Constitution on the Sacred Liturgy (Sacrosanctum Concilium) This constitution of (4) Translations from the Latin for use in the liturgy must be approved by the. What Sacrosanctum Concilium started, Paul VI finished by suppressing the traditional Latin Mass and replacing it with an invalid Protestant service that is. Sacrosanctum Concilium (Constitution on the Sacred Liturgy) is a constitution created during the Second Vatican Council addressing the liturgy of the Catholic Missing: latino | Must include: latino.
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If you are interested in learning about the liturgical language for each rite, check out this list on EWTN.
The Use of the Latin Language
When it comes to the Roman Rite, the Church has maintained that Latin should not be abolished. The documents of Vatican II state the sacrosanctum concilium latino Implementation of the Council's directives on the liturgy was to be carried out under the authority of Pope Paul VI by a special papal commission,  later incorporated in the Congregation for Divine Worship and the Discipline of the Sacramentsand, in the areas entrusted to them, sacrosanctum concilium latino national conferences of bishops, which, if they had a shared language, were expected to collaborate sacrosanctum concilium latino producing a common translation.
Conclusion One of the first matters to be addressed by the Second Vatican Council was the question of how to reform the sacred liturgy of the Church. This concern was not confined to the rite of the Mass, but extended to sacraments, sacramentals, prayers, music and art.
More concretely, the exclusive use of the Latin language in liturgy posed an obstacle to the active participation by laity.
Commentary on Sacrosanctum Concilium
Masses often became occasions for private devotion, so that there sacrosanctum concilium latino a disconnect between the nominally public liturgy of the Church and the prayer experience of the laity.
Even when prayers were translated into the vernacular, they included terms and concepts that were sacrosanctum concilium latino intelligible to most modern people, so that prayer effectively was little more than rote recitation. As the Church in the twentieth sacrosanctum concilium latino had expanded well beyond Europe and the Americas, liturgical forms grounded in Latin culture sometimes posed an obstacle to the propagation of the faith.
The universality of the Church should preclude confining its message to a Latin European cultural manifestation, but instead it should be permitted to adapt its presentation according to various local cultures.
For centuries, missionaries had been given special dispensations in the administering of sacraments in order to accommodate local cultural circumstances.
What was now needed was universal flexibility in liturgical presentation, to adapt to an ever more culturally diverse and ethnologically changing Church.
Even in the traditional Christian countries, Catholics found that the culture in the liturgy was alien to sacrosanctum concilium latino culture of their daily lives.
The liturgy, therefore, needed to be adapted to man as he is found in this age, not as he sacrosanctum concilium latino centuries ago.
The key concepts of this liturgical reform program are inculturation and renewal.
Sacrosanctum concilium latino means allowing existing human culture to inform the liturgy, as in fact happened when the sacrosanctum concilium latino Greek and Roman rites were developed. Over time, to protect against abuses, and out of respect for ancient tradition, liturgical rites came to have an increasingly fixed form, to the point of being nearly inalterable.
Meanwhile, the rest of human culture changed at an increasingly rapid rate, so that it was practically impossible for most modern Catholics to have the same appreciation of their liturgical heritage as their medieval predecessors.
Art and music similarly tended to stagnate into relatively fixed baroque styles. The whole feel of Catholic liturgy was backward-looking on a cultural level, when in fact the purpose of liturgy is to point to the presence of Christ now in this age.
Instead of creating new liturgical forms out of whole cloth, the Church should look into the wealth of her culturally diverse traditions, from Patristic sacrosanctum concilium latino to modern lay devotions, in sacrosanctum concilium latino to give new life to the Church. Rather, the principles by which different cultural traditions were admitted throughout history into the life of the Church will now be given a more generous application, enabling Catholics throughout the world to recognize something of themselves in their Church.
Although the Church has a divine mission, this mission is at the service of man, as Christ Himself came to serve. This does not mean man is to be indulged in everything, as sacrosanctum concilium latino cultural practices are incompatible with the Christian faith or with the dignity of divine liturgy, but neither is he to be ignored or forgotten, subordinated to an arbitrary cultural uniformity.
This designation indicates its solemnity and authority, as it is intended to be a definitive statement on liturgical practice for the entire Church, which will affect her interior life in a fundamental way.
It is not, then, to be set aside lightly as a set of guidelines or policy prescriptions. Rather, it expresses the definitive mind sacrosanctum concilium latino the universal Church on how liturgy is to be adapted to the modern world in a sacrosanctum concilium latino consistent with her divine mission.
It is of the essence of the Church that she be both human and divine, visible and yet invisibly equipped, eager to act and yet intent on contemplation, present in this world and yet not at home in it; and she is all these things in such wise that in her the human is directed and subordinated to the divine, the visible likewise to the invisible, action to contemplation, and this present world to that city yet to come, which we seek.
SC, 2 Inculturation does not mean that the Church should become a thing of this world, for the Christian cannot be truly at home on earth, as he is made for the kingdom of heaven.
Yet the kingdom of heaven is to be preached to the world and sacrosanctum concilium latino visibly present through the Church. This involves engaging the world on a human level, though such practical action is subordinate to the sacrosanctum concilium latino of directing everyone to the interior contemplation that leads us to the life to come.
As the vast majority of the Church Fathers were familiar only with the Roman Rite, only that rite is concretely addressed in this document.