Several times, following Council recommendations, the Document highlights the importance of the participation of the entire assembly of faithful defined as “active, conscious, full”. And it very clearly highlights that “the true solemnity of liturgical worship depends less on a more ornate form of singing and a more magnificent ceremonial than on its worthy and religious celebration” (n. 11). It is therefore firstly a matter of intense participation in the Mystery of God, in the “theophany” that occurs in each Eucharistic celebration, in which the Lord manifests himself in the midst of his people, called to participate in a true way in the salvation enacted by Christ’s death and Resurrection. Active and conscious participation consists, therefore, in knowing how to enter profoundly into this mystery, in knowing how to contemplate, adore and welcome it, in grasping its sense, thanks in particular to religious silence and to the “musicality of the language with which the Lord speaks to us” (cf. Homily at Santa Marta, 12 December 2013). It is precisely in this perspective that reflection on the renewal of sacred music and its precious contribution moves.

The following excerpt from the August 1993 SiSiNoNo explains so much about the crisis in the Catholic Church:

“Confirmation of this treachery comes to us today, from the very lips of those representing this New Theology. A mouthpiece of theirs is the journal Communio and in an article of November-December, 1990, the Jesuit Fr. Peter Henrici (born 1928) tells us that: . . . Behind that facade of official studies, modernist texts and tracts were secretly circulated to the most brilliant and promising seminarians. Those same modernist concepts, secretly passed around, would later reappear as the New Theology. Those who showed interest and promise in theology, would be given the modernist Fr. Henri de Lubac's book: The Supernatural - the most forbidden of forbidden books! Then they would receive another of his books, Corpus Mysticum. This was done to inculcate them with the principle that identical theological terms could have different meanings with the passage of time or when looked at in another context. Thus we say goodbye to unchanging divine and apostolic Tradition! Goodbye to the homogenous development of dogma! Goodbye to unchangeable truths!”

highlights the importance of the participation of the entire assembly of faithful defined as “active, conscious, full”.

13. St. Augustine seems to be commenting on this when he says, "Have no fear of teachers, so long as all are instructed" (P.L. 38, 228, Serm. 37; cf. also Serm. 229, p. 1371). But, in any case, the new rite of the Mass provides that the faithful "should be able to sing together, in Latin, at least the parts of the Ordinary of the Mass, especially the Creed and the Lord's Prayer, the Our Father" (Sacrosanctum Concilium n. 19).

14. But, let us bear this well in mind, for our counsel and our comfort: the Latin language will not thereby disappear. It will continue to be the noble language of the Holy See's official acts; it will remain as the means of teaching in ecclesiastical studies and as the key to the patrimony of our religious, historical and human culture. If possible, it will reflourish in splendor.

15. Finally, if we look at the matter properly we shall see that the fundamental outline of the Mass is still the traditional one, not only theologically but also spiritually. Indeed, if the rite is carried out as it ought to be, the spiritual aspect will be found to have greater richness. The greater simplicity of the ceremonies, the variety and abundance of scriptural texts, the joint acts of the ministers, the silences which will mark various deeper moments in the rite, will all help to bring this out.

16. But two indispensable requirements above all will make that richness clear: a profound participation by every single one present, and an outpouring of spirit in community charity. These requirements will help to make the Mass more than ever a school of spiritual depth and a peaceful but demanding school of Christian sociology. The soul's relationship with Christ and with the brethren thus attains new and vital intensity. Christ, the victim and the priest, renews and offers up his redeeming sacrifice through the ministry of the Church in the symbolic rite of his last supper. He leaves us his body and blood under the appearances of bread and wine, for our personal and spiritual nourishment, for our fusion in the unity of his redeeming love and his immortal life.

17. But there is still a practical difficulty, which the excellence of the sacred renders not a little important. How can we celebrate this new rite when we have not yet got a complete missal, and there are still so many uncertainties about what to do?

18. To conclude, it will be helpful to read to you some directions from the competent office, namely the Sacred Congregation for Divine Worship. Here they are: "As regards the obligation of the rite:

1) For the Latin text: Priests who celebrate in Latin, in private or also in public, in cases provided for by the legislation, may use either the Roman Missal or the new rite until November 28, 1971. If they use the Roman Missal, they may nevertheless make use of the three new anaphoras and the Roman Canon, having regard to the provisions respecting the last text (omission of some saints, conclusions, etc.). They may moreover recite the readings and the prayer of the faithful in the vernacular. If they use the new rite, they must follow the official text, with the concessions as regards the vernacular indicated above.

2) For the vernacular text. In Italy, all those who celebrate in the presence of the people from November 30 next, must use the Rito della Messa published by the Italian Episcopal Conference or by another National Conference. On feast days readings shall be taken: either from the Lectionary published by the Italian Center for Liturgical Action, or from the Roman Missal for feast days, as in use heretofore. On ferial days the ferial Lectionary published three years ago shall continue to be used. No problem arises for those who celebrate in private, because they must celebrate in Latin. If a priest celebrates in the vernacular by special indult, as regards the texts, he shall follow what was said above for the Mass with the people; but for the rite he shall follow the Ordo published by the Italian Episcopal Conference.

19. In every case, and at all times, let us remember that "the Mass is a Mystery to be lived in a death of Love. Its divine reality surpasses all words. . . It is the Action par excellence, the very act of our Redemption, in the Memorial which makes it present" (Zundel).

With Our Apostolic Benediction.