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DIRECTORY
on POPULAR
PIETY
AND
THE
LITURGY |
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DIRECTORY
on POPULAR
PIETY
AND
THE
LITURGY |
Extracts from the address of His Holiness Pope John Paul II
to the Plenary Meeting of
The Congregation for Divine Worship
and the Discipline of the Sacraments
(21 September 2001)
2. The Sacred Liturgy, described by Sacrosanctum Concilium as the summit of the Church’s life, can never be reduced to a mere aesthetic reality. Neither can it be considered simply as a means to pedagogical or ecumenical ends. Before all else, the celebration of the sacred mysteries is an act of praise to the Triune God’s sovereign majesty, and is willed by God Himself. Through the Sacred Liturgy man, personally and collectively, presents himself before God to render thanksgiving, fully conscious that his existence cannot be complete without praising God and doing His will as he strives for the Kingdom which is already present but whose definitive advent is only to be found in the Parousia of the Lord Jesus. Were the Liturgy not to have its effects on life, it would become void and displeasing to God.
3. The celebration of the Liturgy is an act of the virtue of religion which, in keeping with its nature, must be characterised by a profound sense of the sacred. Both the individual and the community must be aware that, in a special way, through the Liturgy they come into the presence of Him who is thrice holy and transcendent. Consequently, the disposition required of them is one that can only flow from that reverence and awe deriving from an awareness of being in the presence of the majesty of Almighty God. Did not God Himself wish to express this when he commanded Moses to remove his sandals in the presence of the burning bush? Was it not because of this same realization that Moses and Elijah did not dare gaze on God facie in faciem.
The People of God require a comportment in their priests and deacons that is completely imbued with reverence and dignity since it allows them to penetrate invisible realities without words or explanations. The Roman Missal, promulgated by Saint Pope Pius V, and the various Eastern Liturgies, contain many very beautiful prayers with which the priest expresses a profound sense of reverence and humility before the Sacred Mysteries. These prayers reveal the very substance of every Liturgy.
A liturgical celebration, at which the priest presides, is an assembly of prayer, gathered in faith to hear the Word of God. Its primary object is to offer to God the living, pure and holy Sacrifice made once and for all time by Jesus Christ on Calvary, and which is rendered present at every Holy Mass celebrated by the Church so as to worship God in spirit and in truth.
I am aware of this Congregation’s deep commitment, and that of the Bishops, to the promotion and development of the Church’s liturgical life. In expressing my appreciation, it is my hope that this valuable work will contribute to make the celebration of the Liturgy ever more dignified and fruitful.
4. With a view to the preparation of a Directory, your Plenary has chosen popular religiosity as its main topic. Popular piety is an expression of faith which avails of certain cultural elements proper to a specific environment which is capable of interpreting and questioning in a lively and effective manner the sensibilities of those who live in that same environment.
Genuine forms of popular piety, expressed in a multitude of different ways, derives from the faith and, therefore, must be valued and promoted. Such authentic expressions of popular piety are not at odds with the centrality of the Sacred Liturgy. Rather, in promoting the faith of the people, who regard popular piety as a natural religious expression, they predispose the people for the celebration of the Sacred Mysteries.
5. The correct relationship between these two expressions of faith must be based on certain firm principles, the first of which recognises that the Liturgy is the centre of the Church’s life and cannot be substituted by, or placed on a par with, any other form of religious expression. Moreover, it is important to reaffirm that popular religiosity, even if not always evident, naturally culminates in the celebration of the Liturgy towards which it should ideally be oriented. This should be made clear through suitable catechesis.
Forms of popular religiosity can sometimes appear to be corrupted by factors that are inconsistent with Catholic doctrine. In such cases, they must be patiently and prudently purified through contacts with those responsible and through careful and respectful catechesis - unless radical inconsistencies call for immediate and decisive measures.
Judgements on these matters is for the diocesan Bishop or for the Bishops of a given territory in which such forms are found. In this case, Bishops should share their experience so as to provide common pastoral guidelines and avoid contradictory positions which can be detrimental for the Christian people. In any event, Bishops should take a positive and encouraging stance with regard to popular religiosity, unless there are patently obvious reasons to the contrary.
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CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS Prot. N. 1532/00/L
DECREE
In affirming the primacy of the Liturgy, “the summit toward which the activity of the Church is directed...and fount from which all her power flows” (Sacrosanctum Concilium,10), the Second Vatican Council nevertheless reminds us that “the spiritual life, however, is not limited solely to participation in the Liturgy” (ibidem, 12). The spiritual life of the faithful is also nourished by “the pious practices of the Christian people”, especially those commended by the Apostolic See and practised in the particular Churches by mandate of the Bishop or by his approval. Mindful of the importance that such cultic expressions should conform to the laws and norms of the Church, the Council Fathers outlined their theological and pastoral understanding of such practices: “pious devotions are to be ordered so as to harmonize with the Sacred Liturgy and lead the Christian people to it, since in fact the Liturgy by its very nature is far superior to any of them” (ibidem,13).
In the light of this authoritative teaching and of other pronouncements of the Church’s Magisterium on the pious practices of the Christian people, and drawing on pastoral cases that have emerged in recent years, the Plenary of the Congregation for Divine Worship and the Discipline of the Sacraments, held September 26-28 2001, approved this present Directory which considers, in general terms, the relationship between Liturgy and popular piety, restates the principles regulating that nexus, and stipulates guidelines for their fruitful implementation in the particular Churches, in accordance with their specific traditions. By cultivation of a positive and encouraging pastoral stance towards popular piety, therefore, it for the Bishops in a special way to value popular piety, whose fruits have been, and remain, of major importance in conserving the faith of the Christian people.
Having received the approval of the Supreme Pontiff JOHN PAUL II to publish this “Directory on Popular Piety. Principles and Guidelines” (Letter of the Secretariat of State, Prot. N. 497.514 of 14 December 2001), the Congregation for Divine Worship and the Discipline of the Sacraments is pleased to publish it in the hope that both Pastors and faithful may draw from this instrument, encouragement to grow in Christ, through him and with him, in the Holy Spirit to the praise of God the Father in heaven.
Anything contrary not withstanding.
From the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, 17 December 2001.
Jorge A. Card.
Medina Estévez
Prefect
Francesco Pio
Tamburrino
Archbishop Secretary
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1. In accordance with the teaching of the Second Vatican Council, this Congregation, in furthering and promoting the Liturgy, “the summit toward which the activity of the Church is directed...and the fount from which all her power flows” (1), wishes to draw attention to the need to ensure that other forms of piety among the Christian people are not overlooked, nor their useful contribution to living in unity with Christ, in the Church, be forgotten (2).
Following on the conciliar renewal, the situation with regard to Christian popular piety varies according to country and local traditions. Contradictory attitudes to popular piety can be noted: manifest and hasty abandonment of inherited forms of popular piety resulting in a void not easily filled; attachments to imperfect or erroneous types of devotion which are estranged from genuine Biblical revelation and compete with the economy of the sacraments; unjustified criticism of the piety of the common people in the name of a presumed “purity” of faith; a need to preserve the riches of popular piety, which is an expression of the profound and mature religious feeling of the people at a given moment in space and time; a need to purify popular piety of equivocation and of the dangers deriving from syncretism; the renewed vitality of popular religiosity in resisting, or in reaction to, a pragmatic technological culture and economic utilitarianism; decline of interest in popular piety ensuing on the rise of secularized ideologies and the aggressive activities of “sects” hostile to it.
The question constantly occupies the attention of Bishops, priests, deacons, pastoral assistants, and scholars, who are concerned both to promote the liturgical life among the faithful and to utilize popular piety.
2. In its constitution on the Liturgy, the Second Vatican Council explicitly touched upon the relationship between the Liturgy and pious exercises (3). The question of popular piety has been more amply considered on various occasions by the Apostolic See (4) and by the Conferences of Bishops (5). In his Apostolic Letter Vicesimus Quintus Annus, John Paul II raised the question again in relation to the liturgical renewal and indicated that it remained among those to be addressed at a future date: “popular piety can neither be ignored nor treated with indifference or disrespect because of its richness and because in itself it represents an religious attitude in relation to God. However, it has to be continually evangelized, so that the faith which it expresses may become more mature and authentic. The pious exercises of the Christian people and other forms of devotion can be accepted and recommended provided that they do not become substitutes for the Liturgy or integrated into the Liturgical celebrations. An authentic pastoral promotion of the liturgy, will know how to build on the riches of popular piety, purify them and direct them towards the Liturgy as an offering of the people” (6).
3. With a view, therefore, to assisting the Bishops in “promoting and honouring the prayers and pious practises of the Christian people, that fully reflect the norms of the Church” (7), in addition to the Liturgy, the preparation of this present Directory appears opportune to this Dicastery. In a general way, it considers the various connections between the Liturgy and popular piety. This Directory also reaffirms some principles and establishes guidelines for their practical application.
4. This Directory contains two parts. The first, entitled Emerging trends, provides the elements necessary for the harmonization of Liturgy and popular piety. It draws on the experience which has matured during the long history and emergence of the contemporary problematic (Chapter 1). The teachings of the Magisterium are systematically restated since they are indispensable for ecclesial communion and fruitful action (Chapter 2). Finally, the theological principles, according to which difficulties concerning the relationship between Liturgy and popular piety are approached and resolved, are stated (Chapter 3). The possibility of realizing a true and fruitful harmonization of Liturgy and popular piety can only be achieved by a wise and committed respect for these presuppositions. Conversely, overlooking them leads to nothing but reciprocal and futile ignorance, damaging confusion and contradictory polemics.
The second part, entitled Guidelines , offers a series of practical proposals. It does not claim to be able to include every usage or practice of popular piety to be found in particular locations throughout the world. Mention of particular practices or expressions of popular piety is not to be regarded as an invitation to adopt them where they are not already practised. This section is elaborated in reference to the Liturgical Year (Chapter 4); to the special veneration given by the Church to the Mother of our Saviour (Chapter 5); to devotion to the Holy Angels, the Saints and the Beatified (Chapter 6); to suffrage for the dead (Chapter 7) and to pilgrimage and examples of popular piety connected with shrines (Chapter 8).
The object of this Directory is to offer guidelines and, where necessary, to prevent abuses or deviations. Its tone is positive and constructive. In the same context, it provides short historical notes on several popular devotions in its Guidelines. It records the various pious exercises attached to these devotions while signalling their theological underpinning, and making practical suggesting in relation to time, place, language and other factors, so as to harmonize them with the Liturgy.
Those to Whom the Directory is Addressed
5. The operative proposals of this Directory, which are intended solely for the Latin Church and primarily for the Roman Rite, are addressed firstly to the Bishops, whose office entails presiding over the worshipping community of the dioceses, promoting the liturgical life and coordinating other forms of worship (8) with it. They are also intended for the Bishops’ closest collaborators - their episcopal Vicars, priests, deacons and especially the Rectors of sanctuaries. These proposals are also intended for the major Superiors of the institutes of consecrated life -both male and female, since many forms of popular piety arose within, and were developed by, such institutes, and because the religious and the members of the secular institutes can contribute much to the proper harmonization of the various forms of popular piety with the Liturgy.
6. The history of the Western Church is marked by the flowering among the Christian people of multiple and varied expressions of simple and fervent faith in God, of love for Christ the Redeemer, of invocations of the Holy Spirit, of devotion to the Blessed Virgin Mary, of the veneration of the Saints of commitment to conversion and of fraternal charity. These expressions have grown up alongside the Liturgy. Treatment of this vast and complex material which is sometimes referred to as “popular religiosity” or “popular piety” (9) lacks a uniform terminology. Hence it will be necessary to adopt a certain precision of language. Without pretending to resolve all difficulties in this area, it will be useful to outline the commonly understood meaning of certain terms employed in this document.
7. The expression “pious exercise” in this Directory refers to those public or private expressions of Christian piety which, although not part of the Liturgy, are considered to be in harmony with the spirit, norms, and rhythms of the Liturgy. Moreover, such pious exercises are inspired to some degree by the Liturgy and lead the Christian people to the Liturgy (10). Some pious exercises have been established by mandate of the Apostolic See or by mandate of the Bishops (11). Many of these exercises are part of the cultic patrimony of particular Churches or religious families. Pious exercises always refer to public divine revelation and to an ecclesial background. They often refer to the grace revealed by God in Jesus Christ and, in conformity with the laws of the Church, they are practised “in accordance with approved customs or books” (12).
8. In the present context, this term is used to describe various external practices (e.g. prayers, hymns, observances attached to particular times or places, insignia, medals, habits or customs). Animated by an attitude of faith, such external practices manifest the particular relationship of the faithful with the Divine Persons, or the Blessed Virgin Mary in her privileges of grace and those of her titles which express them, or with the Saints in their configuration with Christ or in their role in the Church’s life (13).
9. The term “popular piety” designates those diverse cultic expressions of a private or community nature which, in the context of the Christian faith, are inspired predominantly not by the Sacred Liturgy but by forms deriving from a particular nation or people or from their culture.
Popular piety has rightly been regarded as “a treasure of the people of God” (14) and “manifests a thirst for God known only to the poor and to the humble, rendering them capable of a generosity and of sacrifice to the point of heroism in testifying to the faith while displaying an acute sense of the profound attributes of God: paternity, providence, His constant and loving presence. It also generates interior attitudes otherwise rarely seen to the same degree: patience, an awareness of the Cross in every-day life, detachment, openness to others and devotion” (15).
10. “Popular religiosity” refers to a universal experience: there is always a religious dimension in the hearts of people, nations, and their collective expressions. All peoples tend to give expression to their totalizing view of the transcendent, their concept of nature, society, and history through cultic means. Such characteristic syntheses are of major spiritual and human importance.
Popular religiosity does not always necessarily refer to Christian revelation.
An overview of the present Directory can be obtained from the following principles which are more fully developed and explained in the subsequent text.
11. History shows that, in certain epochs, the life of faith is sustained by the forms and practices of piety, which the faithful have often felt more deeply and actively than the liturgical celebrations. Indeed, “every liturgical celebration, because it is an action of Christ the Priest and of his Body, which is the Church, it is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title or to the same degree” (16). Hence, the ambivalence that the Liturgy is not “popular” must be overcame. The liturgical renewal of the Council set out to promote the participation of the people in the celebration of the Liturgy, at certain times and places (through hymns, active participation, and lay ministries), which had previously given rise to forms of prayer alternative to, or substitutive of, the liturgical action itself.
The faithful should be made conscious of the preeminence of the Liturgy over any other possible form of legitimate Christian prayer. While sacramental actions are necessary to life in Christ, the various forms of popular piety are properly optional. Such is clearly proven by the Church’s precept which obliges attendance at Sunday Mass. No such obligation, however, has obtained with regard to pious exercises, notwithstanding their worthiness or their widespread diffusion. Such, however, may be assumed as obligations by a community or by individual members of the faithful.
The foregoing requires that the formation of priests and of the faithful give preeminence to liturgical prayer and to the liturgical year over any other form of devotion. However, this necessary preeminence is not to be interpreted in exclusive terms, nor in terms of opposition or marginalization.
12. The optional nature of pious exercises should in no way be taken to imply an under estimation or even disrespect for such practices. The way forward in this area requires a correct and wise appreciation of the many riches of popular piety, of the potentiality of these same riches and of the commitment to the Christian life which they inspire.
The Gospel is the measure against which all expressions of Christian piety - both old and new - must be measured. The task of evaluating devotional exercises and practices, and of purifying them when necessary, must be conducted against this criterion so as to ensure their proper relationship with the Christian mystery. What is said of the Christian Liturgy is also true of popular piety: “it may never incorporate rites permeated by magic, superstition, animism, vendettas or sexual connotations” (17).
Hence, the liturgical renewal willed by the Second Vatican Council must also inspire a correct evaluation and renewal of pious exercises and devotional practices. Popular piety should be permeated by: a biblical spirit, since it is impossible to imagine a Christian prayer without direct or indirect reference to Sacred Scripture; a liturgical spirit if it is to dispose properly for or echo the mysteries celebrated in the liturgical actions; an ecumenical spirit, in consideration of the sensibilities and traditions of other Christians without, however, being restricted by inappropriate inhibitions; an anthropological spirit which both conserves symbols and expressions of importance or significance for a given nation while eschewing senseless archaicisms, and which strives to dialogue in terms redolent with contemporary sensibility. To be successful, such a renewal must be imbued with a pedagogical awareness and realized gradually, always taking into consideration time and particular circumstances.
Distinct from and in harmony with the Liturgy
13. The objective difference between pious exercises and devotional practices should always be clear in expressions of worship. Hence, the formulae proper to pious exercises should not be commingled with the liturgical actions. Acts of devotion and piety are external to the celebration of the Holy Eucharist, and of the other sacraments.
On the one hand, a superimposing of pious and devotional practices on the Liturgy so as to differentiate their language, rhythm, course, and theological emphasis from those of the corresponding liturgical action, must be avoided, while any form of competition with or opposition to the liturgical actions, where such exists, must also be resolved. Thus, precedence must always be given to Sunday, Solemnities, and to the liturgical seasons and days.
Since, on the other, pious practices must conserve their proper style, simplicity and language, attempts to impose forms of “liturgical celebration” on them are always to be avoided.
14. While conserving its simplicity and spontaneity, the verbal and gestural language of popular piety should be careful to ensure the transmission of the truth of the faith together with the greatness of the Christian mysteries.
15. Popular piety is characterized by a great variety and richness of bodily, gestural and symbolic expressions: kissing or touching images, places, relics and sacred objects; pilgrimages, processions; going bare-footed or on one’s knees; kneeling and prostrating; wearing medals and badges... . These and similar expressions, handed down from father to son, are direct and simple ways of giving external expression to the heart and to one’s commitment to live the Christian life. Without this interior aspect, symbolic gesture runs the risk of degenerating into empty customs or mere superstitions, in the worst cases.
16. While drawn up in terms less exacting than those employed for the prayers of the Liturgy, devotional prayers and formulae should be inspired, nonetheless, by Sacred Scripture, the Liturgy, the Fathers of the Church and the Magisterium, and concord with the Church’s faith. The established public prayers attached to pious devotions and the various acts associated with pious exercises must always be approved by the local Ordinary (18).
17. Song, a natural expression of the soul of any nation, plays an important role in popular piety (19). The conservation of the received corpus of traditional songs must be linked with a biblical and ecclesial spirit which is open to the possibility, where necessary, of their revision or to the composition of new songs.
Among some peoples, song is instinctively linked with hand-clapping, rhythmic corporeal movements and even dance. Such are external forms of interior sentiment and are part of popular traditions, especially on occasions such as patronal feasts. Clearly, such should be genuine expressions of communal prayer and not merely theatrical spectacles. The fact of their prevalence in one area, however, should not be regarded as a reason for their promotion in other areas, especially where they would not be spontaneous.
18. The use of sacred images is of major importance in the whole area of popular piety, since culturally and artistically they assist the faithful in encountering the mysteries of the Christian faith. Indeed, the veneration of sacred images belongs to the very nature of Catholic piety. Such is clear from its artistic patrimony, which can be seen in many churches and sanctuaries, and to which popular devotion has often contributed.
Here, the principles apply which govern the liturgical use of images of Christ, Our Lady, the Saints. These have been traditionally asserted and defended by the Church in the knowledge that “the honour rendered to the image is directed to the person represented” (20). The necessary rigour which has to be applied in drawing up the iconographic scheme of churches (21) - in matters relating to the truths of the faith and their hierarchy, beauty an quality- must also be applied to images and objects destined for private and personal devotion.
So as to ensure that the iconography used in sacred places is not left to private initiatives, those with responsibility for churches and oratories should safeguard the dignity, beauty and quality of those sacred images exposed for public veneration. Likewise, they should avoid the de facto imposition on the community of pictures or statues inspired by the private devotion of individuals (22).
The Bishops, therefore, and the rectors of sanctuaries are to ensure that the sacred images produced for the use of the faithful, either in their homes or on their persons, or those borne aloft on their shoulders, are not reduced to banalities, nor risk giving rise to error.
19. Apart from the church, sanctuaries -which are sometimes not churches- afford important opportunities for the expression of popular piety, which are often marked by particular devotional forms and practices, among which the most significant is that of pilgrimage. Together with these sacred places, which are clearly reserved for public and private prayer, others exist which are often not less important: e.g. homes, places of life and work. On certain occasions even the streets and squares can become places facilitating the manifestation of the faith.
20. The rhythm associated with the change from day to night, from one month to another, or of the seasons is often associated with various forms of popular piety. Such can also be true of particular days recalling joyous or tragic personal or community events. Above all, the “the feast days”, withe their preparations for various religious manifestations, have contributed much in forging the traditions peculiar to a given community.
Responsibilities and Competencies
21. Manifestations of popular piety are subject to the jurisdiction of the local Ordinary. It is for him to regulate such manifestations, to encourage them as a means of assisting the faithful in living the Christian life, and to purify and evangelize them where necessary. He is also to ensure that they do not substitute for the Liturgy nor become part of the liturgical celebrations (23). The local ordinary also approves the prayers and formulae associated with acts of public piety and devotional practices (24). The dispositions given by a particular local Ordinary for the territory of his jurisdiction are for the particular Church entrusted to his pastoral care.
Hence, the faithful - both clerics and laity, either as groups or individuals, may not publically promote prayers, formulae or private initiatives without the permission of the ordinary.
In accordance with the Apostolic Constitution Pastor Bonus, n.70, it is the competence of the Congregation for Divine Worship and the Discipline of the Sacraments to assist the Bishops in matters relating to prayers and devotional practices of the Christian people, as well as to issue dispositions in those cases surpassing the bounds of a particular Church, and in imposing subsidiary provisions.
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