VATICAN II, Sacrosanctum Concilium, ch 102-130








Caput V





102. Holy Mother Church is conscious that she must celebrate the saving work of her divine Spouse by devoutly recalling it on certain days throughout the course of the year. Every week, on the day which she has called the Lordís day, she keeps the memory of the Lordís resurrection, which she also celebrates once in the year, together with His blessed passion, in the most solemn festival of Easter.

102. Pia Mater Ecclesia suum esse ducit Sponsi sui divini opus salutiferum, statis diebus per anni decursum, sacra recordatione celebrare. In unaquaque hebdomada, die quam Dominicam vocavit, memoriam habet Resurrectionis Domini, quam semel etiam in anno, solemnitate maxima Paschatis, una cum beata ipsius Passione, frequentat.

Within the cycle of a year, moreover, she unfolds the whole mystery of Christ, from the incarnation and birth until the ascension, the day of Pentecost, and the expectation of blessed hope and of the coming of the Lord.

Totum vero Christi mysterium per anni circulum explicat, ab Incarnatione et Nativitate usque ad Ascensionem, ad diem Pentecostes et ad exspectationem beatae spei et adventus Domini.

Recalling thus the mysteries of redemption, the Church opens to the faithful the riches of her Lordís powers and merits, so that these are in some way made present for all time, and the faithful are enabled to lay hold upon them and become filled with saving grace.

Mysteria Redemptionis ita recolens, divitias virtutum atque meritorum Domini sui, adeo ut omni tempore quodammodo praesentia reddantur, fidelibus aperit, qui ea attingant et gratia salutis repleantur.



103. In celebrating this annual cycle of Christís mysteries, holy Church honors with especial love the Blessed Mary, Mother of God, who is joined by an inseparable bond to the saving work of her Son. In her the Church holds up and admires the most excellent fruit of the redemption, and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be.  [see Lumen Gentium]

103. In hoc annuo mysteriorum Christi circulo celebrando, Sancta Ecclesia Beatam Mariam Dei Genetricem cum peculiari amore veneratur, quae indissolubili nexu cum Filii sui opere salutari coniungitur; in qua praecellentem Redemptionis fructum miratur et exaltat, ac veluti in purissima imagine, id quod ipsa tota esse cupit et sperat cum gaudio contemplatur.

104. The Church has also included in the annual cycle days devoted to the memory of the martyrs and the other saints. Raised up to perfection by the manifold grace of God, and already in possession of eternal salvation, they sing Godís perfect praise in heaven and offer prayers for us. By celebrating the passage of these saints from earth to heaven the Church proclaims the paschal mystery achieved in the saints who have suffered and been glorified with Christ; she proposes them to the faithful as examples drawing all to the Father through Christ, and through their merits she pleads for Godís favors.

104. Memorias insuper Martyrum aliorumque Sanctorum, qui per multiformem Dei gratiam ad perfectionem provecti, atque aeternam iam adepti salutem, Deo in caelis laudem perfectam decantant ae pro nobis intercedunt, circulo anni inseruit Ecclesia. In Sanctorum enim nataliciis praedicat paschale mysterium in Sanctis cum Christo compassis et conglorificatis, et fidelibus exempla eorum proponit, omnes per Christum ad Patrem trahentia, eorumque meritis Dei beneficia impetrat.

105. Finally, in the various seasons of the year and according to her traditional discipline, the Church completes the formation of the faithful by means of pious practices for soul and body, by instruction, prayer, and works of penance and of mercy.

105. Variis denique anni temporibus iuxta traditas disciplinas, Ecclesia fidelium eruditionem perficit, per pias animi et corporis exercitationes, instructionem, precationem, paenitentiae et misericordiae opera.

Accordingly the sacred Council has seen fit to decree as follows.

Quapropter placuit Sacrosancto Concilio ea quae sequuntur decernere.

106. By a tradition handed down from the apostles which took its origin from the very day of Christís resurrection, the Church celebrates the paschal mystery every eighth day; with good reason this, then, bears the name of the Lordís day or Sunday. For on this day Christís faithful are bound to come together into one place so that; by hearing the word of God and taking part in the eucharist, they may call to mind the passion, the resurrection and the glorification of the Lord Jesus, and may thank God who ďhas begotten them again, through the resurrection of Jesus Christ from the dead, unto a living hopeĒ (1 Pet. 1:3). Hence the Lordís day is the original feast day, and it should be proposed to the piety of the faithful and taught to them so that it may become in fact a day of joy and of freedom from work. Other celebrations, unless they be truly of greatest importance, shall not have precedence over the Sunday which is the foundation and kernel of the whole liturgical year.

106. Mysterium paschale Ecclesia, ex traditione apostolica, quae originem ducit ab ipsa die Resurrectionis Christi, octava quaque die celebrat, quae dies Domini seu dies dominica merito nuncupatur. Hac enim die christifideles in unum convenire debent ut, verbum Dei audientes et Eucharistiam participantes, memores sint Passionis, Resurrectionis et gloriae Domini Iesu, et gratias agant Deo qui eos ďregeneravit in spem vivam per Resurrectionem Iesu Christi ex mortuisĒ (1Pt 1,3). Itaque dies dominica est primordialis dies festus, qui pietati fidelium proponatur et inculcetur, ita ut etiam fiat dies laetitiae et vacationis ab opere. Aliae celebrationes, nisi revera sint maximi momenti, ipsi ne praeponantur, quippe quae sit fundamentum et nucleus totius anni liturgici.

107. The liturgical year is to be revised so that the traditional customs and discipline of the sacred seasons shall be preserved or restored to suit the conditions of modern times; their specific character is to be retained, so that they duly nourish the piety of the faithful who celebrate the mysteries of Christian redemption, and above all the paschal mystery. If certain adaptations are considered necessary on account of local conditions, they are to be made in accordance with the provisions of Art. 39 and 40.

107. Annus liturgicus ita recognoscatur ut, servatis aut restitutis sacrorum temporum traditis consuetudinibus et disciplinis iuxta nostrae aetatis condiciones, ipsorum indoles nativa retineatur ad fidelium pietatem debite alendam in celebrandis mysteriis Redemptionis christianae, maxime vero mysterio paschali. Accommodationes autem, secundum locorum condiciones, si quae forte necessariae sint, fiant ad normam art. 39 et 40.

108. The minds of the faithful must be directed primarily toward the feasts of the Lord whereby the mysteries of salvation are celebrated in the course of the year. Therefore, the proper of the time shall be given the preference which is its due over the feasts of the saints, so that the entire cycle of the mysteries of salvation may be suitably recalled.

108. Fidelium animi dirigantur imprimis ad dies festos Domini, quibus mysteria salutis per annum celebrantur. Proinde Proprium de Tempore aptum suum locum obtineat super festa Sanctorum, ut integer mysteriorum salutis cyclus debito modo recolatur.

109. The season of Lent has a twofold character: primarily by recalling or preparing for baptism and by penance, it disposes the faithful, who more diligently hear the word of God and devote themselves to prayer, to celebrate the paschal mystery. This twofold character is to be brought into greater prominence both in the liturgy and by liturgical catechesis. Hence:

109. Duplex indoles temporis quadragesimalis, quod praesertim per memoriam vel praeparationem Baptismi et per paenitentiam fideles, instantius verbum Dei audientes et orationi vacantes, componit ad celebrandum paschale mysterium, tam in liturgia quam in catechesi liturgica pleniore in luce ponatur. Proinde:

a) More use is to be made of the baptismal features proper to the Lenten liturgy; some of them, which used to flourish in bygone days, are to be restored as may seem good.

a) elementa baptismalia liturgiae quadragesimalis propria abundantius adhibeantur; quaedam vero ex anteriore traditione, pro opportunitate, restituantur;

b) The same is to apply to the penitential elements. As regards instruction it is important to impress on the minds of the faithful not only a social consequences of sin but also that essence of the virtue of penance which leads to the detestation of sin as an offence against God; the role of the Church in penitential practices is not to be passed over, and the people must be exhorted to pray for sinners.

b) idem dicatur de elementis paenitentialibus. Quoad catechesim autem animis fidelium inculcetur, una cum consectariis socialibus peccati, illa propria paenitentiae natura quae peccatum, prout est offensa Dei, detestatur; nec praetermittantur partes Ecclesiae in actione paenitentiali atque oratio pro peccatoribus urgeatur.

110. During Lent penance should not be only internal and individual, but also external and social. The practice of penance should be fostered in ways that are possible in our own times and in different regions, and according to the circumstances of the faithful; it should be encouraged by the authorities mentioned in Art. 22.

110. Paenitentia temporis quadragesimalis non tantum sit interna et individualis, sed quoque externa et socialis. Praxis vero paenitentialis, iuxta nostrae aetatis et diversarum regionum possibilitates necnon fidelium condiciones, foveatur, et ab auctoritatibus, de quibus in art. 22, commendetur.

Nevertheless, let the paschal fast be kept sacred. Let it be celebrated everywhere on Good Friday and, where possible, prolonged throughout Holy Saturday, so that the joys of the Sunday of the resurrection may be attained with uplifted and clear mind.

Sacrum tamen esto ieiunium paschale, feria VI in Passione et Morte Domini ubique celebrandum et, iuxta opportunitatem, etiam Sabbato sancto producendum, ut ita, elato et aperto animo, ad gaudia dominicae Resurrectionis perveniatur.

111. The saints have been traditionally honored in the Church and their authentic relics and images held in veneration. For the feasts of the saints proclaim the wonderful works of Christ in His servants, and display to the faithful fitting examples for their imitation.

111. Sancti iuxta traditionem in Ecclesia coluntur, eorumque reliquiae authenticae atque imagines in veneratione habentur. Festa Sanctorum mirabilia quidem Christi in servis eius praedicant et fidelibus opportuna praebent exempla imitanda.

Lest the feasts of the saints should take precedence over the feasts which commemorate the very mysteries of salvation, many of them should be left to be celebrated by a particular Church or nation or family of religious; only those should be extended to the universal Church which commemorate saints who are truly of universal importance.

Ne festa Sanctorum festis ipsa mysteria salutis recolentibus praevaleant, plura ex his particulari cuique Ecclesiae vel Nationi vel Religiosae Familiae relinquantur celebranda, iis tantum ad Ecclesiam universam extensis, quae Sanctos memorant momentum universale revera prae se ferentes.






Caput VI





112. The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy.

112. Musica traditio Ecclesiae universae thesaurum constituit pretii inaestimabilis, inter ceteras artis expressiones excellentem, eo praesertim quod ut cantus sacer qui verbis inhaeret necessariam vel integralem liturgiae sollemnis partem efficit.

Holy Scripture, indeed, has bestowed praise upon sacred song  (Cf. Eph. 5:19; Col. 3:16.), and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St. Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord.

Profecto sacros concentus laudibus extulerunt cum Sacra Scriptura(42), tum sancti Patres atque Romani Pontifices, qui recentiore aetate, praeeunte sancto Pio X, munus Musicae sacrae ministeriale in dominico servitio pressius illustrarunt.

Therefore sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship.

Ideo Musica sacra tanto sanctior erit quanto arctius cum actione liturgica connectetur, sive orationem suavius exprimens vel unanimitatem fovens, sive ritus sacros maiore locupletans sollemnitate. Ecclesia autem omnes verae artis formas, debitis praeditas dotibus, probat easque in cultum divinum admittit.

Accordingly, the sacred Council, keeping to the norms and precepts of ecclesiastical tradition and discipline, and having regard to the purpose of sacred music, which is the glory of God and the sanctification of the faithful, decrees as follows.

Sacrosanctum igitur Concilium normas ac praecepta ecclesiasticae traditionis et disciplinae servans finemque Musicae sacrae respiciens, qui gloria Dei est atque sanctificatio fidelium, ea quae sequuntur statuit.

113. Liturgical worship is given a more noble form when the divine offices are celebrated solemnly in song, with the assistance of sacred ministers and the active participation of the people.

113. Formam nobiliorem actio liturgica accipit, cum divina Officia sollemniter in cantu celebrantur, quibus ministri sacri intersint quaeque populus actuose participet.

As regards the language to be used, the provisions of Art. 36 are to be observed; for the Mass, Art. 54; for the sacraments, Art. 63; for the divine office. Art. 101.

Quoad linguam adhibendam, serventur praecepta art. 36; quoad Missam art. 54; quoad Sacramenta, art. 63; quoad Officium divinum, art. 101.

114. The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted, especially in cathedral churches; but bishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs, as laid down in Art. 28 and 30.

114. Thesaurus Musicae sacrae summa cura servetur et foveatur. Scholae cantorum assidue provehantur, praesertim apud ecclesias cathedrales; Episcopi vero ceterique animarum pastores sedulo curent ut in qualibet actione sacra in cantu peragenda universus fidelium coetus actuosam participationem sibi propriam praestare valeat, ad normam art. 28 et 30.

115. Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiates and houses of study of religious of both sexes, and also in other Catholic institutions and schools. To impart this instruction, teachers are to be carefully trained and put in charge of the teaching of sacred music.

115. Magni habeatur institutio et praxis musica in Seminariis, in Religiosorum utriusque sexus novitiatibus et studiorum domibus, necnon in ceteris institutis et scholis catholicis; ad quam quidem institutionem assequendam, magistri, qui Musicae sacrae docendae praeficiuntur, sedulo conformentur.

It is desirable also to found higher institutes of sacred music whenever this can be done.

Commendantur insuper Instituta Superiora de Musica sacra pro opportunitate erigenda.

Composers and singers, especially boys, must also be given a genuine liturgical training.

Musicae vero artifices, cantores, imprimis pueri, etiam germana institutione liturgica donentur.

116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.

116. Ecclesia cantum gregorianum agnoscit ut liturgiae romanae proprium: qui ideo in actionibus liturgicis, ceteris paribus, principem locum obtineat.

But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art. 30.

Alia genera Musicae sacrae, praesertim vero polyphonia, in celebrandis divinis Officiis minime excluduntur, dummodo spiritui actionis liturgicae respondeant, ad normam art. 30.

117. The typical edition of the books of Gregorian chant is to be completed; and a more critical edition is to be prepared of those books already published since the restoration by St. Pius X.

117. Compleatur editio typica librorum cantus gregoriani; immo paretur editio magis critica librorum iam editorum post instaurationem sancti Pii X.

It is desirable also that an edition be prepared containing simpler melodies, for use in small churches.

Expedit quoque ut paretur editio simpliciores modos continens, in usum minorum ecclesiarum.

118. Religious singing by the people is to be intelligently fostered so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out according to the norms and requirements of the rubrics.

118. Cantus popularis religiosus sollerter foveatur, ita ut in piis sacrisque exercitiis et in ipsis liturgicis actionibus, iuxta normas et praecepta rubricarum, fidelium voces resonare possint.

119. In certain parts of the world, especially mission lands, there are peoples who have their own musical traditions, and these play a great part in their religious and social life. For this reason due importance is to be attached to their music, and a suitable place is to be given to it, not only in forming their attitude toward religion, but also in adapting worship to their native genius, as indicated in Art. 39 and 40.

119. Cum in regionibus quibusdam, praesertim Missionum, gentes inveniantur quibus propria est traditio musica, magnum momentum in earum vita religiosa ac sociali habens, huic musicae aestimatio debita necnon locus congruus praebeatur, tam in fingendo earum sensu religioso, quam in cultu ad earum indolem accommodando, ad mentem art. 39 et 40.

Therefore, when missionaries are being given training in music, every effort should be made to see that they become competent in promoting the traditional music of these peoples, both in schools and in sacred services, as far as may be practicable.

Quapropter in institutione musica missionariorum diligenter curetur, ut, quantum fieri potest, traditionalem earum gentium musicam tam in scholis quam in actionibus sacris promovere valeant.

120. In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Churchís ceremonies and powerfully lifts up manís mind to God and to higher things.

120. Organum tubulatum in Ecclesia latina magno in honore habeatur, tamquam instrumentum musicum traditionale, cuius sonus Ecclesiae caeremoniis mirum addere valet splendorem, atque mentes ad Deum ac superna vehementer extollere.

But other instruments also may be admitted for use in divine worship, with the knowledge and consent of the competent territorial authority, as laid down in Art. 22, 52, 37, and 40. This may be done, however, only on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful.

Alia vero instrumenta, de iudicio et consensu auctoritatis territorialis competentis, ad normam art. 22 ß 2, 37 et 40, in cultum divinum admittere licet, quatenus usui sacro apta sint aut aptari possint, templi dignitati congruant, atque revera aedificationi fidelium faveant.

121. Composers, filled with the Christian spirit, should feel that their vocation is to cultivate sacred music and increase its store of treasures.

121. Sentiant musicae artifices, spiritu christiano imbuti, se ad Musicam sacram colendam et ad thesaurum eius augendum esse vocatos.

Let them produce compositions which have the qualities proper to genuine sacred music, not confining themselves to works which can be sung only by large choirs, but providing also for the needs of small choirs and for the active participation of the entire assembly of the faithful.

Modos autem componant, qui notas verae Musicae sacrae prae se ferant atque non solum a maioribus scholis cantorum cani possint, sed minoribus quoque scholis conveniant et actuosam participationem totius coetus fidelium foveant.

The texts intended to be sung must always be in conformity with Catholic doctrine; indeed they should be drawn chiefly from holy scripture and from liturgical sources.

Textus cantui sacro destinati catholicae doctrinae sint conformes, immo ex Sacris Scripturis et fontibus liturgicis potissimum hauriantur.






Caput VII





122. Very rightly the fine arts are considered to rank among the noblest activities of manís genius, and this applies especially to religious art and to its highest achievement, which is sacred art. These arts, by their very nature, are oriented toward the infinite beauty of God which they attempt in some way to portray by the work of human hands; they achieve their purpose of redounding to Godís praise and glory in proportion as they are directed the more exclusively to the single aim of turning menís minds devoutly toward God.

122. Inter nobilissimas ingenii humani exercitationes artes ingenuae optimo iure adnumerantur, praesertim autem ars religiosa eiusdemque culmen, ars nempe sacra. Quae natura sua ad infinitam pulchritudinem divinam spectant, humanis operibus aliquomodo exprimendam, et Deo eiusdemque laudi et gloriae provehendae eo magis addicuntur, quo nihil aliud eis propositum est, quam ut operibus suis ad hominum mentes pie in Deum convertendas maxime conferant.

Holy Mother Church has therefore always been the friend of the fine arts and has ever sought their noble help, with the special aim that all things set apart for use in divine worship should be truly worthy, becoming, and beautiful, signs and symbols of the supernatural world, and for this purpose she has trained artists. In fact, the Church has, with good reason, always reserved to herself the right to pass judgment upon the arts, deciding which of the works of artists are in accordance with faith, piety, and cherished traditional laws, and thereby fitted for sacred use.

Alma Mater Ecclesia proinde semper fuit ingenuarum artium amica, earumque nobile ministerium, praecipue ut res ad sacrum cultum pertinentes vere essent dignae, decorae ac pulchrae, rerum supernarum signa et symbola, continenter quaesivit, artificesque instruxit. Immo earum veluti arbitram Ecclesia iure semper se habuit, diiudicans inter artificum opera quae fidei, pietati legibusque religiose traditis congruerent, atque ad usum sacrum idonea haberentur.

The Church has been particularly careful to see that sacred furnishings should worthily and beautifully serve the dignity of worship, and has admitted changes in materials, style, or ornamentation prompted by the progress of the technical arts with he passage of time.

Peculiari sedulitate Ecclesia curavit ut sacra supellex digne et pulchre cultus decori inserviret, eas mutationes sive in materia, sive in forma, sive in ornatu admittens, quas artis technicae progressus per temporis decursum invexit.

Wherefore it has pleased the Fathers to issue the following decrees on these matters.

Placuit proinde Patribus hisce de rebus ea quae sequuntur decernere.

123. The Church has not adopted any particular style of art as her very own; she has admitted styles from every period according to the natural talents and circumstances of peoples, and the needs of the various rites. Thus, in the course of the centuries, she has brought into being a treasury of art which must be very carefully preserved. The art of our own days, coming from every race and region, shall also be given free scope in the Church, provided that it adorns the sacred buildings and holy rites with due reverence and honor; thereby it is enabled to contribute its own voice to that wonderful chorus of praise in honor of the Catholic faith sung by great men in times gone by.

123. Ecclesia nullum artis stilum veluti proprium habuit, sed secundum gentium indoles ac condiciones atque variorum Rituum necessitates modos cuiusvis aetatis admisit, efficiens per decursum saeculorum artis thesaurum omni cura servandum. Nostrorum etiam temporum atque omnium gentium et regionum ars liberum in Ecclesia exercitium habeat, dummodo sacris aedibus sacrisque ritibus debita reverentia debitoque honore inserviat; ita ut eadem ad mirabilem illum gloriae concentum, quem summi viri per praeterita saecula catholicae fidei cecinere, suam queat adiungere vocem.

124. Ordinaries, by the encouragement and favor they show to art which is truly sacred, should strive after noble beauty rather than mere sumptuous display. This principle is to apply also in the matter of sacred vestments and ornaments.

124. Curent Ordinarii ut artem vere sacram promoventes eique faventes, potius nobilem intendant pulchritudinem quam meram sumptuositatem. Quod etiam intellegatur de sacris vestibus et ornamentis.

Let bishops carefully remove from the house of God and from other sacred places those works of artists which are repugnant to faith, morals, and Christian piety, and which offend true religious sense either by depraved forms or by lack of artistic worth, mediocrity and pretense.

Curent Episcopi ut artificum opera, quae fidei et moribus, ac christianae pietati repugnent, offendantque sensum vere religiosum vel ob formarum depravationem, vel ob artis insufficientiam, mediocritatem ac simulationem, ab aedibus Dei aliisque locis sacris sedulo arceantur.

And when churches are to be built, let great care be taken that they be suitable for the celebration of liturgical services and for the active participation of the faithful.

In aedificandis vero sacris aedibus, diligenter curetur ut ad liturgicas actiones exsequendas et ad fidelium actuosam participationem obtinendam idoneae sint.

125. The practice of placing sacred images in churches so that they may be venerated by the faithful is to be maintained. Nevertheless their number should be moderate and their relative positions should reflect right order. For otherwise they may create confusion among the Christian people and foster devotion of doubtful orthodoxy.

125. Firma maneat praxis, in ecclesiis sacras imagines fidelium venerationi proponendi; attamen moderato numero et congruo ordine exponantur, ne populo christiano admirationem inficiant, neve indulgeant devotioni minus rectae.

126. When passing judgment on works of art, local ordinaries shall give a hearing to the diocesan commission on sacred art and, if needed, also to others who are especially expert, and to the commissions referred to in Art. 44, 45, and 46.

126. In diiudicandis artis operibus Ordinarii locorum audiant Commissionem dioecesanam de Arte sacra, et, si casus ferat, alios viros valde peritos, necnon Commissiones de quibus in articulis 44, 45, 46.

Ordinaries must be very careful to see that sacred furnishings and works of value are not disposed of or dispersed; for they are the ornaments of the house of God.

Sedulo advigilent Ordinarii ne sacra supellex vel opera pretiosa, utpote ornamenta domus Dei, alienentur vel disperdantur.

127. Bishops should have a special concern for artists, so as to imbue them with the spirit of sacred art and of the sacred liturgy. This they may do in person or through suitable priests who are gifted with a knowledge and love of art.

127. Episcopi vel per se ipsos vel per sacerdotes idoneos qui peritia et artis amore praediti sunt, artificum curam habeant, ut eos spiritu Artis sacrae et sacrae Liturgiae imbuant.

It is also desirable that schools or academies of sacred art should be founded in those parts of the world where they would be useful, so that artists may be trained.

Insuper commendatur ut scholae vel Academiae de Arte Sacra ad artifices formandos instituantur in illis regionibus in quibus id visum fuerit.

All artists who, prompted by their talents, desire to serve Godís glory in holy Church, should ever bear in mind that they are engaged in a kind of sacred imitation of God the Creator, and are concerned with works destined to be used in Catholic worship, to edify the faithful, and to foster their piety and their religious formation.

Artifices autem omnes, qui ingenio suo ducti, gloriae Dei in Ecclesia sancta servire intendunt, semper meminerint agi de sacra quadam Dei Creatoris imitatione et de operibus cultui catholico, fidelium aedificationi necnon pietati eorumque instructioni religiosae destinatis.

128. Along with the revision of the liturgical books, as laid down in Art. 25, there is to be an early revision of the canons and ecclesiastical statutes which govern the provision of material things involved in sacred worship. These laws refer especially to the worthy and well planned construction of sacred buildings, the shape and construction of altars, the nobility, placing, and safety of the eucharistic tabernacle, the dignity and suitability of the baptistery, the proper ordering of sacred images, embellishments, and vestments. Laws which seem less suited to the reformed liturgy are to be brought into harmony with it, or else abolished; and any which are helpful are to be retained if already in use, or introduced where they are lacking.

128. Canones et statuta ecclesiastica, quae rerum externarum ad sacrum cultum pertinentium apparatum spectant, praesertim quoad aedium sacrarum dignam et aptam constructionem, altarium formam et aedificationem, tabernaculi eucharistici nobilitatem, dispositionem et securitatem, baptisterii convenientiam et honorem, necnon congruentem sacrarum imaginum, decorationis et ornatus rationem, una cum libris liturgicis ad normam art. 25 quam primum recognoscantur: quae liturgiae instauratae minus congruere videntur, emendentur aut aboleantur; quae vero ipsi favent, retineantur vel introducantur.

According to the norm of Art. 22 of this Constitution, the territorial bodies of bishops are empowered to adapt such things to the needs and customs of their different regions; this applies especially to the materials and form of sacred furnishings and vestments.

Qua in re, praesertim quoad materiam et formam sacrae supellectilis et indumentorum, territorialibus Episcoporum Coetibus facultas tribuitur res aptandi necessitatibus et moribus locorum, ad normam art. 22 huius Constitutionis.

129. During their philosophical and theological studies, clerics are to be taught about the history and development of sacred art, and about the sound principles governing the production of its works. In consequence they will be able to appreciate and preserve the Churchís venerable monuments, and be in a position to aid, by good advice, artists who are engaged in producing works of art.

129. Clerici, dum philosophicis et theologicis studiis incumbunt, etiam de artis sacrae historia eiusque evolutione instituantur, necnon de sanis principiis quibus opera artis sacrae inniti debent, ita ut Ecclesiae venerabilia monumenta aestiment atque servent, et artificibus in operibus efficiendis congrua consilia queant praebere.

130. It is fitting that the use of pontificals be reserved to those ecclesiastical persons who have episcopal rank or some particular jurisdiction.

130. Convenit ut usus pontificalium reservetur illis ecclesiasticis personis, quae aut charactere episcopali, aut peculiari aliqua iurisdictione gaudent.








Sacrosancti Oecumenici Concilii Vaticani secundi de calendario recognoscendo declaratio







The Second Ecumenical Sacred Council of the Vatican, recognizing the importance of the wishes expressed by many concerning the assignment of the feast of Easter to a fixed Sunday and concerning an unchanging calendar, having carefully considered the effects which could result from the introduction of a new calendar, declares as follows:

Sacrosanctum Oecumenicum Concilium Vaticanum secundum, haud parvi momenti aestimans multorum desideria de festo Paschatis certae dominicae assignando et de calendario stabiliendo, omnibus sedulo perpensis, quae ex inductione novi calendarii manare possint, haec quae sequuntur declarat:

1. The Sacred Council would not object if the feast of Easter were assigned to a particular Sunday of the Gregorian Calendar, provided that those whom it may concern, especially the brethren who are not in communion with the Apostolic See, give their assent.

1 Sacrosanctum Concilium non obnititur quin festum Paschatis certae dominicae in Calendario Gregoriano assignetur, assentientibus iis quorum intersit, praesertim fratribus ab Apostolicae Sedis communione seiunctis.

2.   The sacred Council likewise declares that it does not oppose efforts designed to introduce a perpetual calendar into civil society.

2 Item Sacrosanctum Concilium declarat se non obsistere inceptis quae conferant ad calendarium perpetuum in societatem civilem inducendum.

But among the various systems which are being suggested to stabilize a perpetual calendar and to introduce it into civil life, the Church has no objection only in the case of those systems which retain and safeguard a seven-day week with Sunday, without the introduction of any days outside the week, so that the succession of weeks may be left intact, unless there is question of the most serious reasons. Concerning these the Apostolic See shall judge.

Variorum autem systematum, quae ad calendarium perpetuum stabiliendum et in societatem civilem inducendum excogitantur, iis tantum Ecclesia non obsistit, quae hebdomadam septem dierum cum dominica servant et tutantur, nullis diebus extra hebdomadam interiectis, ita ut hebdomadarum successio intacta, nisi accedant gravissimae rationes de quibus Apostolica Sedes iudicium ferat, relinquatur.





























This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990....x....  í ďĒ.