Third instruction on the correct implementation of the Constitution on the sacred liturgy : Septembe


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C. a.

THIRD INSTRUCTION

ON THE

CORRECT IMPLEMENTATION

OF THE

CONSTITUTION

ON THE

SACRED LITURGY

Congregation For Divine

Worship

SEPTEMBER 5, 1970

LITURGICAE INSTAURATIONES

UNITED STATES CATHOLIC CONFERENCE

1312 Massachusetts Avenue, N.W.

Washington, D.C. 20005





Congregation For Divine

Worship

THIRD INSTRUCTION

ON THE

CORRECT IMPLEMENTATION

OF THE

CONSTITUTION

ON THE

SACRED LITURGY

The reforms which have so far been put into effect in application of

the Liturgical Constitution of the Second Vatican Council have been

concerned above all with the celebration of the Eucharistic Mystery.

“For the most blessed Eucharist contains the Church’s entire spiritual

wealth, that is, Christ Himself, our Passover and living Bread.

Through His very flesh, made vital and vitalizing by the Holy Spirit,
He offers life to men. They are thereby invited and led to offer them-
selves, their work, and all created things together with Him.” 1 In the

same way, when the Church assembles to offer the sacrifice of the
Mass according to the renewed form of celebration, it is made manifest
that the Mass is the center of the Church’s life to which all other

activity is directed. Thus the purpose of the reform of the rites is to

promote a pastoral action which has its summit and source in the

sacred Liturgy and to bring to life the paschal mystery of Christ. 2

This work of renewal has been carried out, step by step, during the

past six years; it has prepared the way for the passage from the former
Mass Liturgy to the renewed Liturgy outlined in detail in the Roman
Missal with the Ordo Missae and the General Instruction which it

includes. Now it can be said that a new and promising future lies
ahead for pastoral-liturgical action; the way is open to make full use

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of all the possibilities contained in the new Lectionary for Mass and
in the abundant variety of forms contained in the Roman Missal.

The wide choice of texts and the flexibility of the rubrics make it
possible to adapt the celebration to the circumstances, the mentality

and the preparation of the assembly. Thus there is no need to resort to

arbitrary adaptations, which would only weaken the impact of the

Liturgy. The possibilities offered by the Church’s reforms can make
the celebration vital, moving and spiritually effective.

The step by step introduction of the new liturgical forms has taken
into consideration both the overall renewal program and the great

variety of local conditions throughout the world. Thus these new forms
have been well received by the majority of clergy and laity

,

3 although

here and there they have met with resistance and impatience.

There were those who, for the sake of conserving ancient tradition,

were unwilling to accept these reforms. There were others who, con-

cerned with urgent pastoral needs, felt they could not wait for the

definitive renewal to be promulgated. As a result, some individuals,
acting on private initiative, arrived at hasty and sometimes unwise

solutions, and made changes, additions or simplifications in the rites

which at times went against the basic principles of the Liturgy. This

only troubled the conscience of the faithful and impeded or made more

difficult the progress of genuine renewal.

For these reasons, many bishops, priests and laymen have asked the
Apostolic See to intervene; they desired that the Church use her

authority to keep and increase that fruitful union of minds and hearts

which is the characteristic of the Christian people in its encounter with

God.

However, this was not possible as long as the “Consilium” was

engaged in its task of liturgical renewal, but now it can be done on

the basis of the final results of this work.

But first of all, the bishops are called upon to exercise their respon-

sibility. It is they whom the Holy Spirit has made leaders in the
Church of God ;4 they are “the principal dispensers of the mysteries

of God, just as they are governors, promoters, and guardians of the

entire liturgical life in the church committed to them.” 5 It is their

duty to guide, direct, stimulate and sometimes correct, but always to

be shining examples in carrying out the genuine renewal of the

Liturgy. It must also be their concern that the whole body of the

Church can move ahead with one mind, in the unity of charity, on the

diocesan, national and international level. This work of the bishops is

2



necessary and especially urgent in this case, because of the close rela-

tion between Liturgy and Faith, so that what benefits the one, benefits

the other.

With the help of their liturgical commissions, the bishops should

be accurately informed about the religious and social condition of the

faithful which they serve; in order to meet their spiritual needs in the

best way possible, they should learn to make full use of the means

offered by the rites. By thus evaluating the situation in their diocese,
they will be able to note what helps and what hinders true renewal

and engage in a wise and prudent work of persuasion and guidance, a

work which both recognizes the real needs of the faithful and follows

the guidelines laid down in the new liturgical laws.

A well-informed bishop will be a great help to the priests who must
exercise their ministry in hierarchical fellowship with him; 6 his

knowledge will make it easier for them to work together with him in
obedience for the more perfect expression of divine worship and for

the sanctification of souls.

Thus it is the scope of this document to aid and encourage the

bishops in putting fully into effect the liturgical norms, especially those

contained in the General Instruction of the Roman Missal. In order
to restore the orderly and serene celebration of the Eucharist, the

center of the Church’s life as “a sign of unity, a bond of charity,” 7

the following guidelines should be followed:

1. The recent reforms have simplified liturgical formulas, gestures

and actions, according to the principle laid down in the Constitution
on the Sacred Liturgy: “The rites should be distinguished by a noble

simplicity; they should be short, clear and unencumbered by useless

repetitions; they should be within the people’s powers of comprehen-

sion and normally should not require much explanation.” 8 Yet this
simplification must not go beyond certain limits, for otherwise the

Liturgy would be deprived of its sacred signs and of its appeal to the

senses. These are necessary to make the mystery of salvation really
effective in the Christian community and, by means of catechetical

instruction, to make it rightly understood under the visible symbols.

Liturgical reform is not at all synonymous with so-called desacral-

ization and is not intended as an occasion for what is called seculariza-

tion. Thus the Liturgy must keep a dignified and sacred character.

The effectiveness of liturgical actions does not consist in the con-
tinual search for newer rites or simpler forms, but in an ever deeper

insight into the Word of God and the mystery which is celebrated.

3



The priest will assure the presence of God and His mystery in the
celebration by following the rites of the Church rather than his own
preferences.

The priest should keep in mind that, by imposing his own personal
restoration of sacred rites, he is offending the rights of the faithful and

is introducing individualism and idiosyncrasy into celebrations which

belong to the whole Church.

The ministry of the priest is the ministry of the Church, and it can

be exercised only in obedience, in hierarchical fellowship, and in

devotion to the service of God and of his brothers. The hierarchical
structure of the Liturgy, its sacramental value, and the respect due to

the community of God’s people require that the priest exercise his

liturgical service as a “faithful minister and steward of the mysteries

of God.” 9 He should not add any rite which is not continued in the
liturgical books.

2. The Holy Scriptures, of all the texts proclaimed in the liturgical

assembly, are of the greatest value: in the readings, God speaks to His
people, and Christ, present in His word, announces the good news of

the Gospel. 10 Therefore:

(a) Full importance must be given to the Liturgy of the Word in
the Mass. Other readings, whether from sacred or profane authors of

past or present, may never be substituted for the Word of God, nor
may only a single Scripture lesson be read. The purpose of the homily
is to explain the readings and make them relevant for the present day.
This is the task of the priest, and the faithful should not add comments

or engage in dialogue during the homily.

(b) The Liturgy of the Word prepares the assembly and leads them
to the celebration of the Eucharist. Thus the two parts of the Mass

form one act of worship 11 and may not be celebrated separately, at
different times or in different places.

Another liturgical action or part of the divine office may be inte-
grated into the Liturgy of the Word; special rules for this will be

indicated in the relative liturgical books.

3. The liturgical texts composed by the Church also deserve great

respect. No one may make changes, substitutions, additions or dele-
tions in them. 12

(a) This rule applies especially to the Ordo Missae. The formulas

which it contains, in the official translations, may never be altered, not
even when Mass is sung. However, some parts of the rite such as the

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penitential rite, the eucharistic prayer, the acclamations of the people,

the final blessing, can be chosen from various alternative formulas,

as indicated for each rite.

(b) The entrance and communion songs can be selected from the

collections approved by the Bishops’ Conferences. In choosing the

songs for Mass, the Conferences should consider not only their suit-

ability to the time and circumstances of the celebration, but also the

needs of the faithful who will sing them.

(c) All means must be used to promote singing by the people.

New forms should be used, which are adapted to the different men-
talities and to modern tastes. The Bishops’ Conferences should indi-

cate selections of songs to be used in Masses for special groups, e.g.,

young people or children; the words, melody and rhythm of these

songs, and the instruments used for accompaniment, should cor-

respond to the sacred character of the celebration and the place of

worship.

The Church does not exclude any kind of sacred music from the

liturgy. 13 However, not every type of music, song or instrument is

equally capable of stimulating prayer or expressing the mystery of

Christ. Music in the celebration must serve the worship of God, and

thus must have qualities of holiness and good form,14 be suited to the

liturgical action and the nature of each of its parts, not impede the

active participation of the whole assembly,15 but must direct the atten-

tion of mind and heart to the mystery which is celebrated.

It is the duty of the Bishops’ Conferences to lay down guidelines
for liturgical music, or, in the absence of general norms, the local

Bishops may make these for their dioceses.16 Attention should be
given to the choice of musical instruments: these should be few in

number, suited to the place and the community, should favor prayer

and not be too loud.

(d) Great freedom of choice is given for selecting the orations;

especially on weekdays per annum these may be taken from any one
of the 34 Mass formularies, from the Masses for special intentions,17

or from the votive Masses.

Furthermore, in translating these texts the Bishops’ Conferences

can make use of the special norms given by the “Consilium”; these
are contained in the Instruction of January 25, 1969, on Translation

of Liturgical Texts (no. 34). 18

(e) With regard to the readings, besides those indicated for each

Sunday, feast and ferial day, a wide choice of readings is given for

5



the celebration of the Sacraments and for special circumstances.

When Mass is celebrated with special groups, texts which are more
suited to the group may be chosen, provided they are taken from some
approved lectionary. 19

(f) During the celebration of the Mass, the priest may say a few
words to the people: at the beginning, before the readings, the preface,

the prayer after communion, and before the dismissal. 20 But he should

abstain from adding comments during the eucharistic prayer. These

words should be brief and to the point, and should be prepared before-

hand. If other comments or announcements need to be made, these

should be made by the lay leader of the assembly, but he should avoid
all exaggeration and limit himself to what is necessary.

(g) In the general intercessions (prayer of the faithful), besides

the prayers for the Church, the world and the needy, it is good to add

some special intentions for the local community. Other intentions

should not be inserted in the Roman canon at the remembrances of
the living and the dead. These intentions for the general intercessions

should be written down beforehand, in the style of the prayer of the
faithful,

21 and can be read by different members of the assembly.

If the priest knows how to make intelligent use of these possibilities,
they give him such a wide range of choice that he will have no need

to resort to private adaptations. Priests should be taught to prepare

their celebration, taking note of the circumstances and needs of the

faithful and acting with confidence along the lines laid down by the
General Instruction of the Roman Missal.

4. The eucharistic prayer is the prayer of the priest; of all the parts

of the Mass, it is that which belongs especially to him alone, because

of his office. 22 Thus it is not permitted to have some part of it read

by a minister of lower rank, by the assembly or by a lay person. This

would be against the hierarchical structure of the Liturgy in which

everyone must take part by doing solely and totally what is required

of him. 23 Thus the priest alone must say the whole eucharistic prayer.

5. The bread used for the celebration of the Eucharist is wheat

bread, and, according to the ancient custom of the Latin Church, is

unleavened. 24

The truth of the sign demands that this bread look like real food

which is broken and shared among brothers. However, it must always

be made in the traditional form, according to the General Instruction

of the Roman Missal; 25 this applies both to the individual hosts for the

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communion of the faithful and to larger altar breads which are broken

up into smaller parts for distribution.

The need for greater truth in the eucharistic sign is met more by

the color, taste and texture of the bread than by its shape.

Out of reverence for the Sacrament, great care and attention should

be used in preparing the altar bread; it should be easy to break and

should not be unpleasant for the faithful to eat. Bread which tastes

uncooked, or which becomes dry and inedible too quickly, must never

be used.

Great reverence must also be used in breaking the consecrated

bread and in receiving the bread and wine, both at communion and

in consuming what remains after communion.26

6. Communion under both kinds is the more perfect sacramental
expression of the people’s participation in the Eucharist.27 The cases

in which this may be done are enumerated in the General Instruction
of the Roman Missal (no. 242) and in the Instruction of the Sacred
Congregation for Divine Worship on extending the possibilities of

communion under both kinds, Sacramentali Communione, of June

29, 1970. Therefore:

(a) Ordinaries, within the limits established by the Bishops’ Con-

ference, should not give general permission but should clearly state

the cases and celebrations in which it is given. They should avoid

occasions when there are large numbers of communicants. The groups
should be limited in number, well ordered and homogeneous.

(b) The faithful should be given special instruction, so that when
they receive communion under both kinds, they can fully understand
its meaning.

(c) A priest, deacon or ordained acolyte should be present to
offer the chalice to the communicants. In the absence of another

minister, the priest should follow the rite given in the General Instruc-

tion of the Roman Missal (no. 245).

It is best to avoid the practice of passing the chalice from one

communicant to another or of having the communicant take the

chalice directly from the altar. In these cases communion should be
administered by intinction.

(d) The office of administering communion belongs first to priests,
then to deacons and, in some cases, to acolytes. The Holy See can
premit the designation of some other worthy person to whom this

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office may be entrusted. Those who have not been appointed must
not distribute communion or carry the Blessed Sacrament.

The manner of distributing communion should follow the prescrip-
tions of the General Instruction of the Roman Missal (nos. 244-252)
and the above mentioned instruction of June 29, 1970. If permission

is given for administering communion in a different way, the condi-
tions laid down by the Holy See should be observed.

(e) Where there is a lack of priests, the bishop may, with permis-

sion of the Apostolic See, designate other persons (such as catechists,

especially in the missions) to celebrate the Liturgy of the Word and
to distribute holy communion. They may never say the eucharistic
prayer, but if they find it useful to read the narrative of the Last

Supper, they should use it as a reading in the Liturgy of the Word.

Thus such liturgical assemblies consist of the celebration of the Word,

the recitation of the Lord’s Prayer and the distribution of holy com-

munion according to the prescribed rite.

(f) In whatever way communion is administered, it must be done

in a dignified, reverent and orderly manner, with the respect due to

the Sacrament. Attention must be paid to the nature of each liturgical

assembly and to the age, condition and preparation of the communi-

cants. 28

7. The traditional liturgical norms of the Church prohibit women
(young girls, married women, religious) from serving the priests at the

altar, even in chapels of women’s homes, convents, schools and

institutes.

However, norms have been published according to which women
may:

(a) proclaim the Scripture readings, except the Gospel. Use

should be made of modern technical means, so that they can easily
be heard by all. The Bishops’ Conferences can determine the place

in the assembly from which women may read the Word of God;

(b) say the petitions of the General Intercessions (prayers of the

faithful);

(c) play the organ and other instruments which may be used in
church; lead the singing of the assembly;

(d) make announcements and give explanatory comments to aid
the people’s understanding of the rite;

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(e) fulfill certain offices of service to the faithful which in some

places are usually entrusted to women, such as receiving the faithful

at the doors of the church and directing them to their places, guiding

them in processions, and collecting their offerings in church. 29

8. Special care and attention is due to the sacred vessels, vestments

and church furnishings. Greater freedom is given with regard to their

material and design, so that the various peoples and artists may have
the widest possible scope for applying their talents to divine worship.

However, the following should be kept in mind:

(a) Things which are used for worship must always be “of high

quality, durable, and suited to liturgical use.” 30 Thus common or
household articles may not be used in the Liturgy.

(b) Chalices and patens should be consecrated by the bishop

before they are used; he will judge whether or not they are suitable

for the Liturgy.

(c) “The vestment common to all ministers of whatever rank is
the alb.” 31 The practice of wearing only a stole over the monastic

cowl or ordinary clerical garb for concelebration is reproved as an

abuse. It is never permitted to celebrate Mass or perform other

sacred actions, such as the laying on of hands at ordinations or the

administering of other sacraments or blessings, while wearing only

the stole over non-clerical clothes.

(d) The Bishops’ Conferences may decide whether or not materials
other than those traditionally used may be employed for church fur-
nishings and vestments. They should inform the Apostolic See about

their decision.32

Bishops’ Conferences may also propose to the Holy See adaptations
in the design of sacred vestments in conformity with the needs and

customs of their regions. 33

9. The Eucharist is normally celebrated in church.34 The Ordinary,
within his own jurisdiction, will decide when there is a real necessity
which permits celebrating outside the church. In such a case, careful

attention should be given to the choice of a place and a table which

are fitting for the eucharistic sacrifice. As far as possible, dining halls
and tables on which meals are eaten should not be used for the cele-

bration.

10. Bishops should give special attention to a definitive arrange-

ment of the church and especially the altar and sanctuary which is

suitable for the celebration of the renewed liturgy. In doing this they

9



should follow the norms of the General Instruction of the Roman
Missal 35 and the document Eucharisticum Mysterium . 36

Temporary arrangements made in recent years should be given a
final form. Some of these provisory solutions still in use are liturgically
and artistically unsatisfactory and render difficult the worthy celebra-

tion of the Mass; the “Consilium” has ordered that they be corrected.37

With the help of diocesan committees on liturgy and sacred art

and after consultation, if necessary, with other experts and the civil

authorities, a detailed study should be made of new building projects,
and a review of temporary arrangements in existing churches; all the

churches should be given a definitive arrangement which respects any

artistic monuments, adapting them as far as possible to present day

needs.

11. To make the renewed liturgy understood, a great deal of work
still remains to be done in translating accurately and in publishing the

new liturgical books. They must be translated completely and must

replace all other liturgical books previously in use.

If the Bishops’ Conferences find it necessary and useful to add

other formulas or make certain changes, these should first be pre-

sented for approval to the Holy See; in printing these additions or

changes, they should be distinguished from the official Latin text by

some typographical sign.

This work of translation will produce better results if it is done

slowly, with the help of many experts, not only theologians and
liturgists, but also writers and poets. Thus the vernacular liturgical

texts will be works of real literary merit and of enduring quality,

whose harmony of style and richness of expression will reflect the

profound significance of their content.38

In publishing the vernacular liturgical books, the tradition should

be kept of not indicating the names of the authors and translators.

These books are destined for the use of the Christian community, and

it is the hierarchy which orders their preparation and publication, and

does not depend on the consent of private individuals, which would

be an offense against the Church’s freedom and the dignity of her

liturgy.

12. When liturgical experimentation is seen to be necessary or
useful, permission is granted in writing by this Sacred Congregation

alone; the experiments will be made according to clearly defined

norms, under the responsibility of the competent local authority.

10



With regard to the Mass, those faculties which were granted in view

of the reform of the rite are no longer in force. With the publication

of the new Roman Missal, the norms and the form of the eucharistic
celebration are those given in the General Instruction and the Ordo

Missae.

The Bishops’ Conferences should decide first on the adaptations

already foreseen by the liturgical books and submit their decision for

confirmation to the Holy See.

If wider adaptations are necessary, in accordance with number 40

of the constitution Sacrosanctum Concilium, the bishops should make

a detailed study of the culture, traditions and special pastoral needs

of their people. If they find there is need for some practical experi-

mentation, this should be done within clearly defined limits. Experi-

ments should be carried out by well prepared groups, under the direc-

tion of capable ministers, especially appointed for the task.

Experiments should not be made in large assemblies, nor should they
be given publicity. They should be few in number and carried out for

periods no longer than a year, after which a report should be made to
the Apostolic See. The liturgical changes requested may not be put
into effect while awaiting the reply of the Holy See. If changes are

to be made in the structure of the rites or in the order of parts as given
in the liturgical books, or if completely new actions or texts are to be
introduced, a complete outline and program of the modifications

should be proposed to the Apostolic See before any experiments are

begun.

Such a procedure is required both by the constitution Sacrosanctum

Concilium and by the importance of the matter. 39

13. Finally, it must be remembered that the liturgical renewal is a

concern of the whole Church. At pastoral meetings, this renewal

should be studied in both its theoretical and its practical aspects as an

instrument for the Christian formation of the people, so that the liturgy

may become for them a living and meaningful experience.

The present reform, drawing upon an ancient yet living spiritual

tradition, has sought to create a liturgical prayer which is visibly the

work of the whole People of God, structured in its variety of orders

and ministries.40 This unity of the whole body of the Church is the

guarantee of the efficacy and authenticity of the Liturgy.

The Pastors of the Church should above all consider themselves
ministers of the community’s liturgy; in their generous fidelity to the

norms and directives of the Church, and in their spirit of faith, they

11



should be examples for the people. Thus by constantly deepening

their own understanding of the liturgical mysteries and by communi-
cating this understanding to the faithful, they will contribute to that

growth and progress of the Church which is the fruit of the renewed

liturgy, a liturgy which is open to the needs of our times and yet far

from every kind of secularism and individualism.

By mandate of Pope Paul VI, the Sacred Congregation for Divine
Worship prepared this instruction; the Supreme Pontiff approved and

confirmed it by his authority on September 3 of this year, and ordered

that it be published and observed by all.

From the office of the Congregation for Divine Worship, Septem-
ber 5, 1970.

Benno Card. Gut

Prefect

A. Bugnini

Secretary



NOTES

1 II Vatican Council, Decree on Life and Ministry of Priests, Presbyterorum

Ordinis, No. 5: A.A.S. 58 (1966) 997.
2 Cf. Sacred Congregation of Rites (SCR), Instruction Inter Oecumenici,
September 26, 1964, Nos. 5, 6: A.A.S. 56 (1964) 878.

3 Cf. Paul VI, Address to General Audience, August 20, 1969, L’Osservatore

Romano

,

August 21, 1969.
4 Acts 20:28.
5 Vat. II, Decree on the Bishops’ Pastoral Office in the Church, Christus
Dominus, No. 15: A.A.S. 56 (1964) 106.

6 Vat. II, Presbyterorum Ordinis, No. 15: A.A.S. 58 (1966) 1014-1015.
7 Vat. II, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, No.
47: A.A.S. 56 (1964) 113.

3 Ibid., No. 34: A.A.S. 56 (1964) 109.
9 1 Cor. 4:1.
10 Vat. II, Sacrosanctum Concilium, Nos. 7, 33: A.A.S. 56 (1964) 100-101, 108.
11 Ibid., No. 56: A.A.S. 56 (1964) 115.
12 Ibid., No. 22, 3: A.A.S. 56 (1964) 106.
13 Cf. SCR, Instruction on Sacred Music, Musicam Sacram, March 5, 1967,

No. 9: A.A.S. 59 (1967) 303; Vat. II, Sacrosanctum Concilium, No. 116:
A.A.S. 56 (1964) 131.

14 Ibid., No. 4: A.A.S. 59 (1967) 301.
i5 Vat. II, Sacrosanctum Concilium, Nos. 119-120: A.A.S. 56 (1964) 130.
1° Cf. SCR Musicam Sacram, No. 9: A.A.S. 59 (1967) 303.
17 Cf. General Instruction of Roman Missal, No. 323.
is Cf. Notitiae 5 (1969) 9-10 (also nos. 21-24, pp. 7-8).
19 Cf . Congregation for Divine Worship (CDW), Instruction on Masses in

Small Groups, Actio Pastoralis, May 15, 1969, No. 6, e: A.A.S. 61 (1969)
809.

20 Cf. General Instruction of Roman Missal, No. 11.
21 Ibid., Nos. 45-46.
22 ibid., No. 10.
23 Vat. II, Sacrosanctum Concilium, No. 28: A.A.S. 56 (1964) 107.
24 General Instruction of Roman Missal, No. 282.
25 Ibid., No. 283.
26 SCR, Instruction on Eucharistic Worship, Eucharisticum Mysterium, May

25, 1967, No. 48: A.A.S. 59 (1967) 566.
27 General Instruction of Roman Missal, No. 240.
28 CDW, Instruction on the Extension of the Faculty to Distribute Holy Com-

munion Under Both Kinds, Sacramentali Communione, June 29, 1970, No.
6: L’Osservatore Romano, September 3, 1970.

29 General Instruction of Roman Missal, No. 68.
39 Ibid., No. 288.
si Ibid., No. 298.
32 Vat. II, Sacrosanctum Concilium, No. 128: A.A.S. 56 (1964) 132-133.
33 General Instruction of Roman Missal, No. 304.
34 Ibid., No. 260.
35 Ibid., Nos. 153-280.
33 Cf. Nos. 52-57: A.A.S. 59 (1967) 567-569.
37 Cf. Letter of Cardinal Lercaro, Chairman of “Consilium,” to the Presidents

of Episcopal Conferences, June 30, 1965: Notitiae 1 (1965) 261-262.
38 Paul VI, Discourse to Italian Liturgical Commissions, February 7, 1969:

L’Osservatore Romano, February 8, 1969.
39 Vat. II, Sacrosanctum Concilium, No. 40: A.A.S. 56 (1964) 111.
40 General Instruction of Roman Missal, No. 58.

13