Documents on the Liturgy - Latin

DOL 1: Sacrosanctum concilium (constitution on the liturgy), 4 Dec 1963
(36) 36.1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

(54) 54. With art. 36 of this Constitution as the norm, in Masses celebrated with the people a suitable place may be allotted to their mother tongue. This is to apply in the first place to the readings and "the universal prayer," but also, as local conditions may warrant, to those parts belonging to the people. Nevertheless steps should be taken enabling the faithful to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them. Where a more extended use of the mother tongue within the Mass appears desirable, the regulation laid down in art. 40 of this Constitution is to be observed.


DOL 23: Inter oecumenici (first instruction on the orderly carrying out of the Constitution on the Liturgy), 26 Sep 1964
(351) 59. Pastors shall carefully see to it that the Christian faithful, especially members of lay religious institutes, also know how to recite or sing together in Latin, mainly with simple melodies, the parts of the Ordinary of the Mass proper to them.

(379). 87. [...] Nevertheless, this faculty [use of the vernacular in individual cases by those clerics for whom the use of Latin constitutes a serious hindrance], conceded solely to make the recitation of the divine office easier and more devout, is not intended to lessen in any way the obligation of priests in the Latin rite to learn Latin.


DOL 332: Doctrina et exemplo (Instruction on the liturgical formation of future priests), 25 Dec 1965
(2686) 15. The language of the liturgy in the Mass and divine office in seminaries will be Latin, the language of the Latin Church, which all clerics are required to know (SC art. 36.1 and art. 101.1). It will be advisable, however, to use the vernacular in the celebration of Mass on some specified days (for example, once a week) -- to the extent permitted by the lawful authority for each region and confirmed by the Holy See -- so that the clergy will be better prepared for the vernacular celebrations in the parishes. Thus use of the vernacular must never become the general practice at the expense of Latin. In granting the use of the vernacular, the Church does not intend that clerics think themselves freed from going to the sources or that in their preparation for the priesthood they neglect even slightly the universal language of the Latin Church.


DOL 32: L'heureux developpement (letter on problems in the reform of the liturgy), 25 Jan 1966
(424) It is only right that where the use of the vernacular in the liturgy is concerned, one should be guided not only by the spirit of the Liturgy Constitution, but also be an awareness of the given situation in different places. Here and there, in fact, the adoption of the vernacular in the Mass has given rise to some signs of disquiet. It would be good if local Ordinaries were to consider the eventual suitability of preserving in some churches, especially in big cities and in places where they are large influxes of tourists, one, or more if necessary, Mass in Latin.


DOL 508: Musicam sacram (instruction on music in the liturgy), 5 Mar 1967
(4168) 47. According to the Constitution on the Liturgy, "particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites."* At the same time "use of the mother tongue ... frequently may be of great advantage to the people."** Therefore "the competent ecclesiastical authority ... is empowered to decide whether and to what extent the vernacular is to be used. ... The acta of the competent authority are to be approved, that is, confirmed by the Apostolic See."*** These norms being observed exactly, there should be a wise use of the kind of participation that is best suited to the capabilities of each assembly. Pastors should see to it that, in addition to the vernacular, "the faithful are also able to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them."****
* Sacrosanctum Concilium 36.1
** Sacrosanctum Concilium 36.1
*** Sacrosanctum Concilium 36.1
**** Sacrosanctum Concilium 54, Inter Oecumenici 59

(4169) 48. Once the vernacular has been introduced into the Mass, local Ordinaries should determine whether it is advisable to retain one or more Masses in Latin, particularly sung Masses. This applies especially to great cities in churches with a large attendance of faithful using a foreign languages [sic].


DOL 512: Letter to the Italian conference of bishops (on liturgical music), 2 Feb 1968
(4199) [...] In any event we must not lose the important ecclesial bond that consists of a solid repertoire in Gregorian chant and therefore in Latin. THe national liturgical commission is responsible for a program that will include the Credo and the Pater noster among the Gregorian melodies that the people should know well (see SC art. 54; the instruction Inter Oecumenici no. 59; and Musicam sacram no. 47).


DOL 121: Address to Latinists (excerpt on Latin and the vernacular), 26 Apr 1968
(835) Today in the presence of this assembly of men of great wisdom, we desire to repeat: the study of Latin must still be cultivated in our times and above all in seminaries and houses for the religious formation of the young. In no way is it permissible to ignore this language if there is to be any genuine attempt to create keen minds in the young, to train them in humane letters, to probe and reflect on the words of the Fathers, and above all to prepare them to share fully in the ancient treasures of the liturgy. Without the knowledge of Latin something is altogether missing from a higher, fully rounded education — and in particular with regard to theology and liturgy. The people of our times expect such an education of their priests and the Fathers of Vatican Council II repeatedly endorsed it, in the Decree Optatam totius on priestly formation, in the Constitution on the Liturgy (art. 16), and in other conciliar norms. Because of the power and effectiveness of Latin to develop the mind and to open the way to the more advanced fields of study, we have the strong desire that it continue to receive the attention it deserves. At the same time the whole world knows that, in willing and eager obedience to the wise norms of Vatican Council II, we ourself have taken every step to have all the modern languages introduced into the liturgy. No lack of regard for Latin has moved us in this direction, but rather the keen awareness of our own pastoral responsibility and a deep sense of the need for pastors to provide plentifully the food of God's word contained in the liturgy. But it must also be presented in such a way as to be understood and in a way that will lead Christ's faithful to experience the loveliness of the liturgical rites and to take part in them eagerly and intently.

(836) We want to say something very plainly to those whose shallow minds or unthinking passion for the new lead them to the idea that the Latin language must be totally spurned by the Latin Church. To them we say that it is absolutely clear that Latin must be held in high honor and especially for the excellent and serious reasons that we have mentioned. On the other hand, we also address those who, out of an empty aestheticism that goes too far in seeking to preserve what is old or out of a prejudice against anything new, have bitterly denounced the changes recently introduced. To them we say that we must clearly never forget that Latin must be subordinate to the pastoral ministry and is not an end in itself. Any defense, thereofre, of the rights this language has acquired in the Church must avoid at all costs impeding or constricting the renewal of pastoral service mandated by the Council. In this matter, too, the highest law must be the well-being of souls.


DOL 545: Domus Dei (decree on the title of minor basilica), 6 Jun 1968
(4352) 8. As may seem advisable, in every basilica especially on holydays, one or more of the Masses, recited or sung, is to be in Latin.* When sung, such Masses are to have Gregorian melodies or sacred polyphony performed with great care and attention.
* Sacrosanctum Concilium 54, Inter Oecumenici 59, Musicam Sacram 48


DOL 212: Address to a general audience on the new Ordo Missae, 26 Nov 1969
(1762) Morever, the new Mass rite lays down the provision that the faithful "should know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer."*
* 1975 GIRM 19


DOL 216: Instructione de Constitutione (notification on the Roman Missal, book of the LOTH, and the Calendar), 14 Jun 1971
(1773) 4. Regarding the language used: a. For Masses with a congregation [...] It is for local Ordinaries to judge, with the good of the faithful as the decisive consideration, whether once use of the vernacular has begun it seems advisable to have one or more Masses in Latin, especially sung Masses*, in certain churches, especially those attended by people of a foreign language.
* Musicam Sacram 48


DOL 329: Ecclesiae imago (directory on the pastoral ministry of bishops), 22 Feb 1973
(2656) 86e. Finally, it is up to the bishop to see that pastors make proper provision for the faithful coming from places where a different language is spoken, especially in the churches of larger cities and in populous vacation centers. These faithful are to have the opportunity to assist at Mass celebrated according to their own practices and in their own language or, in case there are many languages, in the majority language or in Latin. [...]*
* Eucharisticum Mysterium 19


DOL 521: Letter from Cardinal Villot to Cardinal Siri (on sacred music), Sep 1973
(4234) [...] [Pope Paul] notes the many requests worldwide to preserve the Latin, Gregorian singing of the Gloria, Credo, Sanctus, Pater noster, and Agnus Dei. The POpe again recommends, therefore, that every appropriate measure be taken to transform this desire into fact and that these ancient melodies be treasured as the voice of the universal Church and continue to be sung as expressions and demonstrations of the unity existing throughout the ecclesial community.


DOL 522: Address at an audience for choir members, 12 Oct 1973
(4235) [...] Furthermore, we must all commend the concern of those who are striving to keep in the repertoire of customary liturgical song at least the several texts that have always and everywhere been sung in Latin and in Gregorian chant. These texts make communal song possible even for people of different countries at certain special occasions in Catholic worship. The Gloria, Credo, and Sanctus of the Mass are examples.


DOL 523: Voluntati obsequens (letter to bishops accompanying Iubilate Deo), 14 Apr 1974
(4237) Pope Paul VI has expressed often, and even recently, the wish that the faithful of all countries be able to sing at least a few Gregorian chants in Latin (for example, the Gloria, Credo, Sanctus, Agnus Dei). [...] I also take this occasion to commend to your own pastoral concerns this new measure intended to ensure the carrying out of the prescription of Vatican Council II: "Steps should be taken enabling the faithful to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them."*
* Sacrosanctum Concilium 54


DOL 208: General Instruction of the Roman Missal, 27 Mar 1975
(1409) 19. [...] Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer, set to simple melodies.*
* Sacrosanctum Concilium 54, Inter Oecumenici 59, Musicam Sacram 47


DOL 335: In ecclesiasticam futurorum sacerdotum (instruction on liturgical formation in seminaries), 3 Jun 1979
(2798) 19. A good knowledge of Latin and Gregorian chant is extremely useful for the students. There is a need to safeguard for the faithful the opportunity to join together in song and prayer at international gatherings, as Vatican Council II envisioned.* It is also right that future priests have a thorough grounding in the tradition of the Church at prayer, understand the authentic meaning of texts, and thus be able to explain vernacular translations by comparing them to the original.
* Sacrosanctum Concilium 54

Magisterial references to the sensus fidei

1964, Vatican II, Lumen Gentium
12. The holy people of God shares also in Christ's prophetic office; it spreads abroad a living witness to Him, especially by means of a life of faith and charity and by offering to God a sacrifice of praise, the tribute of lips which give praise to His name. The entire body of the faithful, anointed as they are by the Holy One, cannot err in matters of belief. They manifest this special property by means of the whole peoples' supernatural discernment in matters of faith when "from the Bishops down to the last of the lay faithful" they show universal agreement in matters of faith and morals. That discernment in matters of faith is aroused and sustained by the Spirit of truth. It is exercised under the guidance of the sacred teaching authority, in faithful and respectful obedience to which the people of God accepts that which is not just the word of men but truly the word of God. Through it, the people of God adheres unwaveringly to the faith given once and for all to the saints, penetrates it more deeply with right thinking, and applies it more fully in its life.

35. Christ, the great Prophet, who proclaimed the Kingdom of His Father both by the testimony of His life and the power of His words, continually fulfills His prophetic office until the complete manifestation of glory. He does this not only through the hierarchy who teach in His name and with His authority, but also through the laity whom He made His witnesses and to whom He gave understanding of the faith (sensu fidei) and an attractiveness in speech so that the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise, and thus strong in faith and in hope they make the most of the present, and with patience await the glory that is to come. Let them not, then, hide this hope in the depths of their hearts, but even in the program of their secular life let them express it by a continual conversion and by wrestling "against the world-rulers of this darkness, against the spiritual forces of wickedness.

1965, Paul VI, Ecclesiam Suam
36. It is through faith that we gain this awareness of the mystery of the Church - mature faith, a faith lived out in our lives. Faith such as this gives us a sensus Ecclesiae, an awareness of the Church, and this is something with which the genuine Christian should be deeply imbued.

1980, John Paul II, Dominicae Cenae
11. The other table of the Eucharistic Mystery, that of the Bread of the Lord, also requires reflection from the viewpoint of the present-day liturgical renewal. This is a question of the greatest importance, since it concerns a special act of living faith, and indeed, as has been attested since the earliest centuries, it is a manifestation of worship of Christ, who in Eucharistic Communion entrusts Himself to each one of us, to our hearts, our consciences, our lips and our mouths, in the form of food. Therefore there is special need, with regard to this question, for the watchfulness spoken of by the Gospel, on the part of the pastors who have charge of eucharistic worship and on the part of the People of God, whose "sense of the faith" must be very alert and acute particularly in this area.

12. Upon all of us who, through the grace of God, are ministers of the Eucharist, there weighs a particular responsibility for the ideas and attitudes of our brothers and sisters who have been entrusted to our pastoral care. It is our vocation to nurture, above all by personal example, every healthy manifestation of worship towards Christ present and operative in that sacrament of love. May God preserve us from acting otherwise and weakening that worship by "becoming unaccustomed" to various manifestations and forms of eucharistic worship which express a perhaps "traditional" but healthy piety, and which express above all that "sense of the faith" possessed by the whole People of God, as the Second Vatican Council recalled.

1987, John Paul II, Christifideles Laici
14. Through their participation in the prophetic mission of Christ, "who proclaimed the kingdom of his Father by the testimony of his life and by the power of his world", the lay faithful are given the ability and responsibility to accept the gospel in faith and to proclaim it in word and deed, without hesitating to courageously identify and denounce evil. United to Christ, the "great prophet" (Lk 7:16), and in the Spirit made "witnesses" of the Risen Christ, the lay faithful are made sharers in the appreciation of the Church's supernatural faith, that "cannot err in matters of belief" and sharers as well in the grace of the word (cf. Acts 2:17-18; Rev 19:10). They are also called to allow the newness and the power of the gospel to shine out everyday in their family and social life, as well as to express patiently and courageously in the contradictions of the present age their hope of future glory even "through the framework of their secular life".

1993, Directory of Principles and Norms on Ecumenism
179. When the results of a dialogue are considered by proper authorities to be ready for submission for evaluation, the members of the People of God, according to their role or charism, must be involved in this critical process. The faithful, as a matter of fact, are called to exercise: "the supernatural appreciation of the faith (sensus fidei) of the whole people, when 'from the Bishops to the last of the faithful' they manifest a universal consent in matters of faith and morals. By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (magisterium), and obeying it, receives not the mere word of men, but truly the Word of God, the faith once for all delivered to the saints. The people unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life".

1995, John Paul II, Ut Unum Sint
80. While dialogue continues on new subjects or develops at deeper levels, a new task lies before us: that of receiving the results already achieved. These cannot remain the statements of bilateral commissions but must become a common heritage. For this to come about and for the bonds of communion to be thus strengthened, a serious examination needs to be made, which, by different ways and means and at various levels of responsibility, must involve the whole People of God. We are in fact dealing with issues which frequently are matters of faith, and these require universal consent, extending from the Bishops to the lay faithful, all of whom have received the anointing of the Holy Spirit. It is the same Spirit who assists the Magisterium and awakens the sensus fidei.

1997, Ecclesia de Mysterio 
Premise. Sacred Pastors are extremely grateful for the generosity with which numerous religious and lay faithful present themselves for this specific service, carried out with a loyal "sensus Ecclesiae" and an edifying dedication.

2.2 The non-ordained faithful, according to their proper character, participate in the prophetic function of Christ, are constituted as his witnesses and afforded the "sensus fidei" and the grace of the Word.

2003, John Paul II, Chirograph on Sacred Music
12. Only an artist who is profoundly steeped in the sensus Ecclesiae can attempt to perceive and express in melody the truth of the Mystery that is celebrated in the Liturgy.

Reading more Vatican II documents

I'm reading so many things at once. When I was down in DC for Archbishop Di Noia's ordination Mass, I bought a book by Ignatius Press, The History and Future of the Roman Liturgy, a translation of a work by the French author Denis Crouan, STD. I haven't finished The Organic Development of the Liturgy by Dom Alcuin Reid yet. I've got a bookmark that hasn't moved in over a year in Mary and the Fathers of the Church. I started reading a book on John Henry Cardinal Newman by Lawrence S. Cunningham. I'm also trying to go through much of the General Directory for Catechesis. I've read a couple hundred of the 550 Documents on the Liturgy.

And I read Church documents. Those tend to get my best attention. I've just finished Perfectae Caritatis (the decree on the renewal of religious life), and I'll be reading Christus Dominus (on the pastoral office of Bishop) later today. That'll leave just Gaudium et Spes. That will take a while. (I haven't read Pope Benedict's new encyclical yet, either. And then there are those many documents on priests and the priesthood that I intend to read at some point!)

About Perfectae Caritatis... this document, among others from Vatican II, could really have benefited from headings. It's not much to ask for. I mean, I finally caught on that the first couple words of a "paragraph" (really, a group of paragraphs with a single number) indicated the content matter for that numbered paragraph, but the organization of the document didn't jump out at me at first. For those of you reading along at home (and you are reading the documents of Vatican II, aren't you?), here's the breakdown of Perfectae Caritatis:

1. Introduction (1)
2. Principles of Renewal (2-6)
   2. Five General Principles of Renewal
   3. Call to Renewal
   4. Authority in Carrying Out the Renewal
   5. Dedication to Evangelical Counsels and Contemplation
   6. Sources of Renewal
3. Types of Religious Life (7-11)
   7. Contemplative
   8. Apostolates (Active Communities)
   9. Monastic
   10. Lay Religious
   11. Secular
4. Evangelical Counsels (12-14)
   12. Chastity
   13. Poverty
   14. Obedience
5. Religious Lifestyle (15-18)
   15. Communal Living
   16. Papal Cloister
   17. Habits
   18. Education and Formation
6. Lifecycle, Work, and Governance (19-24)
   19. Founding New Communities
   20. Community Identity (Ministry and Mission)
   21. Discontinuing a Community
   22. Combining Similar Communities
   23. Conferences or Councils of Major Superiors
   24. Fostering Vocations
7. Conclusion (25)

I hope that's helpful for you. When I finally get around to writing substantially about the Vatican II documents, this outline will come in handy for me.

Church Documents (Quiz)

I'm thinking of writing a quiz which requires the reader to identify whether a quote (from a Church document) is from before Vatican II, from during Vatican II (including conciliar and non-conciliar documents), or from after Vatican II. Maybe add a fourth category: "Not a real quote at all."

The point would be to surprise and educate the people taking the quiz.

Have any quotes you'd like to share? I'd request that you write the quote but don't cite it; that is, give the quote but don't say the document or who wrote it or when it was from. If you'd like, you can link to the document <a href="http://link to the document">like this</a>.

August Magisterial Documents

(Sorry this is so late.) Here is the report of Magisterial documents I've read (or will be reading) that were published this month, with milestone anniversaries noted.

In the month of August:

• August 6, 1964 - Encyclical Ecclesiam Suam, Pope Paul VI (On the Church)
  
• August 6, 1983 - Curial Letter Sacerdotium Ministeriale, Sacred Congregation of Rites [now the Congregation for the Doctrine of the Faith] (On the Minister of the Eucharist) [25 years]
• August 6, 2000 - Declaration Dominus Iesus, Congregation for the Doctrine of the Faith (On the Unicity and Salvific Universality of Jesus Christ and the Church)
• August 10, 1863 - Encyclical Quanto Conficiamur Moerere, Pope Pius IX (On the Promotion of False Doctrines)
• August 11, 1997 - Directory General Directory of Catechesis, Congregation for the Clergy
• August 12, 1950 - Encyclical Humani Generis, Pope Pius XII (Concerning some false opinions threatening to undermine the foundations of Catholic doctrine)
• August 15, 1972 - Apostolic Letter Ministeria Quaedam, Pope Paul VI (On First Tonsure, the Minor Orders, and the Subdiaconate)
• August 15, 1997 - Instruction Ecclesia de Mysterio, Congregation for the Doctrine of the Faith [et. al.] (On certain questions regarding the collaboration of the non-ordained faithful in the sacred ministry of the Priest)
• August 28, 1794 - Constitution Auctorem Fidei, Pope Pius VI (On the Errors of the Synod of Pistoia)
  

July Magisterial Documents

I'm going to start a habit of, on the first of each month (or as close to that date as possible), reporting the Magisterial documents I've read (or will be reading) that were published in that month, identifying any milestone anniversaries (1, 5, 10, 15, 20, etc.).

In the month of July:

• July 1, 2002 - Curial Letter "On kneeling for Communion", Congregation for Divine Worship and the Discipline of the Sacraments
• July 2, 1988 - Motu Proprio Ecclesia Dei, Pope John Paul II (Establishing the Ecclesia Dei Commission) [20 years]
• July 4, 1997 - "Norms For the Translation of Biblical Texts for Use in the Liturgy", Congregation for the Doctrine of the Faith
• July 6, 1982 - "Joint Statement On the Mystery of the Church and the Eucharist in the Light of the Mystery of the Holy Trinity", Secretariat for Christian Unity [now the Pontifical Council for Promoting Christian Unity] (Statement made with the Orthodox Church)
• July 7, 2007 - Apostolic Letter Summorum Pontificum, Pope Benedict XVI (On the Roman Liturgy Prior to the Reform of 1970) [1 year]
• July 22, 1998 - Apostolic Letter Apostolos Suos, Pope John Paul II (On the Theological and Juridical Nature of Episcopal Conferences) [10 years]