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Third Instruction

on the Correct Application

of the Constitution

on the Sacred Liturgy

from the Congregation

for Divine Worship

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Digitized by the Internet Archive

in 2016

https://archive.org/details/thirdinstructioncath



Third Instruction on the Correct Application

Of the Constitution on the Sacred Liturgy

From the Congregation for Divine Worship.

The reforms which have so far been put into effect in appli-

cation of the Liturgical Constitution of the Second Vatican

Council have been concerned above all with the celebration of

the Eucharistic mystery.

“For the Holy Eucharist contains the Church’s entire spirit-

ual good, 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 themselves, their work, and all created things together with

him.”
^

In the same way, when the Church assembles to offer the

sacrifice of the Mass according to the renewed form of cele-

bration, it is made manifest that the Mass is the center of the

Church’s life. 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.”
^

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” (order of the
Mass) 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 of all the

possibilities contained in the new order of Scripture readings for

the 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

FOOTNOTES

(1) Vatican II, Decree on the life and ministry of priests, Presbyter-

orum Ordinis, n. 5: Acta Apostolicae Sedis 58 (1966), p. 997.

(2) Cf. the instruction of the Sacred Congregation of Rites, Inter

Oecumenici, 26 Sept., 1964, nn. 5-6; A.A.S. 56 (1964), p. 878.

1



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, concerned 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, ad-

ditions or simplifications in the rites which at times went against

the basic principles of the liturgy. This only troubled the con-

science 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

responsibility. It is they whom the Holy Spirit has made leaders
in the Church of God;^ they are “the chief stewards of the

mysteries of God, as governors, promoters and guardians of the

whole liturgical life of the Church committed to them.”^ It is

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

always to be shining examples in carrying out the genuine re-

newal 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 necessary and especially urgent in this

(3) Cf. Pope Paul VI, address to general audience, Aug. 20, 1969:

L’Osservatore Romano, Aug. 21, 1969.

(4) Cf. Acts (of the Apostles) 20, 28.

(5) Vatican II, Decree on the function of the bishops, Christus Do-

minus, n. 15: A.A.S. 58 (1966), pp. 679-680; Constitution on the sacred

liturgy, Sacrosanctum Concilium, n. 22: A.A.S. 56 (1964), p. 106.

2



case, because of the close relation 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 con-

dition 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 evalu-

ating 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 guide-

lines 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;® his knowledge will make it easier for them to work to-

gether 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 Ro-

man 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.”'^ 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 dis-

tinguished by a noble simplicity; they should be short, clear and

unencumbered by useless repetitions; they should be within the

people’s powers of comprehension and normally should not re-

quire much explanation.”® Yet this simplification must not go

beyond certain limits, for otherwise the liturgy would be de-

prived 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

desacralization and is not intended as an occasion for what is

called secularization. Thus the liturgy must keep a dignified and

(6) Cf. Presbyterorum Ordinis, n. 15: A.A.S. 58 (1966), pp.
1014-1015.

(7) Sacrosanctum Concilium, n. 47 : A.A.S., 56 (1964) p. 113.

(8) Ibid., n. 34: A.A.S. 56 (1964), p. 109.

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sacred character.

, The effectiveness of liturgical actions does not consist in the

continual search for newer rites or simpler forms, but in an ever

peeper insight into the word of God and the mystery which is

celebrated. 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.”^ He should not add any rite

which is not contained 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.^^ 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

theTiUImly . —
b) The liturgy of the wq prepares the assembly and leads

them to the celebration of 0e Eucharist. Thus the two parts of
the Mass form one act of/worship and may not be celebrated

separately, at different tinies or in different places.

Another liturgical action or part of the divine office may be

integrated into the liturgy of the word; special rules for this will

e 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

(9)

Cf. 1 Cor, 4, 1.

(10) Cf. Sa.firosanctum Concilium, nn. 7, 33: A.A.S. 56 (1964) pp.

100-101, 108.
'

(11) Cf. ihid., n. 56: A.A.S. 56 (1964), p. 106.



or deletions in them.^^

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 penitential rite, the eucharistic prayer, the

acclamations of 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 suitability 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 mentalities and to modern tastes. The bishops’ con-

ferences should indicate selections of songs to be used in Masses

for special groups, e.g. young people or children; the words, me-

lody and rhythm of these songs, and the instruments used for

accompaniment, should correspond 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 in-

strument 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
/

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assembly, 15 but must direct the attention of mind and heart^oy

the mystery which is celebrated. /
It is the duty of the bishops’ conferences to lay down guide-

lines for liturgical music, or, in the absence of general norms, the

local bishops may make these for their diocese .i® Attention

should be given to the choice of musical instruments: these

should be few in number, suited to the place and the community, "t
sho«3^^voFp?^er and not be^t^TTdCrd; - -- -

"

d) Great Aeedom of choice is given for selecting the

orations; especially on weekdays “per annum” these may be

(12) Cf. ibid., n. 22, 3: A.A.S. 56 (1964), p. 106.

(13) Cf. The instruction of the Sacred Congregation of Rites on sacred

music, Musicam Sacram, March 5, 1967, n. 9; A.A.S. 59 (1967) p. 303;

Sacrosanctum Concilium, n. 116: A.A.S. 56 (1964), p. 131.

(14) Cf. Musicam Sacram, n. 4: A.A.S. 59 (1967), p. 301.

(15) Cf. Sacrosanctum Concilium, nn. 119-120: A.A.S. 56 (1964), p.

130.

(16) Cf. Musicam Sacram, n. 9: A.A.S. 59 (1967), p. 303.

5



taken from any one of the 34 Mass formularies, from the Masses

for special intentions, or from the votive Masses.

Furthermore, in translating these texts the bishops’ con-

ferences can make use of the special norms given by the Con-

silium; these are contained in the instruction on vernacular

liturgical translations for use with the people (of January 25,

1969, 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 the celebration of the sacraments and for special cir-

cumstances. When Mass is, celebrated with special groups, texts

which are mofe~~suTted to the group may be chosen, pm
thejTaxOrom some approved lectionary. 1^

~
f) During the celebration of the Mass, the priest may say a

few wori|s to the people: at the beginning, before~the readings,

the prefafee, the prayer after communion, and~“befom fhe dis-

mi^^.'^ But he should abstain from adding comments during the

eucharistic prayer. These words should be brief and to the point,

and should be prepared beforehand. 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 universal 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

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

the faithful, and can be read by different members of the as-

sembly.

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 circum-

stances and needs of the faithful and acting with confidence

along the lines laid down by the general instruction of the missal.

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

(17) Cf. Institutio generalis Missalis romani, n. 323.

(18) Cf. Notitiae 5 (1969), pp. 9-10; cf. also nn. 21-24; ibid., pp. 7-8.

(19) Cf. the instruction of the Sacred Congregation for Divine Worship

concerning Masses for special groups. Actio pastoralis. May 15, 1969, n. 6,
e: A.A.S. 61 (1969), p. 809.

(20) Cf. Institutio generalis Missalis romani, n. 11.

(21) Cf. Ibid., nn. 45-46.

6



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 struc-

ture 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.

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 Missal; this applies both to the indi-

vidual hosts for the 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 tasts uncooked, or which becomes dry and inedible too

quickly, must never be used.

Great reverence must also be used in breaking the conse-

crated bread and in receiving the bread and wine, both at com-

munion and in consuming what remains after communion. 26

6. Communion under both kinds is the more perfect sacra-

mental expression of the people’s participation in the Eucha-

rist. 27 The cases in which this may be done are enumerated in the
general instruction of the Roman Missal (n. 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’

(22) Cf. Ibid.,n. 10.

(23) Cf. Sacrosanctum Concilium n. 28: A.A.S. 56 (1964), p. 107.

(24) Cf. Institutio generalis Missalis romani, n. 282.

(25) Cf. Ibid., n. 283.

(26) Cf. the instruction of the Sacred Congregation of Rites concerning

the Cult of the eucharistic mystery, Eucharisticum Mysterium, May 26,
1967, n. 48: A.A.S. 59 (1967), p. 566.

(27) Cf. Institutio generalis Missalis romani, n. 240.

7



conference, 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 group should be limited in number, well ordered and homo-

geneous.

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

instruction of the Roman Missal, n. 254.

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 permit the designation to some other worthy person, to

whom this 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

prescriptions 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 conditions laid down by the Holy See should be

observed.

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

permission 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 communion according to the pre-

scribed rite.

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

done in a dignified, reverent and orderly manner, with the re-

spect due the sacrament. Attention must be paid to the nature of

each liturgical assembly and to the age, condition and prepa-

ration of the communicants.

(28) Cf. the instruction of the Sacred Congregation for Divine Worship

8



7. The traditional liturgical norms of the Church prohibit

women (young girls, married women, Religious) from serving the

priest 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 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;

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.”^^ Thus com-

mon 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 mo-

nastic 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

concerning increased opportunities for administering Holy Communion
under both species, Sacramentali Communione, June 29, 1970, n. 6:
L’Osservatore Romano, Sept. 3, 1970.

(29) Cf. Institutio generalis Missalis romani, n. 68.

(30) Cf. Ibid.,n. 288.

(31) Ibid., n. 298.

9



ordinations or the administering of other sacraments or blessings,

while wearing only the stole over street clothes.

d) The bishops’ conferences may decide whether or not

materials other than those traditionally used may be employed

for church furnishing and vestments. They should inform the

Apostolic See about their decision.^^

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.

9. The Eucharist is normally celebrated in Church. ^4 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 celebration.

10. Bishops should give special attention to a definitive

arrangement of the church and especially the altar and sanctuary

which is suitable for the celebration of the renewed liturgy. In

doing this they should follow the norms of the general instruc-

tion of the Roman Missal and the document “Eucharisticum

Mysterium.”

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 celebration of the Mass; the Consilium has ordered

that they be corrected.

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 arrange-

ment 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

(32) Cf. Sacrosanctum Concilium, n. 128: A.A.S. 56 (1964), pp.

132-133.

(33) Cf. Institutio generalis Missalis romani, n. 304.

(34) Cf. Ibid., n. 260.

(35) Cf. nn. 153-280.

(36) Cf. nn. 52-57: A.A.S. 59 (1967), pp. 567-569.

(37) Cf. Letter of Cardinal Giacomo Lercaro, president of the “Con-

silium for Implementing the Constitution on the Sacred Liturgy,” to the

Presidents of Episcopal Conferences, June 30, 1965: Notitiae 1 (1965), pp.

261-262.

10



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

presented 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 endur-

ing quality, whose harmony of style and richness of expression

[will reflect the profound significance of their content.

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 prepa-

ration 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 experirhjentation is seen to be necessary

or useful, permission is granted iri\writing by this sacred congre-

gation alone; the experiments will t)e made according to clearly

defined norms, under the responsibility of the competent local

authority.

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 instruc-

tion and the “Ordo Missae.”

The bishops’ conference should decide first on the adap-

tations 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 experimentation, this should be done

within clearly defined limits. Experiments should be carried out

by well prepared groups, under the direction of capable

(38) Pope Paul VI, Address to the Liturgical Commissions of Italy,
Feb. 7, 1969: L’Osservatore Romano, Feb. 8, 1969.

11



ministers, especially appointed for the task. Experiments should

not be made in large assemblies, nor should they be given pub-

licity. 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 be-

fore any experiments are begun.

Such a procedure is required both by the constitution

“Sacrosanctum Concilium” and by the importance of the matter.^^

13. Finally, it must be remembered that the~'litirFgical

newal 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 foxThem 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. 4o 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 them-

selves 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 should be examples for the people. Thus by

constantly deepening their own understanding of the liturgical

mysteries and by communicating this understanding to the faith-

ful, 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

^ecularijm and individud^^
^ - -

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.

(39) Cf. n. 40: A.A.S. 56 (1964), p. 111.

(40) Cf. Institutio generalis Missalis romani, n. 58.

From the office of the Congregation for Divine Worship,

September 5, 1970. Benno Card. Gut A. Bugnini

Prefect Secretary

12





Taken from L’Osservatore Romano

November 19, 1970

For additional copies please request Form 0-11 and write to:

PRIESTS OF THE SACRED HEART

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