Posted by: Joe of St. Thérèse | April 19, 2009

Chapter II of SC

My commentary in RED
Can read here without the comments.



47. At the Last Supper, on the night when He was betrayed, our Saviour instituted the eucharistic sacrifice (who said Vatican II got rid of Sacrifice?) of His Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a sacrament of love, a sign of unity, a bond of charity [36], a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us [37].

48. The Church, therefore, earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators (as can be a tendency during low Masses); on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing (that’d be not just running through the motions), with devotion and full collaboration. They should be instructed by God’s word (and no homilies about oneself) and be nourished at the table of the Lord’s body; they should give thanks to God; by offering the Immaculate Victim (there’s that sacrificial language again), not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator [38], they should be drawn day by day into ever more perfect union with God and with each other (eh, I’m not at Mass for any of you, I’m there to Adore God), so that finally God may be all in all.

49. For this reason the sacred Council, having in mind those Masses which are celebrated with the assistance of the faithful, especially on Sundays and feasts of obligation, has made the following decrees in order that the sacrifice of the Mass, even in the ritual forms of its celebration, may become pastorally efficacious to the fullest degree (Now let’s imagine if these decrees were put in place perfectly).

50. The rite of the Mass is to be revised (not an entirely new rite, which I’ll argue on another blog post) in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested (Hmmm, Calvary being made ananmesis should be made more present, difficult to do, but we shall see), and that devout and active participation by the faithful may be more easily achieved.

For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary (Now the problem with this is that there is Theological significance in the repitions that happen during the Liturgy, and this was ignored in the Novus Ordo promlogation).

51. The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God’s word (One of the major problems was the repetition of readings in the TLM, how for example 3 Sundays in a row you could hear the same reading, this was what they were trying to eliminate by the “treasures of the Bible being opened up”. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years (I guess here is where the Concilium got that idea for the 3 year Lectionary. Which in of itself isn’t anything intrinsically evil, but I’d say that the readings in the TLM were specially selected and based from ancient sources. The comparision of the Eastern and Western Lectionaries shall show you this, I’d argue that they wanted to not necessarily have an extra reading, but more like more readings from the Old Testament).

52. By means of the homily the mysteries of the faith and the guiding principles of the Christian life are expounded from the sacred text, during the course of the liturgical year; the homily, therefore, is to be highly esteemed as part of the liturgy itself; in fact, at those Masses which are celebrated with the assistance of the people on Sundays and feasts of obligation, it should not be omitted except for a serious reason (This goes hand and hand with the lack of catechesis that was going on from the pulpit. I’d say this passage has been taken to the extreme just doing Bible exegesis for most homilies without talking about the Catholic Faith itself. This does NOT mean talk aobut your vacat .

53. Especially on Sundays and feasts of obligation there is to be restored, after the Gospel and the homily, “the common prayer” or “the prayer of the faithful. (Ahhhh, no, no no, I totally disagree. I absolutely despise the prayers of the faithless, this should be done during the para-Liturgical Liturgy of the Hours, or singing of the Divine Office)” By this prayer, in which the people are to take part, intercession will be made for holy Church, for the civil authorities, for those oppressed by various needs, for all mankind, and for the salvation of the entire world [39] (Salvation of the world, when do you hear that in your prayers of the Faithful?).

54. In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue (…let’s look at the phrase “may be allotted” in otherwords dear friends, it doesn’t have to be so). This is to apply in the first place to the readings and “the common prayer,” but also, as local conditions may warrant, to those parts which pertain to the people (which come to think of it, isn’t much, the Mass is addressed to God, not us), according to tho norm laid down in Art. 36 of this Constitution.

Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them (That’s right, better know your LATIN…Not Glory to me in the highest).

And wherever a more extended use of the mother tongue within the Mass appears desirable (but not complete), the regulation laid down in Art. 40 of this Constitution is to be observed.

55. That more perfect form of participation in the Mass whereby the faithful, after the priest’s communion, receive the Lord’s body from the same sacrifice, is strongly commended (a balance of the internal and the external acts of participation).

The dogmatic principles which were laid down by the Council of Trent remaining intact [40], communion under both kinds may be granted when the bishops think fit (Trent’s still intact as are all Church councils), not only to clerics and religious, but also to the laity (another horrible idea), in cases to be determined by the Apostolic See, as, for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism (but so far, not suggestion that this be done every single Sunday, so I’ll not ruin their day with more smart commentary).

56. The two parts which, in a certain sense, go to make up the Mass, namely, the liturgy of the word and the eucharistic liturgy, are so closely connected with each other that they form but one single act of worship. Accordingly this sacred Synod strongly urges pastors of souls that, when instructing the faithful, they insistently teach them to take their part in the entire Mass, especially on Sundays and feasts of obligation (Apparently people were leaving for some odd reason, or they weren’t authentically participating (actual participation)).

57. 1. Concelebration, whereby the unity of the priesthood is appropriately manifested, has remained in use to this day in the Church both in the east and in the west. For this reason it has seemed good to the Council to extend permission for concelebration to the following cases (this was NOT a good idea….):


a) on the Thursday of the Lord’s Supper, not only at the Mass of the Chrism, but also at the evening Mass.

b) at Masses during councils, bishops’ conferences, and synods;

c) at the Mass for the blessing of an abbot.

2. Also, with permission of the ordinary, to whom it belongs to decide whether concelebration is opportune:

a) at conventual Mass, and at the principle Mass in churches when the needs of the faithful do not require that all priests available should celebrate individually (No, no no);

b) at Masses celebrated at any kind of priests’ meetings, whether the priests be secular clergy or religious.


1. The regulation, however, of the discipline of con-celebration in the diocese pertains to the bishop.

2. Nevertheless, each priest shall always retain his right to celebrate Mass individually (whew, not required), though not at the same time in the same church as a concelebrated Mass, nor on Thursday of the Lord’s Supper.

58. A new rite for concelebration is to be drawn up and inserted into the Pontifical and into the Roman Missal.


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