1 - ephesians-511.net

[pic] INSTRUCTION ON MUSIC IN THE
LITURGY
MUSICAM
SACRAM
SACRED CONGREGATION OF RITES
APPROVED BY HIS HOLINESS POPE PAUL VI
MARCH 5, 1967
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat
-ii_instr_19670305_musicam-sacram_en.html [pic] Preface 1. Sacred music, in those aspects which concern the liturgical renewal, was
carefully considered by the Second Vatican Ecumenical Council. It explained
its role in divine services, issued a number of principles and laws on this
subject in the Constitution on the Liturgy*, and devoted to it an entire
chapter of the same Constitution*.
2. The decisions of the Council have already begun to be put into effect in
the recently undertaken liturgical renewal. But the new norms concerning
the arrangement of the sacred rites and the active participation of the
faithful have given rise to several problems regarding sacred music and its
ministerial role. These problems appear to be able to be solved by
expounding more fully certain relevant principles of the Constitution on
the Liturgy*. *Sacrosanctum Concilium, December 4, 1963
3. Therefore the Consilium set up to implement the Constitution on the
Liturgy, on the instructions of the Holy Father, has carefully considered
these questions and prepared the present Instruction. This does not,
however, gather together all the legislation on sacred music; it only
establishes the principal norms which seem to be more necessary for our own
day. It is, as it were, a continuation and complement of the preceding
Instruction of this Sacred Congregation, prepared by this same Consilium on
26 September 1964, for the correct implementation of the Liturgy
Constitution.
4. It is to be hoped that pastors of souls, musicians and the faithful will
gladly accept these norms and put them into practice, uniting their efforts
to attain the true purpose of sacred music, "which is the glory of God and
the sanctification of the faithful."[1]
(a) By sacred music is understood that which, being created for the
celebration of divine worship, is endowed with a certain holy sincerity of
form.[2]
(b) The following come under the title of sacred music here: Gregorian
chant, sacred polyphony in its various forms both ancient and modern,
sacred music for the organ and other approved instruments, and sacred
popular music, be it liturgical or simply religious.[3] I. Some General Norms 5. Liturgical worship is given a more noble form when it is celebrated in
song, with the ministers of each degree fulfilling their ministry and the
people participating in it.[4]
Indeed, through this form, prayer is expressed in a more attractive way,
the mystery of the liturgy, with its hierarchical and community nature, is
more openly shown, the unity of hearts is more profoundly achieved by the
union of voices, minds are more easily raised to heavenly things by the
beauty of the sacred rites, and the whole celebration more clearly
prefigures that heavenly liturgy which is enacted in the holy city of
Jerusalem. Pastors of souls will therefore do all they can to achieve this form of
celebration.
They will try to work out how that assignment of different parts to be
performed and duties to be fulfilled, which characterizes sung
celebrations, may be transferred even to celebrations which are not sung,
but at which the people are present. Above all one must take particular
care that the necessary ministers are obtained and that these are suitable,
and that the active participation of the people is encouraged.
The practical preparation for each liturgical celebration should be done in
a spirit of cooperation by all parties concerned, under the guidance of the
rector of the church, whether it be in ritual, pastoral or musical maters.
6. The proper arrangement of a liturgical celebration requires the due
assignment and performance of certain functions, by which "each person,
minister or layman, should carry out all and only those parts which pertain
to his office by the nature of the rite and the norms of the liturgy."[5]
This also demands that the meaning and proper nature of each part and of
each song be carefully observed. To attain this, those parts especially
should be sung which by their very nature require to be sung, using the
kind and form of music which is proper to their character.
7. Between the solemn, fuller form of liturgical celebration, in which
everything that demands singing is in fact sung, and the simplest form, in
which singing is not used, there can be various degrees according to the
greater or lesser place allotted to singing. However, in selecting the
parts which are to be sung, one should start with those that are by their
nature of greater importance, and especially those which are to be sung by
the priest or by the ministers, with the people replying, or those which
are to be sung by the priest and people together. The other parts may be
gradually added according as they are proper to the people alone or to the
choir alone.
8. Whenever, for a liturgical service which is to be celebrated in sung
form, one can make a choice between various people, it is desirable that
those who are known to be more proficient in singing be given preference;
this is especially the case in more solemn liturgical celebrations and in
those which either require more difficult singing, or are transmitted by
radio or television.[6]
If, however, a choice of this kind cannot be made, and the priest or
minister does not possess a voice suitable for the proper execution of the
singing, he can render without singing one or more of the more difficult
parts which concern him, reciting them in a loud and distinct voice.
However, this must not be done merely for the convenience of the priest or
minister.
9. In selecting the kind of sacred music to be used, whether it be for the
choir or for the people, the capacities of those who are to sing the music
must be taken into account. No kind of sacred music is prohibited from
liturgical actions by the Church as long as it corresponds to the spirit of
the liturgical celebration itself and the nature of its individual
parts,[7] and does not hinder the active participation of the people.[8]
10. In order that the faithful may actively participate more willingly and
with greater benefit, it is fitting that the format of the celebration and
the degree of participation in it should be varied as much as possible,
according to the solemnity of the day and the nature of the congregation
present.
11. It should be borne in mind that the true solemnity of liturgical
worship depends less on a more ornate form of singing and a more
magnificent ceremonial than on its worthy and religious celebration, which
takes into account the integrity of the liturgical celebration itself, and
the performance of each of its parts according to their own particular
nature. To have a more ornate form of singing and a more magnificent
ceremonial is at times desirable when there are the resources available to
carry them out properly; on the other hand it would be contrary to the true
solemnity of the liturgy if this were to lead to a part of the action being
omitted, changed, or improperly performed.
12. It is for the Holy See alone to determine the more important general
principles which are, as it were, the basis of sacred music, according to
the norms handed down, but especially according to the Constitution on the
Liturgy. Direction in this matter, within the limits laid down, also
belongs to the competent territorial Episcopal Conferences of various
kinds, which have been legitimately constituted, and to the individual
bishop.[9] 13. Liturgical services are celebrations of the Church, that is, of the
holy people, united under and directed by the bishop or priest.[10] The
priest and his ministers, because of the sacred order they have received,
hold a special place in these celebrations, as do also - by reason of the
ministry they perform - the servers, readers, commentators and those in the
choir.[11]
14. The priest, acting in the person of Christ, presides over the gathered
assembly. Since the prayers which are said or sung by him aloud are
proclaimed in the name of the entire holy people and of all present,[12]
they should be devoutly listened to by all.
15. The faithful fulfill their liturgical role by making that full,
conscious and active participation which is demanded by the nature of the
liturgy itself and which is, by reason of baptism, the right and duty of
the Christian people.[13] This participation
(a) Should be above all internal, in the sense that by it the faithful join
their mind to what they pronounce or hear, and cooperate with heavenly
grace,[14]
(b) Must be, on the other hand, external also, that is, such as to show the
internal participation by gestures and bodily attitudes, by the
acclamations, responses and singing.[15]
The faithful should also be taught to unite themselves interiorly to what
the ministers or choir sing, so that by listening to them they may raise
their minds to God.
16. One cannot find anything more religious and more joyful in sacred
celebrations than a whole congregation expressing its faith and devotion in
song. Therefore the active participation of the whole people, which is
shown in singing, is to be carefully promoted as follows:
(a) It should first of all include acclamations, responses to the greetings
of the priest and ministers and to the prayers of litany form, and also
antiphons and psalms, refrains or repeated responses, hymns and
canticles.[16]
(b) Through suitable instruction and practices, the people should be
gradually led to a fuller - indeed, to a complete - participation in those
parts of the singing which pertain to them.
(c) Some of the people's