25).

141. Thanks to the work of the monks and those who practice asceticism, these various prayers in the course of time become ever more perfected and by the authority of the Church are gradually incorporated into the sacred liturgy.

Variae eiusmodi supplicationes, consilio praesertim et opera monachorum eorumque, qui asceticae disciplinae se dederant, decursu temporis cotidie magis perficiuntur, ac pedetemptim Ecclesiae auctoritate in ipsum sacrae Liturgiae usum inducuntur.

142. The divine office is the prayer of the Mystical Body of Jesus Christ, offered to God in the name and on behalf of all Christians, when recited by priests and other ministers of the Church and by religious who are deputed by the Church for this.

Est igitur « Divinum Officium », quod vocamus, Mystici Iesu Christi Corporis precatio, quae christianorum omnium nomine eorumque in beneficium adhibetur Deo, cum a sacerdotibus aliisque Ecclesiae ministris et a religiosis sodalibus fiat, in hanc rem ipsius Ecclesiae instituto delegatis.

143. The character and value of the divine office may be gathered from the words recommended by the Church to be said before starting the prayers of the office, namely, that they be said “worthily, with attention and devotion.”

Divinae huius laudis ratio ac virtus quae esse debeant ex iis eruitur verbis, quae Ecclesia dicenda suadet, antequam horariae preces incipiantur, praecipiens nempe ut « digne, attente ac devote » recitentur.

144. By assuming human nature, the Divine Word introduced into this earthly exile a hymn which is sung in heaven for all eternity. He unites to Himself the whole human race and with it sings this hymn to the praise of God. As we must humbly recognize that “we know not what we should pray for, as we ought, the Spirit Himself asketh for us with unspeakable groanings.”  (Rom. 8:26) Moreover, through His Spirit in us, Christ entreats the Father, “God could not give a greater gift to men . . . [Jesus] prays for us, as our Priest; He prays in us as our Head; we pray to Him as our God . . . we recognize in Him our voice and His voice in us . . . He is prayed to as God, He prays under the appearance of a servant; in heaven He is Creator; here, created though not changed, He assumes a created nature which is to be changed and makes us with Him one complete man, head and body.”  (Saint Augustine, Enarr. in Ps. 85, n. 1)

Dei Verbum, humanam naturam assumens, terrestri huic exsilio hymnum illum invexit, qui in supernis sedibus per omne aevum canitur. Universam hominum communitatem ipse sibi coagmentat, eamdemque in divino hoc concinendo laudis carmine secum consociat. « Quid oremus, sicut oportet, nescimus », sicut nobis humiliter confitendum est, « sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus » (Rom. 8, 26). Ac Christus quoque per Spiritum suum in nobis Patrem effiagitat. « Nullum maius donum praestare posset Deus hominibus. . . .Orat [Iesus] pro nobis ut sacerdos noster; orat in nobis ut caput noster; oratur a nobis ut Deus noster . . . Agnoscamus ergo et in illo voces nostras et voces eius in nobis. . . . Oratur in forma Dei, orat in forma servi : ibi Creator, hic creatus creaturam mutandam non mutatus assumens, et secum nos faciens unum homimem, Caput et corpus (S. Augustin. Enarr. in Ps. 85, n. 1).

145. To this lofty dignity of the Church’s prayer, there should correspond earnest devotion in our souls. For when in prayer the voice repeats those hymns written under the inspiration of the Holy Ghost and extols God’s infinite perfections, it is necessary that the interior sentiment of our souls should accompany the voice so as to make those sentiments our own in which we are elevated to heaven, adoring and giving due praise and thanks to the Blessed Trinity; “so let us chant in choir that mind and voice may accord together.”  (Saint Benedict, Regula Monachorum, c. 19) It is not merely a question of recitation or of singing which, however perfect according to norms of music and the sacred rites, only reaches the ear, but it is especially a question of the ascent of the mind and heart to God so that, united with Christ, we may completely dedicate ourselves and all our actions to Him.

Excelsae dignitati eiusmodi Ecclesiae precationis intenta animi nostri pietas respondeat oportet. Ac quandoquidem orantis vox ea repetit carmina, quae Spiritus Sancti afflatu conscripta sunt, quaeque perfectissimam Dei amplitudinem declarant atque efferunt, necesse quoque est ut hanc vocem internus nostri spiritus motus ita comitetur, ut eosdem sensus illos efficiamus nostros, quibus ad caelum erigamur, quibus sanctam adoremus Trinitatem, et quibus laudes ac grates eidem tribuamus debitas : « Sic stemus ad psallendum ut mens nostra concordet voci norae » (S. Benedict. Regula Monachorum. c. 19). Non igitur de recitatione tantum; agitur, vel de cantu, qui, quamvis ex musicae artis sacrorumque rituum normis sit perfectissimus, aures tamen solummodo attingat, sed potissimum de ascensu mentis animique nostri ad Deum, ut eidem nosmet ipsos, omnesque actiones nostras, Iesu Christo coniuncti, penitus addicamus.

146. On this depends in no small way the efficacy of our prayers. These prayers in fact, when they are not addressed directly to the Word made man, conclude with the phrase “though Jesus Christ our Lord.” As our Mediator with God, He shows to the heavenly Father His glorified wounds, “always living to make intercessions for us.”  (Heb. 7:25)

Inde profecto pro supplicationum nostrarum non exigua parte efficacitas pendet. Quae quidem, si ad ipsum Verbum, hominem factum, non admoventur, hisce verbis concluduntur « per Dominum nostrum Iesum Christum »; qui, utpote nostrum Deique conciliator, stigmata sua gloriosa caelesti Patri ostendit, « semper vivens ad interpellandum pro nobis » (Hebr. 7, 25).

147. The Psalms, as all know, form the chief part of the divine office. They encompass the full round of the day and sanctify it. Cassiodorus speaks beautifully about the Psalms as distributed in his day throughout the divine office: “With the celebration of matins they bring a blessing on the coming day, they set aside for us the first hour and consecrate the third hour of the day, they gladden the sixth hour with the breaking of bread, at the ninth they terminate our fast, they bring the evening to a close and at nightfall they shield our minds from darkness.”  (Explicatio in Psalterium, Preface. Text as found in Migne, Parres Larini, 70:10. But some are of the opinion that part of this passage should not be attributed to Cassiodorus)

Psalmi, ut omnes norunt, praecipuam constituunt « Divini Officii » partem. Cunctum iidem; diei cursum complectuntur, sanctitateque afficiunt atque ornant. Pulchre Cassiodorus de Psalmis, in « Officium divinum » suae aetatis distributis declarat: « Ipsi . . . diem venturum matutina exsultatione conciliant, ipsi nobis primam diei horam dedicant, ipsi nobis tertiam horam consecrant, ipsi sextam in panis confractione laetificant, ipsi nobis nona ieiunia resolvunt, ipsi diei postrema concludunt, ipsi, noctis adventu, ne mens nostra tenebretur efficiunt »(Explicatio in Psalterium. Praefatio; ut legitur in ed. P. L. 70, 100. Nonnulli tamen censent partem huius dictionis non esse Cassiodoro tribuendam).

148. The Psalms recall to mind the truths revealed by God to the chosen people, which were at one time frightening and at another filled with wonderful tenderness; they keep repeating and fostering the hope of the promised Liberator which in ancient times was kept alive with song, either around the hearth or in the stately temple; they show forth in splendid light the prophesied glory of Jesus Christ: first, His supreme and eternal power, then His lowly coming to this terrestrial exile, His kingly dignity and priestly power and, finally, His beneficent labors, and the shedding of His blood for our redemption. In a similar way they express the joy, the bitterness, the hope and fear of our hearts and our desire of loving God and hoping in Him alone, and our mystic ascent to divine tabernacles.

Veritates in mentem revocant, populo electo divinitus patefactas, terribiles interdum, interdum vero suavissima dulcedine perfusas; spem repetunt atque incendunt promissi Liberatoris, quae olim vel circa domesticos focos, vel in ipsa templi maiestate concinendo refovebatur; itemque mirifica in luce ponunt Iesu Christi gloriam in antecessum significatam ac summam aeternamque eius virtutem, dein vero hoc in terrestre exsilium eius adventum demissionemque, regiam eius dignitatem potestatemque sacerdotalem, ac denique beneficos eius labores eiusque in nostram redemptionem profusum sanguinem. Ac pari modo nostrorum animorum iucunditatem exprimunt, aegritudinem, spem, timorem, ac Deo omnino fidentem eumdemque redamantem voluntatem nostram, nostrumque mysticum ascensum erga divina tabernacula.

149. “The psalm is . . . a blessing for the people, it is the praise of God, the tribute of the nation, the common language and acclamation of all, it is the voice of the Church, the harmonious confession of faith, signifying deep attachment to authority; it is the joy of freedom, the expression of happiness, an echo of bliss.”  (Saint Ambrose, Enarr in Ps. 1, n. 9)

« Psalmus . . . benedictio populi est, Dei laus, plebis laudatio, plausus omnium, sermo universorum, vox Ecclesiae, fidei canora confessio, auctoritatis plena devotio, libertatis laetitia, clamor iucunditatis, laetitiae resultatio » (S. Ambros. Enarrat in Ps. 1 n. 9).

150. In an earlier age, these canonical prayers were attended by many of the faithful. But this gradually ceased, and, as We have already said, their recitation at present is the duty only of the clergy and of religious. The laity have no obligation in this matter. Still, it is greatly to be desired that they participate in reciting or chanting vespers sung in their own parish on feast days. We earnestly exhort you, Venerable Brethren, to see that this pious practice is kept up, and that wherever it has ceased you restore it if possible. This, without doubt, will produce salutary results when vespers are conducted in a worthy and fitting manner and with such helps as foster the piety of the faithful. Let the public and private observance of the feasts of the Church, which are in a special way dedicated and consecrated to God, be kept inviolable; and especially the Lord’s day which the Apostles, under the guidance of the Holy Ghost, substituted for the sabbath. Now, if the order was given to the Jews: “Six days shall you do work; in the seventh day is the sabbath, the rest holy to the Lord. Every one that shall do any work on this day, shall die;”  (Exod. 31:15) how will these Christians not fear spiritual death who perform servile work on feast-days, and whose rest on these days is not devoted to religion and piety but given over to the allurements of the world? Sundays and holydays, then, must be made holy by divine worship, which gives homage to God and heavenly food to the soul. Although the Church only commands the faithful to abstain from servile work and attend Mass and does not make it obligatory to attend evening devotions, still she desires this and recommends it repeatedly. Moreover, the needs of each one demand it, seeing that all are bound to win the favor of God if they are to obtain His benefits. Our soul is filled with the greatest grief when We see how the Christian people of today profane the afternoon of feast days; public places of amusement and public games are frequented in great numbers while the churches are not as full as they should be. All should come to our churches and there be taught the truth of the Catholic faith, sing the praises of God, be enriched with benediction of the blessed sacrament given by the priest and be strengthened with help from heaven against the adversities of this life. Let all try to learn those prayers which are recited at vespers and fill their souls with their meaning. When deeply penetrated by these prayers, they will experience what St. Augustine said about himself: “How much did I weep during hymns and verses, greatly moved at the sweet singing of thy Church. Their sound would penetrate my ears and their truth melt my heart, sentiments of piety would well up, tears would flow and that was good for me.”  (Confessions, Book 9, c. 6)

Prisca aetate frequentiores christifideles horariis hisce precibus aderant; sed hoc pedetemptim exolevit, atque, ut modo diximus, in praesens earum recitatio clero solummodo ac religiosis sodalibus officium est. Nihil igitur districto iure laicorum ordini hac in re praecipitur; verumtamen summopere optandum est, ut horarias illas preces recitando vel canendo, actu participent, quae diebus festis sub vesperum in sua cuiusque curia habeantur. Enixe vos vestrosque adhortamur, Venerabiles Fratres, ut pia haec consuetudo in usu esse ne desinat, utque, ubicumque obsolevit, iterum pro facultate effecta detur. Quod tum procul dubio salutaribus cum fructibus fiet, cum vespertinae laudes non solum digne ac decore persolventur, sed ita quoque ut variis modis christifidelium pietatem suaviter alliciant. Dierum festorum, qui peculiari modo Deo dicandi ac consecrandi sunt, publice ac privatim sit inviolata religio; imprimisque diei dominicae, quam Apostoli, a Spiritu Sancto edocti, in locum sabbati substituerunt. Si autem Iudaeis praeceptum fuit: « Sex diebus facietis opus : in die septimo Sabbatum est : requies sancta Domino: omnis qui fecerit opus in hac die, morietur » (Exod. 31, 15) : quomodo Christiani illi spiritualem mortem non timeant, qui diebus festis opera servilia peragant, per eorumque requietem non pietati, non religioni se dedant, sed saeculi huius illecebris intemperanter concedant? Rebus igitur divinis, quibus Deus colitur, animus autem pabulo caelesti enutritur, dies dominica ceterique dies festi consecrandi sunt: et quamvis Ecclesia id tantum praecipiat, ut christifideles nempe a servili labore abstineant et Eucharistico intersint Sacrificio, de vespertino autem cultu praeceptum nullum habeat, aliud tamen etiam atque etiam commendat in votisque habet; ac ceteroquin aliud quoque postulat singulorum necessitas, qua omnes sibi tenentur propitiare Deum ut eius impetrent beneficia. Summo dolore Noster oppletur animus, cum cernimus qua agendi ratione nostris hisce temporibus mediam diei festi partem, postmeridianam dicimus, christianus populus traducat : publica spectaculorum loca publicique ludi frequentantur quam maxime, dum sacrae aedes mius quam decet celebrantur. At oportet utique omnes nostra deant templa, ut inibi catholicae fidei veritatem doceantur, ut Dei laudes concinant, utque per sacerdotem Eucharistica benedictione ditentur, et contra huius vitae adversa caelesti ope muniantur. Perdiscant pro viribus omnes eas formulas retinere, quae in precibus ad vesperam habitis concinuntur, earumque significatione suos imbuant animos; hisce enim vocibus affecti ac permoti, quod S. Augustinus de se asseverat, experientur: « Quantum flevi in hymnis et canticis, suave sonantis Ecclesiae tuae vocibus commotus acriter. Voces illae influebant auribus meis et eliquabatur veritas in cor meum, et exaestuabat inde affectus pietatis, et currebant lacrimae, et bene mihi erat » (Confess. lib.IX, cap. 6).

II – CYCLUS MYSTERIORUM

151. Throughout the entire year, the Mass and the divine office center especially around the person of Jesus Christ. This arrangement is so suitably disposed that our Savior dominates the scene in the mysteries of His humiliation, of His redemption and triumph.

Per totum anni cursum Eucharistici Sacrificii celebratio itemque preces horariae circa Iesu Christi personam potissimum vertuntur; ac res tam consone congruenterque componuntur, ut in iisdem Servator noster per suae demissionis, redemptionis iumphique mysteria dominetur.

152. While the sacred liturgy calls to mind the mysteries of Jesus Christ, it strives to make all believers take their part in them so that the divine Head of the mystical Body may live in all the members with the fullness of His holiness. Let the souls of Christians be like altars on each one of which a different phase of the sacrifice, offered by the High priest, comes to life again, as it were: pains and tears which wipe away and expiate sin; supplication to God which pierces heaven; dedication and even immolation of oneself made promptly, generously and earnestly; and, finally, that intimate union by which we commit ourselves and all we have to God, in whom we find our rest. “The perfection of religion is to imitate whom you adore.”  (Saint Augustine, De Civitate Dei, Book 8, c. 17)

Quae quidem Iesu Christi mysteria dum sacra Lituraia in emoriam revocat, contendit ut credentes omnes ita eadem rticipent, ut divinum Mystici Corporis Caput in singulis memis perfectissima sanctitate sua vivat. Christianorum animi veluti altaria sint, in quibus varia Sacrificii mbmenta, quod Summus immolat Sacerdos, alia ex aliis quodammodo reviviscant: dolores nempe ac lacrimae, quae peccata detergunt et expiant; precatio Deo admota, quae ad caelum usque erigitur; sui ipsius devotio ac veluti immolatio, quae prompto, generoso. studiosoque fit animo; ac denique arctissima coniunctio. qua nos nostraque Deo committimus, in eoque conquiescimus; « cum religionis summa sit imitari quem colis » (S. Augustin. De Civ. Dei, lib. VIII. cap. 17).

153. By these suitable ways and methods in which the liturgy at stated times proposes the life of Jesus Christ for our meditation, the Church gives us examples to imitate, points out treasures of sanctity for us to make our own, since it is fitting that the mind believes what the lips sing, and that what the mind believes should be practiced in public and private life.

Modis ac rationibus hisce congruenter, quibus Liturgia per stata tempora Iesu Christi vitam nobis meditandam proponit, Ecclesia nobis exempla ostendit, quae imitari oportet, ac sanctitatis thesauros indicat, quos nobis assumamus, quandoquidem quod ore canitur, mente credere necesse est, et quod mente creditur, in privatos est publicosque mores inducendum.

154. In the period of Advent, for instance, the Church arouses in us the consciousness of the sins we have had the misfortune to commit, and urges us, by restraining our desires and practicing voluntary mortification of the body, to recollect ourselves in meditation, and experience a longing desire to return to God who alone can free us by His grace from the stain of sin and from its evil consequences.

Sacri enim Adventus tempore, peccatorum, quae misere patraverimus, in nobis conscientiam excitat; nosque adhortatur ut, cupiditatum refrenatione voluntarisque corporis castigationibus usi, nosmet ipsos pie meditando recollegamus, ac vivido illo permoveamur desiderio redeundi ad Deum, qui unus potest nos ad admissorum labe et a funestis illis, quas inde consequuntur malis sua gratia liberare.

155. With the coming of the birthday of the Redeemer, she would bring us to the cave of Bethlehem and there teach that we must be born again and undergo a complete reformation; that will only happen when we are intimately and vitally united to the Word of God made man and participate in His divine nature, to which we have been elevated.

Redemptoris autem redeunte natali die, videtur nos veluti ad Bethlehemiticum reducere specum, ut ibi edoceamur omnino necessarium esse renasci denuo ac nos funditus reformare; quod quidem tum solummodo fit, cum Dei Verbum, hominem factum, intima ac vitali ratione attingimus, eiusque divinam naturam, ad quam evecti sumus, participamus.

156. At the solemnity of the Epiphany, in putting before us the call of the Gentiles to the Christian faith, she wishes us daily to give thanks to the Lord for such a blessing; she wishes us to seek with lively faith the living and true God, to penetrate deeply and religiously the things of heaven, to love silence and meditation in order to perceive and grasp more easily heavenly gifts.

Per Epiphaniae vero sollemnia gentium vocationem ad christianatn fidem revocans, vult nos cotidie aeterno Numini de tanto beneficio gratias agere, impensa fide Deum vivum et verum appetere, res supemas pie penitusque intellegere, ac silentium meditationemque adamare, quo facilius caelestia intueamur ac capiamus dona.

157. During the days of Septuagesima and Lent, our Holy Mother the Church over and over again strives to make each of us seriously consider our misery, so that we may be urged to a practical emendation of our lives, detest our sins heartily and expiate them by prayer and penance. For constant prayer and penance done for past sins obtain for us divine help, without which every work of ours is useless and unavailing.

« Septuagesimae » ac « Quadragesimae » diebus etiam atque etiam eo contendit Mater nostra Ecclesia, ut miserias quisque nostras intente consideremus, ut ad morum emendationem actuose incitemur, utque peculiari modo peccata detestemur, eaque precando paenitendoque deleamus; quandoquidem adsidua precatio et admissorum paenitentia supernum nobis conciliant auxilium, sine quo quaevis opera nostra inanis ac sterilis est.

158. In Holy Week, when the most bitter sufferings of Jesus Christ are put before us by the liturgy, the Church invites us to come to Calvary and follow in the blood-stained footsteps of the divine Redeemer, to carry the cross willingly with Him, to reproduce in our own hearts His spirit of expiation and atonement, and to die together with Him.

Sacro autem tempore, quo asperrimi Iesu Christi cruciatus a Liturgia proponuntur, ad Calvariam nos Ecclesia invitat, ut cruentis Divini Redemptoris vestigiis insistamus, ut una cum eo Crucem volentes subeamus, ut eosdem in animum referamus nostrum expiationis placationisque sensus, utque simul omnes cum eo commoriamur.

159. At the Paschal season, which commemorates the triumph of Christ, our souls are filled with deep interior joy: we, accordingly, should also consider that we must rise, in union with the Redeemer, from our cold and slothful life to one of greater fervor and holiness by giving ourselves completely and generously to God, and by forgetting this wretched world in order to aspire only to the things of heaven: “If you be risen with Christ, seek the things that are above . . . mind the things that are above.”  (Col.3:1-2)

Per Paschalia sollemnia, quibus Christi triumphus commemoratur, intimo animus noster perfunditur gaudio; ac probe recogitare debemus nobis quoque una cum Redemptore resurgendum esse ex frigida atque inerti vita ad ferventiorem sanctioremque, plene generoseque nos donando Deo, ac miseram obliviscendo hanc terram, ut unice ad caelum aspiremus : « si consurrexistis cum Christo, quae sursum sunt quaerite, . . .  quae sursumv sunt sapite » (Col. 3, 1-2).

160. Finally, during the time of Pentecost, the Church by her precept and practice urges us to be more docile to the action of the Holy Spirit who wishes us to be on fire with divine love so that we may daily strive to advance more in virtue and thus become holy as Christ our Lord and His Father are holy.

Pentecostes denique tempore, suis praeceptis Ecclesia suaque nos adhortatur opera, ut ad Spiritus Sancti actionem nos dociles praebeamus; qui quidem animos nostros divina incendere caritate exoptat, ut in virtute studiosius cotidie progrediamur, atque adeo sancti simus, quemadmodum Christus Dominus eiusque Pater, qui est in caelis, sancti sunt.

161. Thus, the liturgical year should be considered as a splendid hymn of praise offered to the heavenly Father by the Christian family through Jesus, their perpetual Mediator. Nevertheless, it requires a diligent and well ordered study on our part to be able to know and praise our Redeemer ever more and more. It requires a serious effort and constant practice to imitate His mysteries, to enter willingly upon His path of sorrow and thus finally share His glory and eternal happiness.

Liturgicus igitur annus veluti magnificus laudis hymnus habendus est, quem christianorum familia per Iesum, perpetuum conciliatorem suum, caelesti Patri admovet; sed diligens etiam ordinatumque studium a nobis postulat, quo magis in dies magisque divinum cognoscamus ac laudemus Redemptorem nostrum; itemque impensum validumque nisum atque indefessum requirit exercitium, quo eius imitemur mysteria, quo dolorum eius iter volentes ingrediamur, et quo tandem aliquando eius gloriam eiusque sempiternam participemus beatitatem.

162. From what We have already explained, Venerable Brethren, it is perfectly clear how much modern writers are wanting in the genuine and true liturgical spirit who, deceived by the illusion of a higher mysticism, dare to assert that attention should be paid not to the historic Christ but to a “pneumatic” or glorified Christ. They do not hesitate to assert that a change has taken place in the piety of the faithful by dethroning, as it were, Christ from His position; since they say that the glorified Christ, who liveth and reigneth forever and sitteth at the right hand of the Father, has been overshadowed and in His place has been substituted that Christ who lived on earth. For this reason, some have gone so far as to want to remove from the churches images of the divine Redeemer suffering on the cross.

Ex praeceptis hisce, quae usque adhuc tradidimus, luculenter apparet, Venerabiles Fratres, quantum a germana ac sincera Liturgiae ratione ii aberrent nostrorum temporum scriptores, qui, elatioris mysticae disciplinae decepti specie, asseverare audeant non attendendum esse Christum historicum, sed « pneumaticum, vel glorificatum »; itemque affirmare non dubitent in christifidelium pietate exercenda, Christum, inducta mutatione, quasi e sua sede deiectum esse, cum Christus glorificatus qui vivit et regnat in saecula saeculorum et sedet ad dexteram Patris, occultatus sit, in eiusque locum Christus ille sit invectus qui terrenam hanc vitam degebat. Quamobrem nonnulli eo usque procedunt, ut Divini Redemptoris imagines in Cruce dolentis ex sacris aedibus removere expetant.

163. But these false statements are completely opposed to the solid doctrine handed down by tradition. “You believe in Christ born in the flesh,” says St. Augustine, “and you will come to Christ begotten of God.”  (Saint Augustine, Enarr. in Ps. 123, n. 2) In the sacred liturgy, the whole Christ is proposed to us in all the circumstances of His life, as the Word of the eternal Father, as born of the Virgin Mother of God, as He who teaches us truth, heals the sick, consoles the afflicted, who endures suffering and who dies; finally, as He who rose triumphantly from the dead and who, reigning in the glory of heaven, sends us the Holy Paraclete and who abides in His Church forever; “Jesus Christ, yesterday and today, and the same forever.”  (Heb. 13:8) Besides, the liturgy shows us Christ not only as a model to be imitated but as a master to whom we should listen readily, a Shepherd whom we should follow, Author of our salvation, the Source of our holiness and the Head of the Mystical Body whose members we are, living by His very life.

Attamen falsa eiusmodi commenta sanae omnino obstant doctrinae, a maioribus traditae. « Credis in Christum natum in carne, ita S. Augustinus, et pervenies ad Christum natum de Deo, Deum apud Deum » (S. Augustin. Enarr. in Ps. 123, n. 2), Sacra autem Liturgia totum nobis Christum proponit in omnibus suae vitae condicionibus: eum nempe, qui Aeterni Patris est Verbum, qui e Deipara Virgine nascitur, qui veritatem nos docet, qui aegrotos sanat, qui maerore affectos solattur, qui dolores patitur, qui moritur; ac deinde qui ex triumphata morte resurgit, qui in caeli gloria regnans Paraclitum in nos immittit Spiritum, qui perpetuo denique in sua Ecclesia vivit :« Iesus Christus heri et hodie: ipse et in saecula» (Hebr. 13, 8). Ac praeterea non modo eum nobis imitandum praebet, sed magistrum etiam ostendit, cui pronas demus aures, pastorem, quem sequamur, ac salutis nostrae conciliatorem, sanctitatis nostrae principium, et Mysticum Caput, cuius nos membra vita sua fruentia sumus.

164. Since His bitter sufferings constitute the principal mystery of our redemption, it is only fitting that the Catholic faith should give it the greatest prominence. This mystery is the very center of divine worship since the Mass represents and renews it every day and since all the sacraments are most closely united with the cross.  (Saint Thomas, Summa Theologica IIIª, q. 49 and q. 62, art. 5)

Quoniam vero acerbi eius cruciatus praecipuum constituunt mysterium, ex quo salus nostra oritur, catholicae fidei consentaneum est in maxima illud sua luce poni; est siquidem divini cultus veluti centrum, cum Eucharisticum Sacrificium cotidie illud repraesentet et innovet, et cum Sacramenta omnia arctissimo vinculo Cruci coniungantur (S. Th. Summa Theol. 3, q. 49 et q. 62, art. S).

165. Hence, the liturgical year, devotedly fostered and accompanied by the Church, is not a cold and lifeless representation of the events of the past, or a simple and bare record of a former age. It is rather Christ Himself who is ever living in His Church. Here He continues that journey of immense mercy which He lovingly began in His mortal life, going about doing good,  (Cf. Acts, 10:38) with the design of bringing men to know His mysteries and in a way live by them. These mysteries are ever present and active not in a vague and uncertain way as some modern writers hold, but in the way that Catholic doctrine teaches us. According to the Doctors of the Church, they are shining examples of Christian perfection, as well as sources of divine grace, due to the merit and prayers of Christ; they still influence us because each mystery brings its own special grace for our salvation. Moreover, our holy Mother the Church, while proposing for our contemplation the mysteries of our Redeemer, asks in her prayers for those gifts which would give her children the greatest possible share in the spirit of these mysteries through the merits of Christ. By means of His inspiration and help and through the cooperation of our wills we can receive from Him living vitality as branches do from the tree and members from the head; thus slowly and laboriously we can transform ourselves “unto the measure of the age of the fullness of Christ.”  (Eph. 4:13)

Quapropter liturgicus annus, quem Ecclesiae pietas alit ac comitatur, non frigida atque iners earum rerum repraesentatio est, quae ad praeterita tempora pertinent, vel simplex ac nuda superioris aetatis rerum recordatio. Sed potius est Christus ipse, qui in sua Ecclesia perseverat, quique immensae misericordiae suae iter pergit, quod quidem in hac mortali vita, cum pertransiit benefaciendo (cfr. Acta, 10, 38), ipse pientissimo eo consilio incepit, ut hominum animi mysteria sua attingerent ac per eadem quodammodo viverent; quae profecto mysteria, non incerto ac subobscuro eo modo, quo recentiores quidam scriptores effutiunt, sed quo modo catholica doctrina nos docet, praesentia contienter adsunt atque operantur; quandoquidem, ex Ecclesiae Doctorum sententia, et eximia sunt christianae perfectionis exempla, et divinae gratiae sunt fontes ob merita deprecationesque Christi, et effectu suo in nobis perdurant, cum singula secundum indolem cuiusque suam salutis nostrae causa suo modo exsistant. Accedit quod pia Mater Ecclesia, dum Redemptoris nostri mysteria nobis proponit contemplanda, precibus suis superna ea dona efflagitat, quibus filii sui eorundem mysteriorum spiritu quam maxime ex virtute Christi imbuantur. Cuius quidem afflatu et virtute nos possumus, per sociam voluntatis nostrae operam, vitalem vim nobis assumere, sicut palmites ex arbore atque ex capite membra; itemque nos pedetemptim laborioseque transformare possumus « in mensuram aetatis plenitudinis Christi» (Eph. 4, 13).

III - CYCLUS SANCTORUM

166. In the course of the liturgical year, besides the mysteries of Jesus Christ, the feasts of the saints are celebrated. Even though these feasts are of a lower and subordinate order, the Church always strives to put before the faithful examples of sanctity in order to move them to cultivate in themselves the virtues of the divine Redeemer.

Per liturgici anni decursum non modo Iesu Christi mysteria, ad Sanctorum etiam caelitum festa celebrantur. Quibus in festis, etsi de inferiore ac subiecto ordine agitur, Ecclesia tamen semper eo contendit, ut nempe sanctitatis exempla christifidelibus proponat, quibus iidem permoti, Divini ipsius Redemptoris virtutibus exornent.

167. We should imitate the virtues of the saints just as they imitated Christ, for in their virtues there shines forth under different aspects the splendor of Jesus Christ. Among some of these saints the zeal of the apostolate stood out, in others courage prevailed even to the shedding of blood, constant vigilance marked others out as they kept watch for the divine Redeemer, while in others the virginal purity of soul was resplendent and their modesty revealed the beauty of Christian humility; there burned in all of them the fire of charity towards God and their neighbor. The sacred liturgy puts all these gems of sanctity before us so that we may consider them for our salvation, and “rejoicing at their merits, we may be inflamed by their example.”  (Roman Missal, Collect for Third Mass of Several Martyrs outside Paschaltide) It is necessary, then, to practice “in simplicity innocence, in charity concord, in humility modesty, diligence in government, readiness in helping those who labor, mercy in serving the poor, in defending truth, constancy, in the strict maintenance of discipline justice, so that nothing may be wanting in us of the virtues which have been proposed for our imitation. These are the footprints left by the saints in their journey homeward, that guided by them we might follow them into glory.”  (Saint Bede the Venerable, Hom. subd. 70 for Feast of All Saints) In order that we may be helped by our senses, also, the Church wishes that images of the saints be displayed in our churches, always, however, with the same intention “that we imitate the virtues of those whose images we venerate.”  (Roman Missal, Collect for Mass of Saint John Damascene)

Etenim sanctorum caelitum, in quorum virtutibus ipsa Iesu Christi virtus varia ratione resplendet, nos imitatores simus oportet, sicut eius ipsimet imitatores fuere. In aliis siquidem apostolatus studium refulsit in aliis vero nostrorum heroum fortitudo ad sanguinis usque effusionem viguit; in aliis constans vigilantia enituit, qua divinum praestolabantur Redemptorem, in aliis autem virginalis splenduit animi candor ac modesta praestitit christianae humilitatis suavitas; in omnibus denique incensissima efferbuit erga Deum, erga proximos caritas. Quae omnia sanctitudinis decora sacra Liturgia nostros ante oculos ponit, ut eadem salutariter intueamur, et ut « quorum gaudemus meritis, accendamur exemplis » (Missale Rom. Collecta III Missae pro plur. Martyr. extra T. P.). Oportet igitur retinere « in simplicitate innocentiam, in caritate concordiam, modestiam in humilitate, diligentiam in administratione, vigilantiam in adiuvandis laborantibus, misericordiam in fovendis pauperibus, in defendenda veritate constantiam, in disciplinae severitate censuram, ne aliquid ad exemplum bonorum factorum desit in nobis. Haec sunt enim vestigia, quae nobis Sancti, revertentes in patriam, reliquerunt, ut illorum semitis inhaerentes, sequeremur et gaudia » (S. Beda Vener. Hom. subd. LXX in solemn. omnium Sanct.). Ut autem nostri quoque sensus salubriter excitentur, vult Ecclesia nostris in templis sanctorum caelitum imagines proponantur, semper tamen eadem ratione permota, ut nempe « quorum colimus imagines, virtutes imitemur »(Missale, Rom. Collecta Missae S. Ioan. Damascen.).

168. But there is another reason why the Christian people should honor the saints in heaven, namely, to implore their help and “that we be aided by the pleadings of those whose praise is our delight.”  (Saint Bernard, Sermon 2 for Feast of All Saints) Hence, it is easy to understand why the sacred liturgy provides us with many different prayers to invoke the intercession of the saints.

At aliud praeterea est, cur sanctis caelitibus a christiano populo habeatur cultus, ut scilicet eorum imploretur auxilium, et « quorum delectamur praeconiis, sublevemur eorum patrociniis » (S. Bern. Sermo II in festo omnium Sanct.). Inde facile eruitur, cur sacra Liturgia plurimas precum formulas nobis praebeat, quibus sanctorum caelitum patrocinium invocetur.

169. Among the saints in heaven the Virgin Mary Mother of God is venerated in a special way. Because of the mission she received from God, her life is most closely linked with the mysteries of Jesus Christ, and there is no one who has followed in the footsteps of the Incarnate Word more closely and with more merit than she: and no one has more grace and power over the most Sacred Heart of the Son of God and through Him with the Heavenly Father. Holier than the Cherubim and Seraphim, she enjoys unquestionably greater glory than all the other saints, for she is “full of grace,”  (Luke, 1:28) she is the Mother of God, who happily gave birth to the Redeemer for us. Since she is therefore, “Mother of mercy, our life, our sweetness and our hope,” let us all cry to her “mourning and weeping in this vale of tears,”  (“Salve Regina.”) and confidently place ourselves and all we have under her patronage. She became our Mother also when the divine Redeemer offered the sacrifice of Himself; and hence by this title also, we are her children. She teaches us all the virtues; she gives us her Son and with Him all the help we need, for God “wished us to have everything through Mary.”  (Saint Bernard, In Nativ. B.M.V., 7)

Sanctos autem inter caelites praestantiore modo colitur Deipara Virgo Maria. Eius siquidem vita, ex munere divinitus accepto, Iesu Christi mysteriis arctissime inseritur, ac nemo profecto Incarnati Verbi vestigiis propius quam illa atque efficacius institit, nemo maiore gratia potestateque fruitur apud Cor Sacratissimum Filii Dei, ac per illud apud caelestem Patrem. Ipsa Cherubimis ac Seraphimis sanctior est, ac prae ceteris caelitibus ampliore prorsus potitur gloria, cum sit « gratia plena », (Luc. 1, 28), sitque Dei genitrix, nobisque felici partu suo dederit Redemptorem. Ut est igitur « Mater misericordiae, vita, dulcedo et spes nostra », ad eam clamemus omnes « gementes et flentes in hac lacrimarum valle » (« Salve Regina »), ac nos nostraque omnia patrocinio eius fidentes concredamus. Ipsa Mater nostra exstitit, cum Divinus Redemptor sui ipsius sacrificium perageret; atque adeo, hoc quoque titulo, eius nos filii sumus. Omnes nos ipsa virtutes docet; nobisque suum porrigit Filium, unaque cum eo cuncta, quibus indigemus, auxilia, quandoquidem Deus « totum nos habere voluit per Mariam » (S. Bern. In Nativ. B. M. V. 7).

170. Throughout this liturgical journey which begins anew for us each year under the sanctifying action of the Church, and strengthened by the help and example of the saints, especially of the Immaculate Virgin Mary, “let us draw near with a true heart, in fullness of faith having our hearts sprinkled from an evil conscience, and our bodies washed with clean water,”  (Heb. 10:22) let us draw near to the “High Priest”  (Ibid., 10:21) that with Him we may share His life and sentiments and by Him penetrate “even within the veil,”  (Ibid., 6:19) and there honor the heavenly Father for ever and ever.

Per liturgicam hoc iter, quod denuo singulis annis nobis patet, Ecclesiae opera, sanctitatis effectrice, permoti, ac subsidiis emplisque roborati sanctorum caelitum, imprimisque immaculatae Virginis Mariae, « accedamus cum vero corde, in plenitudine fidei, adspersi corda a conscientia mala et abluti corpus aqua munda » (Hebr. 22), ad « Sacerdotem Magnum » (ibidem, 10, 21), ut cum eo vivamus et consentiamus, ac possimus per ipsum penetrare « usque ad interiora velaminis » (ibidem 6, 19), ibique caelestem per omne aevum honorare Patrem.

171. Such is the nature and the object of the sacred liturgy: it treats of the Mass, the sacraments, the divine office; it aims at uniting our souls with Christ and sanctifying them through the divine Redeemer in order that Christ be honored and, through Him and in Him, the most Holy Trinity, Glory be to the Father and to the Son and to the Holy Ghost.

Talis est sacrae Liturgiae natura et ratio; ea nempe ad Sacrificium pertinet, ad Sacramenta, ad Deoque tribuendas laudes ; atque itidem spectat ad nostrorum animorum cum Christo coniunctionem et ad eorum sactimoniam per Divinum Redemptorem adipiscendam, ut Christus honoretur, ac per ipsum et in ipso Sanctissima Trinitas: Gloria Patri et Filio et Spiritui Sancto.

PARS QUARTA

MONITA PRACTICA PASTORALIA

I - NON NEGLIGENDA EXERCITIA PIETATIS

172. In order that the errors and inaccuracies, mentioned above, may be more easily removed from the Church, and that the faithful following safer norms may be able to use more fruitfully the liturgical apostolate, We have deemed it opportune, Venerable Brethren, to add some practical applications of the doctrine which We have explained.

Quo facilius errores traiectionesque veritatis, de quibus supra verba fecimus, ab Ecclesia arceantur, et quo tutioribus normis ducti christifideles queant liturgicum apostolatum, uberibus cum fructibus, ad rem deducere, opportunum putamus, Venerabiles Fratres, aliquid adicere, quod propositam doctrinam ad usum adiungat.

173. When dealing with genuine and solid piety We stated that there could be no real opposition between the sacred liturgy and other religious practices, provided they be kept within legitimate bounds and performed for a legitimate purpose. In fact, there are certain exercises of piety which the Church recommends very much to clergy and religious.

Cum de germana sinceraque pietate egimus, asseveratum a Nobis est, inter sacram Liturgiam ceterasque religionis actiones — si modo eaedem recto ordine contineantur ad rectumque propositum spectent — veram repugnantiam interesse non posse ; immo quaedam esse pietatis exercitia, quae Ecclesia clero relique sodalibus summopere suadeat.

174. It is Our wish also that the faithful, as well, should take part in these practices. The chief of these are: meditation on spiritual things, diligent examination of conscience, enclosed retreats, visits to the blessed sacrament, and those special prayers in honor of the Blessed Virgin Mary among which the rosary, as all know, has pride of place.  (Cf. Code of Canon Law, Can. 125)

Iamvero ab huiusmodi exercitiis christianum quoque populum non alienum esse volumus. Haec autem sunt, ut praecipua tantum attingamus, spiritualium rerum meditatio, diligens sui ipsius recognitio ac censura, sacri secessus aeternis commentandis rebus instituti, piae ad Eucharistica tabernacula salutationes, ac peculiares illae preces supplicationesque in honorem Beatae Virginis Mariae habitae, in quibus, ut omnes norunt, Mariale excellit Rosarium (cfr. C.I. C. can. 125).

175. From these multiple forms of piety, the inspiration and action of the Holy Spirit cannot be absent. Their purpose is, in various ways, to attract and direct our souls to God, purifying them from their sins, encouraging them to practice virtue and, finally, stimulating them to advance along the path of sincere piety by accustoming them to meditate on the eternal truths and disposing them better to contemplate the mysteries of the human and divine natures of Christ. Besides, since they develop a deeper spiritual life of the faithful, they prepare them to take part in sacred public functions with greater fruit, and they lessen the danger of liturgical prayers becoming an empty ritualism.

Multiplicibus hisce pietatis formis Spiritus Sancti afflatus et actio non adesse non possunt; eo enim spectant, ut animos nostros, etsi varia ratione, ad Deum convertant ac dirigant, ut eos a peccatis expient ad virtutemque excitent assequendam, ut denique ad sincerae pietatis studium salutariter instimulent, cum eos ad aeternas meditandas veritates assuescant, et ad mysteria contemplanda divinae humanaeque Christi naturae aptiores reddant. Ac praeterea, cum impensius in christifidelibus spiritualem vitam alant, eos ad publica participanda sacra uberioribus cum fructibus inducunt, atque a periculo prohibent, quominus liturgicae preces in inanes ritus dilabantur.

176. In keeping with your pastoral solicitude, Venerable Brethren, do not cease to recommend and encourage these exercises of piety from which the faithful, entrusted to your care, cannot but derive salutary fruit. Above all, do not allow - as some do, who are deceived under the pretext of restoring the liturgy or who idly claim that only liturgical rites are of any real value and dignity - that churches be closed during the hours not appointed for public functions, as has already happened in some places: where the adoration of the august sacrament and visits to our Lord in the tabernacles are neglected; where confession of devotion is discouraged; and devotion to the Virgin Mother of God, a sign of “predestination” according to the opinion of holy men, is so neglected, especially among the young, as to fade away and gradually vanish. Such conduct most harmful to Christian piety is like poisonous fruit, growing on the infected branches of a healthy tree, which must be cut off so that the life-giving sap of the tree may bring forth only the best fruit.

Ne desistatis igitur pro pastorali diligentia vestra, Venerabiles Fratres, eiusmodi pietatis exercitia commendare ac fovere, ex quibus procul dubio populo vobis credito salutiferi non poterunt non oriri fructus. Idque potissimum ne permittatis — quod nonnulli profitentur, vel renovandae Liturgiae specie decepti, vel effutientes liturgicos dumtaxat ritus efficacia dignitateque pollere — ut templa nempe per horas, publicis sacris non destinatas, occlusa permaneant, quemadmodum in quibusdam regionibus iam evenit; ut Augusti Sacramenti adoratio ac piae ad Eucharistica tabernacula salutationes neglegantur; utque admissorum confessio, quae pietatis tantum causa peragatur, dissuadeatur; ac cultus Deiparae Virginis, qui ex sanctorum virorum sententia index est « praedestinationis », in iuvenili praesertim aetate ita posthabeatur, ut pedetemptim deferveat atque languescat. Istiusmodi agendi rationes venenati sunt fructus, christianae pietati detrimentosi quam maxime, qui ex infectis sanae arboris ramis oriuntur; succidendi igitur sunt, ut vitalis arboris sucus suaves queat solummodo optimosque alere fructus.

177. Since the opinions expressed by some about frequent confession are completely foreign to the spirit of Christ and His Immaculate Spouse and are also most dangerous to the spiritual life, let Us call to mind what with sorrow We wrote about this point in the encyclical on the Mystical Body. We urgently insist once more that what We expounded in very serious words be proposed by you for the serious consideration and dutiful obedience of your flock, especially to students for the priesthood and young clergy.

Quia vero upiniones, quae de frequentiore admissorum confessione a nonnullis manifestantur, a Spiritu Christi eiusque intaminatae Sponsae sunt prorsus alienae vitaeque spirituali reapse funestae, ea in memoriam revocamus, quae hac super causa in Encyclicis Litteris Mystici Corporis dolenti animo conscripsimus; atque iterum iterumque instamus ut, quae ibi gravissimis verbis exposuimus, ea gregibus vestris imprimisque sacerdotii candidatis iuvenique clero, serio meditanda ac docili animo exsequenda proponatis.

178. Take special care that as many as possible, not only of the clergy but of the laity and especially those in religious organizations and in the ranks of Catholic Action, take part in monthly days of recollection and in retreats of longer duration made with a view to growing in virtue. As We have previously stated, such spiritual exercises are most useful and even necessary to instill into souls solid virtue, and to strengthen them in sanctity so as to be able to derive from the sacred liturgy more efficacious and abundant benefits.

Peculiari autem modo contendite, ut sacrum secessum menstruum, ac spirituales illas exercitationes, pietatis excolendae causa per statos dies susceptas, quam plurimi participent non modo ex clero, sed ex laicorum etiam ordine, atque ex iis praesertim, qui in religiosa sodalicia, vel in Actionis Catholicae agmina sint adsciti. Ut iam supra diximus, spirituales eiusmodi exercitationes valde utiles, immo etiam necessariae sunt ad sinceram pietatem animis instillandam, ad eosdemque ita sanctitate morum conformandos, ut ex sacra Liturgia efficaciora possint uberioraque educere beneficia.

179. As regards the different methods employed in these exercises, it is perfectly clear to all that in the Church on earth, no less in the Church in heaven, there are many mansions,  (Cf. John, 14:2) and that asceticism cannot be the monopoly of anyone. It is the same spirit who breatheth where He will,  (John, 3:8) and who with differing gifts and in different ways enlightens and guides souls to sanctity. Let their freedom and the supernatural action of the Holy Spirit be so sacrosanct that no one presume to disturb or stifle them for any reason whatsoever.

Ad diversas vero rationes quod attinet, quibus eaedem fieri solent, omnibus exploratum perspectumque sit in terrestri Ecclesia; haud secus ac in caelesti, mansiones multas esse (cfr. Io. 14, 2); atque asceticam disciplinam peculiare alicuius arbitrium esse non posse. Unus Spiritus est, qui tamen « ubi vult spirat » (Io. 3, 8); ac per varia dona variaque itinera animos, ab se collustratos, ad sanctimoniam assequendam dirigit. Eorum autem libertas supernaque in iisdem Spiritus Sancti actio res sacrosancta esto, quam nemini quovis titulo liceat perturbare vel proculcare.

180. However, it is well known that the spiritual exercise according to the method and norms of St. Ignatius have been fully approved and earnestly recommended by Our predecessors on account of their admirable efficacy. We, too, for the same reason have approved and commended them and willingly do We repeat this now.

Id tamen perspicuum est, spiritualia eiusmodi exercitia, quae Sancti Ignatii ratione ac norma peragantur, ob miram suam efficacitatem, a Decessoribus Nostris plene probata vehementerque commendata fuisse. Ea Nos quoque pari ratione probavimus ac commendavimus; quod quidem in praesens libenter iteramus.

181. Any inspiration to follow and practice extraordinary exercises of piety must most certainly come from the Father of Lights, from whom every good and perfect gift descends;  (Cf. James, 1:17) and, of course, the criterion of this will be the effectiveness of these exercises in making the divine cult loved and spread daily ever more widely, and in making the faithful approach the sacraments with more longing desire, and in obtaining for all things holy due respect and honor. If on the contrary, they are an obstacle to principles and norms of divine worship, or if they oppose or hinder them, one must surely conclude that they are not in keeping with prudence and enlightened zeal.

Verumtamen oportet omnino afflatus ille, quo quisque ducatur ad peculiaria peragenda pietatis exercitia, a Patre luminum oriatur, ex quo omne datum optimum et omne donum perfectum descendit (cfr. Iac. 1, 17); cuius quidem rei index profecto efficacitas erit, qua haec exercitia, efficere poterunt, ut divinus cultus cotidie magis adametur ac latius promoveatur, utque christifideles impensiore desiderio compellantur ad Sacramenta rite participanda et ad omnes res sacras debito obsequio debitoque honore prosequendas. Quodsi contra, divini cultus principiis ac normis impedimenta praebeant, vel iisdem obstent atque officiant, tum procul dubio existimandum est eadem non recto consilio, non prudenti studio ordinari ac dirigi.

182. There are, besides, other exercises of piety which, although not strictly belonging to the sacred liturgy, are, nevertheless, of special import and dignity, and may be considered in a certain way to be an addition to the liturgical cult; they have been approved and praised over and over again by the Apostolic See and by the bishops. Among these are the prayers usually said during the month of May in honor of the Blessed Virgin Mother of God, or during the month of June to the most Sacred Heart of Jesus: also novenas and triduums, stations of the cross and other similar practices.

Alia praeterea pietatis exercitia habentur, quae, quamvis ad sacram, Liturgiam districto iure non pertineant, peculiari tamen momento dignitateque pollent, ita ut in liturgicum ordinem quodammodo inserta censeantur, et ab hac Apostolica Sede sacrorumque Antistitibus etiam atque etiam comprobata sint ac dilaudata. Quorum in numerum supplicationes referuntur, quae vel per mensem Maium ad Deiparam Virginem, vel per Iunium mensem ad Sacratissimum Cor Iesu admoveri solent, itemque novendiales vel triduanae preces, ac Iesu Christi ad Calvariam iter per stationes recolitum, nec non cetera eiusmodi.

183. These devotions make us partakers in a salutary manner of the liturgical cult, because they urge the faithful to go frequently to the sacrament of penance, to attend Mass and receive communion with devotion, and, as well, encourage them to meditate on the mysteries of our redemption and imitate the example of the saints.

Haec pietatis opera, quoniam christianum excitant populum tum ad Paenitentiae Sacramentum adsidue frequentandum et ad Eucharisticum rite pieque participandum Sacrificium divinamque Mensam, tum ad Redemptionis nostrae mysteria meditanda et ad praeclara sanctorum caelitum imitanda exempla, idcirco, salutari non sine fructu, liturgici cultus nos participes efficiunt.

184. Hence, he would do something very wrong and dangerous who would dare to take on himself to reform all these exercises of piety and reduce them completely to the methods and norms of liturgical rites. However, it is necessary that the spirit of the sacred liturgy and its directives should exercise such a salutary influence on them that nothing improper be introduced nor anything unworthy of the dignity of the house of God or detrimental to the sacred functions or opposed to solid piety.

Quamobrem perniciosam rem egerit ac fallacia plenam, qui sibi temerario ausu sumpserit haec omnia pietatis exercitia reformare, eaque ad liturgicorum rituum rationes ac modos solummodo reducere. Necesse tamen est ut sacrae Liturgiae afflatus eiusque praecepta ita in eadem valeant salttbriter, ut nihil prorsus inducatur, quod ineptum sit, vel Dei domus indignum decore, vel denique sacris sit peragendis detrimentosum, sanaeque pietati obstet.

185. Take care then, Venerable Brethren, that this true and solid piety increases daily and more under your guidance and bears more abundant fruit. Above all, do not cease to inculcate into the minds of all that progress in the Christian life does not consist in the multiplicity and variety of prayers and exercises of piety, but rather in their helpfulness towards spiritual progress of the faithful and constant growth of the Church universal. For the eternal Father “chose us in Him [Christ] before the foundation of the world that we should be holy and unspotted in His sight.”  (Eph. 1:4) All our prayers, then, and all our religious practices should aim at directing our spiritual energies towards attaining this most noble and lofty end.

Curate igitur, Venerabiles Fratres, ut haec germana sinceraque pietas vestros sub oculos cotidie magis adaugeatur, atque uberius usque florescat. Idque potissimum ne gravemini menti omnium inculcare, christianam nempe vitam non in multis variisque precibus ac pietatis exercitiis consistere, sed in eo potius, quod haec ad spiritualem christifidelium profectum, ideoque ad totius Ecclesiae incrementum reapse conferant. Siquidem Aeternus Pater « elegit nos in ipso [Christo], ante mundi constitutionem ut essemus sancti et immaculati in conspectu eius » (Eph. 1, 4}. Precationes igitur nostrae pietatisque exercitationes omnes eo contendant oportet, ut spirituales vires nostras ad supremum eiusmodi nobilissimumque exsequendum propositum convertant ac dirigant.

I – FOVENDUS SPIRITUS ET APOSTOLATUS LITURGICUS

186. We earnestly exhort you, Venerable Brethren, that after errors and falsehoods have been removed, and anything that is contrary to truth or moderation has been condemned, you promote a deeper knowledge among the people of the sacred liturgy so that they more readily and easily follow the sacred rites and take part in them with true Christian dispositions.

Vos autem enixe adhortamur, Venerabiles Fratres, ut erroribus ac fallaciis remotis, iisque omnibus prohibitis, quae veritatem rectumque ordinem egrediantur, ea incepta provehatis, quae altiorem populo impertiant sacrae Liturgiae cognitionem; ita quidem ut ipse aptius queat atque facilius divinos ritus eo animo participare, quo christianos addeceat.

187. First of all, you must strive that with due reverence and faith all obey the decrees of the Council of Trent, of the Roman Pontiffs, and the Sacred Congregation of Rites, and what the liturgical books ordain concerning external public worship.

Imprimisque enitendum est, ut omnes debito obsequio debitaque fide decretis obtemperent, quae vel Tridentina Synodus, vel Romani Pontifices ac Sacrum Consilium tutandis ritibus praepositum ediderint, et quae liturgici libri ad externam publici cultus actionem quod attineat, statuerint.

188. Three characteristics of which Our predecessor Pius X spoke should adorn all liturgical services: sacredness, which abhors any profane influence; nobility, which true and genuine arts should serve and foster; and universality, which, while safeguarding local and legitimate custom, reveals the catholic unity of the Church.  (Cf. Apostolic Letter (Motu Proprio) Tra le sollecitudini, November 22, 1903)

In omnibus Liturgiae rebus tria haec potissimum ornamenta splendescere debent, de quibus Decessor Noster loquitur Pius X: sanctitudo nempe, quae a quovis profano afflatu abhorreat; rectae imagines ac formae, quibus genuinae optimaeque artes inserviant ac famulentur; universitatis denique ratio, quae — legitimis servatis peculiarium regionum moribus ac consuetudinibus — catholicam Ecclesiae unitatem patefaciat (cfr. Litt. Apost. Motu Proprio Tra le sollecitudini, d. d. 22 Nov. a. 1903).

189. We desire to commend and urge the adornment of churches and altars. Let each one feel moved by the inspired word, “the zeal of thy house hath eaten me up”;  (Ps. 68:9; John, 2:17) and strive as much as in him lies that everything in the church, including vestments and liturgical furnishings, even though not rich nor lavish, be perfectly clean and appropriate, since all is consecrated to the Divine Majesty. If we have previously disapproved of the error of those who would wish to outlaw images from churches on the plea of reviving an ancient tradition, We now deem it Our duty to censure the inconsiderate zeal of those who propose for veneration in the Churches and on the altars, without any just reason, a multitude of sacred images and statues, and also those who display unauthorized relics, those who emphasize special and insignificant practices, neglecting essential and necessary things. They thus bring religion into derision and lessen the dignity of worship.

Cupimus autem etiam atque etiam commendare sacrarum aedium sacrorumque altarium decus. Divina illa sententia se quisque sentiat animatum :« Zelus domus tuae comedit me » (Ps. 68, 10; Io. 2, 17); ac pro viribus contendat, ut omnia sive in sacris aedificiis, sive in vestibus ac liturgica supellectili, etsi non divitiarum copia splendoreque niteant, munda sint tamen atque apta, cum omnia sint Divinae Maiestati dicata. Quodsi iam supra non rectam eorum rationem reprobavimus, qui, specie redintegrandae antiquitatis, sacras imagines ex templis prohibere velint, at heic officio Nostro consentaneum putamus haud bene, conformatam eorum reprehendere pietatem, qui in aedibus divino cultui destinatis ac vel in ipsis altaribus multiplicia simulacra et effigies, nulla adhibita iusta causa, venerationi proponant, qui reliquias legitima auctoritate non recognitas ostentent, qui denique peculiares parvique momenti res urgeant, dum praecipuas ac necessarias neglegant, atque adeo religionem in deridiculum vertant, eiusque cultus gravitatem minuant.

190. Let us recall, as well, the decree about “not introducing new forms of worship and devotion.”  (Supreme Sacred Congregation of the Holy Office, Decree of May 26, 1937) We commend the exact observance of this decree to your vigilance.

In memoriam quoque decretum illud revocamus « de novic cultus seu devotionis formis non introducendis » (Suprema Sacra Congr. S. Officii : Decretum d. d. 26 Maii 193 7); quod quidem ut religiose observetur, vigilantiae vestrae commendamus.

191. As regards music, let the clear and guiding norms of the Apostolic See be scrupulously observed. Gregorian chant, which the Roman Church considers her own as handed down from antiquity and kept under her close tutelage, is proposed to the faithful as belonging to them also. In certain parts of the liturgy the Church definitely prescribes it;  (Cf. Pius X, Apostolic Letter (Motu Proprio) Tra le sollectitudini) it makes the celebration of the sacred mysteries not only more dignified and solemn but helps very much to increase the faith and devotion of the congregation. For this reason, Our predecessors of immortal memory, Pius X and Pius XI, decree - and We are happy to confirm with Our authority the norms laid down by them - that in seminaries and religious institutes, Gregorian chant be diligently and zealously promoted, and moreover that the old Scholae Cantorum be restored, at least in the principal churches. This has already been done with happy results in not a few places.  (Cf. Pius X, loc. cit.; Pius XI, Constitution Divini cultus, 2, 5)

Ad res musicas quod attinet, certae praeclaraeque normae in Liturgia religiose serventur, quas Apostolica haec Sedes edidit. Gregoriani concentus, quos Romana Ecclesia ut rem propriam habet, utpote antiquitus a maioribus acceptam ac per saeculorum decursum sub impensam suam tutelam custoditam quosque christifidelibus ut rem itidem propriam proponit, atque etiam in nonnullis Liturgiae partibus omnino praescribit (cfr Pius X, Litt. Apost. Motu Proprio Tra le sollecitudini) non modo sacrorum Mysteriorum celebrationem magis decoram magisque sollemnem efficiunt, sed summopere etiam conferunt ac adstantium fidem pietatemque adaugendam. Quam ad rem Decessores Nostri imm. mem. Pius X et Pius XI decrevere — idque Nos libenter auctoritate Nostra confirmamus — ut in sacris Seminariis religiosisque Institutis Gregorianus cantus diligenter studioseque coleretur, utque, praecipua saltem apud templa veteres cantorum Scholae restituerentur; quod quidem hauc paucis in locis felici cum exitu factum est (cfr. Pius X, loc. cit. Pius XI Const. Divini cultus, II, 5).

 A congregation that is devoutly present at the sacrifice, in which our Savior together with His children redeemed with His sacred blood sings the nuptial hymn of His immense love, cannot keep silent, for “song befits the lover”  (Saint Augustine, Serm. 336, n. 1) and, as the ancient saying has it, “he who sings well prays twice.” Thus the Church militant, faithful as well as clergy, joins in the hymns of the Church triumphant and with the choirs of angels, and, all together, sing a wondrous and eternal hymn of praise to the most Holy Trinity in keeping with words of the preface, “with whom our voices, too, thou wouldst bid to be admitted.”  (Roman Missal, Preface)

Coetus, qui intento animo altaris Sacrificio interest, in quo Servator noster una cum filiis suis, sacro cruore redemptis, immensae caritatis suae epithalamium canit, silere procul dubio non potest, quandoquidem « cantare amantis est » (S. Augustin. Serm. 336, n. 1), et quemadmodum iam antiquitus in proverbium venit, « qui bene cantat, bis orat ». Itaque militans Ecclesia, populus nempe una cum Clero, triumphantis Ecclesiae canticis Angelorumque choris suam inserit vocem, omnesque simul magnificum aeternumque Sanctissimae Trinitati concinunt laudis hymnum, secundum illud : « cum quibus et nostras voces ut admitti iubeas deprecamur » (Missale Rom. Praefatio).

193. It cannot be said that modem music and singing should be entirely excluded from Catholic worship. For, if they are not profane nor unbecoming to the sacredness of the place and function, and do not spring from a desire of achieving extraordinary and unusual effects, then our churches must admit them since they can contribute in no small way to the splendor of the sacred ceremonies, can lift the mind to higher things and foster true devotion of soul.

Haud tamen asseverari potest hodiernae musices modos atque concentus ex catholicae religionis cultu omnino removendos esse. Quin immo, si nihil iidem habeant, quod profanum sapiat, vel loci ac liturgicae actionis sanctitatem dedeceat, neque ex inani quodam studio miri atque insoliti oriantur, tum oportet profecto eis templa nostra pateant, cum ad sacrorum rituum splendorem mentesque ad altiora elevandas simulque ad veram animi refovendam pietatem haud parum conferre queant.

194. We also exhort you, Venerable Brethren, to promote with care congregational singing, and to see to its accurate execution with all due dignity, since it easily stirs up and arouses the faith and piety of large gatherings of the faithful. Let the full harmonious singing of our people rise to heaven like the bursting of a thunderous sea  (Saint Ambrose, Hexameron, 3:5, 23) and let them testify by the melody of their song to the unity of their hearts and minds  (Cf. Acts, 4:32), as becomes brothers and the children of the same Father.

Vos adhortamur etiam, Venerabiles Fratres, ut popularis ad religionem pertinens cantus cura vestra promoveatur; atque ea servata, quae par est, dignitate, diligenter effectus detur, cum christianorum multitudinis fidem pietatemque facile exacuat atque incendat. Concordes amplissimique plebis nostrae concentus caelum ascendant veluti resonantis maris fragor (cfr. S. Ambros. Hexameron, 3, 5, 23), atque cor unum et animam unam (cfr. Act. 4, 32) canora elataque voce significent, ut fratres addecet eiusdemque Patris filios.

195. What We have said about music, applies to the other fine arts, especially to architecture, sculpture and painting. Recent works of art which lend themselves to the materials of modern composition, should not be universally despised and rejected through prejudice. Modern art should be given free scope in the due and reverent service of the church and the sacred rites, provided that they preserve a correct balance between styles tending neither to extreme realism nor to excessive “symbolism,” and that the needs of the Christian community are taken into consideration rather than the particular taste or talent of the individual artist. Thus modern art will be able to join its voice to that wonderful choir of praise to which have contributed, in honor of the Catholic faith, the greatest artists throughout the centuries. Nevertheless, in keeping with the duty of Our office, We cannot help deploring and condemning those works of art, recently introduced by some, which seem to be a distortion and perversion of true art and which at times openly shock Christian taste, modesty and devotion, and shamefully offend the true religious sense. These must be entirely excluded and banished from our churches, like “anything else that is not in keeping with the sanctity of the place.”  (Code of Canon Law, can. 1178)

Quod autem de rebus musicis diximus, idem fere de ceteris nobilibus artibus dicendum est, ac praesertim de architecturae ac de sculpturae picturaeque artibus. Recentes imagines ac formae, ad materiam aptiores, ex qua hodie conficiuntur, non sunt generali modo atque ex praeiudicata opinione spernendae ac reiciendae; sed rationibus illis aequabiliter ac recte compositis, quae neque ad nudam contendant rerum imitationem, nec ad nimium « symbolismum », quem vocant, ac necessitatibus potius spectatis christianae communitatis, quam peculiari artificum iudicio atque ingenio cuiusque suo, oportet omnino eam nostrorum temporum artem liberum habere campum, quae sacris aedibus sacrisque ritibus debita reverentia debitoque honore inserviat; ita quidem ut eadem ad mirabilem illum gloriae concentum, quem summi viri per revoluta iam saecula catholicae fidei cecinere, suam queat adiungere vocem. Facere tamen non possumus quin, pro officii Nostri conscientia, eas imagines ac formas, recens a nonnullis inductas, deploremus ac reprobemus, quae sanae artis deformationes depravationesque videantur, quaeque etiam nonnumquam decori, modestiae ac pietati christianae aperte repugnent, sensumque vere religiosum misere offendant; hae quidem a nostris templis arcendae prorsus atque expellendae sunt, ut « generatim quidquid a sanctitate loci absonum sit » (C. I. C. can. 1178).

196. Keeping in mind, Venerable Brethren, pontifical norms and decrees, take great care to enlighten and direct the minds and hearts of the artists to whom is given the task today of restoring or rebuilding the many churches which have been ruined or completely destroyed by war. Let them be capable and willing to draw their inspiration from religion to express what is suitable and more in keeping with the requirements of worship. Thus the human arts will shine forth with a wondrous heavenly splendor, and contribute greatly to human civilization, to the salvation of souls and the glory of God. The fine arts are really in conformity with religion when “as noblest handmaids they are at the service of divine worship.”  (Pius XI, Constitution Divini cultus)

Pontificiis normis ac decretis insistentes, curate diligenter. Venerabiles Fratres, ut eorum artificum mentem animumque collustretis ac dirigatis, quibus hodie concredatur munus, tot templa, belli vi diruta, vel penitus deleta, restituendi vel rursus aedificandi; queant ipsi ac velint ex divina religione modos rationesque haurire, quae aptius ac dignius cultus necessitatibus respondeant; ita enim feliciter eveniet, ut humanae artes, quasi e caelo datae, serena luce splendeant, ad civilem hominum cultum summapere pertineant, et ad Dei gloriam conferant animorumque salutem. Siquidem ingenuae artes tum reapse ad religionem conformantur, cum « quasi ancillae nobilissimae divino cultui inserviant » (Pius XI Const. Divini cultus).

197. But there is something else of even greater importance, Venerable Brethren, which We commend to your apostolic zeal, in a very special manner. Whatever pertains to the external worship has assuredly its importance; however, the most pressing duty of Christians is to live the liturgical life, and increase and cherish its supernatural spirit.

At est aliquid etiam maiorisque momenti, Venerabiles Fratres, quod peculiari modo sedulitati studioque vestro apostolico commendemus. Quidquid ad externum religionis cultum attinet suam profecto habet gravitatem; attamen pernecesse potissimum est christianos Liturgiae vitam vivere, eiusque supernum alere ac refovere afflatum.

198. Readily provide the young clerical student with facilities to understand the sacred ceremonies, to appreciate their majesty and beauty and to learn the rubrics with care, just as you do when he is trained in ascetics, in dogma and in a canon law and pastoral theology. This should not be done merely for cultural reasons and to fit the student to perform religious rites in the future, correctly and with due dignity, but especially to lead him into closest union with Christ, the Priest, so that he may become a holy minister of sanctity.

Alacriter igitur consulite ut adolescens clerus, cum ad asceticas, theologicas, iuridicas ac pastorales disciplinas instituitur, ita etiam concordi ratione conformetur, ut sacras caerimonias intellegat, earum maiestatem pulchritudinemque percipiat, easque normas diligenter addiscat, quas rubricas vocant. Idque non modo culturae causa, non ea solummodo ratione, ut debito ordine, decore dignitateque sacrorum alumnus religionis ritus peragere aliquando valeat, sed ea praesertim, ut arctissima cum Christo sacerdote coniunctione devinctus educetur, ac sanctus fiat sanctitatis administer.

199. Try in every way, with the means and helps that your prudence deems best, that the clergy and people become one in mind and heart, and that the Christian people actively participate in the liturgy so that it becomes a truly sacred action of due worship to the eternal Lord in which the priest, chiefly responsible for the souls of his parish, and the ordinary faithful are united together.

Eo quoque omni ope contendite, ut iis rationibus atque adiumentis, quae prudentia vestra ad rem aptiora iudicaverit, clerus populusque mentium animorumque unitate inter se copulentur; atque adeo christiana plebs Liturgiam tam actuose participet, ut haec reapse sacra actio fiat, in qua sacerdos, qui praesertim in sibi credita paroecia animorum curae incumbit, cum populari coetu consociatus, debitum tribuat aeterno Numini cultum.

200. To attain this purpose, it will greatly help to select carefully good and upright young boys from all classes of citizens who will come generously and spontaneously to serve at the altar with careful zeal and exactness. Parents of higher social standing and culture should greatly esteem this office for their children. If these youths, under the watchful guidance of the priests, are properly trained and encouraged to fulfill the task committed to them punctually, reverently and constantly, then from their number will readily come fresh candidates for the priesthood. The clergy will not then complain - as, alas, sometimes happens even in Catholic places - that in the celebration of the august sacrifice they find no one to answer or serve them.

Ad hoc aptius assequendum haud parum profecto conferet probos beneque excultos pueros ex quavis civium classe accurate seligere, qui sponte libenterque accedentes, rite, sedulo studioseque altari inserviant; quod quidem munus a parentibus altioris etiam ordinis altiorisve culturae magni aestimari debet. Quodsi opportune hi iuvenes excolantur, ac vigilanti sacerdotum cura ad creditum sibi ministerium statutis horis reverenter constanterque obeundum excitentur, tum facile eveniet ut novi ex iisdem sacerdotii candidati oriantur; neque id misere continget, quod Clerus interdum in catholicorum etiam regionibus lamentatur, ut ii nempe omnino desiderentur, qui sibi in augusto conficiendo Sacrificio respondeant ac famulentur.

201. Above all, try with your constant zeal to have all the faithful attend the eucharistic sacrifice from which they may obtain abundant and salutary fruit; and carefully instruct them in all the legitimate ways we have described above so that they may devoutly participate in it. The Mass is the chief act of divine worship; it should also be the source and center of Christian piety. Never think that you have satisfied your apostolic zeal until you see your faithful approach in great numbers the celestial banquet which is a sacrament of devotion, a sign of unity and a bond of love.  (Cf. Saint Augustine, Tract. 26 in John 13)

Studiosissima navitate vestra id imprimis efficite, ut christifideles omnes Eucharistico intersint Sacrificio; quo autem uberiores inde hauriant salutiferos fructus, eos sedulo admonete ut legitimis modis omnibus, de quibus supra scripsimus, pie illud participent. Augustum altaris Sacrificium divini cultus praecipua actio est; oportet igitur christianae etiam pietatis sit fons ac veluti centrum. Apostolico autem studio vestro numquam vos satisfecisse reputate, nisi cum filios vestros frequentissimos videritis ad caeleste convivium accedere, quod est sacramentum pietatis, signum unitatis, vinculum caritatis (cfr. S. Augustin. Tract. XXVI in Ioan. 13).

202. By means of suitable sermons and particularly by periodic conferences and lectures, by special study weeks and the like, teach the Christian people carefully about the treasures of piety contained in the sacred liturgy so that they may be able to profit more abundantly by these supernatural gifts. In this matter, those who are active in the ranks of Catholic Action will certainly be a help to you, since they are ever at the service of the hierarchy in the work of promoting the kingdom of Jesus Christ.

Ut vero supernis hisce muneribus ditioribus usque christianus populus potiri valeat, de pietatis thesauris, quos sacra continet Liturgia, eum docete diligenter per opportunas conciones, ac praesertim per dissertationes et acroases certis temporibus indictas, per peculiares coetus studii causa in hebdomadam productos ac per cetera huiusmodi. Qua in re vobis ii profecto praesto erunt, qui in Actionis Catholicae ordinibus militant, cum semper parati sint adiutricem Hierarchiae praestare operam ad Iesu Christi Regnum provehendum.

203. But in all these matters, it is essential that you watch vigilantly lest the enemy come into the field of the Lord and sow cockle among the wheat;  (Cf. Matt. 13:24-25) in other words, do not let your flocks be deceived by the subtle and dangerous errors of false mysticism or quietism - as you know We have already condemned these errors;  (Encyclical letter Mystici Corporis) also do not let a certain dangerous “humanism” lead them astray, nor let there be introduced a false doctrine destroying the notion of Catholic faith, nor finally an exaggerated zeal for antiquity in matters liturgical. Watch with like diligence lest the false teaching of those be propagated who wrongly think and teach that the glorified human nature of Christ really and continually dwells in the “just” by His presence and that one and numerically the same grace, as they say, unites Christ with the members of His Mystical Body.

At prorsus opus est hisce omnibus in rebus intento vigiletis animo, ne in agrum dominicum veniat inimicus et superseminel zizania in medio tritici (cfr. Matth. 13, 24-25); hoc est ne irrepant in greges vestros subtiles illi perniciosique errores, qui falsus mysticismus ac noxius quietismus audiunt — qui quidem errores iam a Nobis, ut nostis, reprobati sunt (Litt. Encycl. Mystici Corporis) —  itemque ne animos seducat periculosus quidam humanismus, neve fallax doctrina inducatur ipsam perturbans catholicae fidei notionem, neve denique nimium restituendae in liturgicis rebus antiquitatis studium. Parique diligentia curate, ne falsa commenta eorum propagentur, qui perperam reputent ac doceant humanam Christi naturam clarificatam reapse ac semper praesentia sua in « iustificatis » habitare, ac vel etiam unam ac numero eamdem, ut dicitur, gratiam coniungere Christum cum Mystici eius Corporis membris.

204. Never be discouraged by the difficulties that arise, and never let your pastoral zeal grow cold. “Blow the trumpet in Sion . . . call an assembly, gather together the people, sanctify the Church, assemble the ancients, gather together the little ones, and them that suck at the breasts,”  (Joel, 2:15-16) and use every help to get the faithful everywhere to fill the churches and crowd around the altars so that they may be restored by the graces of the sacraments and joined as living members to their divine Head, and with Him and through Him celebrate together the august sacrifice that gives due tribute of praise to the Eternal Father.

Numquam vobis ob emergentes difficultates animus desit, numquam pastoralis decidat sollertia vestra. « Canite tuba in Sion, . . . vocate coetum, congregate populum, sanctificate Ecclesiam, coadunate senes, congregate parvulos et sugentes ubera » (Ioel. 2, 15-16), omnique ope efficite ut ubique gentium christifidelibus templa stipentur et arae, qui quidem utpote viva membra divino suo Capiti copulata, Sacramentorum gratiis reficiantur, et una cum eo et per eum augustum celebrent Sacrificium Aeternoque Patris debitas laudes tribuant.

EPILOGUS

205. These, Venerable Brethren, are the subjects We desired to write to you about. We are moved to write that your children, who are also Ours, may more fully understand and appreciate the most precious treasures which are contained in the sacred liturgy: namely, the eucharistic sacrifice, representing and renewing the sacrifice of the cross, the sacraments which are the streams of divine grace and of divine life, and the hymn of praise, which heaven and earth daily offer to God.

Haec habebamus, Venerabiles Fratres, quae vobis scriberemus; idque facimus eo consilio ducti, ut Nostri vestrique filii satius intellegant plurisque faciant pretiosissimum thesaurum, qui in sacra Liturgia continetur: Eucharisticum nempe Sacrificium, Crucis Sacrificium repraesentans et renovans; Sacramenta, quae divinae gratiae divinaeque vitae rivuli sunt; ac laudis hymnum, quem terra caelumque cotidie ad Deum extolunt.

206. We cherish the hope that these Our exhortations will not only arouse the sluggish and recalcitrant to a deeper and more correct study of the liturgy, but also instill into their daily lives its supernatural spirit according to the words of the Apostle, “extinguish not the spirit.”  (I Thess. 5:19)

Nobis autem fore sperare licet, ut haec hortamenta Nostra segnes ac renitentes moveant non modo ad impensius ac rectius Liturgiae studium, sed ad eius etiam supernum afflatum in actione vitae refovendum, secundum illud Apostoli : « Spiritum nolite extinguere » (1 Thess. 5, 19).

207. To those whom an excessive zeal occasionally led to say and do certain things which saddened Us and which We could not approve, we repeat the warning of St. Paul, “But prove all things, hold fast that which is good.”  (I Thess. 5:21) Let Us paternally warn them to imitate in their thoughts and actions the Christian doctrine which is in harmony with the precepts of the immaculate Spouse of Jesus Christ, the mother of saints.

Quos vero quaedam immoderatio ad res iterdum dicendas vel faciendas compellit, quas Nos dolentes probare non possumus, eis S. Pauli monita iteramus: « Omnia autem probate; quod bonum est, tenete » (Ibidem 5, 21); eosque paterno admonemus animo ut suam velint cogitandi agendique rationem ex christiana doctrina sumere, quae praeceptis conformatur intaminatae Iesu Christi Sponsae Sanctorumque Matris.

208. Let Us remind all that they must generously and faithfully obey their holy pastors who possess the right and duty of regulating the whole life, especially the spiritual life, of the Church. “Obey your prelates and be subject to them. For they watch as being to render an account of your souls; that they may do this with joy and not with grief.”  (Heb. 13:17)

Illud autem in omnium memoriam revocamus, oportere scilicet omnino generosa fidelique voluntate sacris obtemperare Pastoribus, qui quidem iure pollent officioque tenentur totam, imprimisque spiritualem, moderandi Ecclesiae vitam : « Obedite praepositis vestris et subiacete eis. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes » (Hebr. 13, 17).

209. May God, whom we worship, and who is “not the God of dissension but of peace,”  (1 Cor.14:33) graciously grant to us all that during our earthly exile we may with one mind and one heart participate in the sacred liturgy which is, as it were, a preparation and a token of that heavenly liturgy in which we hope one day to sing together with the most glorious Mother of God and our most loving Mother, “To Him that sitteth on the throne, and to the Lamb, benediction and honor, and glory and power for ever and ever.”  (Apoc. 5:13)

Deus, quem colimus, et qui « non . . . est dissensionis Deus, pacis » (1 Cor. 14, 33), benignus nobis omnibus concedat ut, una mente unoque animo, hoc in terrestri exsilio sacram participemus Liturgiam, quae sit veluti praeparatio quaedam atque auspicium caelestis illius Liturgiae, qua, ut confidimus, una cum summa Dei Genitrice dulcissimaque Matre nostra, aliquando concinemus: « Sedenti in throno et Agno: benedictio et honor et oria et potestas in saecula saeculorum » (Apoc.5, 13).

210. In this joyous hope, We most lovingly impart to each and every one of you, Venerable Brethren, and to the flocks confided to your care, as a pledge of divine gifts and as a witness of Our special love, the apostolic benediction.

Qua laetissima spe freti, vobis singulis universis, Venerabiles Fratres, ac gregibus vigilantiae vestrae concreditis, divinorum munerum auspicem, peculiarisque benevolentiae Nostrae testem, Apostolicam Benedictionem amantissime impertimus.

Given at Castel Gandolfo, near Rome, on the 20th day of November in the year 1947, the 9th of Our Pontificate.

Datum ex Arce Gandulphi, prope Romam, die XX mensis Novembris, anno MDCCCCXXXXVII, Pontificatus Nostri nono.

PIUS PP. XII

*Discorsi e Radiomessaggi di Sua Santità Pio XII, IX, Nono anno di Pontificato, 2 marzo 1947 - 1° marzo 1948, pp. 495-561

THE LIFE of ANTONY

 TABLE of CONTENTS

INDICE

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family

 The Mystical Meaning of

Baptismal Vows