Continuing Encyclical
The Sacred Liturgy
By Pope Pius XII
November 20, 1947
III. MEANS OF PROMOTING
THIS PRATICIPATION
105. Therefore they 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 Rules of the Liturgy,
either answer the Priest in an orderly and fitting manner, or sing Hyms
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.
But Subject to the Directions of the Church
106. These methods of participation in the Mass are to be approved
and commended when they are in complete agreement with the Precepts of
the Church and the Rubrics of the Liturgy. Their chief aim is to
foster and promote the people's Piety and intimate Union with Christ and
His visible Minister and to arouse those internal sentiments and dispositions
which should make our hearts become like to that of the High Priest of
the New Testament. However, though they show also in an outward manner
that the very nature of the Sacrifice, as offered by the Mediator between
God and men, (Cf. 1 Tim., 2::5.) must
be regarded as the act of the whole Mystical Body of Christ, still they
are by no means necessary to constitute it a public act or to give it a
social character. And besides, a "dialogue" Mass of this kind cannot
replace the High Mass, which, as a matter of fact, though it should be
offered with only the Sacred Ministers present, possesses its own special
Dignity due to the impressive Character of its Ritual and the Magnificence
of its Ceremonies. The splendor and grandeur of a High Mass, however,
are very much increased if, as the Church desires, the people are present
in great numbers and with Devotion.
The Value of these Methods
should not be Exaggerated
107. It is to be observed also that they have strayed from the
path of Truth and right Reason who, led away by false opinions, make so
much of these accidentals as to presume to assert that without them the
Mass cannot fulfill its appointed end.
108. Many of the faithful are unable to use the "Roman Missal"
even though it is written in the venenacular; nor are all capable of understanding
correctly the Liturgical Rites and formulas. So varied and diverse
are men's talents and characters that it is impossible for all to be moved
and attracted to the same extent by community Prayers, Hymns, and Liturgical
Services. Moreover, the needs and inclinations of allare not the
same, nor are they always constant in the same individual. Who then
would say, on account of such a prejudice, that all these Christians cannot
participate in the Mass nor share its Fruits? On the contrary, they
can adopt some other method which proves easier for certain people, for
instance, they can lovingly meditate on the Mysteries of Jesus Christ or
perform other exercises of Piety or recite prayers which, though they differ
from the Sacred Rites, are still essentially in harmony with them.
Let Diocesan Committees be set up
to Promote the Liturgy
109. Wherefore We exhort you, Venerable Brethren, that each in his
Diocese or Ecclesiastical Jurisdiction supervise and regulate the manner
and method in which the people take part in the Liturgy, according to the
Rubrics of the "Missal" and in keeping with the Injunctions which the Sacred
Congregation of Rites and the Code of Canon Law have published. Let
everything be done with due order and Dignity, and let no one, not even
a Priest, make use of the Sacred Edifices according to his whim to try
out experiments. It is also Our wish that in each Diocese an
advisory Committee to promote the Liturgical Apostolate should be established,
similar to that which cares for Sacred Music and Art, so that with your
watchful guidance everything may be carefully carried out in accordance
with the prescriptions of the Apostolic See.
110. In Religious Communities let all those Regulations be accurately
observed which are laid down in their respective Constitutions, nor
let any innovations be made which the Superiors of these Communities have
not previously approved.
111. But however much variety and disparity there may be in the
exterior manner and circumstances in which the Christian laity participate
in the Mass and other Liturgical Functions, constant and earnest effort
must be made to unite the Congregation in spirit as much as possible with
the Divine Redeemer, so that their lives may be daily enriched with more
abundant Sanctity, and greater Glory be given to the Heavenly Father.
III. HOLY COMMUNION
112. The august Sacrifice of the Altar is concluded with Communion
or the partaking of the Divine Feast. But, as all know, the Integrity
of the Sacrifice only requires that the Priest partake of the Heavenly
Food. Although it is most desirable that the people should also approach
the Holy Table, this is not required for the Integrity of the Sacrifice.
For the Integrity of the Sacrifice
the Communion of the Priest is Sufficient
113. We wish in this matter to repeat the remarks which Our Predecessor
Benedict XIV makes with regard to the definitions of the Council of Trent:
"First We must state that none of the faithful can hold that private Masses,
in which the Priest alone receives Holy Communion, are thereby unlawful
and do not fulfill the idea of the True, Perfect and Complete Unbloody
Sacrifice Instituted by Christ our Lord. For the faithful know quite
well, or at least can easily be taught, that the Council of Trent, supported
by the Doctrine which the uninterrupted Tradition of the Church
condemned the new and false opinion of Luther as opposed to this Tradition."
(Litt.
Encycl. Certiores offecti, d.d. XIII Nov. a. MDCCXLII, SS 1.)
"If
anyone sall say that Masses in which the Priest only receives Communion,
are unlawful, and therefore should be abolished, let him be anathema."
(Conc.
Trid., Sess. XXIi, can 8.)
114. They therefore err from the path of Truth, who do not want
to have Masses celebrated unless the faithful Communicate; and those are
still more in error who, in holding that it is altogether necessary for
the faithful to receive Holy Communion as well as the Priest, put forward
the captious argument that here there is question not of a Sacrifice merely,
but of a Sacrifice and a Supper of brotherly Union, and consider the general
Communion of all present as the culminating point of the whole Celebration.
115. Now it cannot be over-emphasized that the Eucharistic Sacrifice,
of its very nature, is the Unbloody Immolation of the Divine Victim, which
is made manifest in a Mystical Manner by the separation of the Sacred Species
and by their Oblation to the Eternal Father. Holy Communion pertains
to the Integrity of the Mass and to the partaking of the august Sacrament;
but while it is Obligatory for the Priest who says the Mass, it is only
something earnestly recommended to the faitlful.
An Exhortation to Spiritual
and Sacramental Communion
116. The Church, as the Teacher of Truth, strives by every means
in Her Power to safeguard the Integrity of the Catholic Faith, and like
a Mother solicitous for the welfare of Her children, She exhorts them most
earnestly to partake fervently and frequently of the richest Treasure of
our Religion.
117. She wishes in the first place that Christians--especially
when they cannot easily receive Holy Communion--should do so at least by
desire, so that with renewed Faith, Reverence, Humility and complete Trust
in the goodness of the Divine Redeemer, they may be united to Him in the
Spirit of the most ardent Charity.
118. But the desire of Mother Church does not stop here.
For since by Feasting upon the Bread of Angels we can by a "Sacramental"
Communion, as we have already said, also become partakers of the Sacrifice,
she repeats the invitation to all Her children individually "Take and eat
. . . Do this in memory of Me" (1 Cor., 11:24.)
so that "we may continually experience within us the Fruit of our Redemption"
(Missale Rom., collects Festi Corp. Christi.)
in a more efficacious manner. For this reason the Council of Trent,
re-echoing, as it were, the invitation of Christ and His Immaculate Spouse,
has earnestly exhorted "the Faithful when they attend Mass to Communicate
not only by a Spiritual communion but also by a Sacramental one, so that
they may obtain more abundant Fruit from this most Holy Sacrifice." (Sess.
XXII, c. 6.) Moreover, our Predecessor of immortal memory,
Benedict XIV, wishing to emphasize and throw fuller light upon the Truth
that the faithful by receiving the Holy Eucharist become partakers of the
Divine Sacrifice itself, praises the Devotion of those who, when attending
Mass, not only elicit a desire to receive Holy Communion but also want
to be nourished by Hosts Consecrated during the Mass, even though, as he
himself states, they really and truly take part in the Sacrifice should
they receive a Host which has been duly Consecrated at a previous Mass.
He writes as follows: "And although in addition to those to whom the Celebrant
gives a portion of the Victim he himself has offered in the Mass, they
also participate in the same Sacrifice to whom a Priest distributes the
Blessed Sacrament that has been reserved; however, the Church has not for
this reason ever forbidden, nor does She now forbid, a Celebrant to satisfy
the Piety and Just request of those who when present at Mass want to become
partakers of the same Sacrifice, because they likewise offer it after their
own manner, nay more, She approves of it and desires that it should not
be omitted and would reprehend those Priests through whose fault and negligence
this participation would be denied to the Faithful." (Litt.
Encycl. Certiores effecti, SS 3.)
For All Classes of People
119. May God grant that all accept these invitations of the Church
freely and with spontaneity. May He grant that they participate even
every day, if possible, in the Divine Sacrifice, not only in a Spiritual
manner, but also by reception of the august Sacrament, receiving the Body
of Jesus Christ which has been offered for all to the Eternal Father.
Arouse, Venerable Brethren, in the hearts of those committed to your care,
a great and insatiable hunger for Jesus Christ. Under your guidance
let the children and youth crowd to the Altar rails to offer themselves,
their innocence and their works of zeal to the Divine Redeemer. Let
husbands and wives approach the Holy Table so that nourished on this Food
they may learn to make the children entrusted to them conformed to the
Mind and Heart of Jesus Christ.
120. Let the workers be invited to partake of this sustaining
and never failing Nourishment that it may renew their strength and obtain
for their labors an everlasting recompense in Heaven; in a word, invite,
all men of whatever class and compel them to come in; (Cf.
Luc.,
14:23.)
since this is the Bread of life which all require. The Church of
Jesus Christ needs no other bread than this to satisfy fully our souls'
wants and desires, and to unite us in the most intimamte Union with Jesus
Christ, to make us "one body," (1
Cor., 10:17.)
to get us to live together as brothers who, breaking the same Bread, sit
down to the same Heavenly Table to partake of the elixir of immortality.
(Cf. S. Ignat. Martyr., Ad Ephes., 20.)
Communion to be Received if Possible
During the Mass
121. Now it is very fitting, as the Liturgy otherwise lays down,
that the people receive Holy Communion after the Priest has partaken of
the Divine Repast upon the Altar; and, as we have written above, they should
be commended who, when present at Mass, receive Hosts consecrated at the
same Mass, so that it is actually varified: "that as many of us as, at
this Altar, shall partake of and receive the most Holy Body and Blood of
Thy Son, may be filled with every Heavenly Blessing and Grace." (Missale
Rom., Canon Missae.)
122. Still sometimes there may be a reason, and that not infrequently,
why Holy Communion should be distributed before or after Mass and even
immediately after the Priest receives the Sacred Species--and even though
Hosts Consecrated at a previous Mass should be used. In these circumstances,--as
we have stated above,--the people duly take part in the Eucharistic Sacrifice
and not seldom they can in this way more conveniently receive Holy Communion.
Still though the Church with the kind heart of a mother, strives to meet
the spiritual needs of her children, they, for their part, should not readily
neglect the directions of the Liturgy and, as often as there is no reasonable
difficulty should aim that all their actions at the Altar manifest more
clearly the living unity of the Mystical Body.
Followed by Suitable Thanksgiving
123. When the Mass, which is subject to special Rules of the Liturgy,
is over, the person who has received Holy Communion is not thereby freed
from his duty of Thanksgiving; rather, it is most becoming that, when the
Mass is finished, the person who has received the Eucharist should recollect
himself, and in intimate Union with the Divine Master hold loving and fruitful
converse with Him. Hence they have departed from the straight way
of Truth, who, adhering to the letter rather than the sense, assert and
teach that when Mass has ended, no such thanksgiving should be added, not
only because the Mass is itself a Thanksgiving, but also because this pertains
to a private and personal act of Piety and not to the good of the community.
124. But, on the contrary, the very nature of the Sacrament demands
that its receptionn should produce rich Fruits of Christian Sanctity.
Admittedly the Congregation has been Officially dismissed, but each individual,
since he is United with Christ, should not interrupt the Hymn of Praise
in his own soul "always returnig Thanks for all in the Name of our Lord
Jesus Christ, to God the Father." (Ephes., 20.)
The Sacred Liturgy of the Mass also exhorts us to do this when it bids
us Pray in these words: "Grant, we Beseech Thee, that we may always continue
to offer Thanks (Missale Rom., Postcommunio Dominicae
Infra Oct. Ascens.) . . . and may never cease from Praising Thee."
(Ibidem, Postcommunio Dominicae I post Pentec.)
Wherefore, if there is no time when we must not offer God Thanks, and if
we must never cease from Praising Him, who would dare to reprehend or find
fault with the Church, becaue She advises Her Priests (C.
I. C., can. 810.) and faithful to converse with the Divine
Redeemer for at least a short while after Holy Communion, and inserts in
Her Liturgical Books, fitting Prayers, enriched with Indulgences, by which
the Sacred Ministers may make suitable preparation before Mass and Holy
Communion or may return Thanks afterwards? So far is the Sacred Liturgy
from restricting the interior Devotion of individual Christians, that it
actually fosters and promotes it so that they may be rendered like to Jesus
Christ and through Him, be brought to the Heavenly Father; wherefore this
same Discipline of the Liturgy demands that whoever has partaken of the
Sacrifice of the Altar, should return fitting Thanks to God. For
it is the good pleasure of the Divine Redeemer to hearken to us when we
Pray, to converse with us intimately and to offer us a refuge in His Loving
Heart.
Necessary to Obtain More Abundant Fruit
125. Moreover such personal colloquies are very necessary that we
may all enjoy more fully the Supernatural Treasures that are contained
in the Eucharist and, according to our means, share them with others, so
that Christ Our Lord may exert the greatest possible influence on the souls
of all.
126. Why then, Venerable Brethren, should We not approve of those
who, when they receive Holy Communion, remain on in closest familiarity
with their Divine Redeemer even after the Congregation has been officially
dismissed, and that not only for the consolation of conversing with Him,
but also to render Him due Thanks and Praise and especially to ask help
to defend their souls against anything that may lessen the efficacy of
the Sacrament and to do everything in their Power to cooperate with
the action of Christ Who is so intimately present. We exhort them
to do so in a special manner by carrying out their resolutions, by exercising
the Christian virtues as also by applying to their own necessities the
riches they have received with royal liberality. The author of that
golden book The Imitation of Christ certainly speaks in accordance
with the letter and the spirit of the Liturgy, when he gives the following
advice to the person who approaches the Altar: "Remain on in secret and
take delight in your God; for He is yours whom the whole world cannot take
away from you." (Lib. IV, cap. 12.)
127. Therefore let us all enter into closest union with Christ
and strive to lose ourselves, as it were, in His most Holy Soul and so
be united to Him that we may have a share in those acts with which He adores
the Blessed Trinity with a homage that is most acceptable, and by which
He offers to the Eternal Father Surpeme Praise and Thanks which find an
harmonious echo throughout the Heavens and earth, according to the words
of the Prophet: "All ye works of the Lord, Bless the Lord." (Dan.,
3:57.) Finally in Union with these sentiments of Christ, let
us ask for Heavenly aid at that moment that is Supremely fitting to Pray
for and obtain help in His Name. (Cf. Ioan., 16:23.)
For it is especially in Virtue of these sentiments that we offer and immolate
ourselves as a victim saying: "make of us Thy Eternal Offering." (Missale
Rom., Secreta Missae SS. Trinit.)
128. The Divine Redeemer is ever repeating His pressing invitation:
"Abide in Me." (Ioan., 15:4.) Now by the Sacrament
of the Eucharist, Christ remains in us and we in Him; and just as Christ,
remaining in us, lives and works, so should we remain in Christ and live
and work through Him.
IV. ADORATION OF THE EUCHARIST
129. The Eucharistic Food contains, as all are aware, "truly, really
and substantially the Body and Blood together with the Soul and Dvinity
of Our Lord Jesus Christ." (Conc. Trid., Sess. XIII, can.
1.) It is no wonder, then, that the Church, even from the
beginning, adored the Body of Christ under the appearance of bread; this
is evident from the very Rites of the august Sacrifice, which prescribe
that the Sacred Ministers should adore the Most Holy Sacrament by genuflecting
or by profoundly bowing their heads.
130. The Sacred Councils teach that it is the Church's Tradition
right from the beginning, to Worship "with the same Adoration the Word
Incarnate as well as His own Flesh." (Conc. Constant. II,
Anath.
de trib. Capit., can. 9 collat. Conc. Ephes., Anath. Cyrill.,
can.
8. Cf. Conc. Trid., Sess. XIII, can. y; Pius VI, Const. Auctorem fidei,
n.
LXI.) and St. Augustine asserts that : "No one eats that Flesh,
without first adoring It," while he adds that "not only do we not commit
a sin by adoring It, but that we do sin by not adoring It." (Cf.
Enarr.
in Ps. XCVIII, 9.)
131. It is on the Doctrinal basis that the Cult of Adoring the
Eucharist was founded and gradually developed as something distinct from
the Sacrifice of the Mass. The reservation of the Sacred Species
for the sick and those in danger of death introduced the praiseworthy custom
of Adoring the Blessed Sacrament which is reserved in our Churches.
This practice of Adoration, in fact, is based on strong and solid reasons.
For the Eucharist is at once a Sacrifice and a Sacrament: but it differs
from the other Sacraments in this that it not only produces Grace, but
contains in a permanent manner the Author of Grace Himself. When,
therefore, the Church bids us Adore Christ hidden behind the Eucharistic
Veils and Pray to Him for spiritual and temporal favors of which we ever
stand in need, she manifests living Faith in Her Divine Spouse Who is present
beneath these Veils, she professes her gratitude to Him and she enjoys
the intimacy of His friendship.
Development of the Eucharistic Cult
132. Now, the Church in the course of centuries has introduced various
forms of this Worship which are ever increasing in Beauty and helpfulness;
as, for example, visits of Devotion to the Tabernacles, even every day,
Benediction of the Blessed Sacrament; Solemn Processions, especially at
the time of Eucharistic Congresses, which pass through cities and villages;
and Adoration of the Blessed Sacrament publicly exposed. Sometimes
these public acts of Adoration are of short duration. Sometimes they
last for one, several and even for forty hours. In certain places
they continue in turn in different Churches throughout the year, while
elsewhere Adoration is perpetual, day and night, under the care of Religious
Communities, and the faithful quite often take part in them.
133. These exercises of Piety have brought a wonderful increase
in Faith and Supernatural life to the Church militant upon earth and they
are re-echoed to a certain extent by the Church triumphant in Heaven
which sings continually a Hymn of Praise to God and to the Lamb "Who was
slain." (Apoc., 5:12 coll. VII, 10.)
Wherefore the Church not merely approves these pious practices which in
the course of centuries have spread everywhere throughout the world, but
makes them Her own, as it were, and by Her Authority commends them. (Cf.
Conc. Trid., Sess. XIII, c. 5 et can. 6.) They spring from
the inspiration of the Liturgy and if they are performed with due decorum
and with Faith and Piety, as the Liturgical Rules of the Church require,
they are undoubtedly of the very greatest assistance in living the life
of the Liturgy.
No Confusion Between "the Historic Christ"
and "the Eucharistic Christ"
134. Nor is it to be admitted that by this Eucharist Cult men falsely
confound the Historical Christ, as they say, Who once lived on earth, with
the Christ Who is Present in the august Sacrament of the Altar, and Who
Reigns Glorious and Triumphant in Heaven and bestows Supernatural favors.
On the contrary, it can be claimed that by this Devotion the faithful bear
witness to and Solemnly avow the faith of the Church that the Word of God
is identical with the Son of the Virgin Mary, Who suffered on the Cross,
Who is present in a hidden manner in the Eucharist and Who Reigns upon
His Heavenly Throne. Thus St. John Chrysostom states: "When you see
It (the Body of Christ) exposed, say to yourself: thanks to this Body,
I am no longer dust and ashes, I am no more a captive but a freeman: hence
I hope to obtain Heaven and the good things that are there in store for
me, eternal life, the heritage of the Angels, companionship with Christ;
death has not destroyed this Body which was pierced by nails and scourged,
. . . this is that Body which was once covered with blood, pierced by a
lance, from which issued saving Fountains upon the world, one of blood
and the other of water . . . This Body He gave to us to keep and eat, as
a mark of His intense Love." (In I ad Cor., 24:4.)
Benediction of the Blessed Sacrament
135. That practice in a special manner is to be highly Praised according
to which many exercises of Piety, customary among the faithful, end with
Benediction of the Blessed Sacrament. For excellent and of great
benefit is that Custom which makes the Priest raise aloft the Bread of
Angels before Congregations with heads bowed down in Adoration, and forming
with It the Sign of the Cross implores the Heavenly Father to deign to
look upon His Son Who for Love of us was nailed to the Cross and for His
sake and through Him Who Willed to be our Redeemer and our Brother, be
pleased to shower down Heavenly favors upon those whom the Immaculate Blood
of the Lamb has Redeemed. (Cf. 1 Petr., 1:19.)
136. Strive then, Venerable Brethren, with your customary Devoted
care so that the Churches, which the Faith and Piety of Christian peoples
have built in the course of centuries for the purpose of singing a perpetual
Hymn of Glory to God Almighty and of providing a worthy abode for our Redeemer
concealed beneath the Eucharistic Species, may be entirely at the disposal
of greater numbers of the Faithful who, called to the Feet of their Savior,
hearken to His most consoling invitation: "come to Me all you who labor
and are heavily burdened, and I will refresh you." (Matth.,
11:28.) Let your Churches be the House of God where all who
enter to implore Blessings rejoice in obtaining whatever they ask (Cf.
Missale
Rom., Coll. in Missa Ded. Eccl.) and find there Heavenly
consolation.
137. Only thus can it be brought about that the whole human family
settling their differences may find peace, and united in mind and heart
may sing this song of Hope and Charity: "Good Pastor, truly Bread--Jeus
have mercy on us--feed us, protect us--bestow on us the vision of all good
things--in the land of the living." (Missale Rom., Seq.
Lauda
Sion in festo Ssmi. Corporis Christi.)
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On The Sacred Liturgy
Section II
Section III
Section V
Section VI