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(f) The doxology at the end of the Canon,
from the words “Per ipsum” up to “Per omnia
saecula saeculorum. R. Amen,” inclusively, shall
he chanted or recited in a loud voice. Throughout
the entire doxology the celebrant lifts up the chalice
and the host for the little elevation, omitting the
signs of the cross, and at the end genuflects only
after the response “Amen” is given by the people.
(g) In ldw Masses the Lord’s Prayer may be
recited by the people together with the celebrant
in the vernacular language; in sung Masses it may
he chanted by the people together with the cele
brant in the Latin language and, if the territorial
ecclesiastical authority shall so decree, also in the
vernacular language, to melodies approved by the
same authority.
(h) The embolism after the Lord’s Prayer
shall be chanted or recited in a loud voice.
(i) In distributing Holy Communion the for
mula, “Corpus Christi,” shall be used. The cele
brant. as he says these words, lifts up the Host
a little above the ciborium to show it to the com
municant, who responds: “Amen,” and afterward
is communicated by the celebrant. The sign of the
cross with the host is omitted.
(j) The Last Gospel is omitted; the Leonine
prayers are suppressed.
”(k) It is lawful to celebrate a sung Mass with
a deacon only.
(1) It is lawful for Bishops, if necessary, to
celebrate a sung Mass according to the form used
by priests.
II. Lessons and Chants Between the Lessons
(Const., Art. 51)
49. In Masses celebrated with the people, the
lessons, Epistle, and Gospel shall be read or chanted
facing the people:
(a) in solemn Mass, at the ambo or at the
edge of the sanctuary area;
(b) in high Mass or in low Mass, if they are
read or chanted by the celebrant, either at the
altar or at the ambo or at the edge of the sanctu
ary area, as may be more convenient; if they are
read or chanted by another, at the ambo or at the
edge of the sanctuary area.
50. In Masses celebrated with the people which
are not solemn Masses, the lessons and Epistle,
together with the intervenient chants, may be read
by a qualified lector or server, while the celebrant
sits and listens. The Gospel, however, may be read
by a deacon or by a second priest, who says “Mun-
da cor meum,” seeks the blessing, and at the end
presents the book of Gospels for the celebrant to
kiss.
51. In sung Masses, the lessons, Epistle, and
Gcspel, if they are proclaimed in the vernacular,
may be recited without chant.
52. In reciting or chanting the lessons, Epistle,
the chants which occur after them, and the Gospel,
♦he order is as follows:
(a) In solemn Mass, the celebrant sits and
listens to the lessons and Epistle as well as to the
intervenient chants. After the Epistle has been
chanted or recited, the subdeacon goes to the cele
brant and is blessed by him. Then the celebrant,
seated, places incense in the thurible and blesses it.
While the Alleluia and its verse are being chanted or
toward the end of other chants following the Epistle,
the celebrant rises to bless the deacon. At his
seat he listens to the Gospel, kisses the book of
Gospels, and, after the homily, intones the Creed,
if the latter is to be said. At the end of the Creed
he returns to the altar with the ministers, unless
he is to direct the prayer of the faithful.
(b) In high or low Masses in which the
lessons, Epistle, the chants following them, and
the Gospel are sung or recited by the minister
mentioned in n. 50, the celebrant acts in the man
ner described above.
(c) In high or low Masses in which the Gospel
is chanted or read by the celebrant, while the
Alleluia and its verse are being chanted or recited
or toward the end of other chants following the
Epistle, he goes to the lowest step of the altar and
there bows deeply while saying Munda cor meum.
Then he goes to the ambo or to the edge of the
sanctuary area to chant or recite the Gospel.
(d) But if, in a high Mass or low Mass, all
the lessons are chanted or recited by the celebrant
at the ambo or at the edge of the sanctuary area,
then, standing in the same place, he also recites
the chants occurring after the lessons and the
Epistle, if this is necessary; he says Munda cor
meum turned toward the altar.
III. The Homily (Const., Art. 52)
53. There shall be a homily on Sundays and
feast days of precept in all Masses which are cele
brated with the people present. No exception may
be made for conventual, sung, or pontifical Masses.
On other days, a homily is recommended,
especially on some of the weekdays of Advent and
Lent, as well as in other circumstances when the
people come to church in larger numbers.
54. By a homily from the sacred text is under
stood an explanation either of some aspect of the
readings from Holy Scripture or of another text
from the Ordinary or Proper of the Mass of the day,
talcing into account the mystery which is being
celebrated and the particular needs of the hearers.
55. If plans of preaching within Mass are pro
posed for certain periods, the intimate connection
with at least the principal seasons and feasts of
the liturgical year (cf. Const./ Art.' 1Q2-104), that
is, with the mystery of the Redemption, is to be
harmoniously preserved: for the homily is part of
the liturgy of the day.
IV. The Common Prayer or Prayer of tho
Faithful (Const., Art. 53)
5G. In places where the custom is already in
force of having the common prayer or prayer of
the faithful, for the interim it shall take place be
fore the Offertory, after the word Oremus, accord
ing to the formulas now in use in the individual
regions. The celebrant shall direct the prayer either*
from his seat, from the altar, from the ambo, or
from the edge of the sanctuary area.
The intentions or invocations may be chanted
by a deacon or a cantor or other qualified server,
reserving to the celebrant the words of introduction
and the concluding prayer. This latter will ordi
narily be: Deus, refugium nostrum et virtiis (cf.
Missale Romanum, Orationes diversae, n. 20) or
another prayer which corresponds better to a par
ticular need.
In places where the common prayer or prayer
of the faithful is not in use, the competent territori
al authority may decree that it be done in the man
ner indicated above, with formulas approved for
the interim by that authority.
V. The Place Which May Be Granted to the
Vernacular Language in the Mass (Const.,
Art. 54)
57. In Masses, whether sung or low, which are
celebrated with the people, the competent territori
al ecclesiastical authority may admit the vernacu
lar language, the decrees having been approved,
that is, confirmed, by the Apostolic See:
(a) especially in proclaiming the lessons, Epis
tle, and Gospel, as well as in the common prayer
or prayer of the faithful;
(b) according to the circumstances of the place,
also in the chants of the Ordinary of the Mass,
namely, Kyrie, Gloria, Creed, Sanctus-Benedictus,
and Agnus Dei, and in the antiphons at the Introit,
Offertory, and Communion, as well as in the chants
that occur between the lessons.
(c) Moreover, in the acclamations, salutations
and dialogue formulas, together with the formulas
at the Communion of the Faithful: Ecce Agnus Dei,
Domine, non sum dignus, and Corpus Christi, and
in the Lord’s Prayer with its introduction and em
bolism.
Missals for liturgical use, however, should con
tain the Latin text in addition to the vernacular
translation.
58. It pertains solely to the Apostolic See to con
cede the vernacular language in other parts of the
Mass which are chanted or recited by the cele
brant alone.
59. Pastors of souls shall carefully see to it
that the faithful, more particularly the members
of lay religious associations, also know how to say
or to sing together in the Latin language those
parts of the Ordinary of the Mass which pertains,
to them, especially with the use of simpler melo
dies.
diabole), and 15 (Exorcizo te, omnis Spiritus).
63. In the rite Tor supplying omissions in the
case of a baptized adult, which is given in the Ro
man Ritual, tit. II, cap. 6, those exorcisms shall be
omitted which are found under n. 5 (Exi ab eo) 15,
(Ergo, maledicte diabole), 17 (Audi maledicte sa-
tana), 19 (Exorcizo te, Ergo, maledicte diabole),
21 (Ergo, maledicte diabole), 23 (Ergo, maledicte
diabole), 25 (Exorcizo te — Ergo maledicte
diabole), 31 (Nec te lateat), and 35 (Exi, immunde
spiritus).
III. Confirmation (Const., Art. 71)
64. If Confirmation is conferred within Mass, it
is fitting that the Mass be celebrated by the Bish
op himself. In this case he confers Confirmation
while vested in the Mass vestments.
The Mass within which Confirmation is con
ferred may be celebrated as a votive Mass of class
II, of the Holy Spirit.
65. After the Gospel and homily, before the re
ception of Confirmation, it is praiseworthy that
those to be confirmed should renew the promises
of Baptism, according to the rite legitimately in
use in the individual regions, unless this has -al
ready taken place before Mass.
66. If the Mass is celebrated by another, it is
fitting that the Bishop assist at the Mass wearing
the vestments prescribed for the conferral of Con
firmation, which may be either the color of the
Mass or white. The Bishop himself shall give the
homily, and the celebrant shall resume the Mass
only after Confirmation.
67. Confirmation is conferred according to th<
rite prescribed in the Roman Pontifical, but at th<
words In nomine Patris, et Filii, et Spiritus Sanct;
which follow the formula Signo Te, a single sign
of the cross shall be made.
IV. Continuous Rite for Anointing of the
Sick and Viaticum (Const., Art. 74)
68. When Anointing of the Sick and Viaticum
are administered at the same time, unless a con
tinuous rite is already found in a particular ritual,
the rite shall be arranged as follows: after the
sprinkling with holy water and the prayers of en
trance which are given in the rite of anointing, the
priest shall hear the confession of the sick person,
if necessary, then administer anointing, and finally
give Viaticum, omitting the sprinkling with its for
mulas and the Confiteor and absolution.
If, however, the apostolic blessing with a plen
ary indulgence at the hour of death is to be im
parted on the same occasion, this shall be given
immediately before anointing, omitting the sprink
ling with its formulas and the Confiteor and absolu
tion.
V. Imposition of Hands in Episcopal
Consecration (Const., Art. 76)
69. All the Bishops present at an episcopal con
secration may impose hands; they vest in choir
dress. The words Accipe Spiritum Santum, how
ever, shall be said only by the Bishop-consecrator
and by the two co-consecrating Bishops.
VI. Rite of Matrimony (Const., Art. 78)
VI. The Faculty of Repeating Communion
on the Same Day (Const., Art. 55)
60. The faithful who Communicate in the Mass
of the Easter Vigil or in the midnight Mass
of Christmas may also receive Communion
again in the second Mass of Easter and in one of
the Masses which is celebrated on Christmas in
the daytime.
CHAPTER III
The Other Sacraments and the Sacramentals
I. The Place Which May Be Granted to the
Vernacular Language (Const., Art. 63)
61. The competent territorial authority may ad
mit the vernacular language, the decrees having
been approved, that is, confirmed, by the Apos
tolic See;
(a) In the rites of Baptism, Confirmation, Pen
ance, Anointing of the Sick, and Matrimony, in
cluding the essential forms, as well as in the dis
tribution of Holy Communion;
(b) in the conferral of Orders: in the allocu
tions at the beginning of each ordination or con
secration, as well as in the examination of the
Bishop-elect in episcopal consecration, and in the
- instructions;
(c) in the sacramentals;
(d) in funeral rites.
Wherever a more extended use of the vernacu
lar language appears desirable, the regulation of
art. 40 of the constitution is to be observed.
II. Things to Be Suppressed in the Rite for
Supplying Omissions in Baptism
(Const., Art. 69)
62. In the rite for supplying omissions in the
case of a baptized infant, which is given in the
Roman Ritual, tit. II, cap. 5, those exorcisms shall
>e omitted which are found under n.6 (exi ab eo),
10 (Exorcizo te, immunde spiritus — Ergo maledicte
70. Matrimony, unless a just cause excuses
from the celebration of Mass, shall be celebrated
within Mass after the Gospel and the homily. The
latter is never omitted.
71. Whenever Matrimony is celebrated within
Mass, the votive Mass for the spouses shall always
be celebrated or a commemoration made of it, ac
cording to the rubrics, even during the prohibited
season.
72. As far as possible, the pastor or his dele
gate who assists at the marriage shall celebrate the
Mass; but if another priest assists, the celebrant
shall not continue the Mass until the rite of Matri
mony has been completed.
The priest who assists at the marriage but does
not celebrate the Mass shall be vested in surplice
and white stole and, according to the local custom,
also in cope, and shall give the homily. The bless
ing after the Lord’s Prayer and before the Placeat,
however, is always to be imparted by the priest
who celebrates the Mass.
73. The nuptial blessing shall always be impart
ed within the Mass, even in the prohibited season
and even if one or both of the spouses is entering
a second marriage.
74. In the celebration of matrimony without
Mass:
(a) At the beginning of the rite, according to
the apostolic letter Sacram Liturgiam, n. V, a brief
admonition shall be given. This is not a homily,
but only a simple instruction for the celebration of
marriage (cf. Const., art. 35, 3). There shall be,
however, a sermon or homily drawn from the sa- 4
cred text (cf. Const., art. 52), after the reading of
the Epistle and Gospel from the Mass for the
spouses, so that the order of the whole rite shall be:
brief admonition, reading of the Epistle and Gospel
in the vernacular language, homily, celebration of
marriage, nuptial blessing.
(b) For the reading of the Epistle and Gospel
from the Mass for the spouses, in the absence of M
a vernacular text approved by the competent ter
ritorial ecclesiastical authority, it is lawful for the
interim to use a text approved by the local Ordi
nary.
(c) A chant may be sung between the Epistle
and the Gospel. Likewise the prayer of the faithful
is highly recommended after the completion of the
rite of Matrimony, according to a formula approved
by the local Ordinary, in which petitions for the
spouses are also to be included.