Sacrosanctum Concilium, or Constitution on the Sacred Liturgy, is the document I most looked forward to reading: it covers the liturgy itself and its reformation. The number of practicing Catholics has dropped dramatically since Vatican II, including attending Mass at all. What happened?
It begins with the most basic truth, that Christ is always present in His Church—in the Mass, the sacraments, the Word, and when we come together in prayer and song. “In the liturgy the sanctification of the man is signified by signs perceptible to the senses” (1.7), a foretaste of the heavenly liturgy that is to come, as it is celebrated by Christ and with His people, the Church.
We’re instructed to pray without ceasing (1 Thessalonians 5:17), in both private prayer and with our Christian brethren. The latter can and should be accomplished through the Mass. We’re called to participate in Mass, rather than merely observe, to come joyfully and with the proper disposition for worship. “From the liturgy… as from a font, grace is poured forth upon us.” (1.10)
This is a vast change from the pre-Vatican II liturgy. Some notable changes include: increased reading of scripture; use of the language of the local people, rather than Latin alone; and adaptations based on culture, especially in the mission field. Scripture is the heart of the Mass, not only in the readings, but hymns and prayers are inspired by it. The homily is also an important part of the liturgy. It ties the two portions of the Mass together, linking the readings and the Eucharist. In the Eucharist also, the people should be active participants, fully aware of what is happening both externally and within themselves. Its rituals were simplified to allow better understanding and participation. The rites for sacraments and sacramentals were to be updated similarly.
The Liturgy of the Hours also underwent updates, removing some aspects and expanding upon others. Its content, too, was updated, revising the readings themselves and restoring hymns to their original form. The liturgical year was refreshed as well, emphasizing the cycles of the year and putting special emphasis on Sunday, the apex of the week. The role of saints’ feast days was minimized, ultimately removing several from the calendar that were of less “universal importance,” but are permitted to be celebrated locally if desired.
It then discusses sacred music, which I’ve discussed in detail previously. Sacred art, too, falls under similar subjective scrutiny. Only the beautiful is permitted, and works that are “repugnant to faith, morals, and Christian piety” (VII.124) must be removed. In both music and art, the council encourages proper education for both its creators and liturgical leaders.
In whole, Sacrosanctum Concilium aims to simplify the sacred liturgy while also maintaining its holiness and beauty. But much of this is vague, opening it to misinterpretation. With the number of practicing Catholics going down, I would argue this came as a detriment to the worship itself.
