I

O ^ V C ‘ '

Pcn,SsK<I

c,<^ C^ 497/

I

SACRED CONGREGATION FOR^;v,.,,^,^

DIVINE WORSHIP

LETTER TO THE PRESIDENTS
'

OF THE

NATIONAL CONFERENCES

OF

BISHOPS CONCERNING

EUCHARISTIC PRAYERS

Eucharistiae Participationem

April 27, 1973 UMIVERSfTY Of NO^
4MeMomAL uBmm

1973

rcu 1 ^ 1979

COUEGC LHHM*V
vatnoic RU

Publications Office

UNITED STATES EATHDLIE ED. ^EHENEE

131E Massachusetts Avenue, i\.-vV.

Washington, D.E. EDQDS





SACRED CONGREGATION FOR

DIVINE WORSHIP

Letter to the Presidents of National Conferences

of Bishops, Concerning Eucharistic Prayers

1. The primary objective of liturgical renewal is the participa-

tion of the people in the Eucharist knowingly, devoutly and

actively^ This is especially true of the revision of the Roman

Missal, recently put into effect according to the norms of the

Second Vatican Council.^

It must be acknowledged that the distinguishing character-

istic of this Missal, promulgated by authority of Pope Paul VI, is

the large number of texts that offer a wide variety in selecting the

scriptural readings, songs, prayers and acclamations available to

the entire community, as well as in the presidential prayers. The

eucharistic prayer is no exception, for in addition to the venerable

and traditional Roman Canon, three new texts have also been

introduced into use.^

2. The reason why such a variety of texts has been offered, and

the end result such new formularies were meant to achieve, are

pastoral in nature: namely, to reflect the unity and diversity of

liturgical prayer. By using the various texts contained in the

Roman Missal, various Christian communities, as they gather to

celebrate the Eucharist, are able to sense that they themselves

form the one Church praying with the same faith, using the same

prayer. They furthermore become one in their ability of proclaim-

ing the same mystery of Christ in different ways—especially when
the vernacular is used. Each of the faithful can more easily lift

their hearts to God in prayer and thanks,^ and share in the cele-

brations with greater spiritual benefits.

3. Although several years have passed since the promulgation

of the revised Roman Missal, it has not yet been fully introduced

everywhere, since the vast work of providing vernacular editions

1



for so many countries has required a considerable period of time.^

Furthermore the many ways of increasing the pastoral effective-

ness of a celebration are not always known, nor is sufficient atten-

tion paid to the spiritual good of the assembly In planning the

celebration.®

4. In addition many have voiced the desire of adapting the

eucharistic celebrations further with the composition of new

formularies, including new eucharistic prayers. They maintain

that the options among the presidential prayers and the four

eucharistic prayers of the Order of Mass still do not fully satisfy

the many demands of various groups, areas and peoples. This

Sacred Congregation has received several requests to approve, or

grant the faculty of approving, and to allow the use of new texts

for prayers and eucharistic prayers in modern language and

thought-patterns.

In the past few years many authors from different countries,

representing many language groups, have published eucharistic

prayers composed by themselves for such purposes. In spite of

the limitations imposed by the Second Vatican CounciT and the

prohibitions of individual bishops, priests have frequently used

privately circulated texts for their celebrations.

5. Consequently this Sacred Congregation, at the request of the

Holy Father and in consultation with experts from various parts of

the world, has carefully studied the question of the composition

of new eucharistic prayers or of giving the faculty to episcopal

conferences for such approval, together with other questions con-

nected with such prayers and their consequences. The results of

this study, made by the members of this Congregation in plenary

session, together with the decisions of other Sacred Congregations

having competence in such matters, were presented to the Pope.

Upon mature consideration of the entire matter, it does not seem

advisable at this time to grant episcopal conferences the general

faculty of either composing or approving new eucharistic prayers.

On the contrary it seems more advisable to recommend that a

broader catechesis be undertaken concerning the nature and pur-

pose of a eucharistic prayer.® Since it is indeed the center of the

celebration, it should also be central to a fuller catechesis. It

seems necessary to provide priests with a more detailed instruc-

tion on the possibilities they have to encourage the full partlcipa-

2



tion of the people by using the existing norms found in liturgical

legislation and the formularies of the Roman Missal.

6. The four eucharistic prayers presently appearing in the re-

vised Roman Missal remain, and no other eucharistic prayers com-

posed without the express approval or permission of the Holy See

may be used. Episcopal conferences and individual bishops are

strongly asked to lead their priests in a reasonable way to maintain

the one practice of the Roman Church. This will result in the

good of the Church as well as preserve the arrangement proper to

liturgical celebrations.

The Holy See is motivated by a pastoral love of unity in re-

serving to itself the right of regulating so important a matter as the

order of the eucharistic prayer. In preserving the unit of the

Roman rite it will not refuse to consider legitimate requests, and

will give willing consideration to such requests received from

episcopal conferences for new eucharistic prayers to be com-

posed for particular needs and Introduced into the liturgy. It will

also set forth those norms to be observed in each individual case.

7. Together with this important decision, it seems useful to sug-

gest several considerations which render its meaning and execu-

tion easier to understand. Some of these relate to the nature and

importance of the eucharistic prayer in liturgical tradition, espe-

cially the Roman tradition. The rest take into account what can

be done to accommodate a celebration to individual groups with-

out changing the text of the eucharistic prayers.

8. By its very nature the eucharistic prayer is the ''center of the

entire celebration," and "a prayer of thanksgiving and sanctifica-

tion" whereby "the entire congregation of believers join Christ In

acknowledging the works of God and offering the sacrifice."^

This prayer is proclaimed by the presiding priest. He expresses

the voice of God as it is addressed to the people, and the voice of

the people as they turn to God. He alone should proclaim this

prayer, while those assembled for the sacred celebration observe

a reverent silence.

Besides its catechetical nature which attempts to clarify all

that is proper to each particular celebration, the prominent fea-

ture of this prayer is one of thanksgiving for the universal mystery

of salvation, or for some particular aspect of that mystery cele-

3



brated within the liturgical action in keeping with the day, feast

or season.^^

To allow those participating to praise God and give him even

greater thanks, the revised Roman Missal already contains a "great

number of prefaces, derived from the older tradition of the

Roman Church or newly composed. In this way the different

aspects of the mystery of salvation will be emphasized, and there

will be richer themes of thanksgiving."^^

To this same end, the presiding priest has the faculty of

briefly introducing the eucharistic prayer.^^ He can thereby sug-

gest reasons for giving thanks which are there and then meaning-

ful to a particular group of people. The community will then be

able to feel that its own life is an intimate part of the history of

salvation, and so draw greater benefits from their eucharistic

celebration.

9. As for the very purpose of the eucharistic prayer and its inner

meaning or structure, there is a secondary aspect of petition or

intercession. The revised liturgy provides this notably In the gen-

eral intercessions, in a form that is much freer and more adaptable

to varying circumstances, expressing supplications for the needs

of the Church and all mankind. The new liturgical books supply

many formats for this type of intercession for insertion into the

eucharistic prayers, as the structure of each allows. They are to be

used in particular celebrations, especially during ritual Masses.

In this way the purpose of each celebration becomes more clearly

defined, while at the same time signifying that this prayer is

offered in union with the whole Church.

10. The variations listed above permit the elements of thanks-

giving and intercessions to be more closely related with the cele-

bration as a whole. In order to develop the particular aspect of

the mystery of Christ that is celebrated on special solemnities

during the liturgical year, the Roman tradition has other special

formularies for use {infra actionem)}^

As Is evident, the same tradition makes proper provision for

the immutability of the text as a whole, while not excluding any

appropriate variations. Thus the people can more readily associate

themselves with the presiding priest with the frequent proclama-

tion of the same texts. At the same time, the variations within

4



the text, however few in number, are not only useful but wel-

come, for they foster devotion and attentiveness, and embellish

the prayer in a unique way.

In all that pertains to the principles found in Nos. 8-10, there

is nothing to prevent episcopal conferences from providing simi-

lar variations for their own regions, and to request approval for

them from the Holy See. The same holds true for a bishop in re-

gard to the Proper for his diocese, and for the competent author-

ity in regard to the Proper for each religious family.

11. The ecclesial dimension of the eucharistic celebration should

be considered paramount. While It is within such a celebration

that 'The unity of all believers who form one body in Christ is both

expressed and brought about,"^® the "celebration of Mass is, in

itself, a profession of faith whereby the entire Church recognizes

and expresses her own nature."^^ Nowhere is this more apparent

than in the eucharistic prayer, for there it Is not just an individual

person, nor even a local community, but "the one and only

Catholic Church, existing in the local churches"^^ that addresses

itself to God.

Whenever eucharistic prayers are used without any approval

of the Church's authority, unrest and even dissensions arise, not

only among priests, but within the communities themselves, even

though the Eucharist should be a "sign of unity, and the bond of

charity."^^ Many people complain about the overly subjective

quality of such texts, and participants have a right to make such a

complaint. Otherwise the eucharistic prayer, to which they give

their assent in the "Amen" they proclaim, becomes disorderly, or

is Imbued with the personal feelings of the person who either

composes or says it.

Hence it is necessary to demand that only those eucharistic

prayers be used which have been approved by the lawful author-

ity of the Church, for they clearly and fully manifest the senti-

ments of the Church.

12. Due to the very nature of the eucharistic prayer, a more

precise adaptation for different groups or circumstances, and a

more highly developed catechesis are not always possible nor

suitable at that point of the celebration. They should be made,

however, in those parts and formularies of the liturgical action

which permit and call for variations.

5



13. For those who both prepare and participate in celebrations,

the first variations to be kept in mind are those granted by the

General Instruction of the Roman Missal.^^ In certain cases differ-

ent formularies of the Mass may be chosen, together with addi-

tional texts for the various parts of the Mass, such as the readings,

prayers and songs '"so that they correspond to the needs, spiritual

preparation, and attitude of the participants."^^ It is also well to

remember that other documents, promulgated since the publica-

tion of the Roman Missal, offer further norms and suggestions for

preparing celebrations which are alive and planned according to

pastoral need.^^

14. Among the possibilities for further accommodating any in-

dividual celebration, it is important to consider the admonitions,

the homily and the general intercessions.

First of all are the admonitions. These enable the people to

be drawn into a fuller understanding of the sacred action, or any

of its parts, and lead them into a true spirit of participation. The

General Instruction of the Roman Missal entrusts the more im-

portant admonitions to the priest for preparation and use. He

may introduce the Mass to the people before the celebration

begins, during the liturgy of the word prior to the actual readings,

and in the eucharistic prayer before the preface; he may also con-

clude the entire sacred action before the dismissal.-^ The Order

of Mass provides others as well, which are important to certain

portions of the rite, such as during the penitential rite, or before

the Lord's Prayer. By their very nature these brief admonitions do

not require that everyone use them in the form in which they

appear in the Missal. Provision can be made in certain cases that

they be adapted to some degree to the varying circumstances of

the community. In all cases it is well to remember the nature of

an admonition, and not make them into a sermon or homily; care

should be taken to keep them brief and not too wordy, for other-

wise they become tedious.

15. In addition to the admonitions, the homily must be kept in

mind, for it is "part of the liturgy itself."^^ It proclaims the Word

of God in the liturgical gathering for the community assembled.

It explains that Word in view of the total celebration respecting

the ability of the people to understand and in terms of their daily

life.

6



16. Importance must also be accorded to the general interces-

sions as a means of allowing the community to respond to the

Word of God as it has been explained and received. To be effec-

tive, the petitions that are made for the needs of all men every-

where should win the assent of the people gathered locally. In-

sight and a certain freedom should go into the composition of

these intercessions, for they are both essential to the very nature

of this prayer.

17. In addition to the selection of appropriate texts, a truly living

and communal celebration requires the president and all other

ministers to carefully examine different forms of verbal communi-

cation with the congregation; this refers to the readings, homily,

admonitions, introductions, and similar parts.^^

When the priest says a prayer, especially a eucharistic prayer,

he should not only avoid a dry, monotonous style of delivery, but

an overly subjective and emotional way of speaking and acting as

well. As he presides over the liturgical action, whether by read-

ing, singing, or by use of gestures, he should carefully help the

participants achieve a true sense of community as they celebrate

and live the memorial of the Lord.

18. A sacred silence must be observed at the proper times,^® in

order that texts may achieve their full effect and enable the great-

est possible spiritual benefits to be gained. As an integral part of

the liturgical action, the nature of this silence and the time when

it is introduced allow individuals to become recollected, or to

meditate briefly upon what they have heard, or to pray and praise

God in their hearts.^”^

19. Considering all this, it is hoped that pastors would take

greater care to instruct their people, rather than Introduce novel-

ties into the texts and rites of the sacred action. This will enable

them to understand better the nature, structure and elements of

celebration, particularly the eucharistic prayer, and to take part in

each celebration more fully and with greater awareness. The

sacred liturgy does not draw its force and effectiveness from what

is new and optional alone, but from sharing more deeply in the

mystery of salvation which is truly present and operative within

the liturgical action. As people profess one faith and express one

prayer to God they will not only be able to work out their own

salvation, but will also share it with all his brothers and sisters.

7



This circular letter was prepared by the Sacred Congregation,

and His Holiness, Pope Paul VI, approved Its contents on April 18,

1973, ordering its publication.

From the Sacred Congregation for Divine Worship, April 27,

1973.

Arthur Cardinal Tabera,

Prefect

^ A. Bugnini,
Titular Bishop of Diocletian,

Secretary

8



NOTES

1 See II Vatican Council, const, on the Sacred Liturgy, Sacrosanctum Con-

cilium, art. 48: AAS 56 (1964), 113.

2 See Paul VI, apost. const. Missale Romanum, April 3, 1969: AAS 61 (1969),

217-222.

3 See ibid., p. 219.

^ See Institutio generalis Missalis Romani, no. 54.

5 As regards the principles governing translations, see Consilium for the

Implementation of the Constitution on the Sacred Liturgy, Instruction sur la

traduction des textes liturgiques pour la celebration avec le peuple, January

25, 1969: Notitiae 5, 1969, 3-12.

® See Institutio generalis Missalis Romani, no. 313.

See II Vatican Council, const. Sacrosanctum Concilium, no. 22, para. 3:

AAS 56 (1964), 106.

® See Benno Cardinal Gut, Letter to Presidents of Episcopal Conferences,

June 2, 1968: Notitiae 4, 1968, 146-148: Indications pour fad Iiter le catechese

des anaphores de la Messe: ibid., 148-155.

9 Institutio generalis Missalis, no. 54.

See ibid., no. 55a.

Paul VI, apost. const. Missale Romanum, April 3, 1969: AAS 61 (1969),

219.

12 See Institutio generalis Missalis Romani, no. 11.

13 As regards Eucharistic Prayer I, or the Roman Canon, apart from permis-

sion for introducing names into the remembrances of the living and the dead,

see the special remembrances for godparents in the Mass of Christian Initiation

for Adults and the formulas for the Hanc igitur from the Mass of the Easter

Vigil up to the Second Sunday of Easter, in Masses for adult converts or adult

baptisms, for those being confirmed or ordained, for bride and groom, newly

professed religious, and the Consecration of Virgins; as regards Eucharistic

Prayers II, III, and IV, see the embolisms for adult converts, newly professed

religious, and for the Consecration of Virgins.

i"! See Institutio generalis Missalis Romani, no. 55g.

i» See the proper Communicantes for Christmas and its octave for Epiphany,

for Masses from the Easter Vigil up to the Second Sunday of Easter, on the

Ascension of the Lord, and for Pentecost.

13
II Vatican Council, const. Lumen Gentium, no. 3: AAS 57 (1965), 6.

ii"
Secretariat for Promoting Christian Unity, Instruction In quibus rerum

circumstantiis, June 1, 1972, no. 2b: AAS 64 (1972), 520.

13 See II Vatican Council, const. Lumen Gentium, no. 23: AAS 57 (1965),

27.

13 Augustine, In loannis Evangelium Tractatus 26, 13: CCL 36, 266; See !!•

Vatican Council, const. Sacrosanctum Concilium, no. 47: AAS 56 (1964), 113.

23 See Institutio generalis Missalis Romani, no. 314-324.

21 Ibid., no. 313.

22 See S. Congr. for Divine Worship, Instruction Actio Pastoralis, May 15,

1969: AAS 61 (1969), 806-811; Instruction Memoriale Domini, May 29, 1969:

AAS 61 (1969), 541-547; Instruction Sacramentali Communione, June 29, 1970:

AAS 62 (1970), 664-667.

9



23 See Institutio generalis Missalis Romani, no. 11.

24 II Vatican Council, const. Sacrosanctum Concilium, no. 52: AAS 56

(1964), 114.

25 See Institutio generalis Missalis Romani, no. 18.

26 See II Vatican Council, const. Sacrosanctum Concilium, no. 30: AAS 56

(1964), 108; Sacred Congregation of Rites, Instruction Musicam Sacram, March

5, 1967, no. 17: AAS 59 (1967), 305.

2'J’ See Institutio generalis Missalis Romani, no. 23.

10