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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

What Vatican II Said (and Didn’t Say) about the Liturgy

Dr. Peter Kwasniewski · June 13, 2013

HILE THE TOPIC has received quite a bit of attention in some circles, there is still, generally speaking, a surprising lack of awareness of what Vatican II did, and did NOT, say about the liturgy. It seemed to me that it might be helpful to many to have a brief overview of some of the most salient features of the Council’s teaching on the liturgy.

The first document completed by the Fathers of the Second Vatican Council was the Constitution on the Sacred Liturgy, Sacrosanctum Concilium (1963). The introduction exhibits a mystical, contemplative, symbolic vision of liturgy. The remainder enunciates two controlling principles for renewal: first, “Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation (actuosa participatio) in liturgical celebrations which is demanded by the very nature of the liturgy” (par. 14); second, “there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing” (par. 23).

In a 1998 address, John Paul II explained the meaning of the first principle: “Active participation certainly means that, in gesture, word, song, and service, all the members of the community take part in an act of worship, which is anything but inert or passive. Yet active participation does not preclude the active passivity of silence, stillness, and listening: indeed, it demands it. … In a culture which neither favors nor fosters meditative quiet, the art of interior listening is learned only with difficulty. Here we see how the liturgy, though it must always be properly inculturated, must also be countercultural.”

As for the second principle, the Constitution itself models the modesty it recommends. Various positive proposals are brought forward, yet there is a surprising absence of the very things that people most often associate with Vatican II.

The Council never said that Mass should cease to be in Latin and should only be in the vernacular. The Constitution reaffirmed that the fixed parts of the Mass would continue to be in Latin, the very language of the Roman Rite, but gave permission to vernacularize some parts, such as the readings and the general intercessions (par. 36; cf. par. 101). After stating that the people’s language may be used for some parts, the Council added: “Steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them” (par. 54). Latin remains, to this day, the official language of the Roman Catholic Church and of her liturgy, and yet it is surprising, to say the least, that the aforementioned desideratum of Vatican II has only rarely been achieved.

The Council never said that Gregorian chant should be set aside in favor of new songs. On the contrary, the Council acknowledged Gregorian chant as “specially suited to the Roman liturgy” and deserving “pride of place” in the celebration of Mass, along with the great musical compositions of our heritage (pars. 114-117).

The Council breathed not a word about the priest “facing the people.” The Council assumed that Mass would continue to be offered by the priest facing eastwards, with the people, towards the rising sun, symbol of the Christ who is to come—the universal custom of all Eastern and Western liturgical rites from the beginning. In fact, the rubrics of the Missal promulgated by Paul VI presuppose that the priest is facing eastwards.

The Council never dictated that tabernacles be moved from the center of the church, that sanctuaries be “reordered,” or that altar rails be removed. It said nothing about receiving communion in the hand while standing. It assumed that communion under both species would continue to be of rare occurrence among the non-ordained (cf. par. 55); extraordinary ministers of holy communion are nowhere mentioned. Lastly, the Council did not downplay or discourage traditional practices of piety such as Eucharistic adoration and Marian devotions.

OW, HERE IS NOT THE PLACE to discuss the larger significance of these factual observations. My main point is that if any New Evangelization is going to take place and bear fruit, we need to know what Vatican II taught, and did not teach, about the liturgy—what it asked for, and what it did not ask for. It also helps to know the rationale behind the Church’s liturgical traditions. Just as importantly, we need to listen to the Vicar of Christ, who guides the Church in understanding and implementing the teaching of the Council.

Consider, then, how Pope John Paul II in a 2001 address explained the essence of the Mass: “The celebration of the Liturgy is an act of the virtue of religion that, consistent with its nature, must be characterized by a profound sense of the sacred. In this, man and the entire community must be aware of being, in a special way, in the presence of Him who is thrice-holy and transcendent. Consequently, the attitude of imploring cannot but be permeated by reverence and by the sense of awe that comes from knowing that one is in the presence of the majesty of God. … [The Mass] has, as its primary aim, to present to the Divine Majesty the living, pure, and holy sacrifice offered on Calvary once and for all by the Lord Jesus, who is present each time the Church celebrates Holy Mass, and to express the worship due to God in spirit and truth.”

Anyone who attends a Catholic liturgy ought to be able to see, hear, and internalize the attitude and the aim of which the late Holy Father is speaking. Pope Benedict XVI taught us, in word and in deed, the very same lessons. Joseph Cardinal Ratzinger wrote many years ago: “In the history of the postconciliar period, the Constitution on the Liturgy was certainly no longer understood from the viewpoint of the basic primacy of adoration, but rather as a recipe book of what we can do with the liturgy. In the meantime, the fact that the liturgy is actually ‘made’ for God and not for ourselves seems to have escaped the minds of those who are busy pondering how to give the liturgy an ever more attractive and communicable shape, actively involving an ever greater number of people. However, the more we make it for ourselves, the less attractive it is, because everyone perceives clearly that the essential focus on God has increasingly been lost.”

It is this essential focus that Pope Benedict, guided by the real teaching of the Second Vatican Council, strove mightily to lead us to recover. Under Pope Francis, the future has great things in store for us—if only we will trust and embrace the age-old wisdom and experience of the Church. She herself knows better than the experts who set up their trade in her temple, and, when the Lord in His mercy wills it, she will make a whip of cords and drive them out.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Dr. Peter Kwasniewski

A graduate of Thomas Aquinas College (B.A. in Liberal Arts) and The Catholic University of America (M.A. and Ph.D. in Philosophy), Dr. Peter Kwasniewski is currently Professor at Wyoming Catholic College. He is also a published and performed composer, especially of sacred music.

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“It is the same Church which has introduced the vernacular into the sacred liturgy for pastoral reasons, that is, for the sake of people who do not know Latin, which gives you the mandate of preserving the age-old solemnity, beauty and dignity of the choral office, in regard both to language, and to the chant.”

— Pope Saint Paul VI (15 August 1966)

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