APPLYING THE LITURGICAL PRESCRIPTIONS OF THE
CODE OF CANONS OF THE EASTERN CHURCHES
Vatican
Congregation
for the Eastern Churches
An adapted summary of texts from the document
Introduction
1. The Mystery of salvation in history and in liturgy. The liturgy of the Church is first of all celebration, by means of the Holy Spirit, of the mystery of our salvation, accomplished in the Passover of the Lord Jesus, in obedience to the eternal will of the heavenly Father. In the sacramental mystery, the risen Christ offers himself, rendering us fully conformed to his image through the gift of his Spirit, so that for us "life means Christ" (Phil. 1:21).
In the complexity of these mysteries, the earthly liturgy already unites the earth to heaven, and thus to the divine and perfect liturgy celebrated there, until the time when, upon the return of her Lord, humanity will be allowed to see God as he is and to unceasingly adore the most holy Trinity.
2. Liturgy in the Eastern Churches
John Paul II invites one to listen to the Churches of the East, "living
interpreters of the treasure of tradition they preserve," These elements
are capable of giving a more complete Christian response to the expectations
of the men and women of today.
"With what love the Eastern Christians celebrate the sacred liturgy,"
The lengthy duration of the celebrations, the repeated invocations,
everything expresses gradual identification with the mystery celebrated with
one's whole person.
"Everyone should realize that it is of supreme importance to understand,
venerate, preserve and foster the rich liturgical and spiritual heritage of
the Eastern Churches.” (Vat II)
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CHAPTER I
The Meaning and Nature of the Instruction
3. The Second Vatican Council and the liturgy
The Council noted that to revive and restore the liturgy must be considered
"a sign of the providential dispositions of God in our time, and as a
movement of the Holy Spirit in his Church," because the liturgy daily
builds up those who are in the Church.
4. Conciliar and post-conciliar principles and norms
for the Eastern Churches
The principles and norms of liturgical nature which directly concern the Eastern
Churches are found in various conciliar documents, most importantly in “On
the Eastern Churches”. These exalt the inalienable value of the specific,
and thus diversified, traditions of the Eastern Churches. After the Second
Vatican Council, the most important collection of norms for the Eastern Churches
is constituted by the Code of Canons of the Eastern Churches.
5. The present Instruction for the application of the liturgical
prescriptions of the Code of Canons of the Eastern Churches
The liturgical laws of all the Eastern Churches…, being distributed
among various texts, risk remaining ignored, poorly coordinated and poorly
interpreted. Therefore, it seemed opportune to gather them in a systematic
whole, completing them with further clarification.
The Instruction poses the following objectives:
—to lead to a more profound understanding of the immense richness of
the authentic Eastern traditions, which are to be scrupulously maintained
and communicated to all the faithful;
—to arrange the liturgical norms valid for all the Catholic Eastern
Churches in an organic summary and to introduce recovery, where necessary,
of the Eastern liturgical authenticity, according to the Tradition which each
Eastern Church has inherited from the Apostles through the Fathers;
—to exhort a permanent liturgical formation to be organized on a solid
basis, for both the clergy—beginning with seminarians and formation
institutes -, and the people of God through schools of catechesis;
—to list the principles in common for the elaboration of Liturgical
Directories for the individual Churches sui iuris.
6. Elaboration of the local Liturgical Directories
The present Instruction… limits itself to the formulation of principles
and rules valid for all the Catholic Eastern Churches. The authorities of
the individual Churches sui iuris are invited to receive them with full open-mindedness
and insert them into the prescriptions of their own liturgical laws.
At the end of the process, the Liturgical Directory of each individual Particular
Church will be presented to the Holy See.
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CHAPTER II
The Inalienable Value of the Particular Heritage of the Eastern Churches and
the Urgency of its Flourishing
7. The heritage of the Eastern Churches
The conciliar documents, the Code of Canons of the Eastern Churches and the
repeated authoritative declarations of the Magisterium affirm the inalienable
value of the particular heritage of the Eastern Churches. In these [teachings]
shines the Tradition derived from the Apostles through the Fathers, which
constitutes part of the divinely revealed, undivided heritage of the Universal
Church.
Within the unity of the Catholic Faith, each one of these heritages expresses
the variety of its manifestations. The fullness of the Mystery of God reveals
itself progressively according to the historical and cultural circumstances
of peoples and expresses itself in each of the Eastern Churches' manner of
living the faith.
8. Articulations of the Eastern Churches
The ancient patriarchal Churches, as mothers in the faith, gave birth to other
daughter-Churches, as it were, and down to our own days they are linked with
these by bonds of a more intimate charity...." The Code of Canons of
the Eastern Churches makes the same affirmation when it speaks of the Churches
sui iuris as a community of the Christian faithful united by a Hierarchy.
9. Particular aspects of the heritage of the Eastern Churches
These Churches have jealously retained the symbolic biblical theology, explained
at great length by the Fathers. They preserve the sense of the awesome and
inexpressible Mystery. In the texts and in their whole spirit, they maintain
the sense of liturgy with formulas that are both rich and meaningful. These
Churches boast of a spirituality drawing directly from Sacred Scripture and,
consequently, a theology less subjected to strictly rational categories.
For historical and cultural reasons, they have maintained a more direct continuity
with the spiritual atmosphere of Christian antiquity, a prerogative that is
ever more frequently considered even by the West not as a sign of stagnancy
and backwardness but of precious fidelity to the sources of salvation.
The Code of Canons of the Eastern Churches explains the important areas, which
articulate the heritage of each of the Particular Churches : liturgy, theology,
spirituality and discipline. Such areas imply the idea of a history, of a
culture, of conceptions and uses specific to each Church.
10. The duty to protect the Eastern heritage
Desiring that these treasures flourish and contribute ever more efficiently
to the evangelization of the world, Orientalium Ecclesiarum and successive
documents affirm that the members of Eastern Churches have the right and the
duty to preserve them, to know them, and to live them. Such affirmation contains
a clear condemnation of any attempt to distance the Eastern faithful from
their Churches, whether in an explicit manner, or whether in a less explicit
manner, favoring the acquisition of forms of thought, spirituality, and devotions
that are not coherent with their own ecclesial heritage, and thus contrary
to the indications so often emphasized by Roman Pontiffs.
The danger of losing the Eastern identity manifests itself particularly in
a time like the present, characterized by great migrations from the East toward
lands believed to be more hospitable, which are prevalently of Latin tradition.
These host countries are enriched by the heritage of the Eastern faithful
who establish themselves there, and the preservation of such heritage is to
be sustained and encouraged not only by the Eastern pastors but also by the
Latin ones of the immigration territories, because it wonderfully expresses
the multicolored richness of the Church of Christ.
11. The progress of Tradition
No Church, Eastern or Western, has ever been able to survive without adapting
itself continuously to the changing conditions of life. Rather, the Church
guards against every undue and inopportune precipitation, requiring that any
eventual modification be not only well prepared, but also inspired and conforming
to the genuine traditions.
12. Criteria for the interpretation of organic progress
The Council specifies that changes in the rites and disciplines of these Churches
are not admitted except by reason of their own organic progress and adds that
whenever they have fallen short, due to circumstances of time or persons,
they are to strive to return to their ancestral traditions.
The organic progress, in every Particular Church, implies taking into account
first of all the roots from which the heritage of these Churches was initially
developed; and secondly, the manner in which such traditions were transmitted,
adapting to the various circumstances and places but maintained in a coherent,
organic continuity.
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CHAPTER III
The Richness of the Liturgical Heritage
13. The Eastern heritage is more than just liturgy
The tendency to reduce the specific heritage of the Eastern Churches to just
its liturgical dimension should not be encouraged. The attraction exerted
by the sacredness of the rites, the intense emotion arising from the poetic
dimension of the texts, has possibly led to an excessive emphasis of the exterior
or emotional aspect, an easy place of refuge for those who deny the liturgy
its necessary link with life.
This is what has sometimes led the same Eastern Catholics to perceive their
own liturgical heritage, conforming themselves instead, for the other aspects
of spirituality, to the Western sensibility, considered as common to the Universal
Church. Rather, the value of Eastern theologies and spiritualities, understood
as part of the undivided heritage of the Universal Church, is a fairly recent
discovery.
14. The eminence of liturgy
The liturgy is the "summit and source" of Christian life and expresses
it as in a synthesis; evokes and actualizes the mystery of Christ and the
Church, presents it to the contemplation of the faithful and sings it, rendering
thanks to the Lord "for eternal is his love".
15. The special pre-eminence of the liturgy in the Eastern Churches
The pre-eminence of the liturgical heritage is even greater in the Eastern
Churches because they have maintained… the primacy of the liturgy as
the summit of Christian life, remaining thus completely faithful to the spirit
of the Church of the Fathers. The whole life of the Church wassummarized in
the liturgy. This model should be the inspiration especially for the necessary
revaluation of the "mystagogical" method for the formation of the
faithful.
The contemplation of the divine mysteries and participation in them are realized
through expressive forms which are also spiritual attitudes: doxology, which
is grateful praise and pleasing adoration; anamnesis of the wonders of the
economy of salvation and the action of thanksgiving which spontaneously; epiclesis,
the invocation of the Spirit who brings to completion the whole reality of
the Church and the Kingdom; and finally, the sense of unworthiness and finiteness
before the inexpressible nature of the divine realities, presented to mankind
as the "awesome mystery," surrounded by the veil of awe, by a sense
of inadequacy and thus out of humble adoration: all this is expressed…
also by surrounding the sanctuary with respect, separating and veiling it.
This multiformity of the Eastern liturgies does not harm the unity of the
Church at all, but rather reinforces it, allowing it to sink its roots in
the concrete reality of a determined time and space.
The prayer of the Churches of the East is strongly communitarian. In addition,
the liturgical life remains more essentially in the center of ecclesial concerns,
This has been made especially evident when many Eastern Churches, oppressed
by persecutory regimes, were able to survive and even strengthen themselves
despite having to limit the extent of their own spiritual and pastoral action
only to liturgical celebration, from which the people in a certain sense drew
upon the life-giving substance of their faith.
16. The liturgical heritage in the Eastern Catholic Churches as a
source of identity
The Eastern Catholic Churches, although having been influenced by the weight
of Western tradition, have maintained in the field of liturgy a more faithful
conformity to their true traditions. It is precisely their liturgies, restored
to greater authenticity and vitality by eliminating that which has altered
them, that could be the best starting point for a growth of their specific
identity, from which could be drawn words and gestures capable of touching
the hearts and illuminating the minds of their faithful in the present time.
The preservation of the liturgical riches will be more fruitful the more they
are determined also by the spontaneous and faithful adhesion of the Christian
people, so educated by their pastors. It is important to recall that in these
times pastors should be true models of the flock, so that its traditional
fidelity may be maintained.
Of great significance will be the desirable presence of monastic communities,
alive and attentive to relish and present the unfathomable riches of the heritage
received from the traditions of their respective Churches: "In fact,
in the East an intrinsic link exists between liturgical prayer, spiritual
tradition and monastic life. For this reason precisely, a well-trained and
motivated renewal of monastic life could mean true fruitfulness for them as
well. Their pastoral ministry which in fact will be strengthened by such a
vigorous spirituality, and thus will find once more its ideal place."
17. The importance of Tradition in the liturgy
Such a heritage of faith is received through Tradition, which guarantees its
continuity and authenticity throughout time. It is received with open heart,
maintained, transmitted, taught, confirmed, and clarified by the Holy Spirit.
Applied to liturgy, Tradition has shown an extraordinary vitality in the Eastern
Churches.
18. Liturgical reform and renewal
The first requirement of every Eastern liturgical renewal is that of rediscovering
full fidelity to their own liturgical traditions, benefiting from their riches
and eliminating that which has altered their authenticity. Such care precedes
so-called updating. Although a delicate task that must be executed with care,
so as not to disturb souls, it must be coherently and constantly pursued if
the Eastern Catholic Churches want to remain faithful to the mandate received.
It is once again John Paul II who declares: "Ifyou must trim extraneous
forms and developments, deriving from various influences that come from elements
foreign to your tradition, it is possible that you will have to also correct
some popular habits."
We are witness today to the diffusion of a mentality that tends to overvalue
efficiency, excessive activism, and the attainment of results with minimum
effort and without deep personal involvement. This attitude can also negatively
influence the approach towards liturgy, even in the East. The liturgy continues
to be a demanding school which requires an assimilation that is progressive,
laborious, and never completely accomplished. Monastic communities are particularly
sensitive to this dimension and can make an important contribution to the
full comprehension and progress of the liturgical heritage.
These considerations do not take away from the rightful requirement to express
the Gospel in a plain and clear way for the contemporary man and woman. Tradition,
even in its literal expression—as is the case for Scriptures—contains
unrenouncable treasures; Indeed, it is about words of fire, which is sharper
than a two-edged sword and penetrates to the division of soul and spirit (Heb.
4:12). The fact that they are constantly repeated in the liturgy should not
take anything away from their power and timeliness.
19. Study and profundity prior to every modification
It is indispensable to remember the exhortation in n. 23 of the Constitution
on the Sacred Liturgy: "In order that sound tradition be retained, and
yet the way remain open to legitimate progress, the revision of any part of
the liturgy should occur only after careful investigation -theological, historical,
and pastoral.”
20. Criteria for liturgical renewal
In modifying ancient liturgical practice, it must be determined if the element
to be introduced is coherent with the context in which it is placed. Such
a context should be understood beginning with references to Sacred Scripture,
interpretations of the Holy Fathers, previous liturgical reforms, and mystagogical
catechesis. It must be verified that the new change is consistent with the
symbolic language, images and style specific to the liturgy of the particular
Church. The new element will have its place if it blends within the celebration
without contrast but with coherence, almost as if it had naturally derived
from it. It should be ensured that it is not already present, perhaps in another
form, in a different moment of the celebration or in another part of the liturgical
service of that Church.
Every renewal initiative should be careful not to be conditioned by other
systems, which may appear to be more efficient. From time to time, addressing
the faithful of various Eastern Catholic Churches, John Paul II's vibrant
and repeated exhortations refer to such caution: "Do not adhere with
excessive improvisation to the imitation of cultures and traditions which
are not your own, thus betraying the sensibility of your own people…
This means it is necessary that every eventual adaptation of your liturgy
be founded on an attentive study of the sources, objective knowledge of the
specific features of your culture, and maintenance of the tradition common
to all Byzantine Christianity."
21. The ecumenical value of the common liturgical heritage
Among the important missions entrusted especially to the Eastern Catholic
Churches is the need to promote union with the Eastern Churches that are not
yet in full communion with the See of Peter. The conditions are: religious
fidelity to the ancient traditions of the Eastern Churches, better knowledge
of one another, and collaboration and fraternal respect of persons and things.
In every effort of liturgical renewal, the practice of the Orthodox brethren
should be taken into account, knowing it, respecting it and distancing from
it as little as possible, intensifying efforts in view of eventual adaptations,
maturing and working together. Thus will be manifested the unity that already
exists from practicing the same common heritage.
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CHAPTER IV
Competencies and Components of Liturgical Legislation
22. Competencies for regulating worship
The Code of Canons of the Eastern Churches indicates the competent authority
for the regulation of public divine worship. In the patriarchal Churches,
this is the Patriarch with the consent of the Synod of Bishops. That which
is established concerning patriarchal Churches is also applicable to the major
archiepiscopal Churches.
23. The role of the Bishop
“The eparchial Bishop is the moderator, promoter and guardian of the
entire liturgical life of the eparchy." Similar commitment is asked,
in other canons, of his collaborators: protopresbyters (, parish priests,
and church rectors.
The task of the Bishop is to be vigilant that the liturgical life "be
fostered as much as possible and ordered according to the prescriptions and
legitimate customs of his own Particular Church". The Bishop does not
act solely based on its own judgment nor based on the local customs, but refers
to the specific heritage of his own Particular Church.
In exercising his mandate as moderator of the liturgical life, the Bishop
should neither act arbitrarily nor give way to the behavior of groups or factions,
but, together with his clergy, let him be an attentive guardian of the liturgical
awareness present and operating in the living memory of the people of God
entrusted to him.
The people must be faithful to the indications of the pastor and endeavor
to understand them in depth and realize his mandate. To promote a better understanding
and celebration of the liturgy, eparchial liturgical commissions of experts
should be formed.
Of great importance will be authentic communities of Eastern monks and nuns
where, by the grace of the Holy Spirit, the Mystery daily celebrated in faith
is lived in fullness.
24. The role of the Apostolic See
The Apostolic See has intended to exercise an important role in the preservation
and harmonious development of the liturgical practices in the Eastern Catholic
Churches. The work of the commissions succeeded in safeguarding a major part
of the Eastern heritage, often defending it against aggressive initiatives
and publishing precious editions of liturgical texts for numerous Eastern
Churches. Today, particularly after the solemn declarations by Leo XIII, the
creation of the special Commission for the liturgy within the Congregation
for the Eastern Churches in 1931, and above all after the Second Vatican Council
and the Apostolic Letter Orientale Lumen by John Paul II, respect for the
Eastern liturgies is an indisputable attitude.
The care of the Apostolic See for the liturgical life of the Eastern Churches
is also indispensable in the uncertain situations in which many of the Eastern
Churches also find themselves today: it is a question of guaranteeing and
defending the faith in one of its most important expressions, the liturgy.
25. Competencies for the approval of the translations of liturgical
books
Within the Eastern territories themselves, the original languages have been
slowly but profoundly transformed. In other cases, many of the faithful of
the Eastern Churches have left their land of origin and established themselves
elsewhere; with the passing of time, they have been inserted in the cultural
context of the place where they were located. They have often lost the knowledge
and use of their original languages, rendering the participation in the liturgy
of their own Church more difficult. To prevent this difficulty, the Eastern
Churches have often taken measures to translate their own liturgical texts
into languages understood by the faithful.
The right to approve the versions of the books is up to the Major Archbishop
together with the Synod, after having sent a report to the Apostolic See.
The multiplication of eparchies or Particular Churches of the same liturgical
families that use the same language, sometimes within the same territory,
normally requires that standard translations be used.
26. Components of liturgical legislation
Other norms of liturgical nature not included in the liturgical books, such
as universal or particular regulations, prescriptions and liturgical laws
have the force of law. The Code of Canons of the Eastern Churches insists
on the obligation to diligently observe them.
27. The complexity of particular liturgical legislation
For a wise and realistic interpretation of the particular prescriptions, it
is necessary to take into account the fact that, they do not always constitute
a totality that is entirely harmonized. Various norms have been adapted to
the specific requirements of the different environments. The result has been
that, diverse and even contradictory orientations can result. The competent
authorities for regulating liturgical life have the duty to examine them closely,
accounting for coherence with the original traditions and the new demands
of the current context. It is a delicate task for which research and studies
should be encouraged.
28. Custom
Custom is the best interpreter of laws. It is the fruit of the continuous
and uncontested practice of the local community, precious because it is rooted
in the life of the people. A wise discernment will be necessary to preserve
that which is most valid and stimulating and to intervene in that which is
superfluous or less suitable to the particular genuine traditions.
29. Liturgical books and ecumenism
The only books to be used in liturgical celebrations are those that have received
ecclesiastical approval. Any unnecessary differentiation between the liturgical
books of the Eastern Catholic Churches and those of the Orthodox should be
avoided. Rather, common editions, in the measure in which it is possible,
are encouraged.
30. Catechetical directories and liturgy: catechesis and mystagogy
Catechetical Directories that need to be elaborated in the patriarchal Churches:
requiring that the special character of the Eastern Churches be taken into
account in such a way that the catechetical teaching emphasizes the importance
of the Bible and the liturgy as well as the traditions of each Particular
Church. Catechesis cannot be separated from liturgy, since the former takes
inspiration from the latter, as the mystery of Christ enacted.
It is expressed as "catechesis" for the catechumens and "mystagogy"
or "catechetical mystagogy" for the initiates in the divine Mysteries.
By understanding what they celebrate, they draw a plan for life: mystagogy
is the content of their existence, redeemed, sanctified, and on the path of
divinization and, as such, is the foundation of spirituality and morals.
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CHAPTER V
The Liturgical Celebration as an Icon of the Church
31. The Church, assembly at prayer
From the book of Acts emerges the communal aspect of an assembly gathered
around the Apostles, ministers of the New Alliance, who reveal the fulfillment
of the promises in the person of Christ crucified and risen.
The communitarian nature of prayer is nonetheless a fundamental aspect of
Eastern spirituality: the faithful situates their spiritual lives in the liturgical
activity. This characteristic should be maintained and revived in the heart
of Christians, also to avoid the infiltration in the faithful of the search
for spirituality which is often foreign to their own traditions and sometimes
even to the Christian Faith.
32. The Eucharist makes the Church
Liturgical prayer conforms and perfectly expresses the authentic deposit of
faith, according to the ancient expression commonly synthesized as lex orandi
lex credendi. The Church understands herself in depth starting from her nature
as a celebrating assembly. It should not be forgotten that, if the Church
makes the Eucharist, the Eucharist makes the Church to the point of becoming
the criterion of conformity for the same right doctrine.
33. The active participation of the faithful
To offer together worship that is pleasing to God through the Son in the Holy
Spirit is both a right and a duty of the baptized. Thus, this participation
should be complete and thus active, full, devout, intelligent and fruitful.
After an attentive historical examination of the rites, the parts which, in
the course of time, have been inappropriately taken from the people are restored
to them. Those who are entrusted with a ministry (presbyters, deacons, cantors,
the choir, etc.) should not, substitute but rather guide the whole assembly,
so that it can also externally and properly express its participation.
However, giving to the people parts which are specifically the competencies
of the holy ministries (priests, deacons) is to be avoided.
34. The liturgical assemblies are hierarchically ordered
Liturgical assemblies must be ordered. This was a precise norm of the Old
Testament, and raised to an apostolic precept by St. Paul: "Everything
must be done properly and in order" (1 Cor. 14:40) when the assembly
gathers for celebration.
All the Christian faithful participate in the priestly function of Christ,
however, each of the faithful participates in the divine worship in a way
proper to each: assemblies of worship are thus composed of different parts
just as the body is composed of different members which constitute a single
living being.
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CHAPTER VI
General Considerations on Divine Worship and the Sacraments
35. Elements of liturgical life
The liturgy "daily builds up those who are in the Church, making of them
a holy temple of the Lord, a dwelling-place for God in the Spirit."
The sacraments are fundamental moments in the liturgical life. The daily Divine
Praises have the function of making divine grace shine in every moment of
the day.
Other elements include the sacred buildings, with the architectural arrangement,
fixtures, furnishings, sacred icons, and the ceremonies of the various functions.
36. The liturgical year
The Easter Cycle and the daily (Christmas) cycle sustain each other, constituting
a marvelous plan which renders the various moments of the history of salvation
present and permeates the entire spiritual life of the faithful.
To constitute, transfer or suppress feast days belongs to the Major Archbishop
with the Synod of Bishops, which is competent to establish particular laws,
always taking into account the obligation to guard the proper heritage and
not allow changes to be made except by reason of its organic progress.
There are more important feasts which are considered holy days of obligation,
On these feasts, the Christian faithful are bound by obligation to participate
in the divine worship (the Divine Liturgy, according to the particular law
of the Ukrainian Greek Catholic Church) and to abstain from the activities
which might impede such participation.
In addition to feast days, and usually in preparation for their celebration,
days of penance must also be observed, during which the Christian faithful
are obliged to observe the fast and abstinence in the manner established by
the particular law of their Particular Church.
If in recent times, feasts or fasts coming from the Latin liturgy or from
other incongruous liturgies have been introduced in the calendars of the Eastern
Catholic Churches, necessary steps should be taken, with pastoral prudence,
to restore the calendar to its traditional structure, eliminating the elements
incompatible with the spirit and features of the Eastern heritage.
Until the time in which all Christians reach the desired agreement of fixing
one day for the common celebration of the Easter feast, Catholic communities
living in countries of Orthodox majority will be encouraged to celebrate Easter
on the day in which it is celebrated by the Orthodox.
In addition to being a sign of ecumenical fraternity, this practice allows
the Catholic faithful to enter harmoniously in the common spiritual climate,
which often also marks civilian life, avoiding inappropriate disagreement.
37. Directed toward relation with the Lord Jesus
In the study of the sacraments, the principal norm is always to find the indispensable
connection with Christ the Lord. In the various moments of the liturgical
year, the principal events of the history of salvation are evoked: those of
the Old Testament which find their fulfillment in him, those of the New Testament
which cover the whole life of Christ while he lived among mankind, and those
of the time of the Church during which the Lord continues to accomplish marvels
in his Saints.
38. The relation between liturgy and devotions
The Eastern Churches have always known how to integrate into their liturgies
various elements which respond to the sensibility of the spirit of the peoples.
They have their own devotional forms and formulas, more individual and easier,
such as exclamatory prayers, celebration of the Divine Office, veneration
of the most Holy Cross, of icons, of relics, of sanctuaries, the use of candles,
incensing; but these manifestations of piety have usually remained linked
with the liturgical life.
The Eastern Catholic Churches, nevertheless, have received quite a number
of devotions specific to the Latin Church, thus not belonging to the traditional
structure of Eastern worship. It is not good that the particular devotions,
which contribute to the spiritual life of the faithful, turn out to be unrelated
to the heritage of each Church: if they develop independently from this heritage,
they could give rise to "parallel" forms of spirituality. But since
these devotions are by now much diffused in the Eastern Catholic Churches
and, in fact, feed and comfort their faithful, it would be seriously imprudent
and a sign of pastoral insensitivity to believe that they must simply be eradicated.
The authorities of the Particular Churches are to promote an authentic mystagogical
formation of the ministers and of the faithful toward a spirituality that
flows from their own liturgical traditions. Enriched by a better formation,
the faithful will gradually become more capable of living and rediscovering
the riches of their own liturgy. Such pastoral action should take inspiration
from the recommendation in n. 13 of the conciliar Constitution on the sacred
liturgy: "Popular devotions of the Christian people ... should be so
drawn up that they harmonize with the liturgical seasons, accord with the
sacred liturgy, are in some way derived from it, and lead the people to it,
since in fact the liturgy by its very nature is far superior to any of them."
39. Conciliar prescriptions on the sacraments
Concerned for the preserving and flourishing of the precious Eastern traditions,
"the holy ecumenical council confirms and approves the ancient discipline
concerning the sacraments which exist in the Eastern Churches, and also the
ritual observed in their celebration and administration, and wishes this to
be restored where such a case arises."
The Council, in particular, is not satisfied to just confirm and praise the
ancient discipline enforced by the Eastern Churches but desires it to be re-established
in the places where it has weakened or fallen away. Therefore, in reviewing
their own law, the different Particular Churches must take into account this
desire and courageously undertake, even if cautiously and gradually, the recuperation
of the elements that have been lost; changing, if necessary, the most recent
practice and laws, in such places where these may be in conflict with the
principles established, even if it means modifying decisions made by their
Synods or, in other times and for various reasons, by the Sacred Congregations
of the Apostolic See.
40. The sacraments, actions of the Church
The Church constitutes, in some way, the sacrament from which the individual
sacraments are derived.
It is important that this participation of all the members of the people of
God in the dynamic of the celebration always be accomplished and manifested
in the celebration of the sacraments, which are the culminating actions of
the life of the Church.
41. The creation as sacrament
The Church has the obligation to dispense the sacraments "so that the
mystery of Christ is communicated under a visible sign. The sacraments communicate
the mysteries of Christ, which means all that he accomplished on earth. The
mysteries of Christ are communicated to us through visible signs. The human
body above all; then water, oil, bread, and wine; the instruments such as
the Eucharistic cup; the sacred building with all that it represents and encloses
within it, especially the cross and the holy icons; sacred places and times.
Such elements are taken up by the Lord Jesus through the Holy Spirit and entrusted
to the Church as instruments of salvation. In fact, the grace of the Holy
Spirit makes use of these for the redemption and sanctification of mankind
and the cosmos (cf. Rom. 8:16-25) and for rendering the Father worship that
is worthy.
It is in this context that the liturgical gestures and benedictions acquire
all their meaning. In the theology of the liturgy, and thus in the mystagogy
of the people, all these are necessarily important material for reflection
and explanation.
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The remainder of the summary is in preparation