II. READINGS AND CHANTS BETWEEN READINGS (SC art. 51)
49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:
a. at the lectern or at the edge of the sanctuary in solemn Masses;
b. at the altar, lectern, or the edge of the sanctuary -- whichever is more convenient -- in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.
50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.
51. In sung Masses, the lessons, epistle, and gospel, if in the vernacular, may simply be read.
52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.
a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.
b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.
c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.
d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.
III. HOMILY (SC art. 52)
53. There shall be a homily on Sundays and holydays of obligation at all Masses celebrated with a congregation, including conventual, sung, or pontifical Masses.
On days other than Sundays and holydays a homily is recommended, especially on some of the weekdays of Advent and Lent or on other occasions when the faithful come to church in large numbers.
54. A homily on the sacred text means an explanation, pertinent to the mystery celebrated and the special needs of the listeners, of some point in either the readings from sacred Scripture or in another text from the Ordinary or Proper of the day's Mass.
55. Because the homily is part of the liturgy for the day, any syllabus proposed for preaching within the Mass during certain periods must keep intact the intimate connection with at least the principal seasons and feasts of the liturgical year (see SC art. 102-104), that is, with the mystery of redemption.
IV. UNIVERSAL PRAYER OR PRAYER OF THE FAITHFUL (SC art. 53)
56. In places where the universal prayer or prayer of the faithful is already the custom, it shall take place before the offertory, after the Oremus, and, for the time being, with formularies in use in individual regions. The celebrant is to lead the prayer at either his chair, the altar, the lectern, or the edge of the sanctuary.
A deacon, cantor, or other suitable minister may sing the intentions or intercessions. The celebrant takes the introductions and concluding prayer, this being ordinarily the Deus, refugium nostrum et virtus (MR, Orationes diversae no. 20) or another prayer more suited to particular needs.
In places where the universal prayer or prayer of the faithful is not the custom, the competent territorial authority may decree its use in the manner indicated above and with formularies approved by that authority for the time being.
V. PART ALLOWED THE VERNACULAR IN MASS (SC art. 54)
57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:
a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;
b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;
c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism.
Missals to be used in the liturgy, however, shall contain besides the vernacular version the Latin text as well.
58. The Holy See alone can grant permission for use of the vernacular in those parts of the Mass that the celebrant sings or recites alone.
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.
VI. FACULTY OF REPEATING COMMUNION ON THE SAME DAY (SC art. 55)
60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.
The Other Sacraments and Sacramentals
1. PART ALLOWED THE VERNACULAR (SC ART. 63)
61. The competent territorial authority, on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular for:
a. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;
b. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions;
d. rite of funerals.
Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution art. 40 is to be observed.
II. Elements to be Dropped in the Rite of Supplying Ceremonies for a persion already baptized (SC ART. 69)
62. In the rite of supplying ceremonies in the case of a baptized infant, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 6 (Exi ab eo), no. 10 (Exorcizo te, immunde spiritus - Ergo, maledicte diabole), and no. 15 (Exorcizo te, omnis spiritus) are to be dropped.
63. In the rite for supplying ceremonies in the case of a baptized adult, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 5 (Exi ah eo), no. 15 (Ergo, maledicte diabole), no. 17 (Audi, maledicte satana), no. 19 (Exorcizo te - Ergo, maledicte diabole), no. 21 (Ergo, maledicte diabole), no. 23 (Ergo, maledicte diabole), no. 25 (Exorcizo te - Ergo, maledicte diabole), no. 31 (Nec te latet), and no. 35 (Exi, immunde spiritus) are to be dropped.
III. CONFIRMATION (SC ART. 71)
64. If confirmation is conferred within Mass, the Mass should be celebrated by the bishop himself; in this case he confers the sacrament clad in Mass vestments.
The Mass within which confirmation is conferred may be celebrated as a second-class votive Mass of the Holy Spirit.
65. After the gospel and homily, before the reception of confirmation, it is well for those being confirmed to renew their baptismal promises, according to the rite in lawful use in individual regions, unless they have already done so before Mass.
66. If the Mass is celebrated by someone else, the bishop should assist at the Mass in the vestments prescribed for the conferral of confirmation; they may be either of the color of the Mass or white. The bishop himself should give the homily and the celebrant should resume the Mass only after the conferral of confirmation.
67. The conferral of confirmation follows the rite outlined in the Pontificale Romanum, but with a single sign of the cross at the words In nomine Patris, et Filii, et Spiritus Sancti that follow the formulary, Signo te.
IV CONTINUOUS RITE FOR ANOINTING THE SICK AND VIATICUM (SC ART, 74)
68. When the anointing of the sick and viaticum are administered at the same time, unless a continuous rite already exists in a local ritual, the sequence of the rite is to be as follows: after the sprinkling with holy water and the prayer upon entering the room as given in the rite of anointing, the priest should, if need be, hear the confession of the sick person, then administer the anointing and finally give viaticum, omitting the sprinkling with its formularies, the Confiteor, and the absolution. If, however, the apostolic blessing with plenary indulgence at the hour of death is also to be imparted, it shall be given immediately before the anointing; the sprinkling with its formularies, the Confiteor, and absolution are omitted.
V. LAYING ON OF HANDS IN THE CONSECRATION OF A BISHOP (SC ART. 76)
69. At the consecration of a bishop all bishops present, clad in choral vesture, may participate in the laying on of hands. Only the consecrator and the two coconsecrators, however, pronounce the words, Accipe Spiritum Sanctum.
VI. RITE OF MARRIAGE (SC ART. 78)
70. Unless there is some good, excusing reason, marriage shall be celebrated within Mass, after the gospel and homily The homily is never to be omitted.
71. Whenever marriage is celebrated within Mass, the Missa votiva pro sponsis shall always be celebrated, even in closed times, or a commemoration made from it, in keeping with the rubrics.
72. As far as possible, the pastor himself or the one he delegates to assist at the marriage shall celebrate the Mass; if another priest assists at the marriage, the celebrant shall not continue the Mass until the rite of marriage has been completed.
The priest who only assists at the marriage but does not celebrate the Mass shall be vested in surplice and white stole and, if it is the local custom, also in cope; he shall also give the homily. But the celebrant is always to give the blessing after the Pater noster and before the Placeat.
73. The nuptial blessing shall always be given within the Mass, even in closed times and even if one or both of the spouses is entering into a second marriage.
74. In the celebration of marriage outside Mass:
a. At the beginning of the rite, in keeping with the Motu Proprio Sacram Liturgiam no. V, a brief instruction shall be given, not a homily but simply an introduction to the celebration of marriage (see SC art. 35, § 3). After the reading of the epistle and gospel from the Missa pro sponsis, there shall be a sermon or homily based on the sacred text (see SC art. 52). The order of the whole rite, then, is to be as follows: the brief instruction, reading of the epistle and gospel in the vernacular, homily, celebration of marriage, nuptial blessing.
b. For the reading of the epistle and gospel from the Missa pro sponsis, if there is no vernacular text approved by the competent territorial ecclesiastical authority, it is lawful for the time being to use a text approved by the local Ordinary.
c. Singing is allowed between the epistle and gospel. After the rite of marriage and before the nuptial blessing it is most desirable to have the prayer of the faithful in a form approved by the local Ordinary and incorporating intercessions for the spouses.
d. Even in closed times and even if one or both of the spouses is entering a second marriage, they are to receive the nuptial blessing, according to the formulary in the Rituale Romanum tit. VIII, cap. 3, unless local rituals provide a different one.
75. If marriage is celebrated during closed times, the pastor shall advise the spouses to be mindful of the proper spirit of the particular liturgical season.
VII. SACRAMENTALS (SC ART. 79)
76. For the blessing of candles on 2 February and of ashes on Ash Wednesday just one of the prayers for these in the Missale Romanum suffices.
77. The blessings in the Rituale Romanum tit. IX, cap. 9, 10, 11, hitherto reserved, may be given by any priest, except for: the blessing of a bell for the use of a blessed church or oratory (cap. 9, no. 11); the blessing of the cornerstone of a church (cap. 9, no. 16); the blessing of a new church or public oratory (cap. 9, no. 17); the blessing of an antemensium (cap. 9, no. 21); the blessing of a new cemetery (cap. 9, no. 22); papal blessings (cap. 10, nos. 1-3); the blessing and erection of the stations of the cross (cap. 11, no. 1). reserved to the bishop.
Chapter IV. Divine Office
I. CELEBRATION OF DIVINE OFFICE BY THOSE BOUND TO CHOIR
78. Until reform of the divine office is completed:
a. Communities of canons, monks, nuns, other regulars or religious bound to choir by law or constitutions must, in addition to the conventual Mass, celebrate the entire divine office daily in choir.
Individual members of these communities who are in major orders or solemnly professed, except for lay brothers, are obliged, even if lawfully dispensed from choir, to private recitation each day of the hours they do not celebrate in choir.
b. Cathedral and collegiate chapters must, besides the conventual Mass, celebrate in choir those parts of the office imposed on them by common or particular law.
Individual chapter members, besides the canonical hours obligatory for all clerics in major orders (see SC art. 96 and 89), must recite in private the hours that are celebrated by their chapter.
c. In mission regions, while preserving the religious or capitular choral discipline established by law, religious or capitulars who are lawfully absent from choir by reason of pastoral ministry may, with permission of the local Ordinary (not of his vicar general or delegate), use the concession granted by the Motu Proprio Sacram Liturgiam no. VI.
II. FACULTY OF DISPENSING FROM OR COMMUTING DIVINE OFFICE (SC ART. 97)
79. The faculty given all Ordinaries to dispense their subjects, in individual cases and for a just reason, from the obligation of the divine office in whole or in part or to commute it is also extended to major superiors of nonexempt clerical, religious institutes and of societies of common life.
III. LITTLE OFFICES (SC ART. 98)
80. No little office can be classified as conformed to the divine office if it does not consist of psalms, readings, hymns, and prayers or if it has no relationship to the hours of the day and the particular liturgical season.
81. But little offices already lawfully approved suffice for the time being as a sharing in the public prayer of the Church, provided their make?up meets the criteria just stated.
For use as part of the public prayer of the Church, any new little office must have the approval of the Holy See.
82. The translation of the text of a little office into the vernacular for use as the public prayer of the Church must have the approval of the competent, territoral ecclesiastical authority, following approval, that is, confirmation, by the Holy See.
83. The Ordinary or major superior of the subject is the authority competent to grant use of the vernacular in the recitation of a little office to anyone bound to it by constitution or to dispense from or commute the obligation.
IV. DIVINE OFFICE OR LITTLE OFFICE CELEBRATED IN COMMON BY RELIGIOUS INSTITUTES (SC ART. 99)
84. The obligation of celebrating in common all or part of the divine office or a little office imposed by their constitution on members of institutes of perfection does not take away the faculty of omitting prime and of choosing from among the little hours the one best suited to the time of day (see Motu Proprio Sacram Liturgiam no. VI).
V. LANGUAGE FOR RECITATION OF DIVINE OFFICE (SC ART. 101)
85. In reciting the divine office in choir clerics are bound to retain the Latin language.
86. The faculty granted the Ordinary to allow use of the vernacular in individual cases by those clerics for whom the use of Latin constitutes a serious hindrance to fulfilling the obligation of the office is extended also to the major superiors of nonexempt, clerical religious institutes and of societies of common life.
87. The serious hindrance required for the concession of the faculty mentioned ought to be evaluated on the basis of the physical, moral, intellectual, and spiritual condition of the petitioner. Nevertheless, this faculty, 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.
88. The respective Ordinaries of the same language are to prepare and approve the translations of the divine office for the non-Roman rites. (For parts of the office shared with the Roman Rite, however, they are to use the version approved by competent territorial authority.) The Ordinaries are then to submit the translation for the Holy See's confirmation.
89. Breviaries for clerics who, according to the provisions of art. 101, § 2, have the right to use the vernacular for the divine office should contain the Latin text along with the vernacular.
Chapter V. Designing Churches and Altars to Facilitate Active Participation of the Faithful
I. DESIGN OF CHURCHES
90. In building new churches or restoring and adapting old ones every care is to be taken that they are suited to celebrating liturgical services authentically and that they ensure active participation by the faithful (see SC art. 124).
II. MAIN ALTAR
91. The main altar should preferably be freestanding, to permit walking around it and celebration facing the people. Its location in the place of worship should be truly central so that the attention of the whole congregation naturally focuses there.
Choice of materials for the construction and adornment of the altar is to respect the prescriptions of law.
The sanctuary area is to be spacious enough to accommodate the sacred rites.
III. CHAIR FOR CELEBRANT AND MINISTERS
92. In relation to the plan of the church, the chair for the celebrant and ministers should occupy a place that is clearly visible to all the faithful and that makes it plain that the celebrant presides over the whole community.
Should the chair stand behind the altar, any semblance of a throne, the prerogative of a bishop, is to be avoided.
IV. MINOR ALTARS
93. There are to be fewer minor altars and, where the design of the building permits, the best place for them is in chapels somewhat set apart from the body of the church.
V. ALTAR APPOINTMENTS
94. At the discretion of the Ordinary, the cross and candlesticks required on the altar for the various liturgical rites may also be placed next to it.
VI. RESERVATION OF THE EUCHARIST
95. The eucharist is to be reserved in a solid and secure tabernacle, placed in the middle of the main altar or on a minor, but truly worthy altar, or, in accord with lawful custom and in particular cases approved by the local Ordinary, also in another, special, and properly adorned part of the church.
It is lawful to celebrate Mass facing the people even on an altar where there is a small but becoming tabernacle.
VII. LECTERN (AMBO)
96. There should be a lectern or lecterns for the proclamation of the readings, so arranged that the faithful may readily see and hear the minister.
VIII. PLACE FOR CHOIR AND ORGAN
97. The choir and organ shall occupy a place clearly showing that the singers and the organist form part of the united community of the faithful and allowing them best to fulfill their part in the liturgy.
IX. PLACE FOR THE FAITHFUL
98. Special care should be taken that the place for the faithful will assure their proper participation in the sacred rites with both eyes and mind. Normally there should be benches or chairs for their use but, in keeping with the Constitution art. 32, the custom of reserving places for special persons is to be suppressed.
Care is also to be taken to enable the faithful not only to see the celebrant and other ministers but also to hear them easily, even by use of modern sound equipment.
99. In the construction and decoration of the baptistry great pains are to be taken to ensure that it clearly expresses the dignity of the sacrament of baptism and that it is a place well suited to communal celebrations (see SC art. 27).
This Instruction was prepared by the Consilium by mandate of Pope Paul VI, and presented to the Pope by Cardinal Giacomo Lercaro, President of the Consilium. After having carefully considered the Instruction, in consultation with the Consilium and the Congregation of Rites, Pope Paul in an audience granted to Cardinal Arcadio Maria Larraona, Prefect of the Congregation of Rites, gave it specific approval as a whole and in its parts, confirmed it by his authority, and ordered it to be published and faithfully observed by all concerned, beginning on the first Sunday of Lent, March 7, 1965.