Determining the Canonical Weight of a Liturgy Document

To ascertain the canonical weight of a liturgy document, it is necessary to consider whether the document is theological or juridical in nature, to identify the author of the document and the intended audience, and to determine whether or not the document is juridically binding.

1. Is it theological or juridical in nature? 

It must be determined whether the document has been issued with the intent to teach or to govern. When bishops exercise their teaching office and issue a document on moral, pastoral or theological issues, such a document is not legally binding or juridical. Some examples would be apostolic letters, post-Synodal apostolic exhortations, and encyclicals. However, when bishops exercise their governing function to issue a document, juridical obligations are imposed and the interpretation of that document falls within the domain of Canon Law. The General Introductions (praenotandae) and rubrics in the liturgical books are examples of these legally binding documents. Some documents may contain both juridical and theological statements which need to be interpreted accordingly.

2. Who is the authority issuing the document?

The weight of a document also depends on the authority of the body issuing the document. The pope is the ultimate legislator of the universal Church. He works in conjunction with the college of bishops who would most commonly exercise their legislative power as an ecumenical council or synod. Legislative documents issued by a national bishops conference or a plenary council are legally binding for their nation only. On a smaller scale still, provincial councils might issue documents intended for their particular ecclesiastical province.

3. To whom is the document addressed?

Administrative documents addressed to the community can be binding if the norms in these documents are in accord with the law. The norms contained in such documents have the highest juridical weight after legislative documents. Some examples are the Directory for Masses with Children and the General Directory of Catechesis. All Church documents, both legislative and administrative, only bind those to whom they are addressed. Administrative documents addressed to the executors of the law (such as instructions for diocesan bishops) are not intended for the community at large but are to be enforced by the executors as they see fit. Similarly, canons of the Code of Canon Law which discuss rights and obligations of religious life are only juridically binding for people in religious institutes.

4. Is the document juridically binding?

Most public juridical documents issued by the Holy See have binding force and carry a canonical obligation for all Catholics to observe these norms. The Holy See may also issue documents which address matters of a juridical nature but which lack binding force. The titles of these documents – pastoral guides, guidelines, recommendations – make it clear that they are intended as pastoral advice and not as law.

(For a thorough exploration of these principles, see John M Huels, ‘Assessing the Weight of Documents on the Liturgy’, Worship 74/2, March 2000, pp. 117-135).

KEY LITURGY DOCUMENTS AND CANONICAL WEIGHT

When preparing to celebrate liturgy it is important to consult the official documents of the Church which provide the ritual structures and theological principles of liturgical celebration. Yet all these documents do not carry the same degree of canonical weight. If these documents are to be interpreted intelligently and applied pastorally, they must be considered in light of their varying levels of juridical authority.

* Sacrosanctum Concilium (SC) Vatican Council II, Constitution on the Liturgy 1963

This overarching legislative document of the highest juridical value was promulgated in 1963 by Pope Paul VI at the conclusion of the Second Vatican Council. Issued by the highest authority in the Church for the whole Church, it contains the basic principles that have guided and informed subsequent liturgical documents, teachings and reforms since the Council. It inspired the use of the vernacular, communion under both kinds and the full, conscious and active participation of the faithful through posture, gesture, prayer and song.

The liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. SC 10

Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. SC 14

The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions; they should be within the people's powers of comprehension, and normally should not require much explanation. SC 34

* General Instruction of the Roman Missal (GIRM) Third edition 2011

Located in the front of the Roman Missal, the GIRM provides a series of guiding principles and instructions for implementing the rubrics in the body of the Missal. It explains the structure of the Mass, duties and ministries, the different forms of celebrating Mass, and norms for ornamentation and furnishings. It carries the same canonical weight as the Code of Canon Law and is only surpassed by Sacrosanctum Concilium in terms of its authority. The GIRM is far more than a collection of rules. It offers explanations of what is taking place in the various parts of the Mass according to the theological principles that underpin why we do what we do.

Because the celebration of the Eucharist, like the entire liturgy, is carried out through perceptible signs that nourish, strengthen, and express faith, the utmost care must be taken to choose and to arrange those forms and elements set forth by the Church that... will more effectively foster active and full participation and more properly respond to the spiritual needs of the faithful. GIRM 20

* Lectionary for Mass: Introduction (LMI) Second edition 1981

The introduction to the Lectionary carries the same juridical authority as the GIRM and the official introductions to the other liturgical books. It explains the vital importance of scripture in the liturgy and outlines the structure and arrangement of scripture readings across the liturgical year. It highlights the inherently biblical nature of the Catholic liturgy and the need for readers to be deeply familiar with the sacred stories if they are to proclaim the texts well. It reiterates and elaborates upon the principle espoused in SC that the Liturgy of the Word is intrinsically connected to the Liturgy of the Eucharist and that, together, they form one unified act of worship.

The Church is nourished spiritually at the table of God’s word and at the table of the Eucharist: from the one it grows in wisdom and from the other in holiness. In the word of God the divine covenant is announced; in the Eucharist the new and everlasting covenant is renewed. The spoken word of God brings to mind the history of salvation; the Eucharist embodies it in the sacramental signs of the liturgy. LMI 10

* Directory for Masses with Children (DMC) Congregation for Divine Worship 1973

This Directory is not a legislative text, but rather an administrative one, so it carries less juridical weight. It offers guidance to those involved in planning eucharistic celebrations for children and has a mainly pastoral aim.

This document allows for adaptations in the celebration of Mass with children so that they might participate more fully and effectively. At the usual Sunday liturgy it is presumed that children learn by imitating the gestures, postures and responses of the adult community. The DMC suggests that the priest speak directly to children in the homily. It also allows that children be dismissed for their own separate Liturgy of the Word. In situations where children comprise the majority of the assembly amongst only a few adults, the DMC provides for children to take on the roles of cantor and reader. It also encourages the priest to give more extensive introductory comments at various parts of the Mass to give children a fuller appreciation of what is taking place. Chapter three of the DMC contains valuable insights into liturgical participation and discusses ways in which children and adults can participate fruitfully in the liturgical action through singing, gesture, visual symbols and silence.

The principles of active and conscious participation are in a sense even more significant for Masses celebrated with children. Every effort should therefore be made to increase this participation and to make it more intense. For this reason as many children as possible should have special parts in the celebration... DMC 22

* Sing to the Lord (STL) United States Conference of Catholic Bishops 2007

This document, approved and issued by the USA bishops, offers a set of guiding principles for those who plan or play liturgical music. None of the provisions are legally binding, even in the dioceses of the United States, but the document offers a wealth of practical guidance which is useful for pastoral musicians in Australia.

STL begins with an exploration of why we sing and emphasises the power of participation in good liturgical music. It describes the kinds of music (and instruments) that best enrich the Church's liturgy, takes a comprehensive look at the musical structure of Catholic worship and gives detailed suggestions for preparing music. It explains the process for evaluating the suitability of a piece of music for a particular liturgy based on three judgements: musical, pastoral and liturgical. It addresses a range of challenges and opportunities which confront pastoral musicians and encourages a clear but flexible policy which allows for pastoral sensitivity.

Faith grows when it is well expressed in celebration. Good celebrations can foster and nourish faith. Poor celebrations may weaken it. Good music makes the liturgical prayers of the Christian community more alive and fervent so that everyone can praise and beseech the Triune God more powerfully, more intently and more effectively. STL 5

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This article was originally published in Liturgy News ​Vol 45(4) December 2015. Reprinted with permission.