Dear brothers and sisters,

The sixth chapter of the Constitution Sacrosanctum Concilium (SC) of the Second Vatican Council is dedicated to sacred music. The document states that “The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy.” (SC, 112). It specifies that “Sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship.” (ibid.).

Here we find the core of the Council’s teaching, which confirms and deepens the ministerial function of music in the liturgy, which had already been highlighted by Saint Pius X in the Motu Proprio Inter sollicitudines (22 November 1903). Music, indeed, is part of the liturgical action and is not merely a decorative part of the celebration. In the liturgy, to sing and to play music means to pray, attuning one’s heart to that of our sisters and brothers and to God, through active participation in the mystery that is being celebrated. In particular, music expresses the affective dimension of prayer, as Saint Augustine says: “Cantare amantis est”, that is, “singing belongs to those who love” (Sermo 336, 1). This is very important, because it helps us to open our hearts to God’s action in grace and to allow ourselves to be moulded by it.

Singing also fosters communion. It contributes to the unity of hearts, overcoming differences between people and bringing everyone together in praise of God through the symphony of voices. Thus, it becomes an epiphany of the Church, a tangible manifestation of the communion that belongs to her very nature.

Certain requirements arise from the profound theological significance of sacred song as an integral part of the liturgical action. The first is that it must respond at every level to what is most appropriate for the liturgical moment, beyond fashions or the particular sensitivities of composers. Its form, especially in its melodic aspect, must be at once noble and simple, of high musical quality and easily performable, particularly when it is intended to be sung by the whole assembly (cf. SC, 121).

For the same reason, the Council recommends that the texts too should be suitable, profound and at the same time readily understandable, inspired mainly by Sacred Scripture, the liturgical books and the spiritual Tradition of the Church. Attention must be paid to this, so that the dynamic expressed in the ancient principle lex orandi, lex credendi, that is, the law of prayer is also the law of faith, may remain alive and continue to grow.

Sacrosanctum Concilium devotes considerable attention to the theme of the active participation of the faithful (cf. no. 114). This “must be understood […] on the basis of a greater awareness of the mystery being celebrated and its relationship to daily life” (Benedict XVI, Apostolic Exhortation Sacramentum caritatis, 52), in a “spirit of constant conversion which must mark the lives of all the faithful” (ibid., 55). As for the concrete way in which this can be achieved through the specific role of sacred music, the Constitution offers a clear answer: “the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs” and “reverent silence” should be fostered (SC, 30). It urges each person, minister or member of the faithful, to perform “all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy” (SC, 28), in the harmonious balance between the different ministries, the various interventions and moments of silence.

The Council then attributes great value to Gregorian chant, without excluding other genres of sacred music from the celebration. Particular attention is also given to the organ (cf. SC, 120), while the use of other instruments is permitted “on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful” (SC, 120).

A theme close to the Council’s reform is that of inculturation, including in the field of sacred music. In particular, with regard to the musical traditions of different cultures, the Council emphasizes the importance of taking them seriously into consideration, as they form part of people’s religious and social life. Therefore, on the one hand, an “attitude toward religion” should be promoted in everyone (SC, 119). On the other hand, as far as may be practicable […] every effort should be made to see that the traditional music of these peoples, both in schools and in sacred services may be promoted (cf. ibid.).

A particular role in the liturgical context is given to the schola cantorum. The Council recommends the promotion of this pastoral instrument, to ensure the “proper performance of the parts which belong to it, according to the different kinds of music sung, and to encourage the active participation of the faithful in the singing” (Sacred Congregation of Rites, Instruction Musicam sacram, 19).

For this reason, the composer of sacred music is called to know and preserve the musical heritage of the Church, allowing it to inspire new compositions at the service of the liturgy, while respecting contemporary sensibilities and the different cultural traditions, so as “‘purify worship from ugliness of style, from distasteful forms of expression, from uninspired musical texts which are not worthy of the great act that is being celebrated’, to guarantee dignity and excellence to liturgical compositions” (Saint John Paul II, Chirograph on Sacred Music, 22 November 2003, 3).

For all these reasons, the Council Fathers recommend promoting the formation and practice of sacred music “in seminaries, in the novitiates and houses of study of religious of both sexes, and also in other Catholic institutions and schools” (SC, 115), and ensuring that musicians and singers receive sound liturgical formation (cf. ibid.).

Dear brothers and sisters, the Fathers of the Church held liturgical singing in great esteem as a symbol of ecclesial communion. We can therefore conclude with these beautiful words of Saint Ignatius of Antioch: “Let each of you unite to become a choir, so that, harmonious in love and taking up the song of God in unison, you may sing with one voice through Jesus Christ to the Father, so that he may hear you and recognize, from the good works you perform, that you are members of his Son” (cf. Letter to the Ephesians, 4, 2).

I extend a warm welcome to all the English-speaking pilgrims and visitors taking part in today’s Audience, especially those from Malta. Upon you and your families, I invoke the joy and peace of our Lord Jesus Christ. God bless you all!

19.08.26

Pope Leo Angelus 16.08.26

Excerpt below, for the full transcript click on the picture link above

Dear brothers and sisters, happy Sunday!

Yesterday we contemplated the Virgin Mary in her unbreakable bond with her Son. Not even death could sever that union of persons in soul and body, which is eternal life. Every Sunday reminds us that the same fulfillment is reserved for those who follow Jesus. His resurrection is not a past event, but new life that draws us in.

This is demonstrated today by the Canaanite woman, who is the protagonist of the Gospel proclaimed at Mass (cf. Mt 15:21-28). Although she did not belong to his people and lived in a foreign land, she persistently sought to speak with Jesus, following him like a disciple who already had a bond with him. They had probably never met before, yet in a mysterious way, faith had already taken root in her. She does not desire anything for herself, but rather peace for her tormented daughter. She places her trust in Jesus, in whom she recognizes the Messiah, a descendant of David (cf. v. 22).

The Evangelist does not hide the obstacles faced by this woman. The disciples see her as a nuisance, and Jesus himself resists her pleas. The Master had actually withdrawn to that region (cf. v. 21), and we can imagine that, as on other occasions, he was seeking a secluded place to pray and instruct his disciples. At that moment, however, something unexpected happens. Reflecting upon this, we can understand Jesus’ obedience in fulfilling his mission by allowing himself to be moved by what he sees and hears. Finally, he says to her: “Woman, great is your faith! Let it be done for you as you wish” (v. 28).

Even today, the Church can be surprised by God’s work and spread the peace of Christ beyond boundaries already drawn. Her mission is anticipated by divine grace, which works in the depths of our consciences, so that in every encounter — even those that disrupt our plans — we are to listen attentively by opening our eyes and hearts to what God wants to tell us.

From the Canaanite woman we learn humility and determination. Thanks to her faith, we learn that God’s table is set for everyone and that no one is left merely with crumbs (cf. vv. 26-27), because each person has his or her own place with the Father. In the light of this faith, inequalities, discrimination and barriers that trample on the dignity of too many of God’s sons and daughters become unbearable.

16.08.26

Pope Leo Angelus  16.08.26  

FAMINE

Pope Francis

Hunger

Hunger is an injustice that destroys men and women because they have nothing to eat, even if there is a lot food available in the world. Human exploitation; different forms of slavery; recently I saw a film shot inside a prison where migrants are locked up and tortured to turn them into slaves. This is still happening 70 years after the Declaration of Human Rights. Cultural colonization. This is exactly what the Devil wants, to destroy human dignity – and that is why the Devil is behind all forms of persecution.

01.06.18

Pope Leo Angelus 15.08.26 

The Assumption of the Blessed Virgin Mary 

Dear brothers and sisters,

Today we celebrate the Solemnity of the Assumption of the Blessed Virgin Mary. This is a feast of great importance for both Catholic theology and popular piety. Indeed, it is a deeply cherished celebration in many communities, especially where the cathedral or parish church is dedicated to Our Lady of the Assumption.

To contemplate this mystery of the faith, we can turn to the two iconographic models that artists have used over the centuries to depict this event.

The first, which is also the oldest — having been the only one for nearly a millennium — depicts the Dormition of the Mother of God. She is shown lying on a catafalque, asleep in death; around her are the Apostles, who are moved to venerate her in prayer; and in the centre is the risen Jesus, holding Mary’s soul in his arms like a newborn child. Jesus came to take her to be with him in the glory of God, which we call heaven. In this way, the Lord fulfilled for his Mother what he had promised to all his friends: “when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also” (Jn 14:3).

This first model highlights the central truth. Having died and risen, it is Christ who leads us to the destination for which we have been created, namely eternal life. This is what generations of the faithful have contemplated while praying before the icons of the Dormition, and what can be admired in Rome, in the great mosaic of the apse of the Basilica of Santa Maria Maggiore.

The more recent iconography, which developed later in the West, depicts the Virgin Mary in full stature, in heaven, enveloped in light, often surrounded by angels and saints. In the centre of the image is the glorified body of the Virgin Mary, in accordance with what is written in the Book of Revelation: “A great portent appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev 12:1).

Some artists have combined the two ideas, depicting the glorious Virgin at the top of the image and her empty tomb, often filled with multicolored flowers, at the bottom, with the Apostles gazing up at her in heaven.

This second model highlights the truth that Mary was assumed into heaven body and soul, that is in the entirety of her person. The woman who, on earth, gave flesh and blood to the Incarnate Word and followed him to the point of perfect union in the sacrifice of love was then drawn by him forever into glory.

In such a way, this iconography allows us to contemplate our ultimate destiny. The fullness of life, which we joyfully admire today in Mary, awaits us as well at the end of time, when, as Saint Paul says, the Risen Christ “will change our lowly body to be like his glorious body” (Phil 3:21), clothing what is perishable with incorruptibility and what is mortal with immortality (cf. 1 Cor 15:54). Then, with our flesh transformed by the love of the Redeemer, we will live forever in an endless celebration.

Let us praise the Lord, who has done great things in his and our Most Holy Mother!

The Blessed Virgin Mary, assumed into the glory of heaven, is a sign of hope and consolation for the entire People of God.  For this reason, I wish to invoke her maternal intercession today on behalf of those communities that are in particular need of consolation and of renewed hope.  My thoughts go out to our brothers and sisters in the Holy Land, which is also, par excellence, the Land of Mary.  My thoughts also go out to the Ukrainian and Russian peoples, both of whom are united by their filial devotion to the Holy Mother of God, and to Christians who suffer discrimination or even persecution.

I continue to pray for the people of Colombia who are suffering due to the earthquake.  I stand in solidarity with these communities and with all those living in difficult circumstances, and together with them I pray: “Holy Mary, pray for us!”

I extend my greetings to all of you, the faithful of Castel Gandolfo and pilgrims who have come from Italy and other countries. Thank you for your presence and thank you for your prayers!

I hope that everyone will be able to enjoy a time of rest, to recharge both body and spirit — perhaps with some good reading and time spent in nature.

Have a wonderful celebration today, and see you tomorrow!

15.08.26 a

Pope Leo Holy Mass 15.08.26

The Assumption of the Blessed Virgin Mary

How do we receive the Word of God? The response is clear: As one receives Jesus Christ. The Church tells us that Jesus is present in the Scripture, in His Word.

Always carry a small Gospel with you in your purse, in your pocket, and read a passage from the Gospel during the day. Not so much to learn something, but mostly to find Jesus, because Jesus actually is in His Word, in His Gospel.  Every time I read the Gospel, I find Jesus.  - Pope Francis 01.09.14

Daily Readings - read the entire New Testament over a 2 year period (reading plan courtesy of Gideon International)

The Bible Online

Thank you, Francis

Every month, you have invited us to pray with you for the challenges of humanity and the mission of the Church, teaching us to learn compassion for others from the heart of Christ. Thank you, Francis, for your life and your witness.

Your Worldwide Prayer Network.

Pope Francis Easter Message and Urbi et Orbi Blessing   20.04.25

Easter Sunday

for the full transcript click on the picture link above

Pope Francis

Care for Our Common Home 

- Laudato Si'

Pope Francis 

Refugees and Migrants

Pope Francis

 Marriage

Pope Francis - The ‘foreverness’ and beauty of Love 

Pope Francis - The Family in the Light of the Word of God

Pope Francis 

Fraternity

Pope Francis

Compassion

Pope Francis

Happiness

Pope Leo Holy Mass 15.08.26  

Pope Francis Message for the 58th World Day of Peace 01.01.25