Lecture Notes: Sacrosanctum Concilium As the Constitution on the Sacred Liturgy, Sacrosanctum Concilium was one of the most significant. Its formal name, Sacrosanctum Concilium, means this most holy council. Since this was the first document the bishops formally approved (on Dec. 4, ), the. Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, is one of the constitutions of . Print/export. Create a book · Download as PDF · Printable version.
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Constitution on the Sacred Liturgy - Sacrosanctum concilium. Sacrosanctum Concilium. The Apostolic Constitution on the. Liturgy of the Second Vatican Council. Issued December 4, Mystery and the Enduring Value of Sacrosanctum Concilium. The promulgation of the Constitution Sacrosanctum Concilium on the Sacred.
So that it may really be possible in practice to observe the course of the hours proposed in Art. This He did that, by preaching the gospel to every creature [ 14 ], they might 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. Select your specializations: 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. These norms being observed, it is for the competent territorial ecclesiastical authority mentioned in Art.
Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use for details see www. OSO version 0. University Press Scholarship Online. Sign in. Not registered? Sign up. Publications Pages Publications Pages. Search my Subject Specializations: Select your specializations: Classical Archaeology: Classical, Early, and Medieval Plays and Playwrights: Classical, Early, and Medieval Poetry and Poets: 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. 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.
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:. Because the use of the vernacular in the administration of the sacraments and sacramentals can often be of very great help to the people, this use is to be extended according to the following norms:. 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. 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. 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 of this Constitution.
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. 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.
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. 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. 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. Baptismal water, outside of paschal time, may be blessed within the rite of Baptism itself by an approved shorter formula. 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.
The rite and formulae of Penance are to be revised so that they more clearly express both the nature and effect of the sacrament.
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. 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.
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. 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.
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. Moreover, an ecclesiastical authority having the territorial competence described in Article 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.
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. 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 favour 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.
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.
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 colour to be used. The rite for the Burial of Infants is to be revised, and a special Mass for the occasion should be provided. 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. 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.
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 honour 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. 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. 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: 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:.
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.
They must be considered as the chief hours and are to be celebrated as such. Outside of choir it will be lawful to select any one of the three most suited to the time of the day. 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. 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.
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. 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.
Communities obliged to choral office are bound to celebrate the office in choir every day in addition to the conventual Mass. In particular:. 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 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.
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. 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 -fulfil the task entrusted to them -as -perfectly as possible.
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.
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 The vernacular version, however, must be one that is approved. 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. 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.
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. 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 favour.
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: 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. 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. The liturgical year is to be revised so that the traditional customs and discipline of the sacred seasons shall be 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 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.
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. Some of them which were part of an earlier tradition are to be restored where opportune.
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 offence 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. 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 Holy Orders. It was approved by the assembled bishops by a vote of 2, to 4 and promulgated by Pope Paul VI on 4 December The title is taken from the opening lines of the document and means "this Sacred Council".
As is customary with Catholic documents, the name of this constitution, "Sacred Council" in Latin , is taken from the first line incipit of the document:. This sacred Council has several aims in view: The Council therefore sees particularly cogent reasons for undertaking the reform and promotion of the liturgy.
One of the first issues considered by the council, and the matter that had the most immediate effect on the lives of individual Catholics, was the renewal of the liturgy. The central idea was that there ought to be greater lay participation in the liturgy.
Mother Church earnestly desires that all the faithful should be led to that fully conscious and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as a chosen race, a royal priesthood, a holy nation, a redeemed people 1 Peter 2: Popes Pius X ,  Pius XI ,  and Pius XII  consistently asked that the people be taught how to chant the responses at Mass and that they learn the prayers of the Mass in order to participate intelligently.
Now the bishops decreed that: After centuries when, with the Mass in Latin, Catholic piety centred around popular devotions, the bishops decreed that "Popular devotions On 24 August Pope Francis emphasized that "the reform of the liturgy is irreversible" and called for continued efforts to implement the reforms, repeating what Pope Paul VI had said one year before he died: The council fathers established guidelines to govern the renewal of the liturgy, which included, allowed, and encouraged greater use of the vernacular native language in addition to Latin, particularly for the biblical readings and other prayers.
Implementation of the council's directives on the liturgy was to be carried out under the authority of Pope Paul VI by a special papal commission,  later incorporated in the Congregation for Divine Worship and the Discipline of the Sacraments , and, in the areas entrusted to them, by national conferences of bishops, which, if they had a shared language, were expected to collaborate in producing a common translation.
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