Magisterium, Second Vatican Council

59. The purpose of the sacraments is to sanctify men, to build up the Body of Christ, and, finally, to give worship to God. Because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called "sacraments of faith." They do, indeed, confer grace but, in addition, the very act of celebrating them most effectively disposes the faithful to receive this grace to their profit, to worship God duly, and to practice charity.

It is, therefore, of the greatest importance that the faithful should easily understand the sacramental signs, and should eagerly frequent those sacraments which were instituted to nourish the Christian life.

60. Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the Church's intercession. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy.

61. Thus for well-disposed members of the faithful the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the paschal mystery of the Passion, Death and Resurrection of Christ. From this source all sacraments and sacramentals draw their power. There is scarcely any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God.

62. With the passage of time, however, there have crept into the rites of the sacraments and sacramentals certain features which have rendered their nature and purpose far from clear to the people of today. Hence some changes are necessary to adapt them to present-day needs. For that reason the sacred Council decrees as follows concerning their revision:

63. Because the use of the vernacular in the administration of the sacraments and sacramentals can often be of very great help to the people, this use is to be extended according to the following norms:

(a) In the administration of the sacraments and sacramentals the vernacular may be used according to the norm of Article 36.

(b) The competent territorial ecclesiastical authority designated in Article 22:2 of this Constitution shall forthwith prepare, in accordance with the new edition of the Roman Ritual, local rituals adapted linguistically and otherwise to the needs of the different regions. These rituals, on authentication by the Apostolic See, are to be followed in the regions in question. But in drawing up those rituals or particular collections of rites, the instructions prefixed to the individual rites in the Roman Ritual, whether they be pastoral and rubrical or whether they have a special social import, shall not be omitted.

64. The catechumenate for adults, comprising several distinct steps, is to be restored and brought into use at the discretion of the local ordinary. By this means the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time.

65. In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual in accordance with Articles 37-40 of this Constitution.

66. Both rites for the baptism of adults are to be revised, not only the simpler rite but also, taking into consideration the restored catechumenate, the more solemn rite. A special Mass "For the conferring of Baptism" is to be inserted into the Roman Missal.

67. The rite for the baptism of infants is to be revise, its revision taking into account the fact that those to be baptized are infants. The roles of parents and godparents, and also their duties, should be brought out more clearly in the rite itself.

68. The baptismal rite should contain variants, to be used at the discretion of the local ordinary when a large number are to be baptized. Likewise a shorter rite is to be drawn up, especially for mission countries which catechists, and also the faithful in general, may use when there is danger of death and neither priest nor deacon is available.

69. In place of the rite called "Rite for supplying what was omitted in the baptism of an infant" a new rite is to be drawn up. This rite should indicate more fittingly and clearly that the infant baptized by the short rite has already been received into the Church.

So also a new rite is to be drawn up for converts who have already been validly baptized. It should indicate that they are now admitted to communion with the Church.

70. Baptismal water, outside of paschal time, may be blessed within the rite of Baptism itself by an approved shorter formula.

71. The rite of Confirmation is to be revised also so that the intimate connection of this sacrament with the whole of the Christian initiation may more clearly appear. For this reason the renewal of baptismal promises should fittingly precede the reception of this sacrament.

Confirmation may be conferred within Mass when convenient. For conferring outside Mass, a formula introducing the rite should be drawn up.

72. The rite and formulae of Penance are to be revised so that they more clearly express both the nature and effect of the sacrament.

73. "Extreme Unction," which may also and more fittingly be called "Anointing of the Sick," is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive the sacrament has certainly already arrived.

74. In addition to the separate rites for Anointing of the Sick and the Viaticum, a continuous rite shall be prepared in which a sick man is anointed after he has made his confession and before he receives Viaticum.

75. The number of the anointings is to be adapted to the occasion, and the prayers which belong to the rite of Anointing are to be revised so as to correspond to the varying conditions of the sick who receive the sacrament.

76. Both the ceremonies and texts of the Ordination rites are to be revised. The addresses given by the bishop at the beginning of each ordination or consecration may be in the vernacular.

In the consecration of a bishop the laying on of hands may be done by all the bishops present.

77. The Marriage rite now found in the Roman Ritual is to be revised and enriched so that it will more clearly signify the grace of the sacrament and will emphasize the spouses' duties.

"If any regions use other praiseworthy customs and ceremonies when celebrating the sacrament of Matrimony the sacred Synod earnestly desires that these by all means be retained."[6]

Moreover, an ecclesiastical authority having the territorial competence described in Article 22:2 of this Constitution is free to draw up its own rite suited to its people and region, according to the provisions of Article 63, but on the express condition that the priest assisting at the marriage ask for and obtain the consent of the contracting parties.

78. Matrimony is normally to be celebrated within the mass after the reading of the gospel and the homily and before "the prayer of the faithful." The prayer for the bride, duly amended to remind both spouses of their equal obligation of mutual fidelity, may be said in the vernacular.

But if the sacrament of Matrimony is celebrated apart from Mass, the epistle and gospel from the nuptial Mass are to be read at the beginning of the rite, and the blessing should always be given to the spouses.

79. The sacramentals are to be revised, account being taken of the primary principle of enabling the faithful to participate intelligently, actively, and easily. The circumstances of our times must also be considered. When rituals are being revised as laid down in Article 63, new sacramentals may also be added as necessity requires.

Reserved blessings shall be very few. Reservations shall be in favour only of bishops and ordinaries.

Provision should be made for the administration of some sacramentals, at least in special circumstances and at the discretion of the ordinary, by qualified lay persons.

80. The rite of the Consecration of Virgins contained in the Roman Pontifical is to be revised.

Moreover a rite of religious profession and renewal of vows shall be drawn in order to achieve greater unity, sobriety, and dignity. Apart from special exceptions granted by law, this rite should be adopted by those who make their profession or renewal of vows within the Mass.

It is recommended that religious profession be made within the Mass.

__________________________________________ 6. Council of Trent, Session 24: On Reform, ch. 1. Cf. Roman Ritual, Title 8, ch. 2, n. 6.

81. Funeral rites should express more clearly the paschal character of Christian death, and should correspond more closely to the circumstances and traditions found in various regions. This also applies to the liturgical colour to be used.

82. The rite for the Burial of Infants is to be revised, and a special Mass for the occasion should be provided.