COUNCIL FOR IMPLEMENTING THE CONSTITUTION ON SACRED LITURGY

Instruction
INTERECUMENICAL
for the direct application of the Constitution on the Sacred Liturgy of the Second Vatican Council

September 26, 1964

Introduction
I. NATURE OF THIS INSTRUCTION
1. Among the primary achievements of the Second Vatican Ecumenical Council, one must include the Constitution on the
Liturgy, since it regulates the most exalted sphere of the Church's activity. The document will have even more
rich effects as pastors and faithful deepen their understanding of their genuine spirit
and with good will they put it into practice.
2. The Council, which Pope Paul VI established by the Motu Proprio Sacram Liturgiam, promptly took on
its two tasks: to carry out the directives of the Constitution and the Sacred Liturgy and to provide the means for it
interpret these documents and put them into practice.
3. That these documents be immediately enforced everywhere and any
Possible doubts about interpretation are matters of utmost importance. Therefore, by papal mandate, the
The council prepared this Instruction. It more clearly establishes the functions of the conferences.
Episcopal in liturgical matters, explains more fully those principles affirmed in general terms in the
mentioned documents, and authorizes or orders that those measures that are to have immediate effect be taken
practicable before the revision of the liturgical books.

II. PRINCIPLES TO BE OBSERVED

4. The reason for the decision to implement these things now is that the liturgy may increasingly be...
fully satisfy the conciliatory intention of promoting the active participation of the faithful.
The faithful will respond more readily to the total reform of the liturgy if it proceeds gradually, in stages,
and if the pastors present and explain it through the necessary catechesis.
5. Necessary above all, however, is the shared conviction that the Constitution on the Liturgy has as
its goal is not simply to change the forms and liturgical texts, but to bring to life the type of formation of
faithful and the ministry of the pastors which will have its peak and source in the liturgy (cf. SC art. 10). This is the purpose of the
changes made so far and those yet to come.
6. The pastoral activity, conducted for the liturgy, has its strength in being a living experience of the mystery.
Pascal, in which the Son of God, incarnate and made obedient unto death on the cross, was elevated in such a way,
his resurrection and ascension, which communicates his divine life to the world. Through this life, those who are
dead to sin and conformed to Christ "will be able to live not for themselves, but for him who by
he died and rose again" (2Cor 5:15).
Faith and the sacraments of faith fulfill this, especially baptism (cf. SC art. 9) and the mystery of
Eucharist (cf. SC art. 47), center of the other sacraments and sacramentals (cf. SC art. 61) and of the cycle of
celebrations that unfold the paschal mystery of Christ throughout the year (cf. SC art. 102-107).
7. The liturgy, it is true, does not encompass all the activity of the Church (cf. SC art. 9); nonetheless, the greatest care
It must be taken into account regarding the direct connection between pastoral activity and liturgy, and regarding the realization of a
pastoral liturgy, so that it is not something apart and isolated, but closely linked to other works
pastoral
An intimate and vibrant union between liturgy, catechesis, religious formation, and preaching is especially necessary.

III. EXPECTED RESULTS

8. Bishops and their collaborators in the priesthood must, therefore, always attribute greater importance to their entire
pastoral ministry as focused on liturgy. Thus, the faithful themselves will partake in the divine life richly
through the sharing in the sacred celebrations and, transformed into the yeast of Christ and the salt of the earth, they will proclaim
that divine life and passing it on to others.
 Chapter I - General rules
I. HOW TO APPLY THE STANDARDS

9. The practical norms, in the Constitution and in this Instruction, as well as practices that this Instruction allows or
arranged even before the revision of the liturgical books, even if they are part of the Roman Rite, must be applied
in other Latin rites, paying due respect to the provisions of the law.
10. Matters that this Instruction assigns to the power of the competent territorial ecclesiastical authority can and
must be carried out only by such authority through legitimate decrees.
In any case, the time and circumstances under which such decrees come into effect must be stipulated.
with a reasonable interval of precedence (vacatio) provided for the instruction and preparation of the faithful regarding their
observance.
II. THE LITURGICAL FORMATION OF CLERICS (SC art. 15-16 and 18)
11. Regarding the liturgical formation of the clergy:
a. In theology courses, there must be a course on liturgy so that all students can
receive the necessary liturgical instruction; in seminaries and religious study houses, the local Ordinaries and
senior superiors must ensure that as soon as possible there is a properly qualified liturgy specialist
trained.
b. Teachers appointed to teach liturgy should be trained as soon as possible, according to the
standards of the Constitution, in art. 15.
c. For the ongoing liturgical education of clergy, especially for those who already work in the Lord's vineyard,
Pastoral liturgy institutes should be established wherever possible.
12. The liturgy course should be of appropriate duration, to be determined in the curriculum of studies by the authority.
competent, and must follow a standardized method according to the standard of the Constitution, in article 16.
13. The liturgical celebrations must be conducted in the most perfect way possible. Therefore:
a. The rubrics must be followed exactly and the ceremonies conducted with dignity, under the
careful supervision by superiors and with the proper prior preparation.
b. The clergy must frequently exercise the liturgical functions proper to their order, that is, that of deacon,
subdeacon, acolyte, reader, as well as commentator and singer.
c. Churches and chapels, all sacred material and vestments must carry the mark of genuine Christian art,
including contemporary.
III. LITURGICAL FORMATION OF THE SPIRITUAL LIFE OF CLERICS (SC art. 17)

14. In order for the clergy to be trained for full participation in liturgical celebrations and for
a spiritual life that derives from them and is shared with others, the Constitution on the Liturgy must
to be in full force in seminars and houses of religious study, observing the norms of the documents
from the Holy See, and working together the superiors and teachers to achieve this goal. In order to conduct
adequately the clergy to the liturgy: books on the liturgy should be recommended, especially about its
spiritual and theological dimensions, and be made available in sufficient numbers in the library; let it be done
meditations and conferences, drawn, above all, from the sources of Sacred Scripture and liturgy (cf. SC art. 35,2); and
that common devotions be verified with respect to being in accordance with the customs and practices
Christians and whether they are suitable for the various times of the liturgical year.
15. The Eucharist, the center of all spiritual life, should be celebrated daily with the use of the different
forms of celebration best suited to the participants' conditions.
On Sundays and on other holy days, a sung Mass should be celebrated with the participation of all who reside.
in the house; there must be the homily and, as far as possible, all those who are not should receive Communion
priests. Once the new rite was published, concelebration is permitted for priests.
especially during the most solemn celebrations, if pastoral needs do not require individual celebration.
At least during the major celebrations, it would be good for the seminarians to participate in the Eucharist gathered around the
bishop in the cathedral church.
16. Even though they are not bound by obligation to the Divine Office, the clergy must recite or sing in
common, daily, the Lauds in the morning, as morning prayer, and the Vespers in the evening, as
Afternoon prayer or Compline at the end of the day. The superiors themselves should, as much as possible, take
Share in this common recitation. Sufficient time should be provided in the journey of the clergy in sacred orders.
to pray the Divine Office.
At least at the major celebrations, it would be good, when possible, for the seminarians to sing the evening prayer in the
cathedral church.
17. Religious devotions, organized according to the laws and customs of each place or institution, must
be held in due esteem. Nevertheless, care must be taken so that, especially if carried out jointly, it
harmonize with the liturgy, observing the Constitution, in article 13, and in order to take into account the times of
liturgical year.
IV. LITURGICAL FORMATION OF MEMBERS OF RELIGIOUS INSTITUTES
18. The above-mentioned articles on the liturgical formation of the spiritual life of clergy must be applied,
with the required modifications, both for male and female members of religious institutions.
V. LITURGICAL FORMATION OF THE FAITHFUL (SC art. 19)

19. Pastors should strive diligently and patiently to fulfill the mandate of the Constitution regarding the
liturgical formation of the faithful regarding their active participation, both interior and exterior, "according to their age,"
"condition, way of life, and level of religious culture" (SC art. 19). They should be interested, especially,
through liturgical formation and the active participation of those involved in lay religious associations; such
people have the responsibility to more fully share in the life of the Church and to help their pastors in
effective promotion of the parish liturgical life (cf. SC art. 42).

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

20. The regulation of the liturgy belongs to the authority of the Church; therefore, no one can act on their own initiative.
own in this matter, thus jeopardizing the liturgy and its reform under the competent authority.
21. The Holy See has the authority to reform and approve the general liturgical books; to regulate the liturgy in matters
which affects the universal Church; approve or confirm the acts and decisions of the territorial authorities; and access to
your proposals and requests.
22. The bishop has the authority to regulate the liturgy within his own diocese, following the norms and
the spirit of the Constitution regarding Liturgy, the decrees of the Holy See, and the competent territorial authority.
23. The various territorial assemblies of bishops, which are responsible for the liturgy by virtue of
Constitution, in art. 22, should, for now, be understood as meaning one of the following:
a. an assembly of all the bishops of a nation, according to norm X of the Motu Proprio Sacram
Liturgy;
b. an assembly that has already been legally constituted and made up of bishops—or of bishops and other local Ordinaries
- from various nations;
c. an assembly yet to be constituted, with the permission of the Holy See, composed of bishops—or of bishops and
local ordinaries—from various nations, especially if the bishops in the individual nations are so few that it is
it is more advantageous to form a group with those from various nations who share the same language and
culture.
If specific local conditions suggest otherwise, the matter must be referred to the Holy See.
24. The following must be included in the call for each of the mentioned assemblies:
a. resident bishops;
b. abbots and prelates nullius;
c. vicarages and apostolic mayors;
d. permanent apostolic administrators of dioceses;
e. all other local Ordinarians, except for the general vicars.
Auxiliary and coadjutor bishops can be called by the president, with the consent of the majority of the
voting members of the assembly.
25. Unless there is another legal provision for certain places and in view of special circumstances, the
assembly must be convened:
a. by the one who is the president, in the case of assemblies already legally constituted;
b. in other cases, by the archbishop or bishop who has the right of precedence under the norm of law.
26. The president, with the consent of the priests, establishes the rules of order for the handling of agendas.
opens, transfers, extends, and postpones the sessions of the assembly.
27. A deliberative vote belongs to all those appointed in item 24, including coadjutor and auxiliary bishops.
unless the instrument of calling expressly provides otherwise.
The legal promulgation of decrees requires a two-thirds vote by secret ballot.
29. The minutes of the competent territorial authority, to be sent to the Holy See for approval, that is,
confirmation, must include the following:
a. the names of the participants in the assembly;
b. a report on the matters discussed;
c. the result of the voting on each decree.
This minutes, signed by the president and the secretary of the assembly and sealed with a stamp, must be sent in
two copies for the Consilium.
30. Regarding minutes containing decrees on the use of the vernacular and the manner of its introduction into the liturgy,
As above, following the Constitution on the Liturgy, art. 36, §3, and the Motu Proprio Sacram Liturgiam, n. IX,
must also contain:
a list of the individual parts of the liturgy for which the use of the vernacular has been decided;
b. two copies of the liturgical texts prepared in the vernacular, one of which will return to the assembly of
bishops;
c. a brief report on the criteria used in the translation work.
31. The decrees of the territorial authority that require approval, that is, confirmation, from the Holy See, only
they can be promulgated and implemented when they receive such approval, that is, confirmation.
VII. PARTS THAT BELONG TO INDIVIDUALS IN THE LITURGY (SC art. 28)

32. The parts that belong to the chorus or the people, and sung or recited by them, should not be spoken.
privately by the officiant.
33. Neither the readings that are read or sung by the appropriate minister shall be said privately by the
celebrant.
VIII. AVOID DISCRIMINATION (SC art. 32)
34. Each bishop, or, if deemed advisable, the regional or national conferences of bishops, must be
careful so that the prohibition of the Council on preferential treatment of individuals or social class, in
ceremonies or in another way, should be respected everywhere.
35. Alongside this, the pastors must ensure prudently and charitably that, in the services
liturgical and especially in the celebration of the Mass and in the administration of the Sacraments and Sacramentals, the
the equality of the faithful should be clearly visible and any suggestion of profit or trade should be avoided.

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

36. In order for liturgical services to express a noble simplicity more in tune with the
Spirit of the times:
a. the celebrant and the ministers should bow to the choir only at the beginning and at the end of a service;
b. the incensation of the clergy, separating those who are bishops, must be done to each side of the choir, with three
movements of the censer;
c. the incense should be limited to the altar where the liturgical rite is being celebrated;
d. omit the kiss of the hand and the objects presented or received.
X. CELEBRATIONS OF THE WORD OF GOD (SC art. 35, §4)
37. In places without a priest and where none is available for the celebration of Mass on Sundays and
guard festivals, a sacred celebration of the word of God, presided over by a deacon, or even by a
a layperson duly appointed must be provided, at the discretion of the local Ordinary.
The structure of such a celebration should be almost the same as the Liturgy of the Word in the Mass. The Epistle and the
The Gospel of the Mass of the day should be read normally in the vernacular, with songs, especially of the psalms,
before and after the readings. If the one presiding is a deacon, he must give a homily; another who does not
The deacon must read a homily chosen by the bishop or the pastor. The entire celebration must conclude with
the universal prayer or prayer of the faithful and the Lord's Prayer.
38. The celebrations of the Word of God, to be promoted during the vigils of the most solemn feast days, also
they must follow the structure of the Liturgy of the Word in the Mass, although it is quite permissible for there to be only
a reading.
Where there are several readings, their sequence, for a clear perception of the progression of the history of salvation, must
place the reading of the Old Testament before the reading of the New Testament and should present the reading of the
Gospel as being the peak of all.
39. The diocesan liturgical commission should be responsible for suggesting and providing some resource that will come
to ensure dignity and devotion in these celebrations of the Word.
XI. VERNACULAR TRANSLATIONS OF LITURGICAL TEXTS (SC art. 36, §3)
40. The vernacular translations of liturgical texts, to be prepared in accordance with the norms of art.
36, §3, will benefit from the following criteria:
a. The basis of the translations is the Latin liturgical text. The version of the biblical passages must conform to the
the same liturgical text in Latin. However, this does not take away the right to review such a version, if advisable, based on
in the original text or in a clearer version.
b. The liturgical commission mentioned in the Constitution, in art. 44, and in this Instruction, in art. 44, must have
special responsibility for the preparation of translations of liturgical texts, provided the maximum
assistance from an institute of pastoral liturgy. But where there is no such commission, two or three bishops must
share the responsibility for the translation; they should choose experts, including among laypeople, in
Scriptures, liturgy, biblical languages, Latin, the vernacular, and music. A sound translation of a liturgical text.
The language of a people must simultaneously meet many requirements.
c. Where applicable, there should be a consultation regarding the translations with bishops from neighboring regions and that
they use the same language.
In nations with multiple languages, there must be a translation for each language to be submitted to the bishops.
involved for the purpose of a careful examination.
Special attention must be given to the high quality of the books used by the people for reading the liturgical text.
in vernacular, so that even the appearance of the books may lead to a greater reverence for the Word of God and
to the sacred objects.
41. The liturgical services held anywhere for the people of a foreign language, especially
for immigrants, members of a personal parish, or other similar groups, can be legally
celebrated, with the consent of the local Ordinary, in the native language of these faithful. Such celebrations must
to conform to the established limits for the use of the vernacular and to the translation approved by the authority
ecclesiastical territory competent for the language in question.
42. Melodies for the parts to be sung in the vernacular by the celebrant and the ministers must have the
approval of the competent territorial ecclesiastical authority.
43. Particular liturgical books legally approved before the promulgation of the Constitution on the Liturgy
the pardons granted until then, unless they conflict with the Constitution, remain in force
until other provisions are issued as the reform of the liturgy is completed, in whole or in
part.
XII. THE LITURGICAL COMMISSION OF THE ASSEMBLY OF BISHOPS (SC art. 44)

The liturgical commission, which should be quickly established by the territorial authority, must be
chosen, as much as possible, from among the bishops themselves or at least including one of them, along with
presbyters specialized in liturgical and pastoral matters and appointed to this office.
The members and consultants of the committee should ideally meet several times a year to address the
guidelines in group.
45. The territorial authority may duly delegate the following to the committee:
a. conduct studies and experiments observing the norms of the Constitution, in art. 40, §§ 1 and 2;
b. promote, for the entire region, practical initiatives that foster liturgical life and its application
Constitution on the Liturgy;
c. prepare studies and subsidies required as a result of the decrees of the bishops' plenary assembly;
d. to control the pastoral liturgy throughout the nation, to verify the application of the plenary assembly's decrees, and
report such matters to the assembly;
e. promote frequent consultations and stimulate collaboration with regional associations involved with
Writing, catechesis, pastoral care, music and art, as well as with every type of religious association of
laymen.
46. Members of the pastoral liturgy institute, as well as specialists called to assist the commission
liturgical, they must be generous in helping each bishop promote the liturgical-pastoral activity more
effectively in their territories.
XIII. DIOCESAN LITURGICAL COMMISSION (SC art. 45)
47. The diocesan liturgical commission, under the direction of the bishop, has the following responsibilities:
a. to be fully informed about the state of liturgical-pastoral activity in the diocese;
b. faithfully fulfill those proposals made by the competent authority in liturgical matters and uphold it
informed about the studies and programs that are conducted anywhere in this field;
c. suggest and promote practical programs of all kinds that can contribute to the advancement of liturgical life,
especially in the interest of helping the presbyters who work in the Lord's vineyard;
d. to suggest, in individual cases and even for the entire diocese, timely gradual measures for the work of
liturgical pastoral, to identify and call people able to assist the presbyters on this matter when it arises
occasion, propose appropriate means and subsidies;
e. to ensure that the programs designed to promote the liturgy in the diocese take place with cooperation and
the mutual assistance from other groups among those mentioned in the lines above (n. 45) that pertain to the commission
liturgical assembly of bishops.

Chapter II–The Mystery of the Eucharist

I. THE ORDINARY OF THE MASS (SC Art. 50)

48. Until the reform of the Ordinary of the Mass is complete, the following points must be observed:
a. The celebrant should not pray privately those parts of the Proper sung or recited by the choir or by the
assembly.
The celebrant can sing or recite the parts of the Ordinary together with the assembly or choir.
c. Psalm 42 is omitted in the prayers at the foot of the altar at the beginning of the Mass. All prayers at the foot of the altar are omitted.
altar whenever another liturgical rite immediately precedes [the Mass].
In the solemn Mass, the subdeacon does not hold the paten, but leaves it on the altar.
In sung Masses, the secret prayer or prayer over the offerings is sung, and in other Masses, it is said.
out loud.
f. The doxology at the end of the Canon, Per ipsumaté Per omnia sæcula sæculorum. R. Amen, must be sung.
You pray aloud. Throughout the doxology, the celebrant slightly lifts the chalice with the host, omitting
the signs of the cross, and bows at the end, after the Amendo people.
In the Masses celebrated, the assembly may pray the Our Father in the vernacular with the celebrant; in the
Sung masses can be sung by the people in Latin with the celebrant, and having thus decreed the authority.
territorial ecclesiastical, also in vernacular, using melodies approved by the same authority.
The embolism after the Lord's Prayer should be sung or recited aloud.
i. The formula for the distribution of communion must be Corpus Christi. When saying these words, the celebrant
hold the host a little elevated above the ciborium and show it to the communicant, who responds: Amen, and then
receives communion from the celebrant, omitting the sign of the cross with the host.
j. The last Gospel is omitted; the Leonine Prayers are suppressed.
It is lawful to celebrate a sung Mass with the assistance of only one deacon.
It is lawful for bishops, when necessary, to celebrate a sung Mass according to the form used by priests.
II. READINGS AND SONGS BETWEEN READINGS (SC art. 51)
49. In the Masses celebrated with an assembly, the readings, the Epistle, and the Gospel must be read or
sung facing the people:
from the ambo or the entrance of the sanctuary in solemn Masses;
b. at the altar, at the ambo, or at the entrance of the sanctuary – wherever is most convenient – during sung Masses or
prayers, whether sung or read by the celebrant; from the ambo or the entrance of the sanctuary, whether sung or read by
another person.
50. At the non-solene Masses celebrated with the participation of the faithful, a qualified reader, or the server, does
the readings and the Epistle with the interspersed chants; the celebrant sits and listens. A deacon or a second
the presbyter can read the Gospel and prays the Munda cor meum, asks for the blessing, and at the end presents the Book of
Gospels for the celebrant to read.
In sung Masses, the readings, the Epistle, and the Gospel, if done in the vernacular, can simply
to be read.
52. To read or sing the readings, the Epistle, the interspersed songs, and the Gospel, one should proceed from the
following form.
a. At solemn Masses, the celebrant sits and listens to the readings, the Epistle, and the hymns. After singing or reading the
Epistle, the subdeacon goes to the celebrant for the blessing. At this moment, the celebrant, remaining seated,
put incense in the censer and bless it. During the singing of the Alleluia and the verse, or at the end of the other songs after
In the Epistle, the celebrant stands to bless the deacon. From his place, he hears the Gospel, kisses the
Book of the Gospels, and after the homily, he sings the Creed, when prescribed. At the end of the Creed, he returns to the
altar with the ministers, unless he has to lead the prayer of the faithful.
b. The celebrant follows the same procedure as sung or spoken Masses, in which the readings, the Epistle,
The interspersed chants and the Gospel are sung or read by the minister mentioned in no. 50.
c. In sung or recited Masses where the celebrant sings or prays the Gospel, during the singing or
recitation of the Alleluia and the verse, or near the end of the other songs after the Epistle, he goes to the foot of the altar and there,
deeply inclined, he prays oMunda cor meum. He then goes to the pulpit or to the entrance of the sanctuary,
to sing or recite the Gospel.
d. But in a sung or recited Mass, if the celebrant sings or recites all the readings from the ambo or the
entrance of the sanctuary, he also, if necessary, recites the chants after the readings and the Epistle standing in
same place; then he prays oMunda cor meum, facing the altar.
III. HOMILY (SC art. 52)
There should be a homily on Sundays and holy days at all Masses celebrated with a
assembly, including in pontifical Masses, sung or conventual.
On days other than Sundays and feast days, the homily is recommended, especially in
some days of the week of Advent and Lent or on other occasions when the faithful flock to the church in
largest number.
54. A homily on the sacred texts means an explanation related to the mystery celebrated and to the
particular needs of the listeners, from some point of the readings of the Sacred Scripture or about another text
of the Ordinary or the Proper of the Mass of the day.
55. Since the homily is part of the liturgy of the day, any proposed outline for preaching at Mass during
certain periods must maintain an intact close connection with at least the main times and festivities of the year
liturgical (cf. SC art. 102-104), that is, with the mystery of redemption.

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

In places where the universal prayer or prayer of the faithful is already customary, it should take place before the offertory.
after the Oremus, and, for the time being, through forms in use in each region. The celebrant must lead the
prayer, whether from the chair, the altar, the ambo, or the entrance of the sanctuary.
A deacon, cantor, or another appropriate minister may sing the intentions or intercessions. The celebrant remains
with the opening and concluding prayer, usually to God, our refuge and strength.
Various prayers. 20) or another prayer more suitable for particular needs.
In places where the universal prayer or prayer of the faithful is not customary, the competent territorial authority
you can declare its use according to the manner indicated above and with forms approved by the same authority
for now.
V. PARTS IN WHICH VERNACULAR IS ALLOWED IN MASS (SC art. 54)
57. For the Masses, whether sung or prayed, celebrated with an assembly, the ecclesiastical authority
competent territorial authority, with approval, that is, confirmation, of its decisions by the Holy See, may introduce the
vernacular
a. in the proclamation of the readings, Epistle, and Gospel; in the universal prayer or prayer of the faithful;
b. in a way convenient to the circumstances of the place, at the corners of the Ordinary of the Mass, namely, Kyrie, Gloria,
I believe, Holy-Benedictus, Lamb of God, as well as the introit, the offertory, and the communion antiphons and
also the songs between the readings;
c. in the formulas of acclamations, greetings and dialogues, in Ecce Agnus Dei, Lord, I am not worthy, Body
Christina communion of the faithful, and in the Lord's Prayer with its introduction and the embolism.
The missals to be used in the liturgy, however, must contain side by side the vernacular version and the Latin text.
58. Only the Holy See can grant permission for the use of the vernacular in those parts of the Mass that the
the celebrant sings or prays alone.
59. Pastors must carefully check that Christian faithful, especially the members of
lay religious institutes, also know how to pray or sing in Latin, especially with simple melodies, the
parts of the Ordinary of the Mass that pertain to them.

VI. FACULTY TO RECEIVE COMMUNION AGAIN ON THE SAME DAY (SC art. 55)

60. The faithful who receive Communion at the Easter Vigil Mass or at the Midnight Mass of Christmas can
to receive her again on the second Easter Mass and at a Christmas Day Mass.

Chapter III - The other Sacraments and the Sacramentals

I. PARTIES WHERE VERNACULAR IS ALLOWED (SC Art. 63)
61. The competent territorial authority, with approval, that is, confirmation, of its decisions by the Holy See,
can you introduce the vernacular for:
a. the rites, including the essential sacramental formulas, of Baptism, Confirmation, Penance, Anointing of
The sick, Marriage, and the distribution of the Holy Communion;
b. the ordinations: the exhortation that precedes the ordination or consecration, the examination of the elected bishop in a
episcopal consecration, and the admonitions;
c. the sacramentals;
d. the funeral rites.
Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution should be observed.
no art. 40.
II. ELEMENTS TO BE DISCARDED FROM THE RITUALS OF SUPPLEMENTARY CEREMONIES FOR
A PERSON ALREADY BAPTIZED (SC Art. 69)

62. In the rite of supplementary ceremonies, in the case of a baptized child, Rituale Romanum, tit II, cap. 6,
the exorcisms are discarded in nn. 6 (Get away from him), 10 (I exorcise you, unclean spirit - Therefore, accursed)
diabole) and 15 (I exorcize you, all spirit).
63. In the rite of the supplementary ceremonies, in the case of a baptized adult, Rituale Romanum, title II, chapter 6,
exorcisms are discarded in nn. 5 (Exi ab eo), 15 (Ergo, maledicte diabole), 17 (Audi, maledicte satana)
I exorcise you - Therefore, cursed devil
(I exorcise you - Therefore, cursed devil), 31 (Nor does it escape you) and 35 (Get out, unclean spirit).
III. CONFIRMATION
64. If Confirmation is conferred during the Mass, the Mass should be celebrated by the bishop himself; in this
if he confers the sacrament dressed in the vestments of the Mass.
The Mass in which Confirmation is conferred can be celebrated as a Mass of the second class, votive of
Holy Spirit.
65. After the Gospel and the homily, before the reception of Confirmation, it is good that those who will be
confirmands renew their baptismal vows, according to the rite legally in use in each region, the
less than those who have done it before the Mass.
66. If the Mass is celebrated by another person, the bishop must attend the Mass with the prescribed vestments for the
administration of the Confirmation; they should be the color of the Mass or white. The bishop himself must deliver the homily and
The celebrant should proceed with the Mass only after the administration of confirmation.
67. The administration of Confirmation follows the rite of the Pontificale Romanum, but with a simple sign of the cross.
In the name of the Father, and of the Son, and of the Holy Spirit, that follows the formulaSign to you.

IV. CONTINUOUS RITE FOR THE ANOINTING OF THE SICK AND THE VIATICUM (SC Art. 74)

68. When the Anointing of the Sick and the Viaticum are administered on the same occasion, unless a rite
if it already exists in the local ritual, the sequence of the rite should be as follows: after the sprinkling of holy water and
the prayer upon entering the room or hall, as it is in the anointing rite, the priest must, if necessary, listen to the
confession of the sick, administer to him the anointing and, finally, give him the Viaticum, omitting the sprinkling with his
formulas, the Confiteor to absolution. If, however, the apostolic blessing with plenary indulgence is given in the
time of death should be immediately before the Anointing; the sprinkling with its formulas, the Confiteor
acquittals are omitted.
V. IMPOSITION OF HANDS AT THE CONSECRATION OF A BISHOP (SC Art. 76)

69. At the consecration of a bishop, all the bishops present, in choir robes, may participate in the imposition.
of the hands. Only the one who consecrates and the other two co-consecrators, however, pronounce the words Accipe
Holy Spirit.
VI. MARRIAGE RITE (SC Art. 78)
70. Unless there is a good and justifiable reason, the Marriage should be celebrated during the Mass, after the
Gospel and the homily. The homily should never be omitted.
71. Whenever the Marriage is celebrated at Mass, the votive Mass for the bride and groom must always be used.
even in restricted times, either it is celebrated, observing the rubrics.
As much as possible, the pastor himself, or a delegate of his to attend the wedding, must celebrate the
Mass; if another priest assists the Matrimony, the celebrant should not continue the Mass until the Rite of
Marriage may be concluded.
The priest who assists alone at the marriage, but does not celebrate the Mass, must be dressed in a chasuble and
white stole and, if it is a local custom, also with a cape; he must give the homily. But the celebrant is the one who
always give the blessing after the Pater Noster before the Placeat.
73. The nuptial blessing must always be given at Mass, even in restricted times and even if one of the two.
the spouses are getting married for the second time.
74. At the celebration of Matrimony outside of Mass:
a. At the beginning of the rite, according to the Motu Proprio Sacram Liturgiam, no. V, a brief instruction must be
Dad, not a homily, but simply an introduction to the celebration of Matrimony (cf. SC art. 35, §3).
After the reading of the Epistle and the Gospel of the Mass for the spouses, there should be a sermon or homily based on
in our sacred texts (cf. SC art. 52). The order of the entire rite, therefore, should be as follows: a brief instruction,
the reading of the epistle and the Gospel in vernacular, the homily, the celebration of Matrimony, the nuptial blessing.
b. For the reading of the Epistle and the Gospel of the Mass for spouses, if there is no approved vernacular text by
the competent territorial ecclesiastical authority, it is permissible, for now, to use a text approved by
Local ordinary.
c. Singing is allowed between the Epistle and the Gospel. After the rite of Matrimony and before the nuptial blessing,
it is very desirable that there is a prayer of the faithful in a form approved by the local Ordinary and incorporating
intercessions for spouses.
d. Even if in restricted times and even if one of the two or both spouses are contracting the
marriage for the second time, they must receive the nuptial blessing, according to the form present in
Rituale Romanum tit. VIII, cap. 3, unless local rituals provide for another form.
75. If the Marriage is celebrated in restricted times, the pastor must warn the spouses to be aware of the
appropriate spirit for the liturgical time in particular.
VII. SACRAMENTS (SC Art. 79)
76. For the blessing of the candles, on February 2, and of the ashes, on Ash Wednesday, it is sufficient a
prayer only, from those in the Roman Missal.
77. The blessings of the Roman Ritual, tit. IX, cap. 9, 10, 11, until then reserved, can be given by
any priest, except: blessing of a bell for use in a church or blessed oratory (chap. 9, no. 11); the
blessing of the cornerstone of a church (cap. 9, n. 16); the blessing of a new church or public oratory (cap. 9,
n. 17); the blessing of a month (cap. 9, n. 21); the blessing of a new cemetery (cap. 9, n. 22); the blessings
fathers (chap. 10, n. 1-3); the blessing and erection of the Stations of the Cross (chap. 11, n. 1), reserved for the bishop.

Chapter IV - The Divine Office

I. CELEBRATION OF THE DIVINE OFFICE BY THOSE OBLIGED TO THE CHOIR
78. Until the reform of the Divine Office is complete:
a. Communities of canons, monks, nuns, other regulars or religious obliged to the choir, by right or
According to the constitutions, they must, in addition to the conventual Mass, celebrate the entire Divine Office in the choir every day.
Individual members of these communities who are in the higher orders or have made solemn vows, except for
the lay brothers are required, even if legally exempt from the choir, to daily private recitation of
each of the hours that do not celebrate in the choir.
b. The chapters of cathedrals and collegiate churches must, in addition to the conventual Mass, celebrate in choir the parts of
Offices that are imposed on them by common or particular law.
Individual members of the chapter, in addition to the mandatory canonical hours for all clergy in the higher orders
According to SC articles 96 and 89, they must privately recite the hours that are celebrated by their chapter.
c. In the mission regions, while preserving the established religious or chapter choir discipline by
law, the religious or chapter members legally absent from the choir due to pastoral ministry can, with
permission from the local Ordinary (not from his vicar general or delegate), to make use of the concession granted by the Motu
On the Sacred Liturgy, no. VI.
II. FACULTY OF DISPENSATION OR COMMUTATION OF DIVINE OFFICE (SC Art. 97)

79. The faculty granted to all Ordinaries to dispense their subjects, in individual cases and for just cause,
the obligation of the Divine Office in whole or in part, or to commute it, is also extended to the superiors
heads of religious or clerical institutions that are not exempt, as well as those of societies of common life.

III. BRIEF OFFICES (SC Art. 98)

80. No brief office can be classified as concordant with the Divine Office if it does not contain psalms,
readings, hymns and prayers, or if they are not related to the hours of the day and the liturgical time in particular.
81. But the brief deeds that have been legally approved are sufficient, for now, to serve as
participation in the public prayer of the Church, ensuring compliance with the aforementioned criteria.
For use as part of the public prayers of the Church, any new short office must have the approval of the Holy See.
82. The translation of the text of a brief office into the vernacular, for use as a public prayer of the Church, must have
the approval of the competent territorial ecclesiastical authority, followed by the approval, that is, confirmation, of the
Holy See.
The Ordinary or higher authority is, in this matter, the competent authority to grant the use of the vernacular.
in the recitation of a brief office to anyone who is obliged to this by constitution, by dispensation, or by
switching of obligation.
IV. DIVINE OFFICE OR SHORT OFFICE CELEBRATED IN COMMON BY THE INSTITUTES
RELIGIOUS (SC Art. 99)
84. The obligation to jointly celebrate the Divine Office, in whole or in part, or a brief office, imposed by the
constitutions to the members of institutes of perfection do not remove the ability to omit the time of Prime and of
choose, among the earlier hours, the one that best fits the time of day (cf. Motu Proprio Sacram Liturgiam,
n. VI).
V. THE LANGUAGE FOR THE RECITATION OF THE DIVINE OFFICE (SC Art. 101)

85. In the recitation of the Divine Office in choir, the clergy are required to maintain the Latin language.
86. The authority granted to the Ordinary to allow the use of the vernacular in individual cases, to those
clergymen for whom the use of Latin constitutes a serious hindrance to fulfilling the obligation of the Office, extends
also to the higher superiors of religious and clerical institutes, and to those of societies of common life.
The serious obstacle required for the granting of the mentioned faculty must be evaluated based on the condition
physical, moral, intellectual and spiritual of the applicant. Nevertheless, this faculty, granted only for
making the recitation of the Divine Office easier and more devoted does not intend to diminish in any way the
obligation that priests in the Latin rite have to learn Latin.
88. The respective Ordinaries of the same language must prepare and approve the translations of the Divine Office for
the non-Roman rites. (However, for the parts of the Office in common with the Roman Rite, they must use the version
approved by the competent territorial authority.) The Ordinariates must therefore send the translation to
confirmation of the Holy See.
89. The Breviaries for the clerics who, according to the provisions of art. 101, §2, have the right to use the
vernacular for the Divine Office must contain the Latin text alongside the vernacular.

Chapter V - Designing churches and altars to facilitate the active participation of the faithful

I. CHURCH PROJECTS
90. In the construction of new churches or in the restoration and adaptation of old ones, great care must be taken to
in order that they are suitable for celebrating liturgical services authentically and can ensure the
active participation of the faithful (cf. SC art. 124).

II. THE MAIN ALTAR

91. The main altar should preferably be separated from the wall, to allow for walking around it and
it is celebrated in front of the people. Its location in the place of worship must be truly central, so that
that the attention of the whole assembly naturally turns to him.
The choice of materials for the construction and decoration of the altar must comply with legal prescriptions.
The area of the sanctuary must be spacious enough to accommodate the sacred rituals.
III. THE CHAIR FOR THE CELEBRANT AND FOR THE MINISTERS
92. Regarding the church plan, the chair for the celebrant and the ministers should occupy a place that is
clearly visible to all the faithful and that makes it understood that the celebrant presides over the entire community.
The chair should be placed behind the altar, and any resemblance to a throne, a prerogative of a bishop, should be
avoided.
IV. MINOR ALTARS
There should be fewer smaller altars and, where the construction plan allows, the best place for them is in
chapels somewhat separated from the body of the church.

V. ABOUT THE ALTAR

94. In the opinion of the Ordinary, the cross and the candle holders requested on the altar, for the various liturgical rites, may
they can also be placed close to him.

VI. RESERVE OF THE EUCHARIST

95. The Eucharist must be reserved in a solid and secure tabernacle, placed in the middle of the main altar or in a
lesser altar, but on a truly worthy altar, or, according to legitimate customs and in cases
particulars approved by the local Ordinary, also in another special part of the church, suitably adorned.
VII. AMBÃO
There must be one or more ambo for the proclamation of the readings, arranged in such a way that the faithful can
promptly see and hear the minister.
VIII. PLACE FOR THE CHOIR AND THE ORGAN

97. The choir and the organ must occupy a place that clearly shows that the singers and the organist are part of
of the community of the faithful united and that allows them to better fulfill their role in the liturgy.

IX. PLACE FOR THE FAITHFUL

Special care must be taken to ensure that the place for the faithful allows for their appropriate participation in the rites.
sacred, both with the eyes and the mind. There should usually be benches or chairs for their use,
however, observing the Constitution, in art. 32, the practice of reserving places for specific people must be
suppressed.
Be careful to allow the faithful not only to see the celebrant and the other ministers, but
also that they are heard easily, even using modern sound equipment.
X. BATISTÉRIO
99. In the construction and decoration of the baptismal font, great effort should be made to ensure that it clearly expresses
the dignity of the sacrament of baptism and be a very suitable place for community celebrations (cf. SC
art. 27).
This Instruction was prepared by the Council by order of Pope Paul VI, and presented to the Pope by the Cardinal.
Giacomo Lercaro, President of the Council. After having carefully considered the Instruction,
Consulted the Congregation for Rites, Pope Paul, in an audience granted to Cardinal Arcadio
Maria Larraona, Prefect of the Congregation for Rites, gave his specific approval, both in general and in the details.
parts, and confirmed it by his authority, and ordered that it be published and faithfully observed by all
who is concerned, starting from the First Sunday of Lent, on March 7, 1965.

***

Source:The provided text is a URL and does not contain translatable text.
Free translation from English by Luís Augusto Rodrigues Domingues

Through the reverent Liturgy in both Forms of the Roman Rite

Teresina–Piauí–Brazil
ars-the.blogspot.com
[email protected]