Newspaper Page Text
PAGE 2 GEORGIA BULLETIN THURSDAY, NOVEMBER 5, 1964
TEXT OF INSTRUCTION
Bishops’ Commission On The Liturgical Apostolate
I. UNDERSTANDING LITURGICAL TEXTS IN
THE VERNACULAR
The Constitution on the Liturgy, issued by the
Second Vatican Council, states that it is of
the highest importance that the faithful under
stand the rites also nourish, strengthen, and
express it;” moreover, “they do indeed impart
grace, but in addition, the very act of celebrat
ing them most effectively disposes the faithful
to receive this grace in a fruitful manner, to
worship God duly, and to practice charity"
(59). Another basic principle taught by the Con
stitution is that "Christ is always present
in His Church, especially in her liturgical
celebrations." Among the ways He is present is
"in His word, since it is He Himself who speaks
when the Holy Scriptures are read in the
Church." He is present also "when the Church
prays and sings, for He promised:"Where two or
three are gathered together in my name, there
am I in the midst of them' " (7).
The widespread interest in the Council and
particularly in the discussions on vernacular in
the liturgy have prepared the people for changes.
Many are filled with hope for a great advance
in meaningful participation by all the people in
the sacred rites. At the same time it is evident
or will soon be evident that beyond use of the
language which the people understand there must
be developed an understanding of the "langu
age" of the liturgy in a deeper sense. No one
can find the meaning in the allusions to Abra
ham’s bosom or to Jerusalem in the
funeral rites unless he knows Abraham
as our father and Jerusalem as the place of
God’s presence with His people, the prefiguring
of the Church on earth and in heaven. We all
know how necessary is a grasp of Scriptural
idiom to understand the Epistles. This is also
necessary to appreciate the use of water, oil,
bread, and wine, and to know the significance
of such phrases as "now and eternal conven-
ant" and "Lamb of God." The simple phrase,
"through Christ our Lord," or "through Him and
with Him and in Him,” expresses a direction
in devotion, a union with Christ’s worship of
the Father that is not yet the spontaneous man
ner of praying among our people. The same is
true of praying the psalms as Christian prayers.
Understanding the liturgy is not merely a matter
of vocabulary or of remembering Biblical events.
Christ's earthly life followed in large part its
Old Testament prefigurings and He estab
lished the basic rites of His Church on the
basis of meanings already indicated in the
Scriptures. He made the inspired psalms and
canticles His own prayers. His great act of wor
ship and sacrifice for mankind, "the paschal
mystery" (5, 6, 47, 61, 102, 106), was intended
as a new Exodus, a passing from this world to
the Father, and it took place at the time of the
Passover celebration.
Because of the Scriptural basis of liturgical
language and actions, the Constitution on the Lit- '
urgy provides for more extensive reading of
Scripture in the liturgy and also for the
integration of preaching with Scripture. It states
that the sermon is part of the liturgical ser
vice and that it "should draw its content main
ly from scriptural and liturgical sources, and
its character should be that of a proclamation of
God’s wonderful works in the history of salva
tion, the mystery of Christ, evermade present and
active within us, especially in the celebration of
the liturgy" (35).
The Constitution also states that Bible ser
vices should be encouraged (35) which include
of their nature a sermon on the texts read to
the people and said or sung by them. And it states
that it is essential to "promote that warm ami
living love for Scripture to which the venerable
tradition of both eastern and western rites give
testimony" (24) -- a love which may be pos
sessed by the simplest as well as the most
learned members of the Church, as history shows
us.
Since, as the Constitution states, it is now a
primary pastoral duty to enable the people
to take their full internal and external part in-
the liturgy (14,19) it is clearty our duty to equip
ourselves at once to carry out this task ami to
begin to carry it out among our people. Provi
dentially, the Scriptural, catechetical, and lit
urgical renewals of recent decades have already
produced an abundance erf reading matter, at many
levels, which can serve to enrich our basic
structure of its rites and prayers and, at the same
time, help us to inform our people. A brief
bibliography of some basic books which serve
both these purposes in included herewith.
But what is most necessary of all is that we
begin, if we have not begun already, to meet with
Christ as He speaks to us through the liturgi
cal rites and the inspired word of Scripture.
This should best start with the use of the primal
form of Christian "mental prayer" or "medi
tation," traditionally known as "lectio divina"—
(or, as we might call it in English, "praying the
Bible.") This means, very simply, prayerfully
"hearing," by slow meditative reading, a Bibli
cal or liturgical passage as Christ’s word here
and now: asking ourselves, for example, what is
He telling us here about Himself, about the Fath
er, about the divine plan for our own salva
tion and that of our people? How does He ask
us to respond to this word of God’s love with
Him, now in our prayer and also in our
life?
Such a form of meditation, especially when
the passages chosen are those which the priest
is to explain and open out to his people in
Sunday Mass, or at a baptism or wedding or fune
ral, or at a Bible service, will, experience shows,
serve to integrate the priest’s prayer-life in it
self and with his work for his people as "Minis
ter of the Word." Any study of the liturgical
texts and of sacred scripture then serves to en
rich and deepen both the priest’s own prayer
and worship and the sermons in which he opens
out God’s Word to his people.
The question, obviously, is not one of making
Biblical scholars either of all priests or of the
faithful. It is one simply of restoring that liv
ing familiarity with Scripture and, though it, with
Christ, which is our rightful inheritance.
BIBLOGRAPHY
Liturgy and Doctrine, by Charles Davis (New
York: Sheed and Ward), short summary of redis
covered relationship between scripture, liturgy,
doctrine and life.
The Liturgy and the Word of God (College-
ville; Liturgical Press; paper), a symposium
covering all aspects of the subject.
The Psalms as Christian Prayer, by Thomas
Worden (New York, Sheed and Ward). One of the
best presentations of the Scriptural form and basis
of Christian piety.
The Family and the Bible, by Mary Reed New-
land (New York; Random House), provides val
uable guidelines as to how to introduce the faith
ful to the Bible, in its relationship to the liturgy,
to doctrine and to life.
Key to the Psalms, by Mary Perkins Ryan (No
tre Dame: Fides), presents key themes, events,
figures in the O. T. and N. T., in reference to
the liturgy and Christian living.
The Bible Today (Collegeville: Liturgical
Press; magazine).
IL READING AND PRAYING IN THE VERNA
CULAR
The introduction of the common language into
liturgical rites is an event of numerous and im
portant implications. Clearly it was the inten
tion of the Fathers of the Second Vatican Coun
cil to provide the people with rites of sacred
worship which would be meaningfuland intelligble
to them (36, 54, 63, 101, 113). Both those parts
of the liturgy which instruct the faithful and those
parts which express their prayer and devotion
are to be spoken or sung in the vernacular
language. This reform in our custom is inten
ded to bring the people into more effective
contact with the sacred scripture and the holy
texts of the liturgy, thereby fostering deeper
faith, greater knowledge, and more sincere pray
er.
But these worthy objectives will not automat
ically be achieved by the use of the vernacular.
Such prayer and readings will have to be done in
a more meaningful and appropriate manner than
has unfortunately been employed by some priests
when reciting Latin texts. To celebrate the liturgy
in a manner that is apparently hasty, matter-
of-fact, and without attention to the meaning
of the words would, of course, be irreverent
and improper no matter what the language; how
ever, whe n the vernacular is used, there is
the greatest possibility of scandal. These
observations, which must be honestly admitted,
are commonly expressed whenever the verna
cular is discussed and both clergy and laity are
surely anxious not only to avoid the danger
but, first of all, to seek the fullest advantages
the vernacular can bring. For this reason, the
following comments are offered on the manner
of speaking the English tongue in liturgical ser
vices, in the hope that they might serve as a
guide to all. For the purposes of these remarks,
there is a basic difference between reading the
Word of God and reading other texts.
A. READING THE WORD OF GOD
All Scripture readings are to be proclama
tions, not mere recitations. Lectors and pri
ests should approach the public reading of the
Bible with full awareness that it is their honor
ed task to render the official proclamation of
the revealed Word of God t o His assembled
holy people. The character of this reading is
such that it must convey that special reverence
which is due the Scriptures above all other
words.
1. It is of fundamental importance that the
reader communicate the fullest meaning of the
passage. Without exaggerated emphasis o r af
fectation, he must convey the particular signi
ficance of those words, phrases, clauses or sen
tences which constitute the point being made.
Careful phrasing and inflection are necessary to
enable the listener to follow very thought and the
relationships among them. Patterns of speech,
especially monotonous patterns of speech, must
be avoided, and the pattern of thought in the text
must be adhered taTTie message inall its meaning
must be earnestly communicated.
2. The manner of speaking and tone of voice
should be clear and firm, never indifferent or
uncertain. The reader should not draw attention
to himself either by being nervous and awk
ward or by being ovbiously conscious of a talent
for dramatic reading. It is the message that
should be remembered, not the one who reads
it. The voice should be reverent without being
unctuous, loud without shouting, authoritative
without being offensive or overbearing. The peace
must be geared to understanding—never hurried,
never dragged.
3. By his voice, attitude, and physical bear
ing, the reader should convey the dignity and
sacredness of the occasion. His role is that of a
herald of the Word of God, his function to pro
vide a meaningful encounter with that living Word.
Perfection in this mission may not always be
achieved, but it must always and seriously be
sought.
B. PRAYING AND SPEAKING ALOUD
When the celebrant leads the people in prayer,
or speaks to them, or addresses God in their be
half, his manner of speaking will differ somewhat
in each case. In every instance, however, he should
convey that he sincerely means what he says.
This sincerity is crucially important; it makes
the difference between a matter-of-fact, ritualiz
ed, indifferent celebration and one that is truly
an expression of faith and devotion.
1. Dialogue. In the greetings and verbal ex
change between celebrant and congregation, all
participants should speak their parts with mean
ing. When the priest says. "The Lord be with
you," for example, he must convey that he is really
addressing the people, that he sincerely means
the greeting, and that he invites response. The
tone and inflection of voice must be natural and
convincing. At the same time, dialogue should
never become extremely informal; all must be
aware that the words they speak are part of a
sacred rite. The liturgy must always be charac
terized by dignity and revernce as well
as meaningful andsincere speech.
2. Prayer. When reading the orations, preface,
and the like, the priest should speak in a manner
befitting his sacerdotal role. His tone of voice
should be more formal, more reverent; yet he
must remember he is speaking to a Person,
not merely reciting formulas. Note that this
applies no matter which language is used in the
prayer; it applies equally to the Canon as
to the Collect or the Lord’s Prayer. The latter
prayer is gravely abused by a sing-song reci
tation which pays little attention to the prieses
and petitions actually contained in the words.
The conclusions of prayers, although in set for
mulas, must never be hurried, or routinely said.
Since the affirmative response of the people is
expected, the rhythm and tone of the priest
should be sufficiently strong to encourage and
facilitate the response.
III. EXTENT OF LIGURGICAL USE OF ENGLISH
rC ’ "l T* JV
The extent to which it is lawful to use English
in the liturgy throughout the dioceses of the
United States is determined in the decrees of the
National Conference of Bishops, enacted April
2, 1964, and confirmed by the Consilium for the
implementation of the Constitution on the Sac
red Liturgy in a rescript of May 1, 1964.
The following paragraphs summarize and spe
cify what is found in the decrees, which should
be consulted for additional details. (The use of
officially approved vernaculars other than Eng
lish, although conceded by the body of Bishops,
is depended upon the judgment and permission of
the individual local Ordinary in accord with
n. 6 of the Decree).
A. DIVINE OFFICE
The entire text of the Divine Office may be
sung or said in English, according to the terms
of the Constitution and the decrees. In the case
of the clergy, however, the faculty to use En
glish must be obtained from the Ordinary,
local or religious. This permission is not needed
if the cleric takes part in the Office with a
group of the faithful or of religious who law
fully use the English Office.
The editions of the breviary in English issued
by two publishers, Benziger Brothers and the
Liturgical Press, have been approved by the Con
ference of Bishops.
B. Sacraments and Sacramentals
The entire rite of the Sacraments and Sac
ramentals, other than the Eucharist (below),
may be celebrated in English, including the essen
tial forms of the Sacraments. It is always re
quired, however, that the approved text be used.
The text approved for the Sacraments and Sac
ramentals is the official Collectio Rituum newly
edited andpublished. The Bishops’ Commissionon
the Liturgical Apostolate has authorized four
editions of the Collectio Rituum, issued by the
following publishers: Benziger Brothers, Bruce
Publishing Company, Catholic Book Publishing
Co., and the Liturgical Press.
For the rites of the Sacraments and Sacra
mentals which are not contained in the official
Collectio Rituum, the English translations found in
The Roman Ritual by the Reverend Philip Weller
(Bruce Publishing Co.) have been approved for
liturgical use.
C. The Holy Eucharist.
In the celebration of Mass it is lawful to use
English in the lessons, in the prayer of the
faithful, and in the ordinary and proper parts
which pertain to the people. In sequence, the use
of English and the retention of Latin for these
parts may be enumerated as follows;
Entrance rite - Preparatory prayers at the foot
of the altar — Latin
Introit antiphon - English
Kyrie - English
Gloria - English
Prayer or Collect (including the introductory
Dominus Vobiscum and Et cum spiritu tuo)
- Latin
The Word of God
Epistle and other lessons - English
Gradual, Alleluia, and other chants - English
Munda cor meum, etc. - Latin
Gospel (including the introductory'versicles and
responses) - English (Homily)
Creed - English
The Preparation of the Gifts
The Lord be with you and response, and Let
us pray- English
Offertory antiphon - English
Silent prayers of the priest - Latin
Prayer over the gifts or secret prayer- Latin
The Eucharistic Prayer
Preface of the Canon (including the introduc
tory dialogue and response being Dominus
vobiscum)- Latin
Sanctus - English
Silent prayers of the Canon and the conclus
ion - Latin
The Eucharistic Banquet
Lord’s Prayer (with the invitation Let us pray,
etc.) - English
Libera, quaesumus (with the versicle Pax Dom
ini and response) - Latin
Haec commlxtio - Latin
Agnus Dei - English
Silent prayers of the priest before Com
munion (and during the ablutions afterward)
- Latin
Communion of the faithful (including Behold the
Lamb of God etc. and the formula for Commun
ion) - English
Communion antiphon - English
Post Communion (including the introductory
Dominus vobiscum and Et cum spiritu tuo)
- Latin
Dismissal (The Lord be with you, Go, the Mass
is ended, etc. with the responses) - English
Placeat - Latin
Blessing - English
Last Gospel (including the introductory versi-
cles and responses) - Latin
Where it is used, the "common prayer" or
prayer of the faithful mentioned in art. 53
of the Constitution on the Liturgy may likewise
be in English.
The English translation of the parts permitted
in the vernacular Is given in the Roman Missal
newly edited and published for use in the dio
ceses of the United States. Two editions of the
official altar missal have been authorized by the
Bishops’ Commission: Benziger Brothers,
and Catholic Book Publishing Co.
IV. DIRECTIVES CONCERNING THE USE OF THE
VERNACULAR AT MASS
1. In the diocese of the United States of Ameri
ca it is lawful to use English, to the extent des
cribed in the decree of April 2, 1964, at all Mas
ses at which the people are present, beginning
on the First Sunday of Advent, November 29,
1964. (The clause "at which the people are pre
sent" - in the Constitution "adstante populo"
- may be interpreted as applying to all schedul
ed parish or institutional Masses.)
2. The lessons, epistle, and gospel in English
should be proclamed facing the people at both low
and sung Masses.
3.. At low Masses and at sung Masses without
a subdeacon, it is possible and even desirable-
that the (lesson or lessons before the epistle,
if any, and the) espistle should be proclaimed
by a reader, whether clerical orlay, other than the
celebrant. The reading of the gospel should be re
served to the deacon or, in his absence, to the
celebrant.
4. Although the use of English is permitted
to the same extent in low Masses and in sung
Masses, the vernacular texts of the Ordinary
and Proper must be sung to melodies or set
tings approved by the competent ecclesiastical
authority, i. e. the National Conference of Bis
hops.
5. It remains lawful to sing the Proper chants
recto tono or to psalm tones in the absence of
appropriate stttings.
6. At both high Masses and solemn Masses,
the lessons, epistle, and gospel may be recit
ed in a loud, clear, and solemn tone of voice
without chant.
7. The English greetings, versicles, etc.,
may be sung recto tono in the absence of appro
priate settings.
8. Especially on Sundays and feast days it is
desirable, at least at the principal low Mas
ses that psalms or hymns appropriate to the
respective parts of Mass should be sung by
the people. This is particularly applicable at
the Latin), between the lessons, at the Of
fertory, during Communion, and as a recessional
(that is, immediately after the blessing, dur-
during the Latin last gospel and the recession
of the celebrant).
9. At low Masses, where possible, it is desir
able that the congregation or the choir or other
group, or a cantor recite the Proper chants,
adding psalm verses as needed.
10. Psalms or psalm verses added to the Pro
per antiphons of the Roman Missal, whether sung
or rectied, should follow the text of the Book
of Psalms published by the Confraternity of
Christian Doctrine, from which the respective
antiphons have been adopted.
11. For the present, the form of the common
prayer or prayer of the faithful maybe determin
ed by the individual Bishops. For example, the
invocations of the third part of the Litany of
the Saints may be used, or the variants of
the Byzantine Litany already employed in some
places.
12. Since the Collects, etc., and the Perfacc
of the Canon remain in Latin, it is desirable
that the commentator, in addition to his other
duties, should very briefly summarize these
prayers of the benefit of the faithful.
POSITIONS OF THE FAITHFUL AT HOLY MASS
At sung or High Masses it is cutomary and
desirable for the people to follow the same pos
tures as the clergy, as these are listed in the
Roman Missal in the new code of rubrics
(1960). This we recommend for accepted usage
around the .ountry, when Mass is offered as a
sung Mass.
With regard to recited or Low Masses, which
will be the usual manner for the offering of the
participated Mass, a very practical problem pre
sents itself. For the Low Mass, the Missal
formerly gave only one rule; that those present
should kneel throughout, except at the Gospel.
This direction, which was made obsolete by var
ious local customs, was suppressed in 1960,
so that nowit is-appropriate to adapt the postures
of the sung Mass to congregational use at the
Low Mass in participated fashion.
The problem has been somewhat complicated
in the practical order by some liturgists, who
with every good intention and quite properly
stress standing as the posture most expressive
of the spirit of public prayer. As the priest stands,
it seems proper that the people should stand,
when they pray, $ing or. speak with him* JIow-
ever, this does not take into consideration the
very practical problem, which standing poses for
the older members of the congregation, and indeed
many of its younger members.
Accordingly, the following usage is re
commended with a view to making it as simple
as possible.
POSITIONS OF THE FAITHFUL AT LOW MASS
The Liturgy of the Word
Entrance Rite (up to the Epistle) STAND
(If no Hymn is sung, kneel during Cele
brant’s prayers at foot of altar)
The Word of God (up
to the Offertory Antiphon)
Epistle
Sit
Gospel
STAND
Homily
SIT
Creed
STAND
(Common Prayer, or
Prayer of the Faithful)
STAND
The Liturgy of the Eucharist
Preparation of the Gifts (up to the Preface)
Offertory Prayers
SIT
Prayer over the Gifts (Secret)
STAND
Eucharistic Prayer (CANON)
Preface and Sanctus
STAND
After Sanctus though the great
concluding the Canon
"Amen"
KNEEL
Eucharistic Banquet (COMMUNION)
The Lord’s Prayer
STAND
After Agnus Dei
KNEEL
Postcommunion and dismissal
STAND
Blessing
KNEEL
Recessional
STAND
Positions of the Faithful at Holy Mass
Reception of Holy Communion
Whether the individual communicant kneels or
stands, while receiving Holy Communion, depends
on local custom and circumstances. Obviously,
the Ordinary can decide for his Dicese.
Additional Kneeling
For Requiem Masses, and on certain peniten
tial weekdays, the rubrics of the Missal pres
cribe kneeling during the Collect and the Post
communion.
This rule applies on the weekdays of Advent,
Lent, Passiontide, September Ember days,
Vigils of II and III class outside Paschal time,
and in Masses for the dead.