 
 
 
 
 
 
 
                       THE CONSTITUTION ON THE SACRED LITURGY
 
                      Sacrosanctum Concilium, 4 December, 1963
 
                                    INTRODUCTION
 
          1.   The sacred Council has set out to impart an ever- increasing
          vigor  to  the  Christian  life  of  the  faithful; to adapt more
          closely  to  the  needs  of  our age those institutions which are
          subject to change; to foster whatever can promote union among all
          who  believe  in  Christ; to strengthen whatever can help to call
          all   mankind  into  the  Church's  fold.   Accordingly  it  sees
          particularly  cogent  reasons  for  undertaking  the  reform  and
          promotion of the liturgy.
 
          2.  For it is the liturgy through which, especially in the divine
          sacrifice  of  the  Eucharist,  "the  work  of  our redemption is
          accomplished,"[1] and it is through the liturgy, especially, that
          the  faithful  are enabled to express in their lives and manifest
          to  others  the mystery of Christ and the real nature of the true
          Church.  The Church is essentially both human and divine, visible
          but  endowed  with  invisible  realities,  zealous  in action and
          dedicated  to  contemplation,  present  in  the  world,  but as a
          pilgrim,  so constituted that in her the human is directed toward
          and  subordinated  to  the  divine, the visible to the invisible,
          action  to contemplation, and this present world to that city yet
          to  come,   the object of our quest.[2]  The liturgy daily builds
          up those  who are in the Church,  making of them a holy temple of
          the Lord,  a   dwelling-place  for  God  in the Spirit,[3] to the
          mature measure  of  the  fullness  of  Christ.[4]   At  the  same
          time  it marvelously  increases their power to preach Christ  and
          thus  show  forth   the  Church,  a  sign  lifted  up  among  the
          nations,[5]  to  those who are outside,  a  sign under which  the
          scattered children of God may  be  gathered  together  [6]  until
          there  is one fold and one shepherd.[7]
 
          _______________________________________________________
                    1.  Secret   prayer   of   9th  Sunday  after
                        Pentecost
 
                    2.  Cf.  Heb.  13:14.
 
                    3.  Cf.  Eph.  2:21-22.
 
                    4.  Cf.  Eph. 4:13.
 
                    5.  Cf.  Jn.  11:12.
 
                    6.  Cf. Jn. 11:52.
 
                    7.  Cf. Jn. 10:16.
 
 
 
 
 
 
          3.   That  is  why  the  sacred Council judges that the following
          principles  concerning  the  promotion  and reform of the liturgy
          should  be  called  to  mind,  and that practical norms should be
          established.
 
          Among  these  principles  and  norms there are some which can and
          should  be  applied  both  to  the Roman rite and also to all the
          other  rites.   The practical norms which follow, however, should
          be  taken  as  applying  only  to the Roman rite except for those
          which, in the very nature of things, affect other rites as well.
 
          4.   Finally,  in  faithful  obedience  to  tradition, the sacred
          Council  declares  that  Holy  Mother  Church  holds all lawfully
          recognized  rites  to  be  of  equal  right and dignity; that she
          wishes to preserve them in the future and to foster them in every
          way.   The  Council also desires that, where necessary, the rites
          be  revised  carefully  in the light of sound tradition, and that
          they  be  given  new  vigor to meet present-day circumstances and
          needs.
 
                                      CHAPTER I
 
                GENERAL PRINCIPLES FOR THE RESTORATION AND PROMOTION
 
                                OF THE SACRED LITURGY
 
          I.   THE  NATURE  OF THE SACRED LITURGY AND ITS IMPORTANCE IN THE
          LIFE OF THE CHURCH
 
          5.   God  who  "wills  that  all  men  be  saved  and come to the
          knowledge  of  the  truth"  (1 Tim.  2:4), "who in many times and
          various  ways  spoke  of old to the fathers through the prophets"
          (Heb.  1:1), when the fullness of time had come sent his Son, the
          Word  made  flesh,  anointed  by  the  Holy Spirit, to preach the
          Gospel  to  the  poor,  to  heal  the contrite of heart,[8] to be
          a bodily  and  spiritual  medicine:[9]   the Mediator between God
          and  man.[10]   For  his humanity united with the Person  of  the
          Word was the  instrument  of  our  salvation.    Therefore,   "in
          Christ  the  perfect  achievement  of  our  reconciliation   came
          forth and the fullness of divine worship was given to us."[11]
 
          The  wonderful works of God among the people of the Old Testament
          were  but  a  prelude to the work of Christ Our Lord in redeeming
          mankind  and  giving  perfect glory to God.  He achieved his task
          _______________________________________________________
                    8.  Cf.  Is.  61:1; Lk.  4-18.
 
                    9.  Cf.    St.    Ignatius  of  Antioch:   Ad
                        Ephesios, 7:2
 
                    10.  Cf.  1 Tim.  2:5.
 
                    11.  Sacramentarium Veronese (Leonianium).
 
 
 
                                                                    Page: 2
 
 
 
 
 
          principally  by  the  paschal  mystery  of  his  blessed passion,
          resurrection  from  the  dead,  and  glorious  ascension, whereby
          "dying,   he  destroyed  our death,  and  rising,   restored  our
          life."[12]  For  it was from the side of Christ as he  slept  the
          sleep  of  death  upon   the  cross that there  came  forth  "the
          wondrous sacrament of the whole Church."[13]
 
          6.  Accordingly, just as Christ was sent by the Father so also he
          sent  the  apostles, filled with the Holy Spirit.  this he did so
          that   they  might  preach  the  Gospel  to  every   creature[14]
          and proclaim  that  the  Son of God by his death and resurrection
          had  freed  us from the power of Satan[15] and from  death,   and
          brought  us into the Kingdom of his Father.   But he also  willed
          that the work of  salvation  which they preached should be set in
          train  through  the  sacrifice and sacraments,  around which  the
          entire  liturgical  life   revolves.   Thus by  Baptism  men  are
          grafted  into the paschal mystery  of  Christ;   they   die  with
          him, are buried with him and rise with him.[16]  They receive the
          spirit of adoption as sons "in which  we  cry,   Abba,    Father"
          (Rom.    8:15)  and thus become true adorers  such as the  Father
          seeks.  [17] In like manner as often as they  eat  the  Supper of
          the Lord they proclaim the death of the Lord until he  comes.[18]
          That  was  why  on  the very day of  Pentecost  when  the  Church
          appeared  before  the world those "who received  the  word"    of
          Peter  "were baptized."  And "they continued steadfastly in   the
          breaking   of  bread and in prayers ...   praising God and  being
          in  favor  with all the people"  (Acts 2:41-47).   From that time
          onward   the   Church   has  never  failed to  come  together  to
          celebrate  the  paschal mystery, reading those things "which were
          in  all  the scriptures concerning him" (Lk.  24:27), celebrating
          the  Eucharist in which "the victory and triumph of his death are
          again  made present,"[19] and at he same time "giving  thanks  to
          God for his inexpressible gift" (2 Cor. 9:15) in Christ Jesus,"in
 
          _______________________________________________________
                    12.  Easter Preface of the Roman Missal.
 
                    13.  Prayer  before  Second  Lesson  of  Holy
                         Saturday     (Roman    Missal,    before
                         restoration).
 
                    14.  Cf. Mk.  16:15.
 
                    15.  Cf. Acts 26:18.
 
                    16.  Cf.  Rom.   6:4;  Eph. 2:6; Col.  3:1; 2
                         Tim.  2:11.
 
                    17.  Cf.  Jn 4-23
 
                    18.  Cf. 1 Cor. 2:26.
 
                    19.  Council of Trent, Session 23:  Decree on
                         the Holy Eucharist, ch. 5.
 
 
 
                                                                    Page: 3
 
 
 
 
 
          praise  of  his glory" (Eph.  1:12) through the power of the Holy
          Spirit.
 
          7.  To accomplish so great a work Christ is always present in his
          Church, especially in her liturgical celebrations.  He is present
          in  the  sacrifice  of  the  Mass  not  only in the person of his
          minister,  "the  same  now  offering,  through  the  ministry  of
          priests,    who  formerly  offered  himself  on  the  cross,"[20]
          but  especially  in  the  eucharistic  species.    by  his  power
          he is present  in  the  sacraments  so that when anybody baptizes
          it  is really  Christ himself who baptizes.[21]  He is present in
          his  word  since   it  is  he himself who speaks  when  the  holy
          scriptures are read  in the Church.   Lastly,  he is present when
          the  Church prays and  sings,   for he has promised "where two or
          three are gathered together  in  my  name  there  am  I  in   the
          midst of them" (Mt. 18:20).
 
          Christ, indeed, always associates the Church with himself in this
          great  work  in  which  God  is  perfectly  glorified and men are
          sanctified.   the  Church  is  his beloved Bride who calls to her
          Lord, and through him offers worship to the eternal Father.
 
          The liturgy, then, is rightly seen as an exercise of the priestly
          office  of  Jesus  Christ.  It involves the presentation of man's
          sanctification   under  the  guise of signs  perceptible  by  the
          senses  and  its  accomplishment  in  ways  appropriate  to  each
          of these signs.   In  it  full public worship is performed by the
          Mystical  Body  of Jesus Christ,  that is,  by the Head  and  his
          members.
 
          From  this  it follows that every liturgical celebration, because
          it  is  an  action of Christ the Priest and of his Body, which is
          the  Church,  is a sacred action surpassing all others.  No other
          action of the Church can equal its efficacy by the same title and
          to the same degree.
 
          8.   In  the  earthly liturgy we take part in a foretaste of that
          heavenly  liturgy  which  is  celebrated  in  the  Holy  City  of
          Jerusalem  toward  which  we journey as pilgrims, where Christ is
          sitting  at  the right hand of God, Minister of the holies and of
          the   true   tabernacle.[22]    With   all the  warriors  of  the
          heavenly  army  we  sing a hymn of glory to the Lord;  venerating
          the  memory of the saints,  we hope for some part and  fellowship
          with them; we
 
 
          _______________________________________________________
                    20.  Council  of Trent, Session 22:  Doctrine
                         on  the  Holy Sacrifice of the Mass, ch.
                         2.
 
                    21.  Cf.  St. Augustine, Tractatus in Ioannem
                         VI, ch. 1, n.  7.
 
                    22.  Cf. Apoc. 21:2; Col. 3:1; Heb. 8:2.
 
 
 
                                                                    Page: 4
 
 
 
 
 
          eagerly  await  the  Saviour, Our Lord Jesus Christ, until he our
          life shall appear and we too will appear with him in glory.[23]
 
          9.   The  sacred  liturgy does not exhaust the entire activity of
          the  Church.   Before  men  can  come to the liturgy they must be
          called  to  faith  and to conversion.  "How then are they to call
          upon  him  in  whom  they have not believed?  And how are they to
          believe  in him of whom they have not heard?  And how are they to
          hear  without  a preacher?  And how are men to preach unless they
          be sent?" (Rom.  10:14-15).
 
          Therefore  the  Church announces the good tidings of salvation to
          those  who  do not believe, so that all men may know the one true
          God  and  Jesus Christ whom he has sent and may be converted from
          their   ways,   doing penance.[24]  To believers also the  Church
          must  ever  preach  faith  and  penance;   she must prepare  them
          for  the  sacraments,    teach   them   to   observe   all   that
          Christ   has commanded,[25]  and  encourage  them  to  engage  in
          all  the works of charity,   piety  and  the  apostolate,    thus
          making it clear that Christ's faithful, though not of this world,
          are  to be the lights of the world and are to glorify the  Father
          before men.
 
          10.   Nevertheless  the  liturgy  is  the summit toward which the
          activity  of  the  Church  is directed; it is also the fount from
          which all her power flows.  for the goal of apostolic endeavor is
          that  all  who  are  made sons of God by faith and baptism should
          come  together  to praise God in the midst of his Church, to take
          part in the Sacrifice and to eat the Lord's Supper.
 
          The  liturgy,  in  its  turn, moves the faithful filled with "the
          paschal   sacraments"   to  be  "one  in holiness";[26] it  prays
          that "they hold fast in their lives to what they have grasped  by
          their faith."[27]  The  renewal  in the Eucharist of the covenant
          between  the   Lord  and  man  draws the faithful and  sets  them
          aflame  with  Christ's   insistent  love.    From   the   liturgy
          therefore,   and especially  from  the Eucharist, grace is poured
          forth upon us as from  a fountain,  and the sanctification of men
          in  Christ  and  the  glorification  of God to  which  all  other
          activities of the Church are  directed,   as  toward  their  end,
          are achieved with maximum effectiveness.
 
          _______________________________________________________
                    23.  Cf. Phil. 3:20; Col. 3:4.
 
                    24.  Cf. Jn. 17:3; Lk. 24:27; Acts 2:38.
 
                    25.  Cf. Mt. 28:20.
 
                    26.  Postcommunion  for both Masses of Easter
                         Week.
 
                    27.  Collect  for  Mass  of Tuesday of Easter
                         Week.
 
 
 
                                                                    Page: 5
 
 
 
 
 
          11.   But  in  order  that the liturgy may be able to produce its
          full  effects  it  is necessary that the faithful come to it with
          proper dispositions, that their minds be attuned to their voices,
          and  that they cooperate with heavenly grace lest they receive it
          in  vain.   [28] Pastors of souls must therefore,  realize  that,
          when  the  liturgy  is  celebrated,  something more  is  required
          than the laws  governing  valid  and lawful celebration.   It  is
          their  duty  also  to  ensure  that the faithful take part  fully
          aware  of what they are doing,  actively engaged in the rite  and
          enriched by it.
 
          12.   The  spiritual  life,  however,  is  not  limited solely to
          participation  in the liturgy.  The Christian is indeed called to
          pray with others, but he must also enter into his bedroom to pray
          to  his  Father  in  secret;   [29]  furthermore,   according  to
          the  teaching  of  the  apostle,   he must pray without  ceasing.
          [30]  We  also   learn fro the same apostle that we  must  always
          carry around in  our bodies the dying of Jesus,  so that the life
          also  of Jesus may  be  made manifest in our mortal Flesh.   [31]
          That  is why we beg the  Lord  in  the  Sacrifice  of  the   Mass
          that  "receiving the offering  of  the Spiritual Victim"  he  may
          fashion us for himself "as an eternal gift." [32]
 
          13.   Popular  devotions  of  the Christian people, provided they
          conform  to  the  laws  and norms of the Church, are to be highly
          recommended,  especially  where they are ordered by the Apostolic
          See.
 
          Devotions  proper  to  individual  churches  also  have a special
          dignity  if they are undertaken by order of the bishops according
          to customs or books lawfully approved.
 
          But such devotions should be so drawn up that they harmonize with
          the  liturgical  seasons,  accord with the sacred liturgy, are in
          some  way  derived  from  it, and lead the people to it, since in
          fact  the  liturgy  by  its very nature is far superior to any of
          them.
 
 
 
 
 
 
 
          _______________________________________________________
                    28.  Cf. 2 Cor. 6:1.
 
                    29.  Cf.  Mt.  6:6.
 
                    30.  Cf.  1 Th.  5:17
 
                    31.  Cf. 2 Cor. 4:10-11
 
                    32.  Secret for Monday of Pentecost Week.
 
 
 
                                                                    Page: 6
 
 
 
 
 
                  II.  THE  PROMOTION  OF  LITURGICAL  INSTRUCTION
 
                                         AND
                                ACTIVE PARTICIPATION
 
          14.     Mother   Church earnestly desires that all  the  faithful
          should  be   led   to   that   full,    conscious,    and  active
          participation  in liturgical  celebrations  which is demanded  by
          the  very  nature  of the liturgy,  and to  which  the  Christian
          people,  "a chosen race,  a  royal priesthood, a  holy nation,  a
          redeemed people"  (1 Pet.  2:9, 4-5)  have a right and obligation
          by reason of their baptism.
 
          In  the  restoration and promotion of the sacred liturgy the full
          and  active  participation  by  all  the  people is the aim to be
          considered   before   all   else,  for  it  is  the  primary  and
          indispensable  source  from  which the faithful are to derive the
          true   Christian  spirit.   Therefore,  in  all  their  apostolic
          activity,   pastors  of  souls  should  energetically  set  about
          achieving it through the requisite pedagogy.
 
          Yet  it  would  be futile to entertain any hope of realizing this
          unless  pastors  of  souls, in the first place, themselves become
          fully imbued with the spirit and power of the liturgy and capable
          of giving instruction about it.  Thus it is absolutely essential,
          first  of  all,  that  steps  be  taken  to ensure the liturgical
          training  of  the clergy.  for that reason the sacred Council has
          decided on the following enactments:
 
          15.  Professors who are appointed to teach liturgy in seminaries,
          religious  houses  of studies, and theological faculties, must be
          properly trained for their work in institutes which specialize in
          this subject.
 
          16.   The  study  of  sacred  liturgy  is  to be ranked among the
          compulsory  and  major courses in seminaries and religious houses
          of  studies.   In  theological  faculties is it to rank among the
          principal  courses.   It  is  to be taught under its theological,
          historical,  spiritual,  pastoral,  and  juridical  aspects.   In
          addition,  those  who  teach  other subjects, especially dogmatic
          theology,  sacred  scripture,  spiritual  and  pastoral theology,
          should  --  each  of them submitting to the exigencies of his own
          discipline  --  expound  the mystery of Christ and the history of
          salvation  in a manner that will clearly set forth the connection
          between  their  subjects  and  the  liturgy,  and the unity which
          underlies all priestly training.
 
          17.  In seminaries and religious houses, clerics shall be given a
          liturgical  formation  in  their  spiritual lives.  For this they
          will  need  a  proper initiation, enabling them to understand the
          sacred  rites  and participate in them wholeheartedly.  They will
          also need to celebrate the sacred mysteries and popular devotions
          which are imbued with the spirit of the sacred liturgy.  Likewise
          they  must  learn  to observe the liturgical laws so that life in
 
 
 
                                                                    Page: 7
 
 
 
 
 
          seminaries  and religious institutes may be thoroughly influenced
          by the liturgical spirit.
 
          18.  Priests, both secular and religious, who are already working
          in  the Lord's vineyard, are to be helped by every suitable means
          to  a  fuller  understanding  of  what  they  are about when they
          perform sacred rites, to live the liturgical life and to share it
          with the faithful entrusted to their care.
 
          19.   With  zeal  and  patience pastors of souls must promote the
          liturgical  instruction  of  the  faithful  and also their active
          participation,  both  internal  and external, taking into account
          their  age,  condition,  way  of  life  and standard of religious
          culture.  By so doing pastors will be fulfilling one of the chief
          duties  of  a  faithful dispenser of the mysteries of god, and in
          this  matter  they must lead their flock not only by word by also
          by example.
 
          20.   Transmission  of  the sacred rites by radio and television,
          especially  in  the case of Mass, shall be done with delicacy and
          dignity.   A  suitable  person,  appointed by the bishops, should
          direct it and have the responsibility for it.
 
                        III THE REFORM OF THE SACRED LITURGY
 
          21.  In order that the Christian people may more certainly derive
          an  abundance  of  graces  from  the  sacred liturgy, holy Mother
          Church desires to undertake with great care a general restoration
          of   the   liturgy  itself.   for  the  liturgy  is  made  up  of
          unchangeable  elements  divinely  instituted,   and  of  elements
          subject  to  change.   These latter not only may be  changed  but
          ought  to  be changed  with the passage of time,   if  they  have
          suffered  from the intrusion of anything out of harmony with  the
          inner nature of the liturgy  or  have become less suitable.    In
          this  restoration both texts  and rites should be drawn up so  as
          to express more clearly the holy things which they signify.   the
          Christian  people,  as far as  is  possible,  should be  able  to
          understand them with ease and take part in them fully,  actively,
          and as a community.
 
          Therefore,  the  sacred Council establishes the following general
          norms:
 
          A. General Norms
 
          22.  (1)  Regulation  of the sacred liturgy depends solely on the
          authority  of  the Church, that is, on the Apostolic See, and, as
          laws may determine, on the bishop.
 
          (2)  In  virtue  of  power conceded by law, the regulation of the
          liturgy   within  certain  defined limits belongs also to various
          kinds  of  bishops'  conferences,  legitimately established, with
          competence in given territories.
 
 
 
 
                                                                    Page: 8
 
 
 
 
 
          (3)  Therefore  no  other  person,  not  even  a priest, may add,
          remove, or change anything in the liturgy on his own authority.
 
          23.   In  order that sound tradition be retained, and yet the way
          remain  open  to  legitimate  progress, a careful investigation -
          -theological,   historical,   and  pastoral --  should always  be
          made  into    each    part  of  the  liturgy  which  is   to   be
          revised.   Furthermore  the general laws governing the  structure
          and  meaning  of the liturgy must be studied in conjunction  with
          the  experience derived  from  recent  liturgical   reforms   and
          from  the indults granted to various places.
 
          Finally,  there  must  be  no  innovations unless the good of the
          Church  genuinely  and  certainly requires them, and care must be
          taken  that  any  new  forms  adopted  should  in  some  way grow
          organically from forms already existing.
 
          As far as possible, notable differences between the rites used in
          adjacent regions should be avoided.
 
          24.   Sacred  scripture  is  of  the  greatest  importance in the
          celebration  of  the liturgy.  For it is from it that lessons are
          read  and  explained  in  the homily, and psalms are sung.  It is
          from  the  scriptures  that the prayers, collects, and hymns draw
          their  inspiration  and  their  force, and that actions and signs
          derive their meaning.  Hence in order to achieve the restoration,
          progress, and adaptation of the sacred liturgy it is essential to
          promote  that sweet and living love for sacred scripture to which
          the  venerable  tradition  of  Eastern  and  Western  rites gives
          testimony.
 
          25.   The liturgical books are to be revised as soon as possible.
          Experts are to be employed on this task, and bishops from various
          parts of the world are to be consulted.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                    Page: 9
 
 
 
 
 
 
 
 
 
          B.   Norms  Drawn  from the Hierarchic and Communal Nature of the
          Liturgy
 
          26.   Liturgical  services  are  not  private  functions  but are
          celebrations  of  the  Church  which is "the sacrament of unity,"
          namely,   "the  holy  people  united  and  arranged  under  their
          bishops." [1]
 
          Therefore,  liturgical  services pertain to the whole Body of the
          Church.   They  manifest  it, and have effects upon it.  But they
          also  touch  individual  members of the Church in different ways,
          depending on their orders, their role in liturgical services, and
          their actual participation in them.
 
          27.   It  must  be  emphasized  that  rites which are meant to be
          celebrated  in  common,  with  the  faithful present and actively
          participating,  should  as  far as possible be celebrated in that
          way rather than by an individual and quasi-privately.
 
          This  applies with special force to the celebration of Mass (even
          though  every  Mass has of itself a public and social nature) and
          to the administration of the sacraments.
 
          28.   In liturgical celebrations each person, minister, or layman
          who has an office to perform, should carry out all and only those
          parts  which  pertain to his office by the nature of the rite and
          the norms of the liturgy.
 
          29.   Servers,  readers,  commentators,  and members of the choir
          also   exercise  a  genuine  liturgical  function.   They  ought,
          therefore,  to discharge their offices with the sincere piety and
          decorum demanded by so exalted a ministry and rightly expected of
          them by God's people.
 
          Consequently  they  must  all be deeply imbued with the spirit of
          the liturgy, each in his own measure, and they must be trained to
          perform their functions in a correct and orderly manner.
 
          30.   To  promote  active  participation,  the  people  should be
          encouraged  to  take  part  by  means of acclamations, responses,
          psalms,  antiphons,  hymns  as  well  as by actions, gestures and
          bodily  attitudes.   And  at  the  proper time a reverent silence
          should be observed.
 
          31.   When  the  liturgical books are being revised, the people's
          parts must be carefully indicated by the rubrics.
 
          _______________________________________________________
                    1.  St.   Ciprian,   "On  the  Unity  of  the
                        Catholic Church," 7; cf. Letter 66, n. 8,
                        3.
 
 
 
 
 
 
          32.   In  the  liturgy,  apart from the distinctions arising from
          liturgical  function  or  sacred orders and apart from the honors
          due  to  civil  authorities in accordance with liturgical law, no
          special  exception  is  to  be  made  for  any private persons or
          classes  of  persons  whether  in  the  ceremonies or by external
          display.
 
          C.  Norms  Based  on  the  Educative  and  Pastoral Nature of the
          Liturgy.
 
          33.   Although  the  sacred liturgy is principally the worship of
          the  divine majesty it likewise contains much instruction for the
          faithful.  [2]  For  in  the  liturgy God speaks to his people,
          and Christ  is still proclaiming his Gospel.  And the people
          reply to God both by song and prayer.
 
          Moreover  the  prayers addressed to God by the priest who, in the
          person  of  Christ,  presides  over the assembly, are said in the
          name  of  the  entire  holy  people  and of all present.  And the
          visible  signs which the sacred liturgy uses to signify invisible
          divine things have been chosen by Christ or the Church.  Thus not
          only   when   things   are  read  "which  were  written  for  our
          instruction" (Rom. 15:4), but also when the Church prays or sings
          or  acts,  the faith of those taking part is nourished, and their
          minds  are  raised  to  God  so  that  they  may  offer him their
          spiritual homage and receive his grace more abundantly.
 
          Therefore  in  the  revision of the liturgy the following general
          norms should be observed:
 
          34.   The  rites  should  be distinguished by a noble simplicity.
          They  should  be short, clear, and free from useless repetitions.
          They  should  be within the people's powers of comprehension, and
          normally should not require much explanation.
 
          35.   That  the intimate connection between rite and words may be
          apparent in the liturgy:
 
          (1)  In  sacred  celebrations a more ample, more varied, and more
          suitable reading from sacred scripture should be restored.
 
          (2) The most suitable place for a sermon ought to be indicated in
          the  rubrics,  for  a  sermon  is  part  of the liturgical action
          whenever a rite involves one.  The ministry of preaching is to be
          fulfilled  most  faithfully and carefully.  The sermon, moreover,
          should  draw  its  content  mainly from scriptural and liturgical
          sources,  for  it is the proclamation of God's wonderful works in
          the  history  of  salvation,  which is the mystery of Christ ever
 
          _______________________________________________________
                    2.  Cf.   Council   of   Trent,  Session  22:
                        Doctrine  on  the  Holy  Sacrifice of the
                        Mass, ch. 8.
 
 
 
                                                                    Page: 2
 
 
 
 
 
          made  present  and active in us, especially in the celebration of
          the liturgy.
 
          (3)  Instruction  which is more explicitly liturgical should also
          be given in a variety of ways.  If necessary, short directives to
          be  spoken by the priest or competent minister should be provided
          within  the  rites  themselves.  But they should be given only at
          suitable moments and in prescribed words or their equivalent.
 
          (4) Bible services should be encouraged, especially on the vigils
          of  the  more solemn feasts, on some weekdays of Advent and Lent,
          and on Sundays and holidays, especially in places where no priest
          is  available.   In  this  case  a  deacon  or  some other person
          authorized by the bishop should preside over the celebration.
 
          36.   (1)  The  use  of  the  Latin language, with due respect to
          particular  law,  is to be preserved in the Latin rites.  (2) But
          since  the  use  of  the  vernacular,  whether  in  the Mass, the
          administration  of  the  sacraments,  or  in  other  parts of the
          liturgy,  may  frequently  be of great advantage to the people, a
          wider  use  may be made of it, especially in readings, directives
          and  in some prayers and chants.  Regulations governing this will
          be given separately in subsequent chapters.
 
          (3)   These  norms  being  observed,  it  is  for  the  competent
          territorial  ecclesiastical  authority mentioned in Article 22:2,
          to decide whether, and to what extent, the vernacular language is
          to be used.  Its decrees have to be approved, that is, confirmed,
          by  the  Apostolic See.  Where circumstances warrant it, it is to
          consult  with  bishops of neighboring regions which have the same
          language.
 
          (4)  Translations  from  the Latin for use in the liturgy must be
          approved  by  the  competent territorial ecclesiastical authority
          already mentioned.
 
          D.   NORMS  FOR  ADAPTING  THE  LITURGY  TO  THE  TEMPERAMENT AND
          TRADITIONS OF PEOPLES
 
          37.   Even  in  the  liturgy the Church does not wish to impose a
          rigid uniformity in matters which do not involve the faith or the
          good  of the whole community.  Rather does she respect and foster
          the  qualities  and  talents  of  the  various races and nations.
          Anything  in these people's way of life which is not indissolubly
          bound  up  with superstition and error she studies with sympathy,
          and,  if  possible,  preserves intact.  She sometimes even admits
          such things into the liturgy itself, provided they harmonize with
          its true and authentic spirit.
 
          38.   Provided  that  the  substantial unity of the Roman rite is
          preserved,  provision shall be made, when revising the liturgical
          books,  for  legitimate  variations  and adaptations to different
          groups,  regions  and  peoples,  especially in mission countries.
 
 
 
                                                                    Page: 3
 
 
 
 
 
          This  should  be  borne  in  mind  when  drawing  up the rite and
          determining rubrics.
 
          39.   Within  the  limits  set  by  the  typical  editions of the
          liturgical  books  it  shall  be  for  the  competent territorial
          ecclesiastical  authority  mentioned  in Article 22:2, to specify
          adaptations,  especially  as  regards  the  administration of the
          sacraments,   sacramentals,   processions,  liturgical  language,
          sacred music and the arts, according, however, to the fundamental
          norms laid down in this Constitution.
 
          40.   In  some  places  and  circumstances, however, an even more
          radical  adaptation  of  the  liturgy is needed, and this entails
          greater difficulties.  For this reason:
 
          (1)  The competent territorial ecclesiastical authority mentioned
          in  Article  22:2,  must  in this matter, carefully and prudently
          consider  which  elements  from  the  traditions  and cultures of
          individual  peoples  might  appropriately be admitted into divine
          worship.   Adaptations  which  are considered useful or necessary
          should  then  be submitted to the Holy See, by whose consent they
          may be introduced.
 
          (2)  To  ensure  that  adaptations  may  be  made  with  all  the
          circumspection  necessary,  the Apostolic See will grant power to
          this  same  territorial  ecclesiastical  authority  to permit and
          direct,   as   the   case  requires,  the  necessary  preliminary
          experiments over a determined period of time among certain groups
          suitable for the purpose.
 
          (3)  Because liturgical laws usually involve special difficulties
          with  respect to adaptation, especially in mission lands, men who
          are  experts  in  the  matters  in  question  must be employed to
          formulate them.
 
          E.  PROMOTION OF THE LITURGICAL LIFE IN DIOCESE AND PARISH
 
          41.   The  bishop  is  to be considered as the High Priest of his
          flock from whom the life in Christ of his faithful is in some way
          derived and upon whom it in some way depends.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                    Page: 4
 
 
 
 
 
          Therefore  all  should hold in the greatest esteem the liturgical
          life  of  the  dioceses centered around the bishop, especially in
          his  cathedral church.  They must be convinced that the principal
          manifestation   of  the  Church  consists  in  the  full,  active
          participation  of  all  God's  holy people in the same liturgical
          celebrations, especially in the same Eucharist, in one prayer, at
          one altar, at which the bishop resides, surrounded by his college
          of priests and by his ministers. [3]
 
          42  But  as it is impossible for the bishop always and everywhere
          to  preside  over  the  whole  flock  in  his  church, he must of
          necessity  establish groupings of the faithful; and, among these,
          parishes,  set  up  locally under a pastor who takes the place of
          the  bishop,  are  the  most  important,  for  in  some  way they
          represent the visible Church constituted throughout the world.
 
          Therefore  the  liturgical life of the parish and its relation to
          the  bishop  must  be  fostered in the spirit and practice of the
          laity  and  clergy.   Efforts  must  also be made to encouraged a
          sense  of  community  with  the  parish,  above all in the common
          celebration of the Sunday Mass.
 
          F.  PROMOTION OF PASTORAL LITURGICAL ACTION
 
          43.  Zeal for the promotion and restoration of the sacred liturgy
          is  rightly held to be a sign of the providential dispositions of
          God  in  our  time,  and  as a movement of the Holy Spirit in his
          Church.   It  is  today  a distinguishing mark of the life of the
          Church, and, indeed, of the whole tenor of contemporary religious
          thought and action.
 
          Therefore,  so  that  this  pastoral liturgical action may become
          still more vigorous in the Church the sacred Council decrees:
 
          44.    It   is   desirable   that   the   competent   territorial
          ecclesiastical  authority  mentioned  in  Article  22:2  set up a
          liturgical  commission  to  be  assisted by experts in liturgical
          science,  sacred  music,  art  and  pastoral practice.  As far as
          possible the commission should be aided by some kind of Institute
          for  Pastoral  Liturgy,  consisting  of people who are eminent in
          these  matters, not excluding laymen, if circumstances so demand.
          It  will  be  the task of this commission, under the direction of
          the    above-mentioned   competent   territorial   ecclesiastical
          authority  (see  Article  22:2),  to regulate pastoral liturgical
          action  throughout  the  territory,  and  to  promote studies and
          necessary experiments whenever there is a question of adaptations
          to be proposed to the Holy See.
 
 
 
          _______________________________________________________
                    3.  Cf. St Ignatius of Antioch:  Magnesians,
                        7; Philadelphians, 4; Smyrnaens, 8.
 
 
 
                                                                    Page: 5
 
 
 
 
 
          45.  For the Same reason every Diocese is to have a commission on
          the  sacred  liturgy,  under  the  direction  of  the bishop, for
          promoting the liturgical apostolate.
 
          Sometimes  it  may be expedient that several dioceses should form
          between  them one single commission which will be able to promote
          the liturgy by common consultation.
 
          46.   In  addition  to  the  commission  on sacred liturgy, every
          dioceses,  as far as possible, should have commissions for sacred
          music and sacred art.
 
          These  three  commissions must work in the closest collaboration.
          Indeed  it  will often be best to fuse the three of them into one
          single commission.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                    Page: 6
 
 
 
 
 
 
 
 
                                 CHAPTER II
 
                       THE MOST SACRED MYSTERY OF THE
 
                                  EUCHARIST
 
      47.   At the Last Supper,  on the night he was betrayed,  our Savior
      instituted the eucharistic sacrifice of his Body and Blood.  This he
      did   in   order   to   perpetuate  the  sacrifice   of   the  Cross
      throughout the ages until he should come again, and so to entrust to
      his   beloved   Spouse,  the Church,  a  memorial of his  death  and
      resurrection:    a  sacrament  of love, a sign of unity,  a  bond of
      charity,   [1]  a  paschal  banquet in which Christ is consumed, the
      mind  is filled with grace, and a pledge of future glory is given to
      us. [2]
 
      48.    The  Church,   therefore,   earnestly  desires  that Christ's
      faithful,   when  present  at this mystery of faith,  should not  be
      there   as  strangers  or  silent  spectators.    On  the  contrary,
      through  a good understanding of the rites and prayers  they  should
      take  part in the sacred action,  conscious of what they are  doing,
      with  devotion and full collaboration.  They should be instructed by
      God's word,  and be nourished at the table of the Lord's Body.  They
      should  give  thanks to God.   Offering the immaculate victim,   not
      only   through the hands of the priest but also together  with  him,
      they  should  learn  to  offer themselves.    Through  Christ,   the
      Mediator,   [3]  they  should  be  drawn  day  be day into ever more
      perfect  union with God and each other,  so that finally God may  be
      all in all.
 
      49.     For  this  reason  the  sacred Council having in mind  those
      Masses    which    are  celebrated with the faithful assisting,
      especially   on  Sundays  and holidays of obligation,  has made  the
      following   decrees so that the sacrifice of the Mass,  even in  the
      ritual forms (of its celebration) have full pastoral efficacy.
 
 
 
 
 
 
      _______________________________________________________
                1.  Cf.  St.  Augustine, Tractatus in Ioannis
                    Evangelium, ch.  6 n. 13
 
                2.  Roman Breviary:  Feast of Corpus Christi,
                    Second Vespers, Antiphon to Magnificat.
 
                3.  Cf. St. Cyril of Alexandria:  "Commentary
                    on  the Gospel of St. John," Book 11, ch. 11-12.
 
 
 
 
 
 
                                   DECREES
 
      50.    The rite of the Mass is to be revised in such a way that  the
      intrinsic  nature and purpose of its several parts,  as well as  the
      connection between them,  may be more clearly manifested,  and  that
      devout   and   active  participation  by  the  faithful may be  more
      easily achieved.
 
      For   this  purpose the rites are to be simplified,  due care  being
      taken  to preserve their substance.  Parts which with the passage of
      time   came   to   be  duplicated,   or  were   added   with  little
      advantage,    are  to  be omitted.   Other parts which suffered loss
      through  accidents of history are to be restored to the  vigor  they
      had   in  the  days  of  the  holy  Fathers,  as may seem useful  or
      necessary.
 
      51.  The treasures of the Bible are to be opened up more lavishly so
      that   a  richer  fare may be provided for the faithful at the table
      of   God's  word.    In this way a more representative part  of  the
      sacred  scriptures  will be read to the people in the  course  of  a
      prescribed number of years.
 
      52.     By  means  of the homily the mysteries of the faith and  the
      guiding   principles  of the Christian life are expounded  from  the
      sacred   text  during  the  course  of  the  liturgical year.    The
      homily,   therefore,   is  to  be  highly  esteemed  as part of  the
      liturgy   itself.   In fact at those Masses which are celebrated  on
      Sundays and holidays of obligation,  with the people assisting,   it
      should not be omitted except for a serious reason.
 
      53.    The  "common  prayer"   or "prayer of the faithful"  is to be
      restored   after  the gospel and homily,  especially on Sundays  and
      holidays  of  obligation.  By this prayer in which the people are to
      take part, intercession will be made for holy Church,  for the civil
      authorities,  for those oppressed by various needs, for all mankind,
      and for the salvation of the entire world. [4]
 
      54.   A  suitable place may be allotted to the vernacular in  Masses
      which   are celebrated with the people,  especially in the  readings
      and  "the  common  prayer,"   and  also,   as  local conditions  may
      warrant,   in those parts which pertain to the people,  according to
      the rules laid down in Article 36 of this Constitution.
 
      Nevertheless   care  must be taken to ensure that the  faithful  may
      also   be  able to say or sing together in Latin those parts of  the
      Ordinary of the Mass which pertain to them.
 
      Wherever   a more extended use of the vernacular in the  Mass  seems
      desirable,    the  regulation  laid  down  in  Article  40   of this
      Constitution is to be observed.
 
      _______________________________________________________
                4.  Cf. 1 Tim. 2:1-2.
 
 
 
                                                                Page: 2
 
 
 
 
 
      55.     The  more perfect form of participation in the Mass  whereby
      the  faithful,    after  the priest's communion,  receive the Lord's
      Body from the same sacrifice, is warmly recommended.
 
      The   dogmatic  principles  which were laid down by the  Council  of
      Trent  remaining  intact,   [5]  communion  under  both kinds may be
      granted   when  the  bishops  think  fit,   not only to clerics  and
      religious  but also to the laity,  in cases to be determined by  the
      Apostolic See.  For example,
 
      To the Newly ordained in the Mass of their ordination;
 
      To the newly professed in the mass of their religious profession;
 
      To the newly baptized in the Mass which follows their baptism.
 
      56.     The two parts which in a sense go to make up the Mass,  viz.
      the  liturgy of the word and the and the eucharistic liturgy, are so
      closely  connected  with  each  other  that they form but one single
      act   of   worship.   Accordingly this sacred Synod  strongly  urges
      pastors  of  souls  that,   when  instructing  the  faithful,   they
      insistently   teach  them  to  take their part in the  entire  Mass,
      especially on Sundays and holidays of obligation.
 
      57.     (1)   Concelebration  whereby the unity of the priesthood is
      appropriately   manifested  has remained in use to this day  in  the
      Church   both in the East and in the West.   For this reason it  has
      seemed  good  to the Council to extend permission for celebration to
      the following cases:
 
      1. (a) On the Thursday of the Lord's Supper (not only at the Mass of
      the Chrism, but also at the evening Mass.
 
      (b) At Masses during Councils, Bishops' Conferences and Synods.
 
      (c) At the Mass for the Blessing of an Abbot.
 
      2.    Also  with permission of the Ordinary,  to whom it belongs  to
      decide whether concelebration is opportune:
 
      (a)    at  conventual  Mass,  and at the principal Mass in churches,
      when   the  needs  of  the  faithful  do  not require that  all  the
      priests available should celebrate individually;
 
      (b)    at  Mass celebrated at any kind of priests'  meetings whether
      the priests be secular or religious.
 
      (2)    1.   The   regulation,    however,    of  the  discipline  of
      concelebration in the diocese pertains to the bishop.
 
      _______________________________________________________
                5.  Council   of   Trent,   Session  21:   On
                    Communion under Both Species, ch. 1-3.
 
 
 
                                                                Page: 3
 
 
 
 
 
      2.     Each  priest shall always retain his right to celebrate  Mass
      individually,   though not at the same time in the same church as  a
      concelebrated Mass nor on the Thursday of the Lord's Supper.
 
      58.    A  new rite for Concelebration is to be drawn up and inserted
      into the Pontifical and into the Roman Missal.
 
                                 CHAPTER III
 
                        THE OTHER SACRAMENTS AND THE
 
                                SACRAMENTALS
 
      59.   The  purpose of the sacraments is to sanctify men, to build up
      the   Body   of  Christ,   and,  finally,  to give worship  to  God.
      Because   they  are  signs  they  also  instruct.    They  not  only
      presuppose   faith,   but  by  words and objects they also  nourish,
      strengthen,   and  express  it.    That  is  why  they  are   called
      "sacraments  of  faith."    They  do,  indeed, confer grace but,  in
      addition,    the  very  act  of  celebrating  them most  effectively
      disposes   the  faithful to receive this grace to their profit,   to
      worship God duly, and to practice charity.
 
      It  is,   therefore,   of the greatest importance that the  faithful
      should   easily  understand  the  sacramental  signs,   and   should
      eagerly   frequent  those  sacraments  which  were   instituted   to
      nourish the Christian life.
 
      60.    Holy  Mother Church has,  moreover,  instituted sacramentals.
      These    are   sacred  signs  which  bear  a  resemblance   to   the
      sacraments.     They  signify  effects,  particularly of a spiritual
      nature,  which are obtained through the Church's intercession.    By
      them   men   are  disposed  to  receive  the  chief  effect  of  the
      sacraments, and various occasions in life are rendered holy.
 
      61.   Thus  for well-disposed members of the faithful the liturgy of
      the  sacraments  and sacramentals sanctifies almost every  event  of
      their  lives  with  the divine grace which flows  from  the  paschal
      mystery   of  the Passion,  Death and Resurrection of Christ.   From
      this   source  all  sacraments  and sacramentals draw  their  power.
      There   is  scarcely any proper use of material things which  cannot
      thus  be directed toward the sanctification of men and the praise of
      God.
 
      62.   With the passage of time,  however,  there have crept into the
      rites   of  the sacraments and sacramentals certain  features  which
      have   rendered   their  nature  and  purpose far from clear to  the
      people  of today.  Hence some changes are necessary to adapt them to
      present-day  needs.   For that reason the sacred Council decrees  as
      follows concerning their revision:
 
      63.     Because  the use of the vernacular in the administration  of
      the  sacraments  and sacramentals can often be of very great help
 
 
 
                                                                Page: 4
 
 
 
 
 
      to   the  people,   this  use  is  to  be extended according to  the
      following norms:
 
      (a)    In the administration of the sacraments and sacramentals  the
      vernacular may be used according to the norm of Article 36.
 
      (b) The competent territorial ecclesiastical authority designated in
      Article  22:2   of this Constitution shall  forthwith  prepare,   in
      accordance   with  the  new  edition  of  the  Roman Ritual,   local
      rituals   adapted linguistically and otherwise to the needs  of  the
      different   regions.    These  rituals,   on  authentication  by the
      Apostolic   See,   are  to  be followed in the regions in  question.
      But   in   drawing  up  those  rituals or particular collections  of
      rites,    the  instructions prefixed to the individual rites in  the
      Roman   Ritual,   whether  they be pastoral and rubrical or  whether
      they have a special social import, shall not be omitted.
 
      64.    The  catechumenate  for adults,  comprising several  distinct
      steps,  is  to be restored and brought into use at the discretion of
      the    local   ordinary.     By   this  means  the   time   of   the
      catechumenate,     which  is  intended  as  a  period  of   suitable
      instruction,  may  be sanctified by sacred rites to be celebrated at
      successive intervals of time.
 
      65.     In  mission  countries,  in addition to what is furnished by
      the  Christian  tradition, those elements of initiation rites may be
      admitted   which  are already in use among some peoples  insofar  as
      they  can  be  adapted to the Christian ritual  in  accordance  with
      Articles 37-40 of this Constitution.
 
      66.    Both rites for the baptism of adults are to be revised,   not
      only   the  simpler  rite  but also,  taking into consideration  the
      restored  catechumenate,   the  more  solemn rite.   A  special Mass
      "For   the conferring of Baptism"  is to be inserted into the  Roman
      Missal.
 
      67.    The  rite  for  the baptism of infants is to be revise,   its
      revision   taking   into account the fact that those to be  baptized
      are infants.   The roles of parents and godparents,  and also  their
      duties, should be brought out more clearly in the rite itself.
 
      68.    The  baptismal  rite should contain variants,  to be used  at
      the  discretion  of the local ordinary when a large number are to be
      baptized.     Likewise   a   shorter  rite  is  to   be   drawn  up,
      especially   for  mission countries which catechists,  and also  the
      faithful   in  general,   may use when there is danger of death  and
      neither priest nor deacon is available.
 
      69.     In  place  of  the rite called "Rite for supplying what  was
      omitted   in  the  baptism of an infant"  a  new rite is to be drawn
      up.     This  rite  should indicate more fittingly and clearly  that
      the   infant   baptized by the short rite has already been  received
      into the Church.
 
 
 
                                                                Page: 5
 
 
 
 
 
      So   also  a  new  rite  is  to  be drawn up for converts  who  have
      already   been validly baptized.   It should indicate that they  are
      now admitted to communion with the Church.
 
      70.    Baptismal  water,   outside  of paschal time,  may be blessed
      within the rite of Baptism itself by an approved shorter formula.
 
      71.     The  rite of Confirmation is to be revised also so that  the
      intimate   connection  of  this  sacrament  with  the whole  of  the
      Christian   initiation  may  more clearly appear.   For this  reason
      the   renewal  of  baptismal promises should fittingly  precede  the
      reception of this sacrament.
 
      Confirmation   may  be conferred within Mass when convenient.    For
      conferring outside Mass,  a  formula introducing the rite should  be
      drawn up.
 
      72.     The  rite and formulae of Penance are to be revised so  that
      they   more  clearly  express  both  the  nature and effect  of  the
      sacrament.
 
      73.     "Extreme  Unction,"   which  may  also and more fittingly be
      called  "Anointing of the Sick,"  is not a sacrament for those  only
      who   are  at the point of death.   Hence,  as soon as anyone of the
      faithful   begins  to  be  in danger of death from sickness  or  old
      age,    the  fitting  time  for  him  to  receive the sacrament  has
      certainly already arrived.
 
      74.     In addition to the separate rites for Anointing of the  Sick
      and  the  Viaticum,  a  continuous rite shall be prepared in which a
      sick  man is anointed after he has made his confession and before he
      receives Viaticum.
 
      75.     The  number  of  the  anointings  is  to  be adapted to  the
      occasion,    and  the prayers which belong to the rite of  Anointing
      are  to  be revised so as to correspond to the varying conditions of
      the sick who receive the sacrament.
 
      76.  Both the ceremonies and texts of the Ordination rites are to be
      revised.     The  addresses given by the bishop at the beginning  of
      each ordination or consecration may be in the vernacular.
 
      In   the  consecration  of  a bishop the laying on of hands  may  be
      done by all the bishops present.
 
      77.     The  Marriage  rite  now found in the Roman Ritual is to  be
      revised   and  enriched  so  that it will more clearly  signify  the
      grace of the sacrament and will emphasize the spouses' duties.
 
 
 
 
 
 
 
 
                                                                Page: 6
 
 
 
 
 
      "If   any   regions  use  other praiseworthy customs and  ceremonies
      when   celebrating  the  sacrament  of  Matrimony the  sacred  Synod
      earnestly desires that these by all means be retained."[6]
 
      Moreover,    an  ecclesiastical  authority  having  the  territorial
      competence described in Article 22:2 of this Constitution is free to
      draw   up   its   own   rite  suited  to  its   people  and  region,
      according   to  the  provisions  of Article 63,  but on the  express
      condition   that   the priest assisting at the marriage ask for  and
      obtain the consent of the contracting parties.
 
      78.    Matrimony is normally to be celebrated within the mass  after
      the  reading  of the gospel and the homily and before "the prayer of
      the  faithful."   The  prayer  for the bride, duly amended to remind
      both  spouses of their equal obligation of mutual fidelity,  may  be
      said in the vernacular.
 
      But   if the sacrament of Matrimony is celebrated apart  from  Mass,
      the  epistle   and   gospel from the nuptial Mass are to be read  at
      the   beginning  of  the  rite,   and the blessing should always  be
      given to the spouses.
 
      79.    The  sacramentals are to be revised,  account being taken  of
      the  primary  principle  of   enabling  the  faithful to participate
      intelligently,   actively,   and  easily.   The circumstances of our
      times  must also be considered.   When rituals are being revised  as
      laid   down  in  Article 63,  new sacramentals may also be added  as
      necessity requires.
 
      Reserved   blessings  shall be very few.   Reservations shall be  in
      favor only of bishops and ordinaries.
 
      Provision    should   be  made  for  the  administration   of   some
      sacramentals,    at  least  in  special  circumstances  and  at  the
      discretion of the ordinary, by qualified lay persons.
 
      80.     The  rite  of  the Consecration of Virgins contained in  the
      Roman Pontifical is to be revised.
 
      Moreover a rite of religious profession and renewal of vows shall be
      drawn   in   order  to  achieve  greater   unity,    sobriety,   and
      dignity.    Apart from special exceptions granted by law,  this rite
      should  be  adopted by those who make their profession or renewal of
      vows within the Mass.
 
      It   is   recommended  that religious profession be made within  the
      Mass.
 
 
      _______________________________________________________
                6.  Council of Trent, Session 24:  On Reform,
                    ch. 1.  Cf. Roman Ritual, Title 8, ch. 2, n. 6.
 
 
 
                                                                Page: 7
 
 
 
 
 
      81.     Funeral  rites  should  express  more  clearly  the  paschal
      character  of Christian death, and should correspond more closely to
      the  circumstances  and  traditions found in various regions.   This
      also applies to the liturgical color to be used.
 
      82.     The  rite for the Burial of Infants is to be revised,  and a
      special Mass for the occasion should be provided.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                Page: 8
 
 
 
 
 
                              THE DIVINE OFFICE
 
       83.   Jesus  Christ, High Priest of the New and Eternal Covenant,
       taking human nature, introduced into this earthly exile that hymn
       which  is  sung  throughout  all ages in the halls of heaven.  He
       attaches  to himself the entire community of mankind and has them
       join him in singing his divine song of praise.
 
       For  he  continues  his  priestly  work  through his Church.  The
       Church,   by  celebrating  the  Eucharist  and  by  other  means,
       especially  the  celebration  of  the divine office, is
       ceaselessly engaged in praising the Lord and interceding for the
       salvation of the entire world.
 
       84.   The  divine  office,  in  keeping  with  ancient  Christian
       tradition,  is  so  devised  that the whole course of the day and
       night  is  made  holy by the praise of God.  Therefore, when this
       wonderful  song  of praise is correctly celebrated by priests and
       others  deputed  to  it by the Church, or by the faithful praying
       together with a priest in the approved form, then it is truly the
       voice  of  the  Bride herself addressed to her Bridegroom.  It is
       the  very  prayer  which  Christ  himself  together with his Body
       addresses to the Father.
 
       85.   Hence  all  who take part in the divine office are not only
       performing  a  duty for the Church, they are also sharing in what
       is  the  greatest honor for Christ's Bride; for by offering these
       praises  to God they are standing before God's throne in the name
       of the Church, their Mother.
 
       86.   Priest who are engaged in the sacred pastoral ministry will
       pray  the  divine  office the more fervently, the more alive they
       are  to  the  need  to heed St. Paul's exhortation, "Pray without
       ceasing"  (1 Th. 5:17).  For only the Lord, who said, "Without me
       you  can do nothing," can make their work effective and fruitful.
       That  is why the apostles when instituting deacons said, "We will
       devote ourselves to prayer and to the ministry of the word" (Acts
       6:4).
 
       87.   In  order  that  the  divine  office may be better and more
       perfectly  prayed,  whether by priests or by other members of the
       Church, in existing circumstances, the sacred Council, continuing
       the restoration so happily begun by the Apostolic See, decrees as
       follows concerning the office of the Roman rite:
 
       88.   Since the purpose of the office is to sanctify the day, the
       traditional  sequence  of the hours is to be restored so that, as
       far  as  possible,  they  may again become also in fact what they
       have been in name.  At the same time account must be taken of the
       conditions  of  modern  life  in  which  those who are engaged in
       apostolic work must live.
 
 
 
 
 
 
       89.   Therefore, in the revision of the office these norms are to
       be observed:
 
          (a)    By  the  venerable  tradition of the universal  Church,
          Lauds as morning prayer,  and vespers as evening prayer,   are
          the  two hinges on which the daily office turns.  They must be
          considered   as  the chief hours and are to be  celebrated  as
          such.
 
          (b)    Compline  is to be drawn up so as suitably to mark  the
          close of the day.
 
          (c)    The  hour called Matins,  although it should retain the
          character  of nocturnal prayer when recited in choir, shall be
          so adapted that it may be recite at any hour of the day,   and
          it   shall   be   made   up  of   fewer   psalms   and  longer
          readings.
 
          (d) The hour of Prime is to be suppressed.
 
          (e)  In  choir the minor hours of Terce, Sect, and None are to
          be  observed.   Outside  of  choir it will be lawful to select
          any one of the three most suited to the time of the day.
 
       90.   The  divine  office, because it is the public prayer of the
       Church,  is  a  source  of  piety  and a nourishment for personal
       prayer.   For this reason, priest and others who take part in the
       divine  office are earnestly exhorted in the Lord to attune their
       minds  to  their  voices  when  praying it.  To achieve this more
       fully,  they  should take steps to improve their understanding of
       the liturgy and of the Bible, especially of the psalms.  When the
       Roman  office  is  being  revised,  its  venerable  centuries-old
       treasures are to be so adapted that those to whom it is handed on
       may profit from it more fully and more easily.
 
       91.  So that it may be possible in practice to observe the course
       of  the hours proposed in Article 89, the psalms are no longer to
       be distributed throughout one week but through a longer period of
       time.
 
       The task of revising the psalter, already happily begun, is to be
       finished  as  soon  as  possible.  It shall take into account the
       style  of  Christian  Latin,  the liturgical use of the psalms --
       including the singing of the psalms -- and the entire tradition
       of the Latin Church.
 
       92.   As  regards  the  readings,  the  following points shall be
       observed:
 
          (a)    Readings  from  sacred  scripture shall be so  arranged
          that the riches of the divine word may be easily accessible in
          more abundant measure;
 
 
 
                                                                 Page: 2
 
 
 
 
 
          (b)  Readings taken from the works of the fathers, doctors, and
          ecclesiastical writers shall be better selected;
 
          (c)  The  accounts  of the martyrdom or lives of the saints are
          to be made historically accurate.
 
       93.   Hymns  are to be restored to their original form, as far as
       may  be  desirable.   They are to be purged of whatever smacks of
       mythology or accords ill with Christian piety.  Also, as occasion
       may warrant, other selections are to be made from the treasury of
       hymns.
 
       94.   So  that the day may be truly sanctified and that the hours
       themselves  may  be  recited with spiritual advantage, it is best
       that  each  of  them be prayed at the time which corresponds most
       closely with its true canonical time.
 
       95.   Communities obliged to choral office are bound to celebrate
       the office in choir every day in addition to the conventual Mass.
       In particular:
 
          (a)   Orders  of  canons,   monks,  and  nuns,   and  of other
          regulars   bound  by  law or constitutions to  choral  office,
          must say the entire office;
 
          (b)    Cathedral  or  collegiate chapters are bound to  recite
          those   parts  of  the  office imposed on them by  general  or
          particular law;
 
          (c)    All  members of the above communities who are in  major
          orders   or  who  are  solemnly  professed,   except  for  lay
          brothers,    are bound to recite individually those  canonical
          hours which they do not pray in choir.
 
       96.   Clerics  not bound to office in choir, but who are in major
       orders,  are bound to pray the entire office every day, either in
       common or individually, as laid down in Article 89.
 
       97.   The  rubrics  shall  determine  when  it  is appropriate to
       substitute a liturgical service for the divine office.
 
       In  particular  cases,  and  for adequate reasons, ordinaries may
       dispense  their  subjects, wholly or in part, from the obligation
       of  reciting  the divine office, or they may change it to another
       obligation.
 
       98.   Any  religious  who in virtue of their constitutions recite
       parts  of  the  divine  office, are thereby joining in the public
       prayer of the Church.
 
       The   same  can  be  said  of  those  who,  in  virtue  of  their
       constitutions,  recite  any "little office", provided it be drawn
       up after the patter of the divine office, wand be duly approved.
 
 
 
                                                                 Page: 3
 
 
 
 
 
       99.  Since the divine office is the voice of the Church, that is,
       of   the  whole  mystical  body  publicly  praising  God,  it  is
       recommended  that clerics who are not obliged to attend office in
       choir,  especially  priests who live together or who assemble for
       any  purpose, should pray at least some part of the divine office
       in common.
 
       All  who  pray  the divine office, whether in choir or in common,
       should  fulfill  the  task  entrusted  to  them  as  perfectly
       as possible.   This refers not only to the internal devotion of
       mind but also to the external manner of celebration.
 
       It  is,  moreover,  fitting  that whenever possible the office be
       sung, both in choir and in common.
 
       100.  Pastors of souls should see to it that the principal hours,
       especially Vespers, are celebrated in common in church on Sundays
       and on the more solemn feasts.  The laity, too, are encouraged to
       recite  the  divine  office,  either  with  the priests, or among
       themselves, or even individually.
 
          101.     (1)   In accordance with the age-old tradition of the
          Latin rite, the Latin language is to be retained by clerics in
          the divine office.   But in individual cases the ordinary  has
          the  power  to  grant the use of a vernacular  translation  to
          those  clerics  for whom the use of Latin constitutes a  grave
          obstacle    to  their  praying  the  office  properly.     The
          vernacular  version,  however, must be one that is drawn up in
          accordance with the provisions of article 36.
 
          (2)  The  competent superior has the power to grant the use of
          the  vernacular  for  the divine office,  even in  choir,   to
          religious,    including   men  who  are  not  clerics.     The
          vernacular version, however, must be one that is approved.
 
          (3)   Any  cleric  bound  to  the  divine office fulfills  his
          obligation   if  he  prays  the  office  in   the   vernacular
          together   with   a  group  of  the  faithful  or  with  those
          mentioned in par.  2,  above,  provided that the text used has
          been approved.
 
                                   CHAPTER V
 
                              THE LITURGICAL YEAR
 
       102.  Holy Mother Church believes that it is for her to celebrate
       the saving work of her divine Spouse in a sacred commemoration on
       certain  days throughout the course of the year.  Once each week,
       on  the  day  which  she has called the Lord's Day, she keeps the
       memory  of  the Lord's resurrection.  She also celebrates it once
       every  year,  together  with his blessed passion, at Easter, that
       most solemn of all feasts.
 
 
 
 
                                                                 Page: 4
 
 
 
 
 
       In  the  course  of  the  year,  moreover,  she unfolds the whole
       mystery  of  Christ  from  the  incarnation  and  nativity to the
       ascension,  to  Pentecost and the expectation of the blessed hope
       of the coming of the Lord.
 
       Thus  recalling  the mysteries of the redemption, she opens up to
       the  faithful  the riches of her Lord's powers and merits so that
       these are in some way made present for all time; the faithful lay
       hold of them and are filled with saving grace.
 
       103.   In  celebrating  this  annual  cycle  of  the mysteries of
       Christ,  Holy Church honors the Blessed Mary, Mother of God, with
       a  special love.  She is inseparably linked with her son's saving
       work.   In  her  the Church admires and exalts the most excellent
       fruit of redemption, and joyfully contemplates, as in a faultless
       image, that which she herself desires and hopes wholly to be.
 
       104.   The  Church has also included in the annual cycle memorial
       days of the martyrs and other saints.  Raised up to perfection by
       the  manifold  grace  of god and already in possession of eternal
       salvation,  they sing God's perfect praise in heaven and pray for
       us.   By  celebrating  their  anniversaries  the Church proclaims
       achievement  of  the  paschal  mystery  in  the  saints  who have
       suffered  and have been glorified with Christ.  She proposes them
       to  the  faithful  as  examples  who  draw  all men to the father
       through  Christ,  and  through  their  merits  she begs for God's
       favors.
 
       105.   Finally, in the various seasons of the year and in keeping
       with   her  traditional  discipline,  the  Church  completes  the
       formation  of  the  faithful by means of pious practices for soul
       and body, by instruction, prayer, and works of penance and mercy.
 
       Accordingly the sacred Council has decided to decree as follows:
 
       106.   By  a  tradition handed down from the apostles, which took
       its origin from the very day of Christ's resurrection, the Church
       celebrates  the  paschal  mystery every seventh day, which day is
       appropriately  called  the Lord's Day or Sunday.  For on this day
       Christ's  faithful  are  bound  to  come together into one place.
       They  should  listen  to  the  word  of  God and take part in the
       Eucharist,  thus  calling  to mind the passion, resurrection, and
       glory  of  the  Lord  Jesus,  and  giving  thanks to God who "has
       begotten  them again, through the resurrection of Christ from the
       dead,  unto  a  living hope" (1 Pet. 1:3).  The Lord's Day is the
       original feast day, and it should be proposed to the faithful and
       taught  to them so that it may become in fact a day of joy and of
       freedom  from  work.  Other celebrations, unless they be truly of
       the  greatest  importance, shall not have precedence over Sunday,
       which is the foundation and kernel of the whole liturgical year.
 
       107.    The  liturgical  year  is  to  be  revised  so  that  the
       traditional customs and discipline of the sacred seasons shall be
 
 
 
                                                                 Page: 5
 
 
 
 
 
       preserved  or  restored  to  suit the conditions of modern times.
       Their  specific  character  is  to  be retained so that they duly
       nourish  the piety of the faithful who celebrate the mysteries of
       the Christian redemption and, above all, the paschal mystery.  If
       certain  adaptations  are  necessary because of local conditions,
       they are to be made in accordance with the provisions of Articles
       39 and 40.
 
       108.   the  minds  of  the  faithful should be directed primarily
       toward  the feasts of the Lord whereby the mysteries of salvation
       are  celebrated throughout the year.  For this reason, the Proper
       of  the Time shall be given due preference over the feasts of the
       saints so that the entire cycle of the mysteries of salvation may
       be suitably recalled.
 
       109.   The  two  elements  which are especially characteristic of
       Lent  --  the recalling of baptism or the preparation for it, and
       penance -- should be given greater emphasis in the liturgy and in
       liturgical  catechesis.   It  is by means of them that the Church
       prepared the faithful for the celebration of Easter, while they
       hear God's word more frequently and devote more time to prayer.
 
          (a)    More use is to be made of the baptismal features  which
          are  proper  to the Lenten liturgy.    Some of them which were
          part   of    an   earlier   tradition   are   to  be  restored
          where opportune.
 
          (b)   The same may be said of the penitential elements.    But
          catechesis, as well as pointing out the social consequences of
          sin,    must   impress   on  the  minds of  the  faithful  the
          distinctive   character   of  penance as a detestation of  sin
          because   it  is  an  offense  against God.   The role of  the
          Church   in   penitential  practices is not to be passed  over
          and the need to pray for sinners should be emphasized.
 
       110.   During  Lent,  penance  should  be  not  only internal and
       individual but also external and social.  The practice of penance
       should  be  encouraged  in  ways  suited  to  the present day, to
       different  regions,  and  to individual circumstances.  It should
       also be recommended by the authorities mentioned in Article 22.
 
       But  the  paschal  fast  must  be  kept  sacred.   It  should  be
       celebrated  everywhere  on Good Friday, and where possible should
       be  prolonged  throughout  Holy Saturday so that the faithful may
       attain  the  joys of the Sunday of the resurrection with uplifted
       and responsive minds.
 
       111.   The  saints have been traditionally honored in the Church,
       and  their  authentic  relics and images held in veneration.  For
       the  feasts  of the saints proclaim the wonderful works of Christ
       in  his  servants  and offer to the faithful fitting examples for
       their imitation.
 
 
 
 
                                                                 Page: 6
 
 
 
 
 
       Lest  the  feasts  of  the saints should take precedence over the
       feasts which commemorate the very mysteries of salvation, many of
       them  should  be left to be celebrated by a particular Church, or
       nation, or family of religious.  Only those should be extended to
       the  universal  Church  which commemorate saints who are truly of
       universal importance.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                 Page: 7
 
 
 
 
 
                                 CHAPTER VI
 
                                SACRED MUSIC
 
      112.   The musical tradition of the universal Church is a treasure
      of  inestimable  value,   greater even than that of any other art.
      The  main  reason for this pre-eminence is that,  as a combination
      of  sacred music and words,  it forms a necessary or integral part
      of the solemn liturgy.
 
      Sacred   scripture,   indeed,   has bestowed  praise  upon  sacred
      song.[1]  So   have   the  Fathers of the  Church  and  the  Roman
      pontiffs who in more  recent  times,  led  by  St.  Pius  X,  have
      explained  more precisely  the ministerial functions exercised  by
      sacred music in the service of the Lord.
 
      Therefore  sacred  music  is  to be considered the more holy,  the
      more  closely connected it is with the liturgical action,  whether
      making  prayer  more  pleasing,  promoting  unity  of  minds,   or
      conferring  greater solemnity upon the sacred rites.   The Church,
      indeed,   approves  of  all  forms  of  true  art  which  have the
      requisite qualities, and admits them into divine worship.
 
      Accordingly,   the  sacred  Council,  keeping  to  the  norms  and
      precepts  of  ecclesiastical  tradition and discipline and  having
      regard  to the purpose of sacred music,  which is the glory of God
      and the sanctification of the faithful, decrees as follows:
 
      113.    Liturgical  worship  is  given  a more noble form when the
      divine    offices   are  celebrated  solemnly  in  song  with  the
      assistance  of  sacred  ministers and the active participation  of
      the people.
 
      As  regards the language to be used,  the provisions of Article 36
      are to be observed; for the Mass, Article 54;  for the sacraments,
      Article 63; for the divine office, Article 101.
 
      114.    The  treasury  of  sacred  music  is  to  be preserved and
      cultivated   with   great   care.    Choirs  must  be  assiduously
      developed,   especially  in cathedral churches.  Bishops and other
      pastors of souls must take great care to ensure that whenever  the
      sacred  action  is  to be accompanied by chant,  the whole body of
      the  faithful may be able to contribute that active  participation
      which is rightly theirs, as laid down in Articles 28 and 30.
 
      115.    Great  importance  is  to  be attached to the teaching and
      practice  of music in seminaries,  in the novitiates and houses of
      studies  of  religious  of both sexes,  and also in other Catholic
      institutions  and  schools.    To impart this instruction teachers
      _______________________________________________________
                1.  Cf. Eph.  5:19; Col. 3:16.
 
 
 
 
 
 
      are   to be carefully trained and put in charge of the teaching of
      sacred music.
 
      It  is  desirable  also that higher institutes of sacred music  be
      established whenever possible.
 
      Composers  and  singers,   especially  boys,  must also be given a
      genuine liturgical training.
 
      116.    The  Church  recognizes Gregorian chant as being specially
      suited  to  the  Roman  liturgy.    Therefore,  other things being
      equal, it should be given pride of place in liturgical services.
 
      Other  kinds  of  sacred  music,  especially polyphony,  are by no
      means   excluded  from  liturgical  celebrations  so  long as they
      accord  with  the spirit of the liturgical action as laid down  in
      Article 30.
 
      117.    The  typical edition of the books of Gregorian chant is to
      be  completed.    In  addition  a  more  critical edition is to be
      prepared   of  those books already published since the restoration
      by St. Pius X.
 
      It  is  desirable  also  that  an  edition be prepared  containing
      simpler melodies for use in smaller churches.
 
      118.    Religious  singing  by the faithful is to be intelligently
      fostered  so that in devotions and sacred exercises as well as  in
      liturgical  services,  the voices of the faithful may be heard, in
      conformity with the norms and requirements of the rubrics.
 
      119.  In certain countries,  especially in mission lands there are
      people  who  have  their  own musical tradition,  and this plays a
      great  part  in their religious and social life.   For this reason
      their   music should be held in proper esteem and a suitable place
      is  to  be given to it,  not only in forming their religious sense
      but also in adapting worship to their native genius,  as indicated
      in Articles 39 and 40.
 
      Therefore,  in  the  musical training of missionaries,  great care
      should   be  taken  to see that they become competent in promoting
      the traditional music of those peoples both in the schools and  in
      sacred services, as far as may be practicable.
 
      120.    The  pipe  organ is to be held in high esteem in the Latin
      Church,  for  it is the traditional musical instrument,  the sound
      of   which can add a wonderful splendor to the Church's ceremonies
      and powerfully lifts up men's minds to God and higher things.
 
      But  other  instruments  also  may  be admitted for use in  divine
      worship,   in  the  judgment and with the consent of the competent
      territorial  authority as laid down in Articles 22: 2, 37  and 40.
      This may be done, however, only on condition that the instruments
 
 
 
                                                                Page: 2
 
 
 
 
 
      are  suitable,  or can be made suitable, for sacred use; that they
      accord  with  the  dignity  of  the  temple,   and that they truly
      contribute to the edification of the faithful.
 
      121.    Composers, animated by the Christian spirit, should accept
      that  it pertains to their vocation to cultivate sacred music  and
      increase its store of treasures.
 
      Let   them produce compositions which have the qualities proper to
      genuine  sacred  music,   and  which can be sung not only by large
      choirs  but  also  by smaller choirs,  and which make possible the
      active participation of the whole congregation.
 
      The  texts  intended to be sung must always be in conformity  with
      Catholic doctrine.   Indeed, they should be drawn chiefly from the
      sacred scripture and from liturgical sources.
 
                                 CHAPTER VII
 
                      SACRED ART AND SACRED FURNISHINGS
 
      122.    The  fine  arts  are  rightly  classed  among  the noblest
      activities  of man's genius;  this is especially true of religious
      art  and  of  its  highest  manifestation,  sacred art.   Of their
      nature   the  arts  are directed toward expressing in some way the
      infinite  beauty  of  God  in  works  made by human hands.   Their
      dedication   to  the  increase of God's praise and of his glory is
      more  complete,   the more exclusively they are devoted to turning
      men's minds devoutly toward God.
 
      For   that reason holy Mother Church has always been the patron of
      the  fine  arts  and has ever sought their noble ministry,  to the
      end   especially  that  all  things  set  apart  for use in divine
      worship  should  be  worthy,  becoming,  and beautiful,  signs and
      symbols  of things supernatural.   And to this end she has trained
      artists.   In  fact  the  Church  has,  with  good reason,  always
      claimed the right to pass judgment on the arts,  deciding which of
      the works of artists are in accordance with faith, piety,  and the
      laws  religiously  handed down,  and are to be considered suitable
      for sacred use.
 
      The  Church  has  been  particularly  careful  to see that  sacred
      furnishings   should worthily and beautifully serve the dignity of
      worship.   She  has  admitted  changes  in  material,  style,   or
      ornamentation  prompted by the progress of technical arts with the
      passage of time.
 
      Wherefore  it  has  pleased  the  Fathers  to issue the  following
      decrees on these matters:
 
      123.    The  Church has not adopted any particular style of art as
      her  own.   She has admitted styles from every period,  in keeping
      with  the  natural  characteristics and conditions of peoples and
 
 
 
                                                                Page: 3
 
 
 
 
 
      the  needs  of  the  various  rites.    Thus  in the course of the
      centuries  she has brought into existence a treasury of art  which
      must be preserved with every care.   The art of our own times from
      every  race  and  country  shall  also be given free scope in  the
      Church,  provided it bring to the task the reverence and honor due
      to  the  sacred  buildings and rites.   Thus it is enabled to join
      its   voice  to  that  wonderful  chorus of praise in honor of the
      Catholic faith sung by great men in past ages.
 
      124.    Ordinaries  are  to  take  care  that  in  encouraging and
      favoring  truly  sacred  art,   they  should seek for noble beauty
      rather  than  sumptuous display.   The same principle applies also
      to sacred vestments and ornaments.
 
      Bishops   should  be careful to ensure that works of art which are
      repugnant to faith, morals, and Christian piety,  and which offend
      true   religious sense either by depraved forms or through lack of
      artistic  merit  or because of mediocrity or pretense,  be removed
      from the house of God and from other sacred places.
 
      And  when  churches are to be built,  let great care be taken that
      they  be  suitable for the celebration of liturgical services  and
      for the active participation of the faithful.
 
      125.    The  practice of placing sacred images in churches so that
      they   be   venerated  by  the  faithful  is  to  be   maintained.
      Nevertheless   their  number should be moderate and their relative
      positions   should   reflect  right  order.    For  otherwise  the
      Christian   people  may  find them incongruous and they may foster
      devotion of doubtful orthodoxy.
 
      126.   When  passing  judgment  on words of art,  local ordinaries
      should   ask  the opinion of the diocesan commission on sacred are
      and  --  when  occasion demands --  the opinions of others who are
      experts, and the commissions mentioned in Articles 44, 45 and 46.
 
      Ordinaries   should  ensure  that  sacred furnishings and works of
      value are not disposed of or destroyed,  for they are ornaments in
      God's house.
 
      127.    Bishops, either personally or through suitable priests who
      are  gifted  with  a  knowledge  and  love  of art,  should have a
      special  concern for artists,  so as to imbue them with the spirit
      of sacred art and of the sacred liturgy.
 
      It  is  also  desirable  that  schools or academies of sacred  art
      should   be  established  in  those  parts of the world where they
      would be useful for the training of artists.
 
      All artists who, prompted by their talents,  desire to serve God's
      glory   in  holy Church should ever remember that they are engaged
      in  a  kind  of holy imitation of God the Creator:   that they are
      concerned with works destined to be used in Catholic worship, for
 
 
 
                                                                Page: 4
 
 
 
 
 
      the   edification  of  the  faithful and to foster their piety and
      religious formation.
 
      128.    The  canons  and  ecclesiastical  statues which govern the
      provision   of  external  things  which  pertain to sacred worship
      should  be  revised  as  soon  as  possible,   together  with  the
      liturgical  books,   as laid down in Article 25.  These laws refer
      especially  to the worthy and well-planned construction of  sacred
      buildings,   the  shape  and construction of altars, the nobility,
      placing,   and   security  of  the  eucharistic  tabernacle,   the
      suitability  and  dignity of the bapistry,  the proper ordering of
      sacred  images,   and  the scheme of decoration and embellishment.
      Laws   which  seems  less suited to the reformed liturgy should be
      amended  or  abolished.    Those  which  are  helpful  are  to  be
      retained, or introduced if lacking.
 
      In  this  matter,   especially as regards the material and form of
      sacred furnishing and vestments, in accordance with Article 22  of
      this   Constitutions,   powers  are  given  territorial  episcopal
      conferences  to  adapt  such  things  to the needs and customs  of
      their different regions.
 
      129.   During their philosophical and theological studies, clerics
      are to be taught about the history and development of sacred  art,
      and  about the basic principles which govern the production of its
      works.    Thus  they  will  be able to appreciate and preserve the
      Church's  ancient  monuments,   and  be able to aid by good advice
      artists who are engaged in producing works of art.
 
      130.    It  is  fitting that the use of pontificals be reserved to
      those   ecclesiastical  persons  who  have  episcopal rank or some
      particular jurisdiction.
 
                                  APPENDIX
 
                     A DECLARATION OF THE SECOND VATICAN
 
                    ECUMENICAL COUNCIL ON REVISION OF THE
 
                                  CALENDAR
 
      The  Sacred  Second  Vatican  Ecumenical Council,  recognizing the
      importance   of  the  wishes  expressed  by  many  concerning  the
      assignment  of  the  feast  of  Easter  to  a  fixed  Sunday   and
      concerning  an  unchanging  calendar,  having carefully considered
      the  results  that  could  follow  from the introduction of a  new
      calendar, declares as follows:
 
         1.     The  sacred  Council  is  not opposed to  assigning  the
         feast   of   Easter  to  a  fixed  Sunday  in   the   Gregorian
         Calendar,    provided  those  whom  it may concern  give  their
         assent,    especially  the  brethren who are not  in  communion
         with the Apostolic See.
 
 
 
                                                                Page: 5
 
 
 
 
 
         2.     The  sacred Council likewise declares that it  does  not
         oppose   efforts   designed to introduce a  perpetual  calendar
         into civil society.
 
      But  among the various systems which are being devised with a view
      to  establishing  a  perpetual  calendar  and introducing it  into
      civil  life,   those  and  only  those are unopposed by the Church
      which  retain  and  safeguard  a  seven-day  week,   with  Sunday,
      without  the  introduction  of any days outside the week,  so that
      the  succession  of  weeks  may  be  left  intact,   unless in the
      judgment  of the Apostolic See there are extremely weighty reasons
      to the contrary.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                                                                Page: 6
 
 
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