Sacrosanctum Concilium: A Reading Guide

Introduction

On 4 December 2023, the Church celebrated the 60th anniversary of the Second Vatican Council’s Constitution on the Sacred Liturgy or Sacrosanctum Concilium (SC). It was the first major document of Vatican II and has been described as the Magna Carta of the Church’s liturgical reforms. For those who have never read SC, what follows is a simple reading guide outlining some of the major principles and changes in each chapter. The document can easily be accessed via the Vatican website or The Liturgy Documents, Volume Three (Chicago: LTP, 2013).

The opening paragraph provides a positive context and tone for all that follows: the Council sought to increasingly invigorate Christian life, adapt institutions subject to change, foster Christian unity and ecclesial openness to all strata of humanity (1).

Chapter 1: General Principles for the Reform and the Promotion of the Sacred Liturgy

The first section describes the Trinitarian nature of the liturgy and its importance for the Church’s life by highlighting liturgy as the work of God in the priestly office of Jesus Christ (7) through the power of the Holy Spirit (6).

Each liturgy makes Christ’s paschal mystery present (6) and his sacramental presence is mediated through the sacrifice itself, the Church’s minister and the eucharistic elements, but also the word proclaimed and the assembled Church that prays and sings (7). SC identifies the liturgy, not Catholic education or health care, as the source and summit of the Church’s activity (10). Popular devotions are highly endorsed particularly when they harmonise with the liturgical seasons and the liturgical rite itself.

In Section II on the promotion of liturgical instruction, SC describes the full, conscious and active participation of the people as the aim to be considered above all else (14).

Instrumental in this aim are the clergy. SC emphasises that professors of liturgy must be properly trained (15) to form future priests and that liturgy is to be ranked amongst the compulsory and major courses in seminaries and houses of religious studies (16).

In Section III on the Reform of the Sacred Liturgy, SC underscores the role of the Apostolic See, Episcopal Conferences and Diocesan bishops in regulating liturgy at the international, regional and local level. When speaking of necessary liturgical innovations, SC stipulates that new forms should grow organically from existing ones (23) and that proposed revisions should take into account historical, theological and pastoral considerations. Scripture is of the greatest importance (24).

When describing the hierarchical and communal nature of the liturgy, SC highlights the communal celebration – in which the faithful are encouraged to perform the parts that pertain to their ministry following appropriate training – over the individual celebration of liturgical services (26‒27). Active participation is encouraged via acclamations, responses, psalmody, antiphons, songs, actions, gestures, bearing and reverent silence (30).

In highlighting the teaching and pastoral character of the liturgy, SC calls for rites marked by noble simplicity (34), be short clear and unencumbered, within the people’s powers of comprehension and not requiring much explanation. SC envisages the homily and short liturgical catecheses within the celebration as part of this process; however its provision for the extended use of the vernacular was to become the chief means to this end (36), even while SC called for the preservation of Latin in the Latin rites (36.1).

In keeping with its opening mandate, SC allows for cultural adaptation and legitimate variations in liturgical celebrations (37), provided that the adapted elements are not bound up with superstition and error and that the substantial unity of the Roman rite is preserved (38). SC provides that liturgical adaptations proposed to the Holy See by experts in these matters may be tested with certain groups for a fixed period of time (40).

The section entitled ‘Promotion of Liturgical Life in Diocese and Parish’ highlights the role of the diocesan bishop and the liturgy in the cathedral at which the bishop presides, surrounded by his priests and ministers and God’s holy people (41). At the same time, SC envisages that a lively sense of community, particularly at Sunday Mass, will be will inculcated within the numerous diocesan parishes under the service of the pastor (42).

To assist in the promotion of pastoral-liturgical action, SC envisages the establishment of a regional liturgical commission under the local bishops conference assisted by experts in liturgical science, music, art and pastoral practice (44). As far as possible, SC asks that the commission be aided by an Institute for Pastoral Liturgy to promote studies and necessary experiments when adaptations are to be proposed to the Holy See.

For the same reasons, SC states that every diocese is to have a liturgical commission under the bishop’s direction for promotion of the liturgical apostolate (45). In addition, every diocese should have, as far as possible, commissions for music and art that may for convenience combine and work in close collaboration with the Diocesan Liturgical Commission (46).

Chapter 2: The Most Sacred Mystery of the Eucharist

The second chapter reaffirms the Church’s teaching that Christ instituted the sacrifice of his body and blood at the Last Supper and left this as a perpetual memorial for the Church until his return in glory and as a sacrament of love, sign of unity, bond of charity and paschal banquet (47).

This sacrifice is one the faithful are called to participate in united with the priest and with Christ the mediator (48). To facilitate better participation, SC calls for the revision and simplification of the Order of Mass in order to reveal the nature, purpose and relationship of each part of the liturgy (50, 51). To better acquaint the faithful with the word of God, SC calls for a richer selection of scripture readings (51) and homilies based on the mysteries of faith and the Christian life (52).

In addition, the Prayer of the Faithful is restored on Sundays and holy days to include intentions for holy Church, civil authorities, the oppressed, all peoples and the salvation of the world (53). SC provides for use of the vernacular for the readings, prayer of the faithful and other people’s parts; however it also asks that the people be enabled to say or sing the Ordinary parts of the Mass that belong to them (such as the Sanctus and Pater Noster) in Latin (54).

With regard to sacramental participation, SC endorses reception of communion from the sacrifice actually taking place at Mass and communion under both kinds (55). It also urges pastors to remind people to participate in the whole of Mass, because the Liturgy of the Word and the Liturgy of the Eucharist form one single act of worship (56). Finally, SC extends provision for concelebration as an expression of the unity of the priesthood for various occasions such as the Chrism Mass or priests’ meetings (57).

Chapter 3: The Other Sacraments and Sacramentals

Moving from the Mass to the other sacraments, SC highlights the importance of the sacraments and sacramentals to make people holy, build up the Body of Christ and offer worship to God. SC underscores the importance of faith to participate fruitfully in the sacraments (59) but to do so the faithful need to understand the sacramental signs – words, actions and objects (59).

SC 63‒79 then proceeds to outline the call for increased participation in the sacraments through provision of the vernacular and revision and cultural adaptation of the sacramental rites beginning with the Rite of Christian Initiation of Adults (modelled on the ancient catechumenate), Rite of Baptism of Infants, Rite for Receiving other Christians into full communion, Rite of Confirmation (to highlight its intrinsic connection with Christian initiation), Anointing of the Sick (not just for the dying) and Viaticum, Ordination, Marriage (allowing episcopal conferences to develop local rites), Funerals (expressing more clearly the paschal character of Christian death), Religious Profession (with more unity, simplicity and dignity) and provision of Blessings by both ordained and lay faithful.

Chapter 4: The Divine Office

Just as SC promoted the active participation of the faithful in the Eucharist because of their baptism into Christ’s priesthood, so does SC envisage this ‘Prayer of the Church’ being prayed by priests, religious communities (as part of their ecclesial or constitutional duties) (95) and the laity (90). The Office is described as a symbol of Christ’s body addressing God the Father in a prayerful dialogue of praise and intercession.

SC decreed that for the Office to sanctify the day, the hours should be related to the time of day in which they are prayed (88) and that Lauds (morning prayer) and Vespers (evening prayer) are the two hinges around which the Office cycle turns (89). Compline is intended for the end of the day; Matins, now called the Office of Readings) can be celebrated at any hour; the hour of Prime is supressed and the minor hours, observed in choir, are otherwise conflated to a single Office (89).

The weekly Psalter is to be spread over a longer period (eventually a four-week Psalter was devised) (91) and a broader but more critical selection of scriptural readings, ecclesiastical writings and hymns is to be provided (93).

SC uses the beautiful image of the Office as ‘the whole mystical Body publicly praising God’ and emphasises prayer in common over individual recitation, internal devotion that matches external celebration, and the advantage of singing where possible (99). Pastors of parishes are urged to celebrate the chief hours in common in church on Sundays and more solemn feasts and lay people are encouraged to pray the Office (100).

Chapter 5: The Liturgical Year

The liturgical year is described in SC as a celebration of the saving work of Christ, from his incarnation and birth to his passion, death, resurrection, ascension, sending of the Holy Spirit and the expectation of the Lord’s return in glory. The highpoint of the whole year is the celebration of Christ’s paschal mystery each Easter and the weekly commemoration of Christ’s resurrection each Sunday, the first holy day of all (102).

In addition to presenting Christ, the liturgical year also honours with special love Mary the Mother of God: she is what the Church desires and hopes to be (103). The liturgical year proposes the memory of the saints and martyrs whose life and death bore witness to Christ’s paschal mystery. SC prioritises the feasts of the Lord and the Proper of Seasons over the Proper of Saints, and gives emphasis to saints of universal significance, leaving others to be celebrated locally (111).

SC draws attention to both the penitential character of Lent and its baptismal themes. When highlighting the social consequences of sin, SC urges that Lenten penance be not only ‘inward and individual but also outward and social’ (110). In addition, SC endorses the sacred fast on Good Friday and possibly through Holy Saturday, in preparation for the feast of Easter (110).

Chapter 6: Sacred Music

The chapter on sacred music describes the universal Church’s musical tradition as a treasure greater than any other art because when sacred song is closely bound to the liturgical text, it forms an integral part of the solemn liturgy (112). SC describes the purposes of sacred music thus: to offer glory to God; to sanctify the faithful; to add delight to prayer; to foster oneness of spirit; to invest the rites with greater solemnity (112). SC states that the liturgy takes on a more noble aspect when the rites include singing, with the sacred minister singing their parts and the faithful participating (113).

In keeping with the ressourcement – aggiornamento leitmotif of the Council, SC urges the preservation of the Church’s musical tradition, particularly Gregorian chant (117) and polyphony, but also the development of the people’s own religious songs (in devotions and liturgy) in ways that promote the active participation of the people (114, 118); this includes the promotion of indigenous compositions (119). Stress is placed upon the teaching and practice of music in seminaries and other educational institutions along with the need for thorough training of those in charge of teaching sacred music (115).

In terms of instruments, SC illustrates again the ‘both-and’ compromise that is a hallmark of this conciliar decree. The pipe organ is esteemed in the Latin Church (120), but other instruments are permitted provided they are suitable for sacred use, accord with the dignity of the place of worship and truly uplift the faithful (121). Whilst the issue of musical style for new compositions is described broadly as ‘qualities proper to genuine sacred music’, the question of which textual sources is more explicitly answered. SC stipulates that texts should be consistent with Catholic teaching and selected primarily from scriptural and liturgical sources (121).

Chapter 7: Sacred Art and Sacred Furnishings

The chapter on sacred art and furnishings parallels the previous chapter on sacred music. In general, sacred art is described as serving the praise of God and the sanctification of the human spirit (122), while affirming that the Church has not adopted any particular artistic style as its own (123). The document calls for the preservation of Church’s treasury of sacred art but also remains open to the creation of new artistic forms by contemporary artists (123).

Bishops are urged to encourage art of noble beauty and to remove art considered to be deficient, mediocre or of shameful artistic quality (124). In the building of new churches, SC offers one key principle: ‘Let great care be taken that they are well suited to celebrating liturgical services and to bringing about the active participation of the faithful’ (124). This chapter calls for restraint regarding the number and prominence of sacred images for veneration in order to avoid confusion or doubtful religious practices (125).

Again, in parallel with the chapter on sacred music, bishops are reminded of the necessity to consult diocesan commissions or other experts on sacred art (126) and it is recommended that schools or academies of sacred art be founded to train artists (127). In association with the revision of the liturgical books, SC calls for new statutes in relation to the design and placement of the material things for liturgy (baptistery, altar and tabernacle, for example) and empowers local episcopal conferences to make liturgical adaptations to the needs and customs of local regions (128). Finally, SC states that seminarians should be taught about the history and development of sacred art and the ‘sound principles’ for creating new artistic works (129).

Conclusion

Reading through SC sixty years after its promulgation provides a golden opportunity to remind ourselves what a wonderful gift the Constitution was to the Church and to celebrate all that has been achieved since its promulgation. The start of the next sixty years is a useful vantage point from which to assess all that still remains to be implemented so that the Catholic Church can remain vigorous in its mission, adaptable to necessary changes, united with other Christian traditions and open to a world graced by God’s presence. I hope this reading guide will encourage you to study the entire document and to undertake some background reading. I recommend especially the new Australian publication Vatican Council II: Reforming Liturgy which addresses themes in each chapter of SC and makes an assessment of where we are up to and what remains to be done.

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This article was originally published in Liturgy News ​Vol 43(3) September 2013. Reprinted with permission.