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words. In sacred polyphony and sacred modern music, the individual
words of the text must be clearly and distinctly audible.
b) For the same reason, unless otherwise established by the rubrics,
it is strictly forbidden to omit, wholly or in part, any liturgical text
which should be sung.
c) However, if there is a reasonable cause (for example, because
of an insufficient number of singers, or because of their inexperience
in singing, or even because of the length of the function or some piece
of music) such that one cannot chant one or another liturgical text
as given in the notations of the liturgical books for performance by
the choir, only the following is allowed: that these texts be chanted
in their entirety on a single note (recto tono) or in the manner of the
psalms. If desired, organ accompaniment may be used.
3
Special Norms
i

Regarding the Principal Liturgical Services
in which Sacred Music is used

A. The Mass

A. General Principles on the Participation of the Faithful

22. Of its nature the Mass demands that all those who are present
should participate, each in his own proper way.
a) This participation should, above all, be interior, exercised in
devout attention of the mind and in the affections of the heart. Through
this, the faithful “closely join the supreme Priest. . . and together
with him and through him offer [the sacrifice], and consecrate them­
selves together with him” (Mediator Dei, November 20, 1947: 552).
b) The participation of those present becomes more complete
when this interior attention is joined to an outward participation
manifested by external acts, such as the position of the body (kneeling,
standing, sitting), ceremonial gestures and, above all, by the responses,
prayers and singing.
Regarding this participation, the Supreme Pontiff Pius XII used
these general words of praise in the encyclical letter on the sacred
liturgy, Mediator Dei:
“They are worthy of praise who strive to make the liturgy, even
in an external manner, a holy action in which all who are present
take part. This can be done in several ways: when all the people, ac­
cording to the norms of the holy rubrics, answer the words of the
priest, in the prescribed manner, or sing songs which are fitting to the
various parts of the sacrifice, or do both these things, or, finally, when
in a solemn Mass they respond to the prayers of the minister of Jesus
Christ and at the same time sing the liturgical chants” (A AS 39 1947,
560).

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Papal documents refer to this harmonious participation when
they speak of “active participation” (Mediator Dei), the principal exam­
ple of which is the priest celebrant with his ministers, as they serve
at the altar with due interior piety and accurate observance of the
rubrics and ceremonies.
c) Finally, complete active participation is achieved only when
there is also sacramental participation, by which “the faithful who are
present communicate not only with spiritual affection, but also in
reception of the sacrament of the Eucharist, so that they derive greater
fruit from this most blessed sacrifice” (S. Cone. Trent, sess. 22, ch. 6;
see also Mediator Dei: AAS 39, 565: “It is very fitting, and is in fact
established by the liturgy, that the people should present themselves
at the communion rail after the priest has consumed the sacred species
on the altar.”).
d) Since a conscious and active participation of the faithful can­
not be achieved without their adequate instruction, it is useful to re­
call that wise law issued by the fathers of the Council of Trent which
ruled:
“This holy council orders pastors and all others in charge of souls
frequently to explain during the celebration of Mass [namely during
the homily after the Gospel, ‘when the catechism is explained to the
Christian people’], either personally or through others, some of those
things which are read in the Mass; and they should explain, among
other things, some mystery of the most holy sacrifice, especially on
Sundays and feast days.”
23. It is necessary, however, to regulate the various means by which
the faithful can actively participate in the most holy sacrifice of the
Mass so as to remove danger of any abuse and to accomplish the chief
purpose of this participation: a more complete worship of God and
the edification of the faithful.

B.

Participation of the Faithful in the Sung Mass

24. The noblest form of the eucharistie celebration is found in the
solemn Mass, in which the cumulative solemnity of the ceremonies,
the ministers and the sacred music manifest the grandeur of the divine
mysteries and prompts the minds of those present to devout contem­
plation of them.
Efforts must be made that the faithful regard this form of celebra­
tion with the esteem it deserves and properly participate in it, as will
be explained below.
25. The active participation of the faithful in the solemn Mass can
be accomplished in three stages:
a) In the first stage the faithful chant the liturgical reponses:
/linen; Et cum spiritu tuo; Gloria tibi, Domine; Habemus ad Dominum;
Dignum et justum est; Sed libera nos a malo; Deo gratias. Every effort
must be made that the faithful of the entire world know how to give
these responses in chant.

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263

b) In the second stage all the faithful chant parts of the ordinary
of the Mass: Kyrie eleison, Gloria in excelsis Deo, Credo, SanctusBenedictus and Agnus Dei.
Steps should certainly be taken that the faithful know how to
chant these parts of the ordinary of the Mass, at least in the simpler
Gregorian melodies.
If all these parts cannot be chanted, nothing forbids that the more
simple of these, such as the Kyrie eleison, the Sanctus-Benedictus and
the Agnus Dei, be chosen for the faithful to chant while the Gloria
in excelsis Deo and the Credo are performed by the choir.
Wherefore, care must be taken that the following easier Grego­
rian melodies be learned by all the faithful throughout the world:
the Kyrie eleison, Sanctus-Benedictus and Agnus Dei according to
no. 16 of the Roman Gradual; the Gloria in excelsis Deo together
with the Ite missa est-Deo gratias according to no. 15; and the Credo
according to nos. 1 and 3.
In this manner, a most desirable result will be accomplished, for
Christians in every part of the world will be able to manifest their
common Faith by active participation in the most holy sacrifice of the
Mass with a common joyful chant (Musicae sacrae disciplina: AAS 48
1956, 16).
c) In the third stage all those present are so proficient in the Gre­
gorian chant that they can also chant the parts of the Proper of the
Mass. This full participation in the chant is to be urged especially
in religious communities and in seminaries.
26. The Missa cantata must also be highly esteemed because, even
though it lacks the sacred ministers and the full splendor of the cere­
monies, it is enriched with the beauty of the chant and sacred music.
It is desirable that the parish or principal Mass on Sundays and feast
days be sung.
What has been said in the preceding number about the participation
of the faithful in solemn Mass also applies to the Missa cantata.
27. With regard to sung Masses, the following must also be noted:
a) If the priest and his ministers enter the church by a rather
long route, nothing forbids, after the chanting of the antiphon of the
introit and its versicle, the chanting of additional verses of the same
psalm.
In this case, the antiphon can be repeated after each verse or after
every other verse, and when the celebrant has reached the altar, the
psalm is broken off if necessary, the Gloria Patri is sung, and the anti­
phon repeated.
b) Following the offertory antiphon, it is proper to sing in the
ancient Gregorian melodies the verses which were once sung after
the antiphon.
If the offertory antiphon is taken from a psalm, further verses of
the same psalm may be sung. In such cases, the antiphon may be re­
peated after each verse or after every other verse of the psalm and,

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when the offertory is completed, the psalm is concluded with the Gloria
Patri and the antiphon is repeated.
If the antiphon is not taken from a psalm, a psalm suiting the
day may be chosen. Moreover, when the offertory antiphon is finished,
one may sing a short Latin hymn, which must however be in keeping
with that part of the Mass and not be prolonged beyond the secret.
c) The communion antiphon should rightly be sung while the
celebrant is receiving the Blessed Sacrament. If, however, the faithful
are to communicate, the singing of the antiphon is to begin when the
oriest distributes holy communion. If this communion antiphon has
seen taken from some psalm, the other verses of the same psalm may
>e sung, in which case the antiphon may be repeated after each verse
or after every other verse and, when the distribution of conununion
is over, the psalm should be concluded with the Gloria Patri and the
antiphon repeated. If the antiphon is not from a psalm, a psalm fitting
to tne day and the liturgical service may be chosen.
When the communion antiphon is completed, another short La­
in hymn in keeping with the sacred action may also be sung, especially
if the people’s conununion requires a long time.
The faithful who are about to approach the communion rail may
recite with the priest celebrant the triple Domine, non sum dignus.
d) The Sanctus and the Benedictus, if sung in Gregorian, must
be sung without interruption, otherwise the Benedictus should be
sung after the consecration.
e) All singing must cease during the consecration and, where the
custom exists, the playing of the organ and all other musical instru­
ments must also cease.
f) After the consecration, unless the Benedictus is still to be sung,
a holy silence is recommended until the Pater noster.
g) The organ must remain silent while the celebrant blesses the
faithful at the end of Mass. The priest should pronounce the words
of the Benediction so that all the faithful may hear them.
C.

Participation of the Faithful in Read Masses

28. In the case of the read Mass, too, special care must be taken
that the faithful are present “not as outsiders or as silent spectators”
(apostolic constitution Divini cultus, December 20, 1928: AAS 21, 1929,
40), but in such a way that may exercise that kind of participation
which is demanded by such a great mystery and which yields such
abundant fruits.
29. The first way in which the faithful can participate in the low
Mass is when each participates on his own initiative, whether Iris par­
ticipation is internal, through devout attention to the principal parts of
the Mass, or external, according to the various approved local customs.
They deserve special praise who use a small missal suitable to their
understanding and pray along with the priest in the very words of
the Church.

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But, all are not equally capable of understanding properly the rites
and formulas, and spiritual needs are not the same and do not always
remain the same for any individual. Hence, there are easier and more
suitable ways of participating for some, such as “piously meditating
upon the mysteries of Jesus Christ, or performing other devotional
exercises, or reciting other prayers which, though they may differ
in form from the sacred rites, are nevertheless in keeping with them
by their nature” (Mediator Dei, AAS 39, 1947, 560-561).
Furthermore, it should be noted that if the practice prevails in some
places of playing the organ during a read Mass, and if, after stopping
this practice, the faithful would participate either with common prayers
or with singing, then it is necessary to disapprove the uninterrupted
playing of the organ, harmonium or other musical instrument. Such
instruments must therefore remain silent:
a) after the priest celebrant has reached the altar until the offertory;
b) from the first verses before the preface up to and including the
Sanctus;
c) where the custom exists, from the consecration up to the Pater
noster;
d) from the Lord’s Prayer up to the Agnus Dei inclusive; during
the Confiteor before the people’s communion; while the postcom­
munion is beng said: and during the blessing given at the end of the
Mass.
30. A second form of participation is when the faithful take part
in the Eucharistic sacrifice by offering up prayers and song in common,
provided, above all, that the prayers and song are suited to the individ­
ual parts of the Mass, observing what has been noted in no. 14-c.
31. Finally, the third and most perfect manner of participation is
had when the faithful give the liturgical responses to the celebrant,
taking part, as it were, in a dialogue with him, and saying aloud the
parts that belong to them.
In this more perfect participation there are four stages:
a) In the first stage the faithful give the easiest liturgical responses
to the celebrant, which are: Amen; Et cum spiritu tuo; Deo gratias; Gloria
tibi, Domine; Laus tibi, Christe; Habemus ad Dominum; Dignum et justum
est, and Sed libera nos a malo.
b) In the second stage the faithful give those responses which the
acolyte must pronounce according to the rubrics, and if holy communion
is given during the Mass, also recite the Confiteor and the triple Domine
non sum dignus.
c) The third degree is that in which the faithful recite parts of the
ordinary of the Mass with the celebrant, namely: Gloria in excelsis
Deo, the Credo, the Sanctus-Benedictus and the Agnus Dei.
d) The fourth and final degree is that in which the faithful also
recite with the celebrant part of the proper of the Mass: the introit,
gradual, offertory and communion. This last degree can be practiced
with fitting dignity only by select and well trained groups.

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32. In read Masses, the entire Pater noster, an appropriate and
ancient prayer in preparation for communion, may be recited by the
faithful, but only in Latin and with all joining in the Amen. Its recita­
tion in the vernacular is forbidden.
33. Popular religious hymns may be sung during read Mass, but
with the observance of that law which prescribes that they be suited
to the separate parts of the Mass (see no. 14-b).
34. The celebrant should read in a raised voice all that the rubrics
require to be said “in a clear voice,” especially if the church is large
and the congregation numerous, so that all the faithful can follow
the sacred action appropriately and easily.
D. The “Conventual” Mass, which Is Also Called Mass “in Choir”
35. One may rightly include among the liturgical services that
excel because of their special dignity, the “conventual” Mass or Mass
“in choir.” This is the Mass which is celebrated daily in conjunction
with the divine office by those who are bound by the laws of the Church
to choir.
In fact, Mass together with the divine office constitutes the sum
of all Christian worship—full praise rendered daily to almighty God
with external and public solemnity.
But, since this public and corporate offering of divine worship can­
not be carried on every day in all churches, those bound to the law
of “choir” will perform it for the others. This holds true, above all,
of cathedral churches in relation to the entire diocese.
Therefore, all services “in choir” should ordinarily be performed
with a special beauty and solemnity, that is to say, embellished with
chant and sacred music.
36. The conventual Mass, therefore, must of its nature be a solemn
Mass, or at least a Missa cantata.
And where, because of special laws or special induits, a dispensa­
tion is granted from the normal solenmity of Mass “in choir,” recita­
tion of the canonical hours during the conventual Mass must be alto­
gether avoided. Instead, it is preferable that the read conventual Mass
be celebrated in that manner referred to in no. 31, without, however,
any use of the vernacular.
37. Regarding the conventual Mass the following must also be
borne in mind:
a) Only one conventual Mass is to be said each day, and that should
correspond to the office recited in choir, unless otherwise prescribed
by the rubrics (Additiones et Variationes in rubricis Missalis, tit. 1, no. 4).
When there is an obligation, however, to celebrate other Masses in
choir, as in the case of pious foundations and because of other legiti­
mate reasons, this obligation remains.
b) The conventual Mass is to follow the norms of the sung Mass
or the read Mass.

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267

c) The conventual Mass is to be celebrated after terce, unless the
superior of the community decides that for a serious reason it should
be celebrated after sext or none.
d) Conventual Masses “outside of choir”—until now sometimes
prescribed by the rubrics—are abolished.

E. Assistance of Priests in the Holy Sacrifice of Mass: What Are
Called “Synchronized” Masses
38. Granted that sacramental concélébration in the Latin Church is
limited by law to specific cases, and recalling the response of the Su­
preme Congregation of the Holy Office of May 23, 1957 (AAS 49,
1957, 37), which declared invalid the concélébration of the sacrifice
of the Mass by priests who, though wearing sacred vestments and
moved by whatever intention, do not pronounce the words of con­
secration—it is not prohibited that, where many priests are assembled
on the occasion of congresses, “one alone celebrates while the others
(whether all or the majority) participate in the celebration and during
it receive the sacred species from the hands of the celebrant,” provided
that “this is done for a just and reasonable cause and that the bishop
has not decreed otherwise to avoid startling the faithful,” and provided
that in so doing there does not lurk that error pointed out by the Su­
preme Pontiff Pius XII, which would hold that one Mass at which
100 priests assist with religious devotion is the same as 100 Masses
celebrated by 100 priests (see “Address to Cardinals and Bishops,”
November 2, 1954: AAS 46, 1954, 669-670; and his address to the In­
ternational Congress on Pastoral Liturgy at Assisi, September 22,
1956: AAS 48, 1956, 716-717).
39. “What are called “synchronized” Masses are forbidden, how­
ever. By this term is understood Masses celebrated in the following
way: two or more priests at one or more altars simultaneously cele­
brating the Mass in such a way that all the actions and all the words
are done and said at the same time, even using—particularly if the
number of celebrants is large—some modem instruments with which
the absolute uniformity or “synchronization” can more easily be achieved.

B.

The Divine Office

40. The divine office is said either “hi choir ’ or “in common” or “alone.”
It is said “in choir” if the divine office is said by a community obliged
to choir by Church laws; “in common” when said by a community
not bound to choir.
But in whatever maimer the divine office is recited, whether “in
choir” or “in common” or “alone,” it must always be considered an act
of public worship rendered to God in the name of the Church if it is
said by those persons who are bound to its recitation by ecclesiastical laws.
41. By its nature, the divine office is so composed that it is intended
to be recited by alternating groups. Moreover, some parts, by their
nature, require that they be sung.

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42. From this, it follows that the fulfillment of the divine office
“in choir” is to be continued and favored; the fulfillment of the divine
office “in common,” as also the singing of at least some parts of the
office, is highly recommended, according to the appropriateness of
time, place and persons.
43. The recitation of the psalms “in choir” or “in common” must
be done with fitting dignity, with observation of the proper tone,
with appropriate pauses and full harmony of voices, whether it is
done in Gregorian chant or without singing.
44. If the psalms occurring in a canonical hour are to be sung, at
least a part should be sung in Gregorian chant, cither in alternating
psalms or in alternating verses of the same psalm.
45. The ancient and venerable custom of singing vespers with the
people on Sundays and feast days, according to rubrics, should be pre­
served where it now exists; and where it does not exist it should be
introduced to the extent that it is possible, at least several times a year.
Let ordinaries, furthermore, take care that the singing of vespers
on Sundays and feast days not fall into disuse because of the intro­
duction of evening Mass. In fact, the evening Masses which the ordinary
may permit “if required for the spiritual good of a con sidcrable part
of the faithful” (apostolic constitution Christus Dominus, January 6,
1953; AAS 45, 1953, 15-24; instruction of the Supreme Congregation
of the Holy Office, same day: AAS 45, 47-51; Motu proprio Sacram
Communionem, March 19, 1957: AAS 49, 1957, 177-178) must not be
at the expense of the liturgical functions and pious exercises with which
the Christian people customarily sanctify feast days.
Therefore, the custom of chanting vespers or of practicing other
pious exercises with Benediction of the Blessed Sacrament is to be
preserved where it exists, even if evening Mass is celebrated.
46. In clerical seminaries, however, whether diocesan or religious,
at least some part of the divine office should be recited in common
regularly and, whenever possible, be sung. On Sundays and feast days,
vespers, at least, should be sung (see canon 1367, § 3).

C.

Benediction of the Blessed Sacrament

47. Benediction of the Blessed Sacrament is a true liturgical service.
It must therefore be performed as prescribed in the Roman ritual,
title X, chapter V, no. 5.
If some other manner of imparting Benediction of the Blessed Sa­
crament exists in some place by immemorial custom, this may be pre­
served subject to permission of the ordinary; prudence recommends,
however, that the Roman manner of Benediction of the Blessed Sa­
crament be given preference.