Sacred Congregation on Rites

SACRA CONGREGATIO RITUUM

Instruction on Implementing the Liturgical Norms
of the Constitution on the Sacred Liturgy

INSTRUCTIO AD EXSECUTIONEM CONSTITUTIONIS DE SACRA LITURGIA RECTE ORDINANDAM

Introduction

PROOEMIUM

I. NATURE OF THIS INSTRUCTION

I. De natura huius Instructionis

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

1. Inter Oecumenici Concilii Vaticani II primitias Constitutio de sacra Liturgia merito adnumeratur, utpote quae partem excellentissimam actionis Ecclesiae moderetur; eaque tanto abundantiores fructus feret quanto altius animarum pastores atque christifideles genuinum eiusdem spiritum perspexerint et volenti animo in usum deduxerint.

2. The Consilium, which Pope Paul VI established by the Motu Proprio Sacram Liturgiam, has promptly taken up its two appointed tasks: to carry out the directives of the Constitution and of Sacram Liturgiam and to provide the means for interpreting these documents and putting them into practice.

2. Consilium ad exsequendam Constitutionem de sacra Liturgia, a Summo Pontifice Paulo VI fel. regnante per Litteras Apostolicas Sacram Liturgiam institutum, munus sibi commissum alacriter iam coepit, tum ad Constitutionis earundemque Litterarum Apostolicarum praecepta sancte perficienda, tum ad ea omnia praestanda quae interpretationem et exsecutionem horum Documentorum respiciunt.

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

3. Cum autem maximi momenti sit, ut, iam ab initio, haec Docu menta recte ubique applicentur, sublatis, si qua sint, dubiis circa ipsorum interpretationem, Consilium, de mandato Summi Pontificis, praesentem Instructionem paravit, in (pia munera Coetuum Episcoporum in re liturgica clarius definiuntur, nonnulla principia, quae in praelaudatis Documentis verbis generalioribus praebentur, pressius explicantur, ac denique nonnulla quae iam nunc, ante librorum liturgicorum instaurationem, in praxim deduci possunt, fieri permittuntur aut statuuntur.

II. PRINCIPLES TO BE KEPT IN MIND

II. De nonnullis principiis animadvertendis

4. The reason for deciding to put these things into practice now is that the liturgy may ever more fully satisfy the conciliar intent on promoting active participation of the faithful. R1

4. Quae autem iam nunc in praxim deducenda definiuntur eo perti­nent ut Liturgia perfectius semper menti Concilii respondeat de fidelium actuosa participatione promovenda.

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

Insuper generalis sacrae Liturgiae instauratio aptius a fidelibus accipietur, si gradatim atque per progressiones procedet, et si iis per debitam catechesim a pastoribus proposita et explicata fuerit.

5. Necessary before all else, however, is the shared conviction that the Constitution on the Liturgy has as its objective not simply to change liturgical forms and texts but rather to bring to life the kind of formation of the faithful and ministry of pastors that will have their summit and source in the liturgy (see SC art. 10). That is the purpose of the changes made up to now and of those yet to come.

5. Attamen, in primis necesse est ut omnes sibi persuasum habeant Constitutionem Concilii Vaticani II de sacra Liturgia non sibi proponere tantum formas et textus liturgicos mutare, sed potius illam fidelium institutionem illamque actionem pastoralem excitare, quae sacram Liturgiam veluti culmen et fontem habeat (cfr. Const. art. 10). Mutationes eninrin sacram Liturgiam usque adhuc inductae atque in posterum inducendae ad hunc finem ordinantur.

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

6. Vis autem huius actionis pastoralis circa Liturgiam ordinandae in eo posita est ut Mysterium paschale vivendo exprimatur, in quo Filius Dei incarnatus, oboediens factus usque ad mortem crucis, in resurrectione et ascensione ita exaltatur, ut ipse vitam divinam cum mundo communicet, qua homines mortui peccato et Christo conformati « iam non sibi vivant, sed ei qui pro ipsis mortuus est et resurrexit » (2 Cor. 5, 15).

Faith and the sacraments of faith accomplish this, especially baptism (see SC art. 6) and the mystery of the eucharist (see SC art. 47), the center of the other sacraments and sacramentals (see SC art. 61), and of the cycle of celebrations that in the course of the year unfold Christ’s paschal mystery (see SC art. 102-107).

Quod fit per fidem et fidei sacramenta, id est praecipue per Baptismum (cfr. Const. art. 6) et sacrosanctum Eucharistiae mysterium (cfr. Const. art. 47), circa quod ordinantur cetera sacramenta et sacramentalia (cfr. Const. art. 61), et celebrationum circulus, quo paschale Christi mysterium per annum in Ecclesia explicatur (cfr. Const. art. 102-107).

7. The liturgy, it is true, does not exhaust the entire activity of the Church (see SC art. 9); nevertheless the greatest care must be taken about rightly linking pastoral activity with the liturgy and carrying out a pastoral liturgy not as if it were set apart and existing in isolation but as it is closely joined to other pastoral works.

7. Quare, etsi Liturgia totam actionem Ecclesiae non explet (cfr. Const. art. 9), probe tamen attendendum est ut opera pastoralia cum sacra Liturgia debite connectantur, et simul actio pastoralis liturgica non quasi separata ac veluti abstracta, sed cum aliis operibus pastoralibus intime unita exerceatur.

Especially necessary is a close, living union between liturgy, catechesis, religious formation, and preaching.

Praesertim autem necesse est ut intima unio vigeat Liturgiam inter et catechesim, religiosam institutionem atque praedicationem.'

III. RESULTS TO BE HOPED FOR

III. De fructibus qui exinde sperantur

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

8. Episcopi proinde et eorum in sacerdotio adiutores munus suum pastorale universum circa Liturgiam ordinatum pluris in dies faciant. Ita et fideles per perfectam participationem sacrarum celebrationum vitam divinam copiose haurient et, fermentum Christi et sal terrae effecti, eandem annuntiabunt et in alios transfundent.

Chapter I. General Norms

CAPUT I
DE QUIBUSDAM NORMIS GENERALIBUS

I. HOW THE NORMS APPLY

I. De harum normarum applicatione

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

9. Practicae normae, quae sive in Constitutione sive in hac Instructione inveniuntur, necnon ea quae per hanc eandem Instructionem iam nunc, ante librorum liturgicorum instaurationem, fieri permittuntur aut statuuntur, etsi ad solum ritum romanum spectant, possunt tamen et aliis ritibus latinis, servatis de iure servandis, applicari.

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

10. Ea quae competenti auctoritati ecclesiasticae territoriali in hac Instructione demandantur, ab eadem tantum auctoritate, per legitima decreta, ad effectum deduci possunt ac debent.

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

In singulis vero casibus, tempus et adiuncta definiantur, a quibus haec decreta vigere incipiant, rationabili semper interiecto vacationis tempore, ut fideles interim ad ipsa exsequenda instrui et manuduci valeant.

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

II. De liturgica clericorum institutione (ad Const. art. 15-16 et 18)

11. Regarding the liturgical formation of the clergy:

11. Ad liturgicam clericorum institutionem quod attinet :

a. In theological faculties there shall be a chair of liturgy so that all students may receive the requisite liturgical instruction; in seminaries and religious houses of studies local Ordinaries and major superiors shall see to it that as soon as possible there is a properly trained specialist in liturgy.

a) in facultatibus theologicis cathedra liturgiae habeatur, ut omnes alumni debitam institutionem liturgicam accipiant; in seminariis autem studiorumque domibus religiosis curent Ordinarii locorum et Superiores maiores ut quamprimum adsit specialis magister disciplinae liturgicae probe formatus ;

b. Professors appointed to teach liturgy shall be trained as soon as possible, in keeping with the norms of the Constitution art. 15.

b) magistri qui sacrae Liturgiae disciplinae docendae praeficiuntur, quamprimum formentur, ad normam art. 15 Constitutionis ;

c. For the continuing liturgical education of clerics, especially those already working in the Lord’s vineyard, institutes in pastoral liturgy shall be set up wherever possible.

c) ad ulteriorem clericorum institutionem liturgicam, eorum praesertim qui in vinea Domini iam operantur, pro opportunitate erigantur Instituta liturgica pastoralia.

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

12. Liturgia per congruum tempus doceatur, a competenti auctoritate in ratione studiorum indicandum, et apta methodo tradatur, ad normam art. 16 Constitutionis.

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

13. Celebrationes liturgicae quam perfectissime agantur, ac proinde :

a. Rubrics shall be observed exactly and ceremonies carried out with dignity, under the careful supervision of superiors and with the required preparation beforehand.

a) rubricae sedulo observentur et caeremoniae decore exerceantur, sub assidua moderatorum vigilantia, praemissis necessariis exercitationibus ;

b. Clerics shall frequently exercise the liturgical functions proper to their order, i.e., of deacon, subdeacon, acolyte, reader, as well as those of commentator and cantor.

b) clerici muneribus liturgicis sui ordinis frequenter fungantur, idest diaconi, subdiaconi, acolythi, lectoris, et insuper commentatoris et cantoris;

c. Churches and chapels, all sacred furnishings and vestments shall bear the mark of genuine Christian art, including the contemporary.

c) ecclesiae et oratoria, sacra supellex in genere et sacrae vestes speciem genuinae artis christianae, etiam hodiernae, praeseferant.

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

III. De clericorum vitae spiritualis formatione liturgica (ad Const. art. 17)

14. In order that clerics may be trained for a full participation in liturgical celebrations and for a spiritual life deriving from them and to be shared later with others, the Constitution on the Liturgy shall be put into full effect in seminaries and religious houses of studies in keeping with the norms of the documents of the Holy See, the superiors and faculty all working together in harmony to achieve this goal. In order to guide clerics properly toward the liturgy: books are to be recommended on liturgy, especially in its theological and spiritual dimensions, and made available in the library in sufficient numbers; there are to be meditations and conferences, drawn above all from the fonts of sacred Scripture and liturgy (see Const. art. 35, 2); and those communal devotions are to be observed that are in keeping with Christian customs and practice and are suited to the various seasons of the liturgical year.

14. Ut clerici formentur ad plenam celebrationum liturgicarum participationem et ad vitam spiritualem ex iis hauriendam atque cum aliis postea communicandam, Constitutio de sacra Liturgia in seminariis studiorumque domibus religiosis, ad normam documentorum Apostolicae Sedis, plane ad effectum ducatur, unanimiter et concorditer ad hoc conspirantibus omnibus moderatoribus et magistris. Apta autem manuductio ad sacram Liturgiam clericis praebeatur commendatione librorum de Liturgia, praesertim sub aspectu theologico et spirituali, tractantium, qui in bibliotheca debito numero praesto sint; meditationibus atque praedicationibus, quae in primis ex fonte sacrae Scripturae et Liturgiae hauriantur (cfr. Const. art. 35, 2) ; et communi exercitio eorum, quae consuetudines christianaeque disciplinae secum ferunt, variis temporibus anni liturgici congruentia.

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

15. Eucharistia, totius vitae spiritualis centrum, cotidie celebretur variis et aptioribus adhibitis formis, quae participantium condicioni melius respondeant (cfr. Const. art. 19).

On Sundays and on the other greater holydays a sung Mass shall be celebrated, with all who live in the house participating; there is to be a homily and, as far as possible, all who are not priests shall receive communion. Once the new rite has been published, concelebration is permitted for priests, especially on more solemn feasts, if pastoral needs do not require individual celebration.

Die vero dominica aliisque maioribus diebus festis, Missa, omnibus qui in domo sunt participantibus, in cantu celebretur, cum homilia, et, quantum fieri potest, communione sacramentali eorum qui non sunt sacerdotes. Sacerdotes autem, cum utilitas christifidelium singularem eorum celebrationem non postulat, praesertim in solemnioribus festivitatibus, concelebrare possunt, postquam novus ritus publici iuris factus fuerit.

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

Expedit ut saltem maioribus diebus festis sacrorum alumni Eucharistiam circa Episcopum in ecclesia cathedrali congregati participent (cfr. Const. art. 41).

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

16. Maxime convenit ut clerici, etsi divini Officii obligatione nondum adstricti, cotidie in communi recitent vel cantent mane Laudes, ut preces matutinas, sero autem Vesperas, ut preces vespertinas, vel Completorium, in fine diei. Ipsi moderatores hanc communem recitationem, quantum fieri potest, participent. Praeterea clericis in sacris ordinatis tempus sufficiens ad Officium divinum persolvendum in ordine diei tribuatur.

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

Expedit ut saltem maioribus diebus festis, sacrorum alumni Vesperas in ecclesia cathedrali, pro opportunitate, cantent.

17. Religious devotions, arranged according to the laws or customs of each place or institute, shall be held in due esteem. Nevertheless, care should be taken that, especially if they are held in common, they harmonize with the liturgy, in keeping with the Constitution art. 13, and that they take into account the seasons of the liturgical year.

17. Pietatis exercitia secundum cuiusque loci vel Instituti leges aut consuetudines ordinata, debito in honore habeantur. Attendatur tamen, ut, praesertim si in communi fiunt, sacrae Liturgiae, ad mentem art. 13 Constitutionis, congruant et temporum anni liturgici rationem habeant.

IV. LITURGICAL FORMATION OF MEMBERS OF RELIGIOUS INSTITUTES

IV. De sodalium Statuum perfectionis formatione liturgica

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

18. Ea quae de clericorum vitae spiritualis formatione liturgica in articulis praecedentibus dicuntur, etiam ad sodales Statuum perfectionis, sive viros sive mulieres, servatis servandis, applicari debent.

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

V. De fidelium institutione liturgica (ad Const. art. 19)

19. Pastors shall strive diligently and patiently to carry out the mandate of the Constitution on the liturgical formation of the faithful and on their active participation, both inward and outward, “in keeping with their age and condition, their way of life, and stage of religious development” (SC art. 19). They should be especially concerned about the liturgical formation and active participation of those involved in lay religious associations; such people have the responsibility of sharing more fully in the Church’s life and of assisting their pastors in the effective promotion of parish liturgical life (see SC art. 42).

19. Annitantur animarum pastores ut praeceptum Constitutionis de fidelium institutione liturgica eorumque actuosa participatione, interna et externa, iuxta ipsorum aetatem, condicionem, vitae genus et religiosae culturae gradum » (Const. art. 19) prosequenda, sedulo ac patienter perficiant. Praesertim vero curent liturgicam institutionem et actuosam participationem eorum qui in sodalitatibus religiosis laicorum versantur, cum ipsorum officium sit vitam Ecclesiae intimius participare atque sacris pastoribus adiumentum afferre etiam in vita liturgica paroeciae opportune fovenda (cfr. Const. art. 42).

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

VI. De competenti auctoritate in re liturgica (ad Const. art. 22)

20. Regulation of the liturgy belongs to the authority of the Church; no one, therefore, is to act on individual initiative in this matter, thereby, as might well happen, doing harm to the liturgy and to its reform under competent authority.

20. Sacrae Liturgiae moderatio ad Ecclesiae auctoritatem pertinet ; nemo proinde alius in hac re suo marte procedat, cum detrimento, saepius, ipsius Liturgiae eiusque instaurationis a competenti auctoritate peragendae.

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

21. Apostolicae Sedis est tum libros liturgicos generales instaurare atque approbare, tum sacram Liturgiam in iis quae universam Ecclesiam respiciunt ordinare, tum Acta et deliberationes auctoritatis territorialis probare seu confirmare, tum eiusdem auctoritatis territorialis propositiones et petitiones accipere.

22. The bishop has the authority to regulate the liturgy within his own diocese, in keeping with the norms and spirit of the Constitution on the Liturgy, the decrees of the Holy See, and competent territorial authority.

22. Episcopi est Liturgiam intra fines suae dioeceseos, iuxta normas et spiritum Constitutionis de sacra Liturgia, necnon decretorum Apostolicae Sedis et competentis auctoritatis territorialis, moderari.

23. The various territorial assemblies of bishops that have responsibility for the liturgy by virtue of the Constitution art. 22 should for the time being be taken to mean one of the following:

23. Varii generis territoriales coetus Episcoporum, ad quos moderatio rei liturgicae, vi art. 22 § 2 Constitutionis, pertinet, interim intellegi debent :

a. an assembly of all the bishops of a nation, in accordance with the norm of the Motu Proprio Sacram Liturgiam X;

a) vel coetus omnium Episcoporum alicuius nationis, ad normam Litt. Apost. Sacram Liturgiam, n. X;

b. an assembly already lawfully constituted and consisting of the bishops — or of the bishops and other local Ordinaries — of several nations;

b) vel coetus iam legitime constitutus ex Episcopis, aut ex Episcopis aliisque locorum Ordinariis, plurium nationum constans;

c. an assembly yet to be constituted, with the permission of the Holy See, and consisting of the bishops — or of the bishops and local Ordinaries — of several nations, especially if the bishops in the individual nations are so few that it would be more advantageous for a group to be formed of those from various nations sharing the same language and culture.

c) vel coetus, de licentia Apostolicae Sedis, constituendus ex Episcopis aut ex Episcopis aliisque locorum Ordinariis plurium nationum, praesertim si in singulis nationibus Episcopi tam paini sunt, ut aptius simul conveniant ex variis nationibus eiusdem sermonis eiusdemque cultus civilis.

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

Si vero peculiares locorum condiciones aliud suadeant, res Aposto licae Sedi proponatur.

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

24. Ad praedictos vero coetus vocari debent :

a. residential bishops;

a) Episcopi residentiales ;

b. abbots and prelates nullius;

b) Abbates et Praelati nullius ;

c. vicars and prefects apostolic;

c) Vicarii et Praefecti Apostolici;

d. permanently appointed apostolic administrators of dioceses;

d) Administratores Apostolici dioecesium stabiliter constituti ;

e. all other local Ordinaries, except vicars general. Coadjutor and auxiliary bishops may be called by the president, with the consent of the majority of the voting members of the assembly.

e) ceteri omnes locorum Ordinarii, Vicariis Generalibus exceptis. Episcopi Coadiutores et Auxiliares vocari possunt a Praeside, cura consensu maioris partis illorum qui cum voto deliberativo coetui intersunt.

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

25. Coetus convocatio, nisi pro quibusdam locis et attentis peculiaribus rerum adiunctis aliter legitime provideatur, fieri debet :

a. by the one who is the president, in the case of assemblies already lawfully constituted;

a) a respectivo Praeside, si agitur de coetibus iam legitime constitutis ;

b. in other cases, by the archbishop or bishop having right of precedence under the norm of law.

b) ab Archiepiscopo vel Episcopo cui legitime competit ius praecedentiae ad normam iuris, in aliis casibus.

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

26. Praeses, habito Patrum consensu, statuit ordinem servandum in quaestionibus examinandis, et ipsum coetum aperit, transfert, prorogai, absolvit.

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

27. Suffragium deliberativum competit omnibus de quibus in n. 24, Episcopis Coadiutoribus et Auxiliaribus minime exceptis, nisi aliud in convocationis documento expresse caveatur.

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

28. Ad legitima ferenda decreta, duae ex tribus suffragiorum secretorum partes requiruntur.

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

29. Acta competentis auctoritatis territorialis ad Apostolicam Sedem transmittenda, ut ab hac probentur seu confirmentur, ea quae sequuntur contineant oportet :

a. the names of participants in the assembly;

a) nomina eorum qui coetui interfuerunt;

b. a report on matters dealt with;

ô) relationem de rebus actis;

c. c. the outcome of the vote on each decree.

c) exitum suffragationis pro singulis decretis.

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

Haec Acta, duplici exemplari exarata, a Praeside et Secretario coetus subscripta et sigillo debite munita, mittantur Consilio ad exsequendam Constitutionem de sacra Liturgia.

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

30. Cum vero agitur de Actis in quibus decreta habentur circa, usum et modum linguae vernaculae in Liturgia admittendae, praeter ea quae numero praecedenti recensentur, iuxta art. 36 § 3 Constitutionis et Litt. Apost. Sacram Liturgiam, n. IX, contineant oportet etiam :

a. a list of the individual parts of the liturgy for which use of the vernacular has been decided;

a) indicationem singularum partium, (piae in Liturgia lingua vernacula dici statuuntur ;

b. two copies of the liturgical texts prepared in the vernacular, one of which will be returned to the assembly of bishops;

b) textuum liturgicorum lingua vernacula exaratorum duplex exem­plar, quorum alterum coetui Episcoporum restituetur ;

c. a brief report on the criteria used for the work of translation.

c) brevem relationem circa criteria, quibus interpretationis opus innixum est.

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

31. Decreta auctoritatis territorialis quae Apostolicae Sedis probatione seu confirmatione indigent, tunc tantum promulgentur et in praxim deducantur cum ab Apostolica Sede probata seu confirmata fuerint.

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

VII. De singulorum officio in Liturgia servando (ad Const. art. 28)

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

32. Partes quae ad scholam et ad populum spectant, si ab ipsis ea* nuntur aut recitantur, a celebrante privatim non dicuntur.

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

33. Item a celebrante privatim non dicuntur lectiones quae a competenti ministro vel a ministrante leguntur aut canuntur.

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

VIII. De acceptione personarum non habenda (ad Const. art. 32)

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

34. Singuli Episcopi, aut si opportune videtur, Conferentiae Episcoporum regionales vel nationales, curent ut praescriptum sacrosancti Concilii, quo vetatur acceptio privatarum personarum aut condicionum socialium, sive in caeremoniis sive in exterioribus pompis, in suis territoriis in praxim adducatur.

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

35. De cetero ne omittant pastores cum prudentia et caritate adlaborare ut in actionibus liturgicis, et peculiari ratione in Missae celebratione et in Sacramentorum et Sacramentalium administratione, aequalitas fidelium etiam exterius eniteat ac praeterea omnis species quaestus vitetur.

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

IX. De nonnullis ritibus ad simpliciorem formam reducendis (ad Const. art. 34)

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

30. Ut actiones liturgicae nobili illa simplicitate fulgeant, quae nostrae aetatis menti aptius respondet :

a. the celebrant and ministers shall bow to the choir only at the beginning and end of a service;

a) chori salutationes ex parte celebrantis et ministrorum fiant tantum in initio et in fine actionis sacrae;

b. incensation of the clergy, apart from those who are bishops, shall take place toward each side of the choir, with three swings of the censer;

b) cleri thurificatio, praeterquam eorum qui charactere episcopali sunt insignes, fiat per modum unius, ad singulas chori partes, triplici ductu ;

c. incensation shall be limited to the one altar where the liturgical rite is being celebrated;

c) altaris vero thurificatio unice ad altare perficiatur, ad quod actio liturgica celebratur;

d. kissing of the hand and of objects presented or received shall be omitted.

d) oscula manus et rerum, quae porrigantur aut accipiuntur, omittantur.

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

X. De sacris verbi Dei celebrationibus (ad Const. art. 35, 4)

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

37. In locis (piae sacerdote carent, si nulla copia est Missam celebrandi diebus dominicis et festis de praecepto, sacra verbi Dei celebratio, de iudicio Ordinarii loci, foveatur, diacono vel etiam laico ad hoc deputato ei praesidente.

The plan of such a celebration shall be almost the same as that of the liturgy of the word at Mass. Normally the epistle and gospel from the Mass of the day shall be read in the vernacular, with chants, especially from the psalms, before and between the readings. If the one presiding is a deacon, he shall give a homily; a nondeacon shall read a homily chosen by the bishop or the pastor. The whole celebration is to end with the universal prayer or prayer of the faithful and the Lord’s Prayer.

Eatio huius celebrationis eadem fere sit ac ratio liturgiae verbi in Missa : lingua vernacula legantur generatim Epistola et Evangelium e Missa diei, cantibus, praesertim e psalmis, praemissis et interiectis ; is qui praeest, si est diaconus, homiliam habeat, vel, si non est diaconus, homiliam legat ab Episcopo vel a parocho significatam; et universa celebratio << oratione communi >> seu << fidelium >> et oratione dominica claudatur.

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

38. Convenit ut etiam sacrae verbi Dei celebrationes, in sollemniorum festorum pervigiliis, in aliquibus feriis Adventus et Quadragesimae, atque dominicis et diebus festis fovendae, rationem liturgiae verbi in Missa prae se ferant, quamvis nihil impediat quominus una tantum lectio fiat.

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

In pluribus autem lectionibus disponendis, ita ut etiam historia salutis clare perspiciatur, lectio Veteris Testamenti generatim lectionem Novi Testamenti praecedat, et lectio sancti Evangelii quasi culmen efficiatur.

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

39. Ut hae celebrationes digne pieque fiant, curae sit Commissionibus liturgicis in singulis dioecesibus apta subsidia indicare et praebere.

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

XI. De popularibus textuum liturgicorum interpretationibus (ad Const. art. 36 § 3)

40. Vernacular translations of liturgical texts to be prepared in conformity with the norms of art. 36, § 3 will benefit from observing the following criteria.

40. In interpretationibus popularibus textuum liturgicorum exarandis ad normam art. 36 § 3, expedit ut haec serventur :

a. The basis of the translations is the Latin liturgical text. The version of the biblical passages should conform to the same Latin liturgical text. This does not, however, take away the right to revise that version, should it seem advisable, on the basis of the original text or of some clearer version.

a) Populares textuum liturgicorum interpretationes fiant e textu liturgico latino. Pericoparum autem biblicarum versio eidem textui liturgico latino conformis sit oportet, integra manente facultate illam ipsam versionem, si expediat, iuxta textum primigenium vel aliam versionem magis perspicuam recognoscendi.

b. The liturgical commission mentioned in the Constitution art. 44 and in the present Instruction art. 44 is to have special responsibility for the preparation of translations of liturgical texts, with the institute of pastoral liturgy providing as much assistance as possible. But where there is no such commission, two or three bishops are to share responsibility for the translating; they are to choose experts, including the laity, in Scripture, liturgy, the biblical languages, Latin, the vernacular, and music. Sound translation of a liturgical text into the language of a people has to answer many requirements simultaneously.

b) Praep aratio interpretationis textuum liturgicorum speciali modo Commissioni liturgicae, de qua in art. 44 Constitutionis et in n. 44 huius Instructionis, mandetur, cui, quantum fieri potest, opem ferat Institutum liturgiae pastoralis. Si vero eiusmodi Commissio non ha betur, cura interpretationis faciendae duobus vel tribus Episcopis committatur, qui sibi personas, laicis non exceptis, in re biblica, liturgica, linguis biblicis et lingua latina, lingua vernacula necnon arte musica peritas eligant : perfecta enim textuum liturgicorum interpretatio popu laris multis condicionibus simul apte respondeat necesse est.

c. Where applicable, there should be consultation on translations with bishops of neighboring regions using the same language.

e) Consilium de interpretationibus ineatur, si casus fert, cum Episcopis finitimarum regionum eiusdem linguae.

d. In nations of several languages there should be a translation for each language, to be submitted to the bishops involved for careful examination.

f) In nationibus plurium linguarum interpretationes populares singulis linguis respondentes conficiantur et peculiari examini Episcoporum quorum interest subiciantur.

e. Special attention should be given to the high quality of books used for reading the liturgical text to the people in the vernacular, so that even the book’s appearance may prompt greater reverence for the word of God and for sacred objects.

g) Consulatur dignitati librorum ex quibus textus liturgicus populo lingua vernacula legitur, ut ipsius libri dignitas fideles ad maiorem verbi Dei et rerum sacrarum reverentiam excitet.

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

41. In actionibus liturgicis quae concurrente populo alius linguae alicubi, praesertim adstante coetu emigrantium, paroeciae personalis hisque similium, celebrantur, adhibere licet, de consensu Ordinarii loci, linguam vernaculam iis fidelibus notam, iuxta modum et versionem a competenti auctoritate ecclesiastica territoriali illius linguae legitime approbata.

42. Melodies for parts to be sung in the vernacular by celebrant and ministers must have the approval of the competent, territorial ecclesiastical authority.

42. Novae melodiae pro partibus lingua vernacula a celebrante et a ministris canendis, a competenti auctoritate ecclesiastica territoriali approbari debent.

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

43. Libri liturgici particulares rite approbati ante promulgationem Constitutionis de sacra Liturgia, atque indulta usque ad eundem diem concessa, nisi Constitutioni adversentur, vim suam retinent, donec, instauratione liturgica, ex parte vel ex toto, perfecta, aliter statuatur.

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

XII. De Commissione liturgica penes coetum Episcoporum (ad Const. art. 44)

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

44. Commissio liturgica, ab auctoritate territoriali opportune insti tuenda, ex ipso Episcoporum gremio, quantum fieri potest, eligatur; aut saltem ex uno alterove Episcopo constet, nonnullis additis sacerdotibus in re liturgica et pastorali peritis, nominatim ad hoc designatis.

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

Expedit ut huius Commissionis sodales aliquoties in anno cum eiusdem Commissionis consultoribus conveniant ad quaestiones simul pertractandas.

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

45. Cui Commissioni auctoritas territorialis opportune committere potest :

a. to carry out studies and experiments in keeping with the norms of the Constitution art. 40, §§ 1 and 2;

a) studia atque experimenta, ad normam art. 40, 1) et 2) Constitutionis, promovenda;

b. to further practical initiatives for the whole region that will foster liturgical life and the application of the Constitution on the Liturgy;

b) practica incepta in universo territorio provehenda, quibus res liturgica et applicatio Constitutionis de sacra Liturgia foveatur ;

c. to prepare studies and the resources required as a result of decrees of the plenary assembly of bishops;

c) studia et subsidia praeparanda quae ex decretis coetus plenarii Episcoporum necessaria fiunt;

d. to control pastoral liturgy in the whole nation, to see to the application of decrees of the plenary assembly, and to report on these matters to the assembly;

d) munus actionem liturgicam pastoralem in universa dicione moderandi, applicationi decretorum ipsius coetus plenarii invigilandi, et de his omnibus ad ipsum coetum referendi;

e. to further frequent consultation and promote collaboration with regional associations involved with Scripture, catechetics, pastoral care, music, and art, as well as with every kind of lay religious association.

e) consilia saepe conferenda atque incepta communia promovenda cum sodalitatibus quae in eadem regione rem biblicam, catecheticam, pastoralem, musicam et artem sacram curant itemque cum sodalitatibus religiosis laicorum omnis generis.

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

46. Instituti liturgiae pastoralis membra necnon singuli periti qui in adiutorium Commissionis liturgicae vocantur, ne renuant etiam singulis Episcopis opem libenter ferre, ad actionem liturgicam pastoralem in ipsorum territorio efficacius promovendam.

XIII. DIOCESAN LITURGICAL COMMISSION (SC art. 45)

XIII. De Commissione liturgica dioecesana (ad Const. art. 45)

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

47. Commissionis liturgicae dioecesanae, moderante Episcopo, est :

a. to be fully informed on the state of pastoral – liturgical activity in the diocese;

a) statum actionis pastoralis liturgicae in dioecesi cognoscere;

b. to carry out faithfully those proposals in liturgical matters made by the competent authority and to keep informed on the studies and programs taking place elsewhere in this field;

d) accurate persequi ea quae in re liturgica a competenti auctoritate proposita sunt, necnon perspecta habere studia et incepta quae alibi in hoc campo fiunt ;

c. to suggest and promote practical programs of every kind that may contribute to the advancement of liturgical life, especially in the interest of aiding priests laboring in the Lord’s vineyard;

c) incepta practica omnis generis, quae ad rem liturgicam provehendam conferre possint, suggerere et promovere, praesertim ad sacerdotes iam in vinea Domini operantes adiuvandos quod spectat;

d. to suggest, in individual cases or even for the whole diocese, timely, step-by-step measures for the work of pastoral liturgy, to appoint and to call upon people capable of helping priests in this matter as occasion arises, to propose suitable means and resources;

d) in singulis casibus, aut etiam pro universa dioecesi, suggerere opportunos et progressivus ordines laboris pastoralis liturgici ; idoneos viros, qui in hac re sacerdotes, data occasione, iuvare possint, indicare aut etiam vocare, et apta instrumenta atque subsidia proponere ;

e. to see to it that programs in the diocese designed to promote liturgy go forward with the cooperation and mutual help of other groups along the lines mentioned above (no. 45 e) regarding the liturgical commission of the assembly of bishops.

e) curare ut in dioecesi incepta ad rem liturgicam provehendam concordi animo et mutuo adiutorio cum aliis sodalitatibus progrediantur, simili quadam ratione ei quae de Commissione penes coetum Episcoporum instituta dicta, est (n. 45 e).

Chapter II. Mystery of the Eucharist

CAPUT II

I. ORDO MISSAE (SC art. 50)

DE SACROSANCTO EUCHARISTIAE MYSTERIO I. De Ordine Missae (ad Const. art. 50)

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

48. Donec integer Ordo Missae instauratus fuerit, haec iam serventur :

a. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.

a) Partes Proprii, quae a schola vel a populo canuntur aut recitantur, a celebrante privatim non dicuntur.

b. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir.

b) Partes Ordinarii celebrans potest una cum populo vel schola cantare vel recitare.

c. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding.

c) In precibus ad pedem altaris faciendis, initio Missae, psalmus 42 omittitur. Omnes autem preces ad pedem altaris omittuntur, quoties alia actio liturgica immediate praecessit.

d. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.

d) In Missa sollemni, patena a subdiacono non tenetur, sed super altare relinquitur.

e. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.

e) Oratio secreta, seu super oblata, in Missis in cantu cantetur, in aliis elata voce dicatur.

f. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. R. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.

f) Doxologia in fine Canonis a verbis Per ipsum usque ad Per omnia saecula saeculorum. RJ. Amen inclusive, cantetur aut elata voce dicatur. Per totam autem doxologiam celebrans calicem cum hostia parum elevatum tenet, omissis signis crucis et, in fine, genuflectit solum post responsum Amen a populo datum.

g. In recited Masses the congregation may recite the Lord’s Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.

g)Pater noster, in Missis lectis, a populo una eum celebrante recitari potest lingua vernacula; in Missis autem in cantu a populo una cum celebrante cani potest lingua latina, et, si auctoritas ecclesiastica territorialis id decreverit, etiam lingua vernacula, melodiis ab eadem auctoritate approbatis.

h. The embolism after the Lord’s Prayer shall be sung or recited aloud.

h) Embolismáis post orationem dominicam cantetur aut elata voce dicatur.

i. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted.

i) In distribuenda sacra Communione adhibeatur formula Corpus Christi. Celebrans, haec verba proferens, hostiam parum elevatam su­pra pyxidem communicanti ostendit, qui respondet : Amen, et postea a celebrante, omisso signo crucis cum hostia, communicatur.

j. The last gospel is omitted; the Leonine Prayers are suppressed.

j) Ultimum Evangelium omittitur ; preces Leonianae supprimuntur.

k. It is lawful to celebrate a sung Mass with only a deacon assisting.

k) Licet Missam cum solo diacono in cantu celebrare.

l. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.

l) Licet Episcopis, pro necessitate, Missam in cantu more pre sbyteronun celebrare

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

II. De Lectionibus et cantibus inter Lectiones (ad Const. art. 51)

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

49. In Missis cum populo celebratis, Lectiones, Epistola et Evangeli um versus populum legantur vel cantentur :

a. at the lectern or at the edge of the sanctuary in solemn Masses;

a) in Missa sollemni, in ambone aut ad cancellos;

b. at the altar, lectern, or the edge of the sanctuary — whichever is more convenient — in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.

b) in Missa cantata et in Missa lecta, si a celebrante leguntur aut canuntur, sive ex altari sive in ambone sive ad cancellos, prout magis opportunum fuerit; si vero ab alio leguntur aut canuntur, in ambone vel ad cancellos.

50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.

50. In Missis non sollemnibus cum populo celebratis, Lectiones et Epistola, una cum cantibus inter ipsas occurrentibus, a lectore idoneo seu ministrante legi possunt, celebrante sedente et auscultante; Evangelium autem a diacono vel ab aliquo sacerdote legi potest, qui dicit Munda cor meum, benedictionem petit et, in fine, librum Evangeliorum celebranti deosculandum praebet.

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

51. In Missis in cantu, Lectiones, Epistola et Evangelium, si lingua vernacula proferuntur, sine cantu legi possunt.

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

52. In legendis vel cantandis Lectionibus, Epistola, cantibus post ipsas occurrentibus, et Evangelio, sic proceditur :

a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.

a) In Missa sollemni, celebrans Lectiones et Epistolam, necnon cantus inter ipsas occurrentes sedens auscultât. Epistola cantata aut lecta, subdiaconus se confert ad celebrantem et ab eo benedicitur. Deinde celebrans sedens incensum imponit et benedicit, et dum cantatur Al­leluia cum suo versu, vel circa finem aliorum cantuum post Epistolam, surgit diaconum benedicturus, et ad sedem Evangelium auscultât, librum Evangeliorum osculatur et, post homiliam, symbolum intonat, si dicendum sit ; symbolo autem expleto, cum ministris ad altare revertitur, nisi orationem fidelium moderetur.

b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.

b) In Missis cantatis aut lectis, in quibus Lectiones, Epistola, cantus post ipsas occurrentes et Evangelium a ministro, de quo in n. 50, canuntur aut leguntur, celebrans modo supra exposito se gerit.

c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.

c) In Missis cantatis aut lectis, in quibus Evangelium a celebrante cantatur aut legitur, ipse celebrans, dum cantatur aut legitur Alleluia cum suo versu, vel circa finem aliorum cantuum post Epistolam, accedit ante infimum gradum altaris, ibique profunde inclinatus dicit Munda cor meum ac deinde pergit ad ambonem vel ad cancellos ad Evangelium canfandum vel legendum.

d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.

d) Si vero in Missa cantata aut lecta omnes lectiones ab ipso celebrante in ambone aut ad cancellos canuntur aut leguntur, ipse celebrans ibidem stans etiam cantus post Lectiones et Epistolam occurrentes, si necesse sit, legit; Munda cor meam dicit ad altare conversus.

III. HOMILY (SC art. 52)

III. De homilia (ad Const. art. 52)

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

53. Homilia diebus dominicis et festis de praecepto habeatur in omnibus Missis, quae concurrente populo celebrantur, Missis conventualibus, in cantu atque pontificalibus minime exceptis.

On days other than Sundays and holydays a homily is recommended, especially on some of the weekdays of Advent and Lent or on other occasions when the faithful come to church in large numbers.

Diebus vero non festis, homilia commendatur praesertim in quibusdam feriis Adventus et Quadragesimae necnon in aliis occasionibus in quibus populus frequentior ad ecclesiam convenit.

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

54. Nomine homiliae ex textu sacro faciendae intellegitur explicatio aut alicuius aspectus lectionum Sacrae Scripturae aut alterius textus ex Ordinario vel Proprio Missae diei, ratione habita sive mysterii quod celebratur sive peculiarium necessitatum auditorum.

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

55. Si schemata praedicationis intra Missam habendae pro aliquibus temporibus proponuntur, intimus nexus cum praecipuis saltem temporibus et festis anni liturgici (cfr. Const. art. 102-104) seu cum mysterio Redemptionis harmonice servandus est; homilia enim est pars Liturgiae diei.

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

IV. De oratione communi seu fidelium (ad Const. art. 53)

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

.56. In locis ubi iam viget consuetudo faciendi orationem com munera seu fidelium, ante Offertorium, dicto Oremus, fiat interim iuxta formulas in singulis regionibus exstantes ; quam celebrans aut ad sedem, aut ex altari aut in ambone vel ad cancellos moderetur.

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

Intentiones seu deprecationes a diacono vel a cantore vel ab alio idoneo ministrante cani possunt, servatis tamen celebranti verbis introductionis atque oratione conclusiva, quae de more erit oratio : Deus, refugium nostrum et virtus (cfr. Missale romanum, Orationes diversae, n. 20), aut alia peculiari necessitati magis respondens.

In places where the universal prayer or prayer of the faithful is not the custom, the competent territorial authority may decree its use in the manner indicated above and with formularies approved by that authority for the time being.

In locis autem ubi orationis communis seu fidelium usus non habetur, competens auctoritas territorialis decernere potest ut fiat, modo supra indicato, formulis interini ab ipsa approbatis.

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

V. De parte quae linguae vernaculae in Missa tribui potest (ad Const. art. 54)

57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:

57. In Missis sive in cantu sive lectis, quae cum populo celebrantur, competens auctoritas ecclesiastica territorialis linguam vernaculam admittere potest, actis ab Apostolica Sede probatis seu confirmatis :

a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;

a) praesertim in proferendis Lectionibus, Epistola et Evangelio, necnon in oratione communi seu fidelium ;

b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;

b) pro condicione autem locorum, etiam in cantibus Ordinarii Missae, nempe : Kyrie, Gloria, Credo, Sanctus-Benedictus et Agnus Dei, et in antiphonis ad introitimi, ad offertorium et ad communionem, necnon in cantibus inter lectiones occurrentibus ;

c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord’s Prayer with its introduction and embolism.

c) insuper in acclamationibus, salutationibus et formulis dialogi, in formulis : Ecce Agnus Dei; Domine, non sum dignus et Corpus Christi in communione fidelium, et in oratione dominica cum sua admonitione et embolismo.

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

Missalia tamen, quae usui liturgico inserviunt, praeter interpretationem vernaculam, etiam textum latinum contineant oportet.

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

58. Solius Apostolicae Sedis est linguam vernaculam concedere in aliis partibus Missae, quae a solo celebrante canuntur aut dicuntur.

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

59. Sedulo curent animarum pastores ut christifideles, maxime vero sodales religiosarum societatum laicorum, etiam lingua latina partes Ordinarii Missae, quae ad ipsos spectant, simul dicere vel cantare sciant, praesertim adhibitis modis simplicioribus.

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

VI. De facultate Communionem eodem die iterandi (ad Const. art. 55)

60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.

GO. Fideles qui in Missa Vigiliae paschalis et in Missa in nocte Nativitatis Domini communicaverint, iterum ad communionem accedere possunt in secunda Missa Paschatis et in una ex Missis (piae die Nativitatis Domini celebrantur.

Chapter III. The Other Sacraments and Sacramentals

CAPUT III
 DE CETERIS SACRAMENTIS ET DE SACRAMENTALIBUS

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

I. De parte quae linguae vernaculae tribui potest (ad Const. art. 63)

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

61. Competens auctoritas territorialis linguam vernaculam admittere potest, actis ab Apostolica Sede probatis seu confirmatis :

a. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;

a) in ritibus Baptismi, Confirmationis, Paenitentiae, Unctionis infirmorum et Matrimonii, formula essentiali minime excepta; necnon in distribuenda sacra Communione;

b. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions;

b) in collatione Ordinum : in allocutionibus initio cuiusque Ordinationis seu Consecrationis, et etiam in examine electi in Consecratione Episcopali, necnon in admonitionibus ;

c. sacramentals;

c) in Sacramentalibus;

d. rite of funerals.

d) in exsequiis.

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

Sicubi tamen amplior usus linguae vernaculae opportunus esse videatur, servetur praescriptum art. 40 Constitutionis.

II. Elements to be Dropped in the Rite of Supplying Ceremonies for a persion already baptized (SC ART. 69)

II. De omittendis in Ordine supplendi omissa super baptizatum (ad Const. art. 69)

62. In the rite of supplying ceremonies in the case of a baptized infant, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 6 (Exi ab eo), no. 10 (Exorcizo te, immunde spiritus – Ergo, maledicte diabole), and no. 15 (Exorcizo te, omnis spiritus) are to be dropped.

62. In Ordine supplendi omissa super infantem baptizatum, qui legitur in Rituali romano, tit. II, cap. 5, omittantur exorcismi qui inveniuntur sub nn. 6 (Exi ab eo), 10 (Exorcizo te, immunde spiritus • Ergo, maledicte diabole) et sub n. 15 (Exorcizo te, omnis spiritus).

63. In the rite for supplying ceremonies in the case of a baptized adult, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 5 (Exi ah eo), no. 15 (Ergo, maledicte diabole), no. 17 (Audi, maledicte satana), no. 19 (Exorcizo te – Ergo, maledicte diabole), no. 21 (Ergo, maledicte diabole), no. 23 (Ergo, maledicte diabole), no. 25 (Exorcizo te – Ergo, maledicte diabole), no. 31 (Nec te latet), and no. 35 (Exi, immunde spiritus) are to be dropped.

63. In Ordine supplendi omissa super adultum baptizatum, qui legitur in Rituali romano, tit. II, cap. 6, omittantur exorcismi qui inveniuntur sub nn. 5 (Exi ab eo), 15 (Ergo, maledicte diabole), 17 (Audi,' maledicte satana), 19 (Exorcizo te - Ergo, maledicte diabole), 21 (Ergo, maledicte diabole), 23 (Ergo, maledicte diabole), 25 (Exorcizo te - Ergo, maledicte diabole), 31 (Nec te latet) et 35 (Exi, immunde spiritus).

III. CONFIRMATION (SC ART. 71)

III. De Confirmatione (ad Const. art. 71)

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

64. Si Confirmatio intra Missam confertur, convenit, ut Missa ab ipso Episcopo celebretur, qui proinde Confirmationem paramentis Missae indutus confert.

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

Missa autem intra quam confertur Confirmatio dici potest, tamquam votiva II classis, de Spiritu Sancto.

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

65. Post Evangelium et homiliam, ante susceptionem Confirmationis, confirmandi laudabiliter renovent promissiones Baptismi, iuxta ritum in singulis regionibus legitime vigentem, nisi ante Missam hoc iam factum fuerit.

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

66. Si Missa ab alio celebratur, convenit, ut Episcopus Missae assistat paramentis indutus pro Confirmationis collatione praescriptis, quae possunt esse aut coloris Missae aut albi coloris. Ipse Episcopus homiliam habeat, celebrans vero Missam tantum post collatam Confirmationem résumât.

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

67. Confirmatio confertur iuxta ritum in Pontificali romano descriptum; sed ad verba In nomine Patris, et Filii, et Spiritus Sancti, quae sequuntur formulam Signo te, unicum signum crucis fiat.

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

IV. De ritu continuo Unctionis infirmorum et Viatici (ad Const. art. 74)

68. When the anointing of the sick and viaticum are administered at the same time, unless a continuous rite already exists in a local ritual, the sequence of the rite is to be as follows: after the sprinkling with holy water and the prayer upon entering the room as given in the rite of anointing, the priest should, if need be, hear the confession of the sick person, then administer the anointing and finally give viaticum, omitting the sprinkling with its formularies, the Confiteor, and the absolution

68. Cum Unctio infirmorum et Viaticum simul administrantur, nisi in Rituali particulari ritus continuus iam habeatur, res ita ordinentur : praemissa aspersione cum orationibus ad ingressum quae sunt in Ordine Unctionis, sacerdos confessionem infirmi, si necesse sit, recipiat, ac deinde Unctionem conferat ac tandem Viaticum praebeat, omissis aspersione cum suis formulis et confessione atque absolutione.

. If, however, the apostolic blessing with plenary indulgence at the hour of death is also to be imparted, it shall be given immediately before the anointing; the sprinkling with its formularies, the Confiteor, and absolution are omitted.

Si autem et Benedictio Apostolica cum indulgentia plenaria in articulo mortis tunc impertiatur, haec immediate ante Unctionem detur, omissis aspersione cum suis formulis et confessione atque absolutione.

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

V. De manuum impositione in Consecratione Episcopali (ad Const. art. 76)

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

69. Manuum impositionem, in Consecratione Episcopali, omnes Episcopi praesentes, habitu chorali induti, facere possunt. Verba autem Accipe Spiritum Sanctum a Pontifice Consecratore et duobus Episcopis Conconsecrantibus tantum di cantur.

VI. RITE OF MARRIAGE (SC ART. 78)

VI. De ritu Matrimonii (ad Const. art. 78)

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

70. Matrimonium, nisi iusta causa a celebratione Missae excuset, intra Missam, post Evangelium et homiliam, quae numquam est omittenda, celebretur.

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

71. Quoties Matrimonium intra Missam celebratur, semper, etiam tempore clauso, dicatur Missa votiva pro Sponsis aut de ea fiat commemoratio, iuxta rubricas.

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

72. Quantum fieri potest, parochus ipse vel eius delegatus qui Matrimonio assistit Missam celebret; quod si alius sacerdos assistit, celebrans Missam ne prosequatur nisi expleto ritu Matrimonii.

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

Sacerdos autem qui Matrimonio tantum assistit sed Missam ipse non celebrat, sit superpelliceo et stola alba et, iuxta locorum consuetudinem, etiam pluviali, indutus, et homiliam habeat. Benedictio vero post Pater noster et ante Placeat semper a sacerdote Missam celebrante impertienda est.

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

73. Benedictio nuptialis intra Missam semper, etiam tempore clauso et etsi unus vel uterque coniux ad alias nuptias transit, impertiatur.

74. In the celebration of marriage outside Mass:

74. In celebrando Matrimonio sine Missa :

a. At the beginning of the rite, in keeping with the Motu Proprio Sacram Liturgiam no. V, a brief instruction shall be given, not a homily but simply an introduction to the celebration of marriage (see SC art. 35, § 3). After the reading of the epistle and gospel from the Missa pro sponsis, there shall be a sermon or homily based on the sacred text (see SC art. 52). The order of the whole rite, then, is to be as follows: the brief instruction, reading of the epistle and gospel in the vernacular, homily, celebration of marriage, nuptial blessing.

a) initio ritus, iuxta Litt. Apost. Sacram Liturgiam, n. V, brevis admonitio habeatur, quae tamen non est homilia, sed tantum simplex introductio ad celebrandum Matrimonium (cfr. Const. art. 35, 3) ; sermo autem seu homilia habeatur, e textu sacro (cfr. Const. art. 52), post lectionem Epistolae et Evangelii e Missa pro Sponsis, ita ut ordo totius ritus sit : brevis admonitio, lectio Epistolae et Evangelii lingua vernacula, homilia, celebratio Matrimonii, benedictio nuptialis.

b. For the reading of the epistle and gospel from the Missa pro sponsis, if there is no vernacular text approved by the competent territorial ecclesiastical authority, it is lawful for the time being to use a text approved by the local Ordinary.

b)Pro lectione Epistolae et Evangelii e Missa pro Sponsis, deficiente textu vulgari a competenti auctoritate ecclesiastica territoriali approbato, licet, ad interim, adhibere textum ab Ordinario loci approbatum.

c. Singing is allowed between the epistle and gospel. After the rite of marriage and before the nuptial blessing it is most desirable to have the prayer of the faithful in a form approved by the local Ordinary and incorporating intercessions for the spouses.

c) Nihil impedit quominus inter Epistolam et Evangelium habeatur cantus. Item valde commendatur post expletum ritum Matrimonii, ante benedictionem nuptialem, oratio fidelium, iuxta formulam ab Ordinario loci approbatam, in qua etiam supplicationes pro sponsis proferantur.

d. Even in closed times and even if one or both of the spouses is entering a second marriage, they are to receive the nuptial blessing, according to the formulary in the Rituale Romanum tit. VIII, cap. 3, unless local rituals provide a different one.

d) In fine ritus, benedictio sponsis semper, etiam tempore clauso et etiam si unus vel uterque coniux ad alias nuptias transit, impertiatur, iuxta formulam quae legitur in Rituali romano tit. VIII, cap. III, nisi in Ritualibus particularibus alia benedictio habeatur.

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

75. Si Matrimonium celebratur tempore clauso, parochus sponsos moneat ut rationem habeant peculiaris naturae illius temporis liturgici.

VII. SACRAMENTALS (SC ART. 79)

VI. De Sacramentalibus (ad Const. art. 79)

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

76. In benedictione candelarum die 2 februarii, et cinerum in capite ieiunii quadragesimalis, dici potest una tantum ex orationibus quae in Missali romano pro his benedictionibus inveniuntur.

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

77. Benedictiones usque adhuc reservatae, qime in Rituali romano, tit. IX, cap. 9, 10 et 11 continentur, ab omni sacerdote impertiri possunt, exceptis benedictionibus campanae ad usum ecclesiae benedictae vel oratorii (cap. 9, n. 11), primarii lapidis pro ecclesia aedificanda (cap. 9, n. 16), novae ecclesiae seu oratorii publici (cap. 9, n. 17), antimensii (cap. 9, n. 21), novi coemeterii (cap, 9, n. 22) et exceptis benedictionibus papalibus (cap. 10, nn. 1-3), necnon benedictione et erectione stationum Viae Crucis (cap. 11, n. 1) utpote Episcopo reservata.

Chapter IV. Divine Office

CAPUT IV DE OFFICIO DIVINO

I. CELEBRATION OF DIVINE OFFICE BY THOSE BOUND TO CHOIR

I. De Officio divino persolvendo ab iis qui chori obligatione tenentur (ad Const. art. 95)

78. Until reform of the divine office is completed:

78. Donec divini Officii instauratio perficiatur :

a. Communities of canons, monks, nuns, other regulars or religious bound to choir by law or constitutions must, in addition to the conventual Mass, celebrate the entire divine office daily in choir.

a) Communitates Canonicorum, Monachorum et Monialium aliorumque Regularium vel Religiosorum ex iure vel constitutionibus choro adstrictae, praeter Missam conventualem, debent cotidie totum Officium in choro persolvere.

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

Singuli vero harum communitatum sodales, qui sunt in ordinibus maioribus constituti aut sollemniter professi, conversis exceptis, etsi a choro legitime dispensati, debent cotidie Horas canonicas, quas in choro non persolvunt, soli recitare.

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

b) Capitula cathedralia et collegialia, praeter Missam conventualem, illas partes Officii in choro persolvere debent, quae iis a iure communi vel particulari imponuntur.

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

Singuli vero horum Capitulorum sodales, praeter Horas canonicas, quas omnes clerici in Ordinibus maioribus constituti persolvere tenentur (cfr. Const. art. 96 et 89), debent illas Horas soli recitare, quae a suo Capitulo persolvuntur.

c. In mission regions, while preserving the religious or capitular choral discipline established by law, religious or capitulars who are lawfully absent from choir by reason of pastoral ministry may, with permission of the local Ordinary (not of his vicar general or delegate), use the concession granted by the Motu Proprio Sacram Liturgiam no. VI.

c) In regionibus vero Missionum, salva disciplina chorali religiosa vel capitulari iure statuta, sodales religiosi vel capitulares qui ministerii pastoralis causa legitime a choro absunt, de licentia Ordinarii loci, non tamen Vicarii Generalis vel Delegati, frui possunt concessione facta per Litteras Apostolicas Sacram Liturgiam, n. VI.

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

II. De facultate ab Officio divino dispensandi vel illud commutandi (ad Const. art. 97)

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

79. Facultas omnibus Ordinariis concessa subditos suos, in casibus singularibus iustaque de causa, ab obligatione Officii divini ex toto vel ex parte dispensandi, vel illud commutandi, extenditur etiam ad Superiores maiores Religionum clericalium non exemptarum vel Societatum clericorum in communi viventium sine votis.

III. LITTLE OFFICES (SC ART. 98)

III. De parvis Officiis (ad Const. art. 98)

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

80. Nullum parvum Officium in modum divini Officii confectum censetur, quod non coalescat e psalmis, lectionibus, hymnis, orationibus et horarum diei necnon respectivi temporis liturgici aliquam rationem non habeat.

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

81. Ad publicam Ecclesiae orationem agendam, interim illa parva Officia adhiberi possunt, quae usque adhuc legitime approbata sunt, dummodo iuxta requisita, quae sub numero praecedenti recensentur, confecta sint.

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

Nova autem parva Officia, ut ad publicam Ecclesiae orationem agendam adhiberi possint, ab Apostolica Sede approbari debent.

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

82. Conversio textus parvi Officii in linguam vernaculam ad publicam Ecclesiae orationem agendam, a competenti auctoritate ecclesiastica territoriali approbari debet, actis ab Apostolica Sede probatis seu confirmatis.

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

83. Auctoritas competens ad linguam vernaculam concedendam in recitatione parvi Officii iis qui ex constitutionibus ad hoc adstringuntur, aut ad dispensandum ab obligatione recitationis vel ad eam commutandam, est cuiusque subiecti Ordinarius vel Superior maior.

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

IV. De Officio divino aut parvis Officiis a sodalibus Statuum perfectionis in communi persolvendis (ad Const. art. 99)

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

84. Obligatio persolvendi in communi Officium divinum, aut aliquod parvum Officium, aut eorum partes, sodalibus Statuum perfectionis ab ipsorum Constitutionibus facta, facultatem non adimit omittendi Horam Primam, et ex ceteris Horis minoribus illam eligendi, quae diei momento magis congruat (cfr. Litt. Apost. Sacram Liturgiam, n. VI).

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

V. De lingua in recitatione divini Officii adhibenda (ad Const. art. 101)

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

85. In divino Officio in choro persolvendo, clerici linguam latinam servare tenentur.

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

86; Facultas Ordinario facta concedendi usum linguae vernaculae, singulis pro casibus, iis clericis quibus usus linguae latinae grave impedimentum est quominus Officium debite persolvant, extenditur etiam ad Superiores maiores Religionum clericalium non exemptarum et Societatum clericorum in communi viventium sine votis.

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

87. Grave impedimentum quod requiritur ut praedicta concessio detur, ponderari debet considerata condicione physica, morali, intel lectuali et spirituali petentis. Hac tamen facultate, quae ad recitationem divini Officii faciliorem reddendam magisque devotam unice conceditur, nullo modo derogari intenditur obligationi qua sacerdos ritus latini tenetur linguam latinam discendi.

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

88. Versio vernacula Officii divini iuxta alium ritum ac romanum a respectivis Ordinariis eiusdem linguae praeparetur et approbetur, adhibita tamen, pro elementis utrique ritui communibus, versione ab auctoritate territoriali approbata, ac deinde confirmationi Apostolicae Sedis proponatur.

89. Breviaries for clerics who, according to the provisions of art. 101, § 2, have the right to use the vernacular for the divine office should contain the Latin text along with the vernacular.

89. Breviaria adhibenda a clericis quibus usus linguae vernaculae in persolvendo divino Officio, ad normam art. 101 § 1 Constitutionis, tribuitur, praeter interpretationem vernaculam, textum etiam latinum contineant oportet.

Chapter V.

CAPUT V

Designing Churches and Altars to Facilitate Active Participation of the Faithful

DE ECCLESIIS ET ALTARIBUS DEBITE EXSTRUENDIS AD FIDELIUM ACTUOSAM PARTICIPATIONEM FACILIUS OBTINENDAM

I. DESIGN OF CHURCHES

I. De ecclesiarum dispositione

90. In building new churches or restoring and adapting old ones every care is to be taken that they are suited to celebrating liturgical services authentically and that they ensure active participation by the faithful (see SC art. 124).

90. In ecclesiis noviter erigendis, reficiendis aut aptandis sedulo curetur ut idoneae evadant ad actiones sacras celebrandas iuxta veram ipsarum naturam, et ad fidelium actuosam participationem obtinendam (cfr. Const. art. 124).

II. MAIN ALTAR

II. De altari maiore

91. The main altar should preferably be freestanding, to permit walking around it and celebration facing the people. Its location in the place of worship should be truly central so that the attention of the whole congregation naturally focuses there.

91. Praestat ut altare maius exstruatur a pariete seiunctum, ut facile circumiri et in eo celebratio versus populum peragi possit; in sacra autem aede eum occupet locum, ut revera centrum sit quo totius congregationis fidelium attentio sponte convertatur.

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

In eligenda materia ad ipsum altare aedificandum et ornandum, praescripta iuris serventur.

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

Presbyterium insuper circa altare eius amplitudinis sit, ut sacri ritus commode peragi possint.

III. CHAIR FOR CELEBRANT AND MINISTERS

III. De sede celebrantis et ministrorum

92. In relation to the plan of the church, the chair for the celebrant and ministers should occupy a place that is clearly visible to all the faithful and that makes it plain that the celebrant presides over the whole community.

92. Sedes pro celebrante et ministris, iuxta singularum ecclesiarum structuram, ita collocetur ut a fidelibus bene conspici possit, et ipse celebrans revera universae fidelium communitati praeesse videatur.

Should the chair stand behind the altar, any semblance of a throne, the prerogative of a bishop, is to be avoided.

Attamen, si sedes post altare collocatur, vitanda est forma throni, utpote qui uni Episcopo competat.

IV. MINOR ALTARS

IV. De altaribus minoribus

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

93. Altaria minora numero sint pauciora, immo quantum aedificii structura permittit, valde congruit ut in sacellis ab ecclesiae parte principali aliquomodo seiunctis collocentur.

V. ALTAR APPOINTMENTS

V. De altarium ornatu

94. At the discretion of the Ordinary, the cross and candlesticks required on the altar for the various liturgical rites may also be placed next to it.

94. Crux et candelabra quae pro singulis actionibus liturgicis in altari requiruntur, de iudicio Ordinarii loci, etiam iuxta ipsum poni possunt.

VI. RESERVATION OF THE EUCHARIST

VI. De sanctissima Eucharistia asservanda

95. The eucharist is to be reserved in a solid and secure tabernacle, placed in the middle of the main altar or on a minor, but truly worthy altar, or, in accord with lawful custom and in particular cases approved by the local Ordinary, also in another, special, and properly adorned part of the church.

95. Sanctissima Eucharistia asservetur in tabernaculo solido atque inviolabili in medio altaris maioris vel minoris, sed vere praecellentis, posito, aut, iuxta legitimas consuetudines et in casibus peculiaribus ab Ordinario loci probandis, etiam in alia ecclesiae parte vere pernobili et rite ornata.

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

Licet Missam versus populum celebrare, etiam si in altari exstat tabernaculum, parvum quidem., sed aptum.

VII. LECTERN (AMBO)

VII. De arnione

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

96. Convenit ut ambo vel ambones habeantur ad sacras lectiones proferendas, ita dispositi ut minister a fidelibus bene conspici et audiri possit.

VIII. PLACE FOR CHOIR AND ORGAN

VIII. De loco scholae et organi

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

97. Scholae et organi loca ita disponantur, ut clare appareat cantores et organi modulatorem fidelium communitatis congregate partem efficere, et ut ipsi suo munere liturgico aptius fungi possint.

IX. PLACE FOR THE FAITHFUL

IX. Dç locis fidelium

98. Special care should be taken that the place for the faithful will assure their proper participation in the sacred rites with both eyes and mind. Normally there should be benches or chairs for their use but, in keeping with the Constitution art. 32, the custom of reserving places for special persons is to be suppressed.

98. Loca fidelium peculiari cura disponantur, ut ipsi visu et animo sacras celebrationes debite participare possint. Expedit ut de more scamna seu sedilia ad eorum usum ponantur. Consuetudo tamen personis quibusdam privatis sedilia reservandi reprobanda est, ad normam art. 32 Constitutionis.

Care is also to be taken to enable the faithful not only to see the celebrant and other ministers but also to hear them easily, even by use of modern sound equipment.

Curetur etiam ut fideles sive celebrantem sive alios ministros non tantum videre, sed etiam, hodiernis instrumentis technicis adhibitis, commode audire valeant.

X. BAPTISTRY

X. De baptisterio

99. In the construction and decoration of the baptistry great pains are to be taken to ensure that it clearly expresses the dignity of the sacrament of baptism and that it is a place well suited to communal celebrations (see SC art. 27).

99. In baptisterio exstruendo et ornando, sedulo attendatur ut dignitas sacramenti Baptismi clare appareat, et locus aptus sit ad communes celebrationes peragendas (cfr. art. 27 Const.).

This Instruction was prepared by the Consilium by mandate of Pope Paul VI, and presented to the Pope by Cardinal Giacomo Lercaro, President of the Consilium.

Praesentem Instructionem a Consilio ad exsequendam Constitutionem de sacra Liturgia de mandato Ss.mi Domini Nostri Pauli Pp. VI paratam, Iacobus S. R. E. Card. Lercaro, eiusdem Consilii Praeses, Sanctitati Suae detulit.

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

Beatissimus Pater, postquam ea qua par est consideratione hanc Instructionem perpendit, in hac re auxilium ferentibus sive supra memorato Consilio, sive hac Sacra Rituum Congregatione, eam in Audientia, die 26 septembris 1964 Arca dio Mariae S. R. E. Card. Larraona, Sacrae Rituum Congregationis Praefecto, concessa, in omnibus et singulis speciali modo approbavit et auctoritate Sua confirmavit, et publici iuris fieri iussit, ab omnibus ad quos spectat, a die 7 martii anno 1965, prima dominica in Quadragesima, sedulo servandam.

Contrariis quibuslibet minime obstantibus.

Romae, die 26 septembris 1964.

IACOBUS Card. LERCARO

Archiepiscopus Bononiensis Praeses Consilii ad exsequendam Constitutionem de sacra Liturgia

ARCADIUS M. Card. LARRAONA 8 . B . C . Praefectus

f Henricus Dante

Archiep. tit. Carpasien.
8 . E . C . a Secretis