Comparison of E.F. and O.F. Masses on November 2

This post is to show the general change in language between the Masses for the Souls of the Faithful Departed in the Extraordinary Form and the Masses in the Ordinary Form. The word "soul" (animam) is not found in the prayers of the Ordinary Form, none of which are the same as found in the Extraordinary Form. The language of some of the prayers changes to be about those still living rather than for those who have died. There is little or no mention of their present suffering in Purgatory; the language could be compatible with a belief that the dead are simply asleep (in body and soul) and awaiting their resurrection.

---

There are three Masses for the dead celebrated on November 2nd in the Extraordinary Form of the Roman Rite: one for the souls of the faithful departed in Purgatory, one for the intentions of the Holy Father, and one for the intentions of the priest.

Here are English translations (from my 1961 Saint Joseph Daily Missal) of the texts of those Masses.

Extraordinary Form, Mass 1

Introit. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 64:2-3. To You we owe our hymn of praise, O God, in Sion; to You must vows be fulfilled in Jerusalem. Hear my prayer; to You all flesh must come.

Prayer. O God, the Creator and Redeemer of all the faithful, grant to the souls of Your servants and handmaids the remission of all their sins, that, through our devout prayers, they may obtain the pardon which they have always desired.

Epistle. 1 Cor. 15:51-57.

Gradual. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 111:7. The just man shall be in everlasting remembrance; an evil report he shall not fear.

Tract. Absolve, O Lord, the souls of all the faithful departed from every bond of sin. V. And by the help of Your grace may they be enabled to escape the judgment of punishment. V. And enjoy the bliss of everlasting light.

Gospel. John 5:25-29.

Offertory. O Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and from the bottomless pit; deliver them from the lion's mouth, that hell swallow them not up, that they fall not into darkness, but let the holy standard-bearer Michael bring them into that holy light which You promised of old to Abraham and his seed. V. We offer You, O Lord, sacrifices and prayers of praise; receive them in behalf of those souls we commemorate this day. Grant them, O Lord, to pass from death to that life which You promised of old to Abraham and his seed.

Secret. Mercifully regard, we beseech You, O Lord, the sacrifice which we offer You for the souls of Your servants and handmaids, that, to those on whom You conferred the favor of the Christian Faith You would also grant its reward.

Communion. 4 Esd. 2:35,34. May light eternal shine upon them, O Lord, with Your Saints forever, for You are gracious. V. Eternal rest give to them, O Lord, and let perpetual light shine upon them: with Your Saints forever.

Postcommunion. May the prayer of Your suppliant people, we beseech You, O Lord, benefit the souls of Your servants and handmaids, that You may deliver them from all their sins and make them sharers in Your Redemption.

Extraordinary Form, Mass 2

Introit. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 64:2-3. To You we owe our hymn of praise, O God, in Sion; to You must vows be fulfilled in Jerusalem. Hear my prayer; to You all flesh must come.

Prayer. O God, the Lord of mercies, grant to the souls of Your servants and handmaids a place of refreshment, rest and happiness, and the brightness of Your light.

Epistle. 2 Macc. 12:43-36.

Gradual. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 111:7. The just man shall be in everlasting remembrance; an evil report he shall not fear.

Tract. Absolve, O Lord, the souls of all the faithful departed from every bond of sin. V. And by the help of Your grace may they be enabled to escape the judgment of punishment. V. And enjoy the bliss of everlasting light.

Gospel. John 6:37-40.

Offertory. O Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and from the bottomless pit; deliver them from the lion's mouth, that hell swallow them not up, that they fall not into darkness, but let the holy standard-bearer Michael bring them into that holy light which You promised of old to Abraham and his seed. V. We offer You, O Lord, sacrifices and prayers of praise; receive them in behalf of those souls we commemorate this day. Grant them, O Lord, to pass from death to that life which You promised of old to Abraham and his seed.

Secret. Be favorable, O Lord, to our supplications for the souls of Your servants and handmaids, for whom we offer You the sacrifice of praise, that You would vouchsafe to grant them companionship with Your Saints.

Communion. 4 Esd. 2:35,34. May light eternal shine upon them, O Lord, with Your Saints forever, for You are gracious. V. Eternal rest give to them, O Lord, and let perpetual light shine upon them: with Your Saints forever.

Postcommunion. Grant, we beseech You, O Lord, that the souls of Your servants and handmaids may be cleansed by this sacrifice, and obtain forgiveness and eternal rest.

Extraordinary Form, Mass 3

Introit. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 64:2-3. To You we owe our hymn of praise, O God, in Sion; to You must vows be fulfilled in Jerusalem. Hear my prayer; to You all flesh must come.

Prayer. O God, the giver of pardon and the lover of man's salvation, we beseech Your mercy, through the intercession of Blessed Mary ever Virgin, and of all Your saints, to grant to the souls of Your servants and handmaids who have passed out of this life, the companionship of everlasting bliss.

Epistle. Rev. 14:13.

Gradual. 4 Esd. 2:34-35. Eternal rest give to them, O Lord; and let perpetual light shine upon them. Ps. 111:7. The just man shall be in everlasting remembrance; an evil report he shall not fear.

Tract. Absolve, O Lord, the souls of all the faithful departed from every bond of sin. V. And by the help of Your grace may they be enabled to escape the judgment of punishment. V. And enjoy the bliss of everlasting light.

Gospel. John 6:51-55.

Offertory. O Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and from the bottomless pit; deliver them from the lion's mouth, that hell swallow them not up, that they fall not into darkness, but let the holy standard-bearer Michael bring them into that holy light which You promised of old to Abraham and his seed. V. We offer You, O Lord, sacrifices and prayers of praise; receive them in behalf of those souls we commemorate this day. Grant them, O Lord, to pass from death to that life which You promised of old to Abraham and his seed.

Secret. O God, Whose mercies are numberless, graciously receive our humble prayers, and through these sacraments of our salvation, grant to all the souls of the faithful departed, who by Your grace did confess Your name, the remission of all their sins.

Communion. 4 Esd. 2:35,34. May light eternal shine upon them, O Lord, with Your Saints forever, for You are gracious. V. Eternal rest give to them, O Lord, and let perpetual light shine upon them: with Your Saints forever.

Postcommunion. Grant, we beseech You, almighty and merciful God, that the souls of Your servants and handmaids for whom we have offered this sacrifice of praise to Your Majesty, by virtue of this sacrament, may be freed from all their sins, and by Your mercy, receive the bliss of eternal light.

In the Ordinary Form, there are also three Masses that can be said. The 2002 Missal says Missae quae sequuntur ad libitum celebrantis adhiberi possunt which I believe means "The Masses which follow" -- there are three -- "can be used by the celebrant as he wishes"; in other words, the priest can decide which of the Masses he wants to say.

Here are the texts of those Masses in Latin (from the 2002 Missale Romanum), followed by my attempt at a translation.

Ordinary Form, Mass 1

Ant. ad introitum (Cf. 1 Th 4:14; 1 Cor 15:22)
Sicut Iesus mórtuus est et resurréxit, ita et Deus eos qui dormiérunt per Iesum addúcet cum eo. Et sicut in Adam omnes moriúntur, ita et in Christo omnes vivificabúntur.

As Jesus died and was raised, so God will bring with him, them who have slept through Jesus. And as in Adam all die, so also in Christ shall all be made alive.

Collecta
Preces nostras, quaesumus, Dómine, benígnus exáudi, ut, dum attóllitur nostra fides in Fílio tuo a mórtuis suscitáto, in famulórum tuórum praestolánda resurrectióne spes quoque nostra firmétur.

We beseech You, Lord, to graciously hear our prayers that, as our faith in Your Son who was raised from the dead is renewed, our hope in the expected resurrection of Your servants is strengthened as well.

(This prayer is no longer for the faithful departed, but for our hope.)

Super oblata
Nostris, Dómine, propitiáre munéribus, ut fámuli tui defúncti assumántur in glóriam cum Fílio tuo, cuius magno pietátis iúngimur sacraménto.

Lord, find favor with our offering, that Your deceased servants may be taken up in glory with Your Son, by Whose love we are united in this great sacrament.

Ant. ad communionem (Cf. Jn 11:25-26)
Ego sum resurréctio et vita, dicit Dóminus. Qui credit in me, étiam si mórtuus fúerit, vivet; et omnis, qui vivit et credit in me, non moriétur in aetérnum.

I am the resurrection and the life, says the Lord. Who believes in me, though he be dead, shall live; and all who live and believe in me, shall not die forever.

Post communionem
Praesta, quaesumus, Dómine, ut fámuli tui defúncti in mansiónem lucis tránseant et pacis, pro quibus paschále celebrávimus sacraméntum.

Grant, we beseech You O Lord, that Your deceased servants, for whom we have celebrated this paschal sacrament, may pass into a dwelling of light and peace.

Ordinary Form, Mass 2

Ant. ad introitum (Cf. 4 Esdr 2:34-35)
Réquiem aetérnam dona eis, Dómine, et lux perpétua lúceat eis.

Eternal rest give to them, O Lord; and let perpetual light shine upon them.

Collecta
Deus, glória fidélium et vita iustórum, cuius Fílii morte et resurrectióne redémpti sumus, propitiáre fámulis tuis defúnctis, ut, qui resurrectiónis nostrae mystérium agnovérunt, aetérnae beatitúdinis gáudia percípere mereántur.

O God, glory of the faithful and life of the justified, by Whose Son's death and resurrection we were redeemed, find favor with Your deceased servants that they who accepted the mystery of our resurrection may merit to gain the joy of eternal beatitude.

Super oblata
Omnípotens et miséricors Deus, his sacrifíciis áblue, quaesumus, fámulos tuos defúnctos a peccátis eórum in sánguine Christi, ut, quos mundásti aqua baptísmatis, indesinénter purífices indulgéntia pietátis.

Almighty and merciful God, we beseech You to purify in the blood of Christ, by these offerings, Your deceased servants from their sins, that they who were cleansed in the water of baptism, You would ceaselessly make clean by Your loving pardon.

Ant. ad communionem (Cf. 4 Esdr 2:35,34)
Lux aetérna lúceat eis, Dómine, cum Sanctis tuis in aetérnum, quia pius es.

May light eternal shine upon them, O Lord, with Your Saints forever, for You are gracious.

Post communionem
Sumpto sacraménto Unigéniti tui, qui pro nobis immolátus resurréxit in glória, te, Dómine, supplíciter exorámus pro fámulis tuis defúnctis, ut, paschálibus mystériis mundáti, futúrae resurrectiónis múnere gloriéntur.

Having received the sacrament of Your Only-Begotten, Who was sacrificed for us and was resurrected to glory, we humbly entreat to You, O Lord, for your deceased servants that, cleansed by these paschal mysteries, they may glory in the gift of the resurrection to come.

Ordinary Form, Mass 3

Ant. ad introitum (Cf. Rm 8,11)
Deus, qui suscitávit Iesum a mórtuis, vivificábit et mortália córpora nostra, propter inhabitántem Spíritum eius in nobis.

God, who raised Jesus from the dead, shall also give life to your mortal bodies, by His Spirit which dwells in you.

Collecta
Deus, qui Unigénitum tuum, devícta morte, ad caeléstia transíre fecísti, concéde fámulis tuis defúnctis, ut, huius vitae mortalitáte devícta, te conditórem et redemptórem possint perpétuo contemplári.

O God, Who willed Your Only-Begotten, having overcome death, to cross into the heavens, grant unto your deceased servants that they, having overcome death in their lives, may be able to forever gaze upon You, their Creator and Redeemer.

Super oblata
Pro ómnibus fámulis tuis in Christo dormiéntibus hóstiam, Dómine, súscipe benígnus oblátam, ut, per hoc sacrifícium singuláre vínculis mortis exúti, vitam mereántur aetérnam.

Lord, accept this favorable sacrifice, offered for all Your servants who sleep in Christ that, by this singular sacrifice which casts off the bonds of death, they may merit eternal life.

Ant. ad communionem (Cf. Phil 3:20-21)
Salvatórem exspectámus Dóminum Iesum Christum, qui reformábit corpus humilitátis nostrae configurátum córpori claritátis suae.

We await a Savior, our Lord Jesus Christ, Who will change our body of our lowliness, made like unto the body of His glory.

Post communionem
Multíplica, Dómine, his sacrifíciis suscéptis, super fámulos tuos defúnctos misericórdiam tuam, et, quibus donásti baptísmi grátiam, da eis aeternórum plenitúdinem gaudiórum.

Increase, O Lord, by this accepted sacrifice, Your mercy on your deceased servants and, to them who You gave the grace of baptism, give also the fullness of everlasting joy.

You will note that, in the Ordinary Form, in neither the Latin nor my unofficial translations does the word "soul" (anima) appear.

Here are the various readings and other propers for the Ordinary Form; texts that refer to the word "soul" (anima) are highlighted in red:

Introit
4 Esdr. 2:34-35 (antiphon) & Ps. 64:2-5 (verses) or Ps. 24:17-18 & Ps. 24:1-2 or Ps. 16:15 & Ps. 16:1 or Ps. 87:3 & Ps. 87:2 or Ps. 129:3-4 & Ps. 129:1-2 or Ps. 122:2-3 & Ps. 122:1 or Ps. 5:2-3 & Ps. 5:4ab

First Reading
Wis 3:1-9 or Wis 4:7-15 or Isa 25:6-9

Responsorial Psalm
Ps 23:1-3a, 3b-4, 5, 6 or Ps 25:6+7b, 17-18, 20-21 or Ps 27:1, 4, 7+8b+9a, 13-14

Gradual
4 Esdr. 2:34-35 & Ps. 111:7 or Ps. 89:13 & Ps. 89:1 or Ps. 121:1 & Ps. 121:7 or Ps. 85:2 & Ps. 85:6 or Ps. 22:4a & Ps. 22:4b or Ps. 26:4a & Ps. 26:4b

Second Reading
Rom 5:5-11 or Rom 5:17-21 or Rom 6:3-9 or Rom 8:14-23 or Rom 8:31b-35, 37-39 or Rom 14:7-9, 10c-12 or 1 Cor 15:20-28 or 1 Cor 15:51-57 or 2 Cor 4:14-5:1 or 2 Cor 5:1, 6-10 or Phil 3:20-21 or 1 Thess 4:13-18 or 2 Tim 2:8-13

Alleluia (not said in Masses for the Dead in the Extraordinary Form)
Ps. 129:1-2 or Ps. 113:1 or Ps. 121:1 or 4 Esdr. 2:34-35 or John 15:16

Tract (available as an option instead of the Alleluia, I suppose)
"Absolve, Domine, animas omnium fidelium defunctorum..." (the tract from the E.F. Mass) or Ps. 129:1 & Ps. 129:2-4 or Ps. 125:5 & Ps. 125:6 or Ps. 41:2 & Ps. 41:3-4

Gospel
Matt 5:1-12a or Matt 11:25-30 or Matt 25:31-46 or Luke 7:11-17 or Luke 23:44-46, 50, 52-53; 24:1-6a or Luke 24:13-16, 28-35 or John 5:24-29 or John 6:37-40 or John 6:51-59 or John 11:17-27 or John 11:32-45 or John 14:1-6

Offertory
"Domine Iesu Christe, Rex gloriae, libera animas omnium fidelium defunctorum..." (Offertory from the E.F. Mass) or Ps. 129:1-2 or Ps. 6:5 or Ps. 87:2-3 or Ps. 12:4-5 or Ps. 50:3 or Ps. 137:7

Communion
4 Esdr. 2:35 & Ps. 129:1-8 (or) Ps. 120:1-8 (or) Ps. 22:1-6 or Matt. 25:40,34 & Ps. 6:2-7 or Matt. 25:20-21 & Ps. 15:1-3,5-10 or Ps. 14:1-2a & Ps. 14:2b-5 or Ps. 22:1-2 & Ps. 22:3-6 or Ps. 30:17-18 & Ps. 30:2-6,8,15-16a or Ps. 15:11 & Ps. 15:1-3,5-10 or John 6:52 & Ps. 26:1-3,9,11,13-14 or John 6:57 & Ps. 22:1-6 or John 12:26 & Ps. 16:1-3,5-9a
Read the Apostolic C: Drive's HTML version.

“Active Participation”

“Active Participation”

The guiding principle of the liturgical reforms called for by the Second Vatican Council was the “full, conscious, and active participation” of all the faithful.[1] In order to understand what the Council meant by this, it is necessary determine the context of the expression.

As the Constitution was written in Latin, the actual expression used was “plenam… consciam atque actuosam… participationem”. The distinction between actuosam and activam is an important one: by “active participation” is not meant a merely external or showy participation, but an actual participation which is first internal and subsequently external. It is not a participation characterized by “activity” but by its inherent reality. This participation is rooted in our baptism, which is our first participation in the sacraments of the Church, the Body of Christ.

The phrase “active participation” (actuosa participatio) already had an established meaning. Pope St. Pius X used it in 1903 in his Instruction on sacred music Tra le sollecitudini:

[W]e deem it necessary to provide before anything else for the sanctity and dignity of the temple, in which the faithful assemble for no other object than that of acquiring this spirit from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church. … Special efforts are to be made to restore the use of the Gregorian Chant by the people, so that the faithful may again take a more active part in the ecclesiastical offices, as was the case in ancient times.[2]

This statement was in the context of the Holy Father’s regulations for sacred music. This was confirmed by Pope Pius XI in 1928 in his Apostolic Constitution Divini Cultus:

The faithful come to church in order to derive piety from its chief source, by taking an active part in the venerated mysteries and the public solemn prayers of the Church. … In order that the faithful may more actively participate in divine worship, let them be made once more to sing the Gregorian Chant, so far as it belongs to them to take part in it.[3]

It was embellished by Pope Pius XII in 1947; in addition to quoting Divini Cultus,[4] he explained that this participation is sacramental in nature:

For though, speaking generally, Christ reconciled by His painful death the whole human race with the Father, He wished that all should approach and be drawn to His cross, especially by means of the sacraments and the eucharistic sacrifice, to obtain the salutary fruits produced by Him upon it. Through this active and individual participation, the members of the Mystical Body not only become daily more like to their divine Head, but the life flowing from the Head is imparted to the members … [T]hey are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the “Roman Missal,” so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant. … Try in every way, with the means and helps that your prudence deems best, that the clergy and people become one in mind and heart, and that the Christian people take such an active part in the liturgy that it becomes a truly sacred action of due worship to the eternal Lord in which the priest, chiefly responsible for the souls of his parish, and the ordinary faithful are united together.[5]

The same sentiment is found in the two instructions on sacred music in the liturgy promulgated by the Sacred Congregation for Rites in 1958 (before Vatican II) and in 1967 (after Vatican II). De Musica Sacra, the earlier and longer of these two documents, is particularly concerned with the manner of participation by the faithful at Mass:

By its very nature, the Mass requires that all present take part in it, each having a particular function.

a) Interior participation is the most important; this consists in paying devout attention, and in lifting up the heart to God in prayer. …

b) The participation of the congregation becomes more complete, however, when, in addition to this interior disposition, exterior participation is manifested by external acts, such as bodily position (kneeling, standing, sitting), ceremonial signs, and especially responses, prayers, and singing. … When the papal documents treat of “active participation” they are speaking of this general participation, of which the outstanding example is the priest, and his ministers who serve at the altar with the proper interior dispositions, and carefully observe the rubrics, and ceremonies.

c) Active participation is perfect when “sacramental” participation is included. In this way “the people receive the Holy Eucharist not only by spiritual desire, but also sacramentally, and thus obtain greater benefit from this most holy Sacrifice”.

d) … adequate instruction is necessary before the faithful can intelligently and actively participate in the Mass…[6]

The instruction was deeply concerned with the faithful paying close attention to the Mass, even if they were not externally participating (by making responses):

The first way the faithful can participate in the low Mass is for each one, on his own initiative, to pay devout attention to the more important parts of the Mass (interior participation), or by following the approved customs in various localities (exterior participation).

Those who use a small missal, suitable to their own understanding, and pray with priest in the very words of the Church, are worthy of special praise. But all are not equally capable of correctly understanding the rites, and liturgical formulas; nor does everyone possess the same spiritual needs; nor do these needs remain constant in the same individual. Therefore, these people may find a more suitable or easier method of participation in the Mass when “they meditate devoutly on the mysteries of Jesus Christ, or perform other devotional exercises, and offer prayers which, though different in form from those of the sacred rites, are in essential harmony with them”.[7]

The second document, Musicam Sacram, was promulgated as a solution to problems that had arisen since the release of Sacrosanctum Concilium: “the new norms concerning the arrangement of the sacred rites and the active participation of the faithful have given rise to several problems regarding sacred music and its ministerial role.”[8] Here is the picture painted by this instruction on the role of sacred music in the Mass:

Liturgical worship is given a more noble form when it is celebrated in song, with the ministers of each degree fulfilling their ministry and the people participating in it.

Indeed, through this form, prayer is expressed in a more attractive way, the mystery of the Liturgy, with its hierarchical and community nature, is more openly shown, the unity of hearts is more profoundly achieved by the union of voices, minds are more easily raised to heavenly things by the beauty of the sacred rites, and the whole celebration more clearly prefigures that heavenly Liturgy which is enacted in the holy city of Jerusalem.

Pastors of souls will therefore do all they can to achieve this form of celebration. … Above all one must take particular care that … the active participation of the people is encouraged.[9]

Music is not an addition to the Mass, but it is part of the Mass, and participation in the singing of the Mass – in additional to sacramental participation by receiving Holy Communion – was the goal of the liturgical reform mandated by the Council. Musicam Sacram defines these two levels of participation, the internal and the external:

The faithful fulfil their liturgical role by making that full, conscious and active participation which is demanded by the nature of the Liturgy itself and which is, by reason of baptism, the right and duty of the Christian people. This participation

(a) Should be above all internal, in the sense that by it the faithful join their mind to what they pronounce or hear, and cooperate with heavenly grace,

(b) Must be, on the other hand, external also, that is, such as to show the internal participation by gestures and bodily attitudes, by the acclamations, responses and singing.

The faithful should also be taught to unite themselves interiorly to what the ministers or choir sing, so that by listening to them they may raise their minds to God.[10]

Here it is made clear that full, conscious, and active participation includes silence and listening on the part of the faithful! In this active listening, the faithful are to unite themselves to what they hear. This is no small feat: the instruction reminds pastors that the faithful need to be taught to do this. Part of the liturgical problem facing the Church of today is that, in place of the necessary instruction, there has either been simplification to the point of banality, or artificial means of participation invented to make up for the lack of actuosa participatio.

Sacrosanctum Concilium, from Vatican II, had this to say about participation by the laity in the Mass:

Liturgical services … pertain to the whole body of the Church; they manifest it and have effects upon it; but they concern the individual members of the Church in different ways, according to their differing rank, office, and actual participation.[11]

It is to be stressed that whenever rites, according to their specific nature, make provision for communal celebration involving the presence and active participation of the faithful, this way of celebrating them is to be preferred, so far as possible, to a celebration that is individual and quasi-private.[12]

To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence.[13]

The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved.[14]

That more perfect form of participation in the Mass whereby the faithful, after the priest's communion, receive the Lord's body from the same sacrifice, is strongly commended.[15]

The treasure of sacred music is to be preserved and fostered with great care. … [B]ishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs…[16]

[W]hen churches are to be built, let great care be taken that they be suitable for the celebration of liturgical services and for the active participation of the faithful.[17]

Placing Sacrosanctum Concilium in the context of the previous documents, a clear picture emerges:

1. While Vatican II called for greater external participation, it was merely re-affirming what previous documents had said; this was not a new concept. In other words, participation of the laity in the Mass existed prior to the liturgical reform following the Council.
2. Vatican II respected the existing notion of participation, whereby the laity are not merely “going through the motions” but are devoutly involved in the Mass in a manner proper to them, which is not identical to the participation required of the clergy.
3. The Council made explicit mention of receiving Holy Communion at Mass as the “more perfect form of participation”, not simply because it requires external participation by means of movement, but because it is the height of participation in the internal sense.
4. Participation of the faithful includes the singing of the sacred music of the Church. This treasury of sacred music includes, in the first place, Gregorian chant. In other words, the singing of Latin chants is proper to the participation of the laity.
5. Finally, the architecture of the church building should allow for the full participation of everyone present. Since posture is included in participation, a church should not prohibit or even discourage kneeling by removing (or never installing) kneelers.

In 1974, five years after the promulgation of the new Roman Missal, Pope Paul VI presented a booklet of Gregorian chant entitled Jubilate Deo (which can be translated as both “Sing to God” and “Rejoice in God”) to the Bishops of the world, accompanied by a letter from the Sacred Congregation for Divine Worship. This letter, Voluntati Obsequens, states that the booklet of chant was provided to fulfill the desires of the Pope “that all the faithful should know at least some Latin Gregorian chants”. It was a minimal repertoire of chant, and the Bishops were asked to perform “a new service for the Church in the domain of liturgical renewal” of “teaching the faithful the Latin chants [in the booklet] and of having them sing them”. However, it does not appear today that this new service was thoroughly carried out.

As recently as 2003 and 2007 there has been papal confirmation of the necessity for sacred music and its relation to the participation of the faithful in Mass. On the centenary of Pope St. Pius X’s encyclical, Pope John Paul II released an chirograph (a papal decree circulated among the Roman Curia) praising his predecessor’s “juridical code of sacred music”.[18] In his affirmation, he wrote:

The centenary of the Document gives me the opportunity to recall the important role of sacred music, which St. Pius X presented both as a means of lifting up the spirit to God and as a precious aid for the faithful in their “active participation in the most holy mysteries and in the public and solemn prayer of the Church”. The holy Pontiff recalls that the special attention which sacred music rightly deserves stems from the fact that, “being an integral part of the solemn Liturgy, [it] participates in the general purpose of the Liturgy, which is the glory of God and the sanctification and edification of the faithful”. Since it interprets and expresses the deep meaning of the sacred text to which it is intimately linked, it must be able “to add greater efficacy to the text, in order that through it the faithful may be... better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries”.[19]

He even went so far as to say:

… I make my own the “general rule” that St Pius X formulated in these words: “The more closely a composition for church approaches in its movement, inspiration and savour the Gregorian melodic form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple”.[20]

Then in 2007, in response to the Synod of Bishops on the Eucharist as the source and summit of the Church’s life, Pope Benedict XVI released his post-synodal Apostolic Exhortation Sacramentum Caritatis in which he made the following observations:

The primary way to foster the participation of the People of God in the sacred rite is the proper celebration of the rite itself. The ars celebrandi [art of proper celebration] is the best way to ensure their actuosa participatio. The ars celebrandi is the fruit of faithful adherence to the liturgical norms in all their richness…[21]

As an element of the liturgy, song should be well integrated into the overall celebration. Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons. Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed as the chant proper to the Roman liturgy.[22]

[W]e must not overlook the fact that some misunderstanding has occasionally arisen concerning the precise meaning of this [active, full and fruitful] participation. It should be made clear that the word “participation” does not refer to mere external activity during the celebration. In fact, the active participation called for by the Council must be understood in more substantial terms, on the basis of a greater awareness of the mystery being celebrated and its relationship to daily life.[23]

Active participation in the Eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life. This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting and, when necessary, by sacramental confession. … The faithful need to be reminded that there can be no actuosa participatio in the sacred mysteries without an accompanying effort to participate actively in the life of the Church as a whole, including a missionary commitment to bring Christ's love into the life of society. Clearly, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion. Yet true as this is, care must be taken lest they conclude that the mere fact of their being present in church during the liturgy gives them a right or even an obligation to approach the table of the Eucharist. Even in cases where it is not possible to receive sacramental communion, participation at Mass remains necessary, important, meaningful and fruitful. In such circumstances it is beneficial to cultivate a desire for full union with Christ through the practice of spiritual communion…[24]

Given the vital importance of this personal and conscious participatio, what methods of formation are needed? The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated. In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that “the best catechesis on the Eucharist is the Eucharist itself, celebrated well.”[25]

With this in mind, the need for an understanding of the profound depths of the Mass is the first step to knowing how to participate fully, consciously, and actively. Gestures made without knowledge of their meaning; words spoken without appreciation for their importance in salvation history; sights, sounds, and smells mistaken for entertainment: this is the antithesis of actuosa participatio.

---

[1] Sacrosanctum Concilium, n. 14

[2] Tra le sollecitudini, Introduction and n. 3 (emphasis added)

[3] Divini Cultus, nn. 5, 17 (emphasis added)

[4] Cf. Mediator Dei, n. 192

[5] Mediator Dei, nn. 78, 105, 199 (emphasis added)

[6] De Musica Sacra, n. 22 (emphasis added)

[7] Ibid., n. 29 (emphasis added)

[8] Musicam Sacram, n. 2

[9] Ibid., n. 5 (emphasis added)

[10] Ibid., n. 15 (emphasis added)

[11] Sacrosanctum Concilium, n. 26 (emphasis added)

[12] Ibid., n. 27 (emphasis added)

[13] Ibid., n. 30 (emphasis added)

[14] Ibid., n. 50 (emphasis added)

[15] Ibid., n. 55 (emphasis added)

[16] Ibid., n. 114 (emphasis added)

[17] Ibid., n. 124 (emphasis added)

[18] Chirograph on the centenary of Tra le sollecitudini, n. 1

[19] Ibid., n. 1 (emphasis added)

[20] Ibid., n. 12

[21] Sacramentum Caritatis, n. 38 (emphasis added)

[22] Ibid., n. 42 (emphasis added)

[23] Ibid., n. 52 (emphasis added)

[24] Ibid., n. 55 (emphasis added)

[25] Ibid., n. 64 (emphasis added)

Read the Apostolic C: Drive's HTML version.