SACRED CONGREGATION OF RITES A FURTHER INSTRUCTION ON THE CORRECT IMPLEMENTATION OF THE CONSTITUTION ON THE SACRED LITURGY May 4, 1967 UNITED STATES CATHOLIC CONFERENCE Contents Page Instruction 3 I. The Choice of Mass Formulas 4 II. Prayers in the Mass 5 III. Changes in the Order of the Mass 6 IV. Special Circumstances 8 V. Variations in the Divine Office 9 VI. Variations in the Rites for the Dead 10 VII. Liturgical Vestments 10 VIII. Use of the Vernacular 11 A New Translation 1967 Publications Office UNITED STATES CATHOLIC CONFERENCE 1312 Mass. Ave. N.W., Washington, D.C. 20005 A FURTHER INSTRUCTION ON THE CORRECT IMPLEMENTATION OF THE CONSTITUTION ON THE SACRED LITURGY Three years ago, through the Instruction Inter Oecumenici, issued by this Sacred Congregation of Rites on September 26, 1964, various changes were introduced into the liturgical services. These changes, which came into effect on March 7, 1965, were the first fruits of the general liturgical renewal called for by the conciliar Constitution on the Liturgy. The abundant benefits that have begun to be reaped from this are sufficiently shown in many reports from the Bishops. It is clear from these reports that the conscious and active participation of the Christian faithful in the sacred hturgy has greatly increased in all parts of the world, particularly with regard to the holy sacri- fice of the Mass. In order to develop this participation and to achieve a greater intelligibility and understanding of the liturgical rites, especially of the Mass, the same Bishops have proposed certain other changes. Presented first of all to the Consilium for the Implementation of the Constitution on the Liturgy, these changes were carefully examined and considered by the Consilium and by this Sacred Congregation of Rites. Although not everything that was proposed can be accepted at present, some things that are recommended by pastoral motives and do not appear to impede the future and definitive liturgical reform may well be put into practice immediately. On the one hand they are judged to be useful in the gradual introduction of the liturgical renewal, and on the other they can be applied through 3 rubrical directions which do not demand changes in the liturgical books now in use. Given this occasion, it seems necessary to recall to everyone’s attention that important principle of ecclesiastical discipline which was solemnly confirmed by the Constitution on the Sacred Liturgy, namely: “The regulation of the sacred liturgy depends solely on the authority of the Church. . . . Therefore no other person, even if he be a priest, may add, remove or change anything in the liturgy on his own authority” (Constitution on the Liturgy, art. 23, § 1 and 3). Ordinaries, both local and religious, will remember their grave duty before the Lord of ensuring that this law, which is of such importance for the Church’s life and structures, be fully ob- served. But all ministers of sacred rites and all the faithful should conform themselves with a willing spirit to this necessary norm. This is required both for the spiritual good and development of individuals and also for harmonious cooperation in the Lord and mutual good example among the faithful of the same local community. It is demanded moreover by the serious duty of each individual community to work for the good of the Church through- out the world. This is especially true at the present day, when whatever good or evil arises in local communities quickly affects the entire family of God. All should bear in mind the warning of the Apostle: “For God is not a God of confusion, but of peace” (1 Cor. 14:33). In order that the liturgical renewal may be more closely realized and make further progress, the following adaptations and changes are laid down: 1. On class HI liturgical days outside Lent, either the Mass of the Office of the day or the Mass of the commemoration made at Lauds may be celebrated. In the latter Mass, the color of the 4 Office of the day may be used, according to no. 323 of the Code of Rubrics. 2. The weekday lectionary, if allowed by the Conference of Bishops in their own territory for Masses celebrated with a con- gregation, may also be used in Masses which are celebrated with- out a congregation; in this case the use of the vernacular is per- mitted for the readings. This weekday lectionary may be used on certain class II days which are indicated in the lectionary itself and in all Masses of class III or IV, whether Masses of the season, of a saint, or votive Masses, which do not have their own strictly proper readings, that is, readings in which mention is made of the mystery or person being celebrated. 3. On weekdays through the year (per annum), when the Mass of the preceding Sunday is used, instead of the Sunday prayers, one of the prayers for particular intentions (ad diversa), which are given in the Missal, may be used, or the prayers from one of the votive Masses for particular intentions (ad diversa) to be found in the Missal. 4. In the Mass only one prayer (oratio) is to be said. How- ever, according to the rubrics, following the Prayer of the Mass and under a single conclusion, there is added: a)—a Prayer particular to the rite (oratio ritualis) (Code of Rubrics, no. 447); —the Prayer of the votive Mass in the profession of men or women religious, where this Mass has been displaced by the Mass of the day (special rubrics of the Missal); —the Prayer of the votive Mass pro sponsis, where this Mass has been displaced by the Mass of the day (Code of Rubrics, no. 380); b)—the Prayer in a votive Mass of thanksgiving (Code of in 5 Rubrics, no 342, and special rubrics of the Missal); —the Prayer on the anniversaries of the Pope and the Bishop (Code of Rubrics, no. 449-450); —the Prayer on the anniversary of the priest’s own ordina- tion to the priesthood (Code of Rubrics, no. 451-452). 5. If in the same Mass there are several Prayers to be said under one conclusion, then only one is in fact added. This should be the one most in keeping with the celebration. 6. In place of the Prayer to be said for a particular intention (oratio imperata), the Bishop may insert in the Prayer of the Faith- ful one or other intention for particular needs. Similarly, the competent territorial authority may decree the insertion of intentions in the Prayer of the Faithful. These may be directed to be said for governments and rulers in different ways in various places, in addition to special intentions for the needs of the entire nation or region. 7. The celebrant genuflects only: a) when he goes to and comes away from the altar, if the Blessed Sacrament is present in the tabernacle; . b) after the elevation of the host and after the elevation of ^ the chalice; \/ c) af^the doxologv at the end of the Canon; ^ d) at^lheCommunion, before he says Panem_ caelestem acci- piam; ^ ^ cS e) after the Communion of the faithful, when any hosts which may be left over have been placed in the tabernacle. All other genuflexions are omitted. 8. The celebrant kisses the altar only at the beginning of Mass, when he says the prayer Oramus te, Domine; or when he 6 goes to the altar^jfjhe prayers at ths^oot of the altar are omitted; and at~the'end^ofMass before he bless^and dismisses the people. All other kisses of the altar are omitted. 9. At the offertory, after the offering of the bread and wine, the celebrant places both the paten (with the host on it) and the chalice on the corporal, omitting the signs of the cross with the paten and with the chalice. The paten, with the host on it, is left on the corporal both before and after the consecration. 10. In Masses celebrated with the people, even when not concelebrated, the celebrant may recite the Canon aloud, if it seems opportune. In sung Masses (Missae in cantu) those parts of the Canon may be sung which may be sung in a concelebrated Mass. 11. In the Canon, the celebrant: extended; a) begins the Te igitur stanfdmg^pright and with his ^hd^, b) makes one sign of the cross over the offerings: at the words benedicas + haec dona, haec munera, haec sancta sacrificia illibata, in the prayer Te igitur. All other signs of the cross over the offerings are omitted. 12. After the consecration, the celebrant need not join his thumbs and forefingers; if they is any fragment of the host on his fingers, he purifies his fingers over the paten. 13. The rites for the Communion of the priest and the faith- ful shall be arranged in the following way: after saying Panem caelestem accipiam, the celebrant takes the host and, standing fac- ing the people, raises it saying. Behold the Lamb of God; then he adds. Lord, I am not worthy, three times with the faithful. He next receives the host and drinks from the chalice ^ omitting the signs , of the cross; then he distributes Communion to the faithful in the usual way. 7 14. The faithful who go to Communion at the Mass of the Chrism on Holy Thursday may receive Communion again at the evening Mass of the same day. 15. Before the postcommunion in Masses celebrated with the people, if it seems opportune, either a period of silence may be observed or a psalm or canticle of praise may be said or sung, e.g., Ps. 33 Benedicam Domino; Ps. 150 Laudate Dominum in sanctuario eius; the canticles Benedicite, Benedictus es. 16. At the end of the Mass the blessing is given immediately before the^ismissalT It is praiseworthy tor~the^riest to recite the Placeat to himself as he leaves the altar. In Masses for the dead also, the blessing and dismissal (The Mass is ended. Go in peace.) are given in the usual way, unless the absolution follows immediately; in this case. Let us bless the Lord is said, the blessing is omitted, and the celebrant proceeds to give the absolution. rcumstaMes 17. In the Mass pro sponsis, the celebrant does not say the ers Propitiare and Deus, qui potestate between the Lord’s Prayer and its embolism, but after the host has been broken and the particle dropped into the chalice, immediately before the Agnus Dei. ^ If the Mass is celebrated facing the people and it seems con- venient, having put the particle into the chalice the celebrant genu- flects, approaches the married couple, and says the prayers men- tioned above. He then returns to the altar, genuflects, and con- tinues the Mass in the usual way. 18. A Mass celebrated by a priest who is sick or whose sight is failing and who has the indult to say a votive Mass, may be ar- ranged as follows: a) the priest says the prayers and the preface of the votive Mass; 8 b) another priest, or a deacon, lector, or server shall read the lessons from the Mass of the day or from the weekday lection- ary. If there is only a lector or a server, he is granted the faculty to read the gospel. In this case, the Munda cor meum, lube domne, benedicere, and Dominus sit in corde meo are omitted; the celebrant says. The Lord be with you, before the reading of the gospel and kisses the book at the end; c) the choir, the people, or even the reader himself may read the introit, offertory, and communion antiphons, and the songs between the readings. V, Variations in the Divine Office 19. Until the general reform of the Divine Office, on class I and II liturgical days, which have Matins with three nocturns, it is permissible to say one nocturn only. The hymn Te Deum is said at the end of the third reading, in accordance with the rubrics. The rubrics given for the Triduum Sacrum in the Roman Breviary re- main unaltered. 20. In individual recitation, the absolution and blessings be- fore the readings and the conclusion Tu m/f^m~areonhtted. 21. When Lauds and Vespers are celebrated together with the people, a longer Scripture reading may be used in place of the chapter. It may be taken, for example, from the Matins or the Mass of the day, or from the weekday lectionary, and followed, if convenient, by a short homily. Unless Mass follows immediately, the Prayer of the Faithful may be said before the concluding Prayer. When such additions are made, only three psalms need be said: at Lauds any one of the first three Psalms may be selected, to be said together with the canticle and the last psalm; at Vespers any three of the five psalms may be selected. 9 22. When Compline is celebrated together with the people, the Sunday psalms may always be used. ariations in 23. Violet vestments may be used for the Masses and rites for the dead. However, the Conference of Bishops may determine another color which is suited to the mentality of the people and does not offend against personal grief, while expressing that Chris- tian hope which is/founded on the paschal mystery. 24. At/the absolution, the responsory Libera me, Domin may be replaced with others taken from Matins for the dead namely, quod Redemptor meus vivit; Qui Lazarum resus- citasti; Memento mei, Deus; Libera me, Domine, de viis inferni. / VII . Liturgical Vestments^^_^^y^ 25. The maniple need not be worn at any time. 26. A-Chasubl^ may be worn for the Asperges before Mass on Sundays, for the blessing and giving of ashes at the beginning Lent, an^or the absolution after Masses for the dead. 27. At concelebrated Masses, each concelebrant must wear those vestments which he is obliged to wear when he is the only celebrant (Ritus servandus in Concelebratione Missae, no. 12). Nevertheless, where there is a serious reason, for example, a large number of concelebrants and a lack of vestments, the con- celebrants—always with the exception of the principal celebrant — need not wear a chasuble, but must always wear an alb and stole. 10 28. The competent territorial authority, observing art. 36, § 3 and 4, of the Constitution on the Sacred Liturgy, may decree that in liturgical celebrations with the people present the vernacular may also be used: a) in the Canon of the Mass; b) in all the rites of holy orders; c) in the lessons of the Divine Office, even in choral cele- bration. In the audience granted on April 13, 1967, to the undersigned Arcadio Maria Cardinal Larraona, Prefect of the Sacred Congrega- tion of Rites, His Holiness, Pope Paul VI, by his authority ap- proved and confirmed the present Instruction in all its parts, or- dered that it should be published and carefully observed by all to whom it pertains, beginning June 29, 1967. Rome, May 4, 1967, the Feast of the Ascension of our Lord. Giacomo Cardinal Lercaro Arcadio M. Cardinal Larraona Archbishop of Bologna Prefect of S.R.C. President of the Consilium for the Implementation of the Constitution on the Liturgy. + Ferdinando Antonelli Titular Archbishop of Idicra Secretary of S. R. C. 11