Chapter III-1. Principal liturgical functions in which sacred music is used.
a. General principles regarding the participation of the faithful:
22. By its very nature, the Mass requires that all present take part in it,
each having a particular function.
a) Interior participation is the most important; this consists in paying
devout attention, and in lifting up the heart to God in prayer. In this way the
faithful "are intimately joined with their High Priest...and together with Him,
and through Him offer (the Sacrifice), making themselves one with Him"
(Mediator Dei, Nov. 20, 1947: AAS 39  552).
b) The participation of the congregation becomes more complete, however,
when, in addition to this interior disposition, exterior participation is
manifested by external acts, such as bodily position (kneeling, standing,
sitting), ceremonial signs, and especially responses, prayers, and singing.
The Supreme Pontiff Pius XII, in his encyclical on the sacred liturgy,
Mediator Dei, recommended this form of participation:
"Those who are working for the exterior participation of the congregation in
the sacred ceremonies are to be warmly commended. This can be accomplished in
more than one way. The congregation may answer the words of the priest, as
prescribed by the rubrics, or sing hymns appropriate to the different parts of
the Mass, or do both. Also, at solemn ceremonies, they may alternate in singing
the liturgical chant (AAS 39  560)".
When the papal documents treat of "active participation" they are speaking of
this general participation (Mediator Dei: AAS 39  530-537), of
which the outstanding example is the priest, and his ministers who serve at the
altar with the proper interior dispositions, and carefully observe the rubrics,
c) Active participation is perfect when "sacramental" participation is
included. In this way "the people receive the Holy Eucharist not only by
spiritual desire, but also sacramentally, and thus obtain greater benefit from
this most holy Sacrifice". (Council of Trent, Sess. 22, ch. 6; cf. also
Mediator Dei: AAS 39  565: "It is most appropriate, as the liturgy
itself prescribes, for the people to come to holy Communion after the priest has
received at the altar".)
d) Since adequate instruction is necessary before the faithful can
intelligently, and actively participate in the mass, it will help to note here a
very wise law enacted by the Council of Trent: "This holy Council orders that
pastors, and all those who are entrusted with the care of souls shall frequently
give a commentary on one of the texts used at Mass, either personally or through
others, and, in addition, explain some aspect of the mystery of this holy
Sacrifice; this should be done especially on Sundays, and feast days in the
sermon which follows the Gospel (or "when the people are being instructed in the
catechism)" (Council of Trent, Sess. 22, ch. 8; Musicæ sacræ
disciplina: AAS 48  17).
More Perfect Worship
23. The primary end of general participation is the more perfect worship of
God, and the edification of the faithful. Thus the various means of
congregational participation should be so controlled that there is no danger of
abuse, and this end is effectively achieved.
b. Participation of the faithful in sung Mass.
24. The more noble form of the Eucharistic celebration is the solemn Mass
because in it the solemnities of ceremonies, ministers, and sacred music all
combine to express the magnificence of the divine mysteries, and to impress upon
the minds of the faithful the devotion with which they should contemplate them.
Therefore, we must strive that the faithful have the respect due to this form of
worship by properly participating in it in the ways described below.
25. In solemn Mass there are three degrees of the participation of the
a) First, the congregation can sing the liturgical responses. These are:
Amen; Et cum spiritu tuo; Gloria tibi, Domine; Habemus
ad Dominum; Dignum et justum est; Sed libera nos a malo;
Deo gratias. Every effort must be made that the faithful of the entire
world learn to sing these responses.
b) Secondly, the congregation can sing the parts of the Ordinary of the Mass:
Kyrie, eleison; Gloria in excelsis Deo; Credo;
Sanctus-Benedictus; Agnus Dei. Every effort must be made that the
faithful learn to sing these parts, particularly according to the simpler
Gregorian melodies. But if they are unable to sing all these parts, there is no
reason why they cannot sing the easier ones: Kyrie, eleison;
Sanctus-Benedictus; Agnus Dei; the choir, then, can sing the
Gloria, and Credo.
In connection with this, the following Gregorian melodies, because of their
simplicity, should be learned by the faithful throughout the world: the
Kyrie, eleison; Sanctus-Benedictus; Agnus Dei of Mass XVI
from the Roman Gradual; the Gloria in excelsis Deo, and Ite, missa
est-Deo gratias of Mass XV; and either Credo I or Credo III.
In this way it will be possible to achieve that most highly desirable goal of
having the Christian faithful throughout the world manifest their common faith
by active participation in the holy Sacrifice of the Mass, and by common and
joyful song (Musicæ sacræ disciplina: AAS 48  16).
c) Thirdly, if those present are well trained in Gregorian chant, they can
sing the parts of the Proper of the Mass. This form of participation should be
carried out particularly in religious congregations and seminaries.
26. High Mass, too, has its special place, even though it lacks the sacred
ministers, and the full magnificence of the ceremonies of solemn Mass, for it is
nonetheless enriched with the beauty of chant, and sacred music.
It is desirable that on Sundays, and feast days the parish or principal Mass
be a sung Mass.
What has been said above in paragraph 25 about the participation of the
faithful in Solemn High Mass also applies to the High Mass.
27. Also note the following points with regard to the sung Mass:
a) If the priest and his ministers go in procession by a long aisle, it would
be permissible for the choir, after the singing of the Introit antiphon, and its
psalm verse, to continue singing additional verses of the same psalm. The
antiphon itself may be repeated after each verse or after every other verse;
when the celebrant has reached the altar, the psalm ceases, and the Gloria
Patri is sung, and finally the antiphon is repeated to conclude the Introit
b) After the Offertory antiphon is sung, it is also allowed to sing the
ancient Gregorian melodies of the original Offertory verses which once were sung
after the antiphon.
But if the Offertory antiphon is taken from a psalm, it is then permitted to
sing additional verses of this same psalm. In this case, too, the antiphon may
be repeated after each verse of the psalm, or after every second verse; when the
offertory rite is finished at the altar the psalm is ended with the Gloria
Patri, and the antiphon is repeated. If the antiphon is not taken from a
psalm, then any psalm suited to the feast may be used. Another possibility is
that any Latin song may be used after the Offertory antiphon provided it is
suited to the spirit of this part of the Mass. The singing should never last
beyond the "Secret".
c) The proper time for the chanting of the Communion antiphon is while the
priest is receiving the holy Eucharist. But if the faithful are also to go to
Communion the antiphon should be sung while they receive. If this antiphon, too,
is taken from a psalm, additional verses of this psalm may be sung. In this
case, too, the antiphon is repeated after each, or every second verse of the
psalm; when distribution of Communion is finished, the psalm is closed with the
Gloria Patri, and the antiphon is once again repeated. If the antiphon is
not taken from a psalm, any psalm may be used which is suited to the feast, and
to this part of the mass.
After the Communion antiphon is sung, and the distribution of Communion to
the faithful still continues, it is also permitted to sing another Latin song in
keeping with this part of the Mass.
Before coming to Communion the faithful may recite the three-fold Domine,
non sum dignus together with the priest.
d) If the Sanctus-Benedictus are sung in Gregorian chant, they should
be put together without interruption; otherwise, the Benedictus should be
sung after the Consecration.
e) During the Consecration, the singing must stop, and there should be no
playing of instruments; if this has been the custom, it should be discontinued.
f) Between the Consecration, and the Pater Noster a devout silence is
g) While the priest is giving the blessing to the faithful at the end of the
Mass, there should be no organ playing; also, the celebrant must pronounce the
words of the blessing so that all the faithful can understand them.
At Low Mass
c. Participation of the faithful in low Mass.
28. Care must be taken that the faithful assist at low Mass, too, "not as
strangers or mute spectators" (Divini cultus, Dec. 20, 1928: AAS 21
 40), but as exercising that kind of participation demanded by so great,
and fruitful a mystery.
29. The first way the faithful can participate in the low Mass is for each
one, on his own initiative, to pay devout attention to the more important parts
of the Mass (interior participation), or by following the approved customs in
various localities (exterior participation).
Those who use a small missal, suitable to their own understanding, and pray
with priest in the very words of the Church, are worthy of special praise. But
all are not equally capable of correctly understanding the rites, and liturgical
formulas; nor does everyone possess the same spiritual needs; nor do these needs
remain constant in the same individual. Therefore, these people may find a more
suitable or easier method of participation in the Mass when "they meditate
devoutly on the mysteries of Jesus Christ, or perform other devotional
exercises, and offer prayers which, though different in form from those of the
sacred rites, are in essential harmony with them" (Mediator Dei, AAS 39
In this regard, it must be noted that if any local custom of playing the
organ during low Mass might interfere with the participation of the faithful,
either by common prayer or song, the custom is to be abolished. This applies
not only to the organ, but also to the harmonium or any other musical instrument
which is played without interruption. Therefore, in such Masses, there should be
no instrumental music at the following times:
- After the priest reaches the altar until the Offertory;
- From the first versicles before the Preface until the Sanctus inclusive;
- From the Consecration until the Pater Noster, where the custom obtains;
- From the Pater Noster to the Agnus Dei inclusive; at the
Confiteor before the Communion of the faithful ; while the
Postcommunion prayer is being said, and during the Blessing at the end
of the Mass.
Prayers and Hymns
30. The faithful can participate another way at the Eucharistic Sacrifice by
saying prayers together or by singing hymns. The prayers and hymns must be
chosen appropriately for the respective parts of the Mass, and as indicated in
31. A final method of participation, and the most perfect form, is for the
congregation to make the liturgical responses to the prayers of the priest, thus
holding a sort of dialogue with him, and reciting aloud the parts which properly
belong to them.
There are four degrees or stages of this participation:
a) First, the congregation may make the easier liturgical responses to the
prayers of the priest: Amen; Et cum spiritu tuo; Deo
gratias; Gloria tibi Domine; Laus tibi, Christe; Habemus ad
Dominum; Dignum et justum est; Sed libera nos a malo;
b) Secondly, the congregation may also say prayers, which, according to the
rubrics, are said by the server, including the Confiteor, and the triple
Domine non sum dignus before the faithful receive Holy Communion;
c) Thirdly, the congregation may say aloud with the celebrant parts of the
Ordinary of the Mass: Gloria in excelsis Deo; Credo;
Sanctus-Benedictus; Agnus Dei;
d) Fourthly, the congregation may also recite with the priest parts of the
Proper of the Mass: Introit, Gradual, Offertory, Communion. Only more advanced
groups who have been well trained will be able to participate with becoming
dignity in this manner.
32. Since the Pater Noster is a fitting, and ancient prayer of
preparation for Communion, the entire congregation may recite this prayer in
unison with the priest in low Masses; the Amen at the end is to be said
by all. This is to be done only in Latin, never in the vernacular.
33. The faithful may sing hymns during low Mass, if they are appropriate to
the various parts of the mass.
34. Where the rubrics prescribe the clara voce, the celebrant must
recite the prayers loud enough so that the faithful can properly, and
conveniently follow the sacred rites. This must be given special attention in a
large church, and before a large congregation.
The Mass in Choir
d. Conventual Mass, or the Mass in Choir.
35. The conventual Mass, among all other liturgical ceremonies, has a special
dignity: this is the Mass which must be celebrated daily in connection with the
Divine Office by those whom the Church obliges to choir service.
For the Mass, together with the Divine Office, is the summit of all Christian
worship; it is the fullness of praise offered daily to Almighty God in public,
and external ceremony.
Since, however, this perfection of public, and corporate worship cannot be
realized daily in every church, it is performed vicariously by those who have
the "choir obligation", and are deputed for this service. This is especially
true of cathedral churches acting in the name of the entire diocese.
Thus all "choir" ceremonies should be performed with special dignity and
solemnity, making use of both chant and sacred music.
36. the conventual Mass should, therefore, be a solemn Mass, or at least a
Even if particular laws or indults have dispensed from the solemnity of the
"choir" Mass, the canonical hours are not to be recited during the conventual
Mass. It would be more appropriate to celebrate a conventual low Mass according
to the manner outlined in paragraph 31; however, any use of the vernacular is to
The Conventual Mass
37. Regarding the conventual Mass, the following prescriptions are to be
a) On each day only one conventual Mass is to be celebrated; this must
correspond to the Office recited in choir unless the rubrics direct otherwise
(Additiones et variationes in rubricis Missalis, ti. I, n. 4). However,
if there are pious foundations or other legitimate reasons which require more
than one conventual Mass, they still remain in force.
b) The conventual Mass follows the rules of a sung or low Mass.
c) Unless the superior of a community decides that it should be said after
Sext or None, and this only for a serious reason, the conventual Mass is to be
said after Terce.
d) Conventual Masses "outside the choir", which until now were sometimes
prescribed by the rubrics, are now abolished.
e. Assistance of priests in the Holy Sacrifice of the Mass, and so-called
38. In the Latin Church sacramental concelebration is limited by law to two
specifically stated cases. The Supreme Sacred Congregation of the Holy Office,
in a decision of May 23, 1947 (AAS 49  370), declared invalid the
concelebration of the sacrifice of the Mass by priests who do not pronounce the
words of consecration, even though they wear the sacred vestments, and no matter
what their intention may be. But when there are many priests gathered for a
meeting, it is permissible "for only one of their number to celebrate a Mass at
which the others (whether all of them or many) are present, and receive Holy
Communion from one priest celebrant". However, "this is to be done only for a
justifiable reason, and provided the Bishop has not forbidden it because of the
danger that the faithful might think it strange"; also, the practice must not be
motivated by the error, pointed out by the Supreme Pontiff Pius XII, which
taught that "the celebration of one Mass at which a hundred priests devoutly
assist is equal to a hundred Masses celebrated by a hundred priests" (cf.
Address to Cardinals and Bishops, Nov. 2, 1954: AAS 46  669-670; and
Address to International Congress on Pastoral Liturgy at Assisi, Sep. 22, 1956:
AAS 48  716-717).
39. So-called "synchronized" Masses, are, however, forbidden. These are
Masses in which two or more priests simultaneously, on one or more altars, so
time their celebration of Mass that all their words, and actions are pronounced,
and performed together at one and the same time, even with the aid of modern
instruments to assure absolute uniformity or "synchronization", particularly if
many priests are celebrating.
The "Opus Dei"
B. Divine Office.
40. The Divine Office is said either in choir, in common, or alone.
The Office is said in choir when it is recited by a community obliged by
Church law to choir duty; it is said in common when recited by a community not
bound to choir duty.
However it is said, whether in choir, in common, or alone, it must always be
looked upon as an act of public worship offered to God in the name of the
Church, if it said by persons deputed to this obligation by the Church.
41. The Divine Office by its very nature is so constructed that it should be
performed by mutually alternating voices; moreover, some parts even presuppose
that they be sung.
42. Thus the celebration of the Divine Office in choir must be retained, and
promoted. Likewise, its performance in common, including the singing of at least
some parts of the Office, is earnestly recommended when circumstances of places,
persons, and time permit.
43. The recitation of the psalms in choir or in common, whether sung in
Gregorian chant or simply recited, should be performed in a solemn, and becoming
manner; care should be taken that the proper tones, appropriate pauses, and
perfect harmony be preserved.
44. If the psalms of a particular canonical hour are to be sung, they should
be sung at least partly according to the Gregorian tones; this may be done
either with alternate psalms, or with alternate verses of the same psalm.
Vespers When Possible
45. Where the ancient, and venerable custom of singing Vespers according to
the rubrics together with the people on Sundays, and feast days is still
practiced, it should be continued; where this is not done, it should be
re-introduced, as far as possible, at least several times a year.
The local Ordinary should take care that the celebration of evening Masses
does not interfere with the practice of singing Vespers on Sundays, and feast
days. For evening Masses, which the local Ordinary may permit "for the spiritual
good of a sizable number of the faithful" (Apostolic Constitution Christus
Dominus, Jan. 6, 1953: AAS 45  15-24; Instruction of the Supreme
Congregation of the Holy Office, same day: AAS 45  47-51; Motu Proprio
Sacram Communionem, March 19, 1957: AAS 49  177-178), must not be
at the expense of other liturgical services, and private devotions by which the
people ordinarily sanctify the holy days.
Hence, the custom of singing Vespers or of holding private devotions with
Benediction should be retained wherever such is done, even though evening Mass
46. In clerical seminaries, however, both diocesan and religious, at least
part of the Divine Office should frequently be said in common; so far as
possible if should be sung. On Sundays and feast days, Vespers at least must be
sung (cf. canon 1367, 3).
47. Benediction of the Blessed Sacrament is a true liturgical ceremony; hence
it must be conducted in accordance with the "Roman Ritual", ti. X, ch V, no.5.
Wherever an immemorial custom exists of imparting the Eucharistic Benediction
in another way, the Ordinary may give his permission for the custom to continue;
but it is recommended that the Roman custom of giving Benediction be prudently