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Here is a somewhat comical translation courtesy of Babelfish:

APOSTOLIC LETTER
OF I ADD PONTEFICE
GIOVANNI PAUL II
IN THE ANNIVERSARY XL
OF CONSTITUTION SACROSANCTUM CONCILIUM
ON THE SACRED LITURGY

1. "the Spirit and the Spouse say: ' You come!'. And who listens repeats: ' You come!'. Who has silks comes; who wants free of charge reaches the water of life "(AP 22,17). These words of the risuonano Apocalypse in my mind while memory that forty years or is, exactly 4 December 1963, mine venerato Predecessore, Pope Paul YOU, promulgava the Constitution Sacrosanctum Concilium on the sacred Liturgy. That cos' other is, in fact, the Liturgy if not unisona the voice of the Saint Spirit and the Spouse, the Chiesa saint, than gridano to the Getlteman Jesus: "You come"? Cos' other is the Liturgy if that alive pure and perennial source of "made thirsty water" to the which every one cannot reach the gift of God (cfr Gv 4,10 free of charge)?

Indeed, in the Constitution on the sacred Liturgy, primizia about that "great grace of which the Church it has benefitted in century XX"1, Concilio Vatican II, the Saint Spirit has spoken to the Church, not stopping to guide the disciples of the Getlteman "to the truth all entire" (Gv 16,13). To make memory of the fourtieth anniversary of that event constitutes one happy occasion in order riscoprire the thematic ones of bottom of the intentional liturgico renewal from the Fathers of Concilio, to verify of in some way the reception and to throw the look towards the future.

One look to the Constitution to conciliate

2. With passing of the time, in the light of the fruits that it has carried, the importance of the Sacrosanctum Concilium is looked at more and more clearly. In it they come luminous delineates the principles to you that fuse the liturgica praxis of the Church and of it they inspire the healthy renewal in the course of time2. The Liturgy comes placed from the conciliari Fathers in the horizon of the history of the salvation, whose fine it is the human redenzione and the perfect glorificazione of God. The redenzione has its prelude in the divine mirabili gesta of Old Testament and has been capacity to fulfillment from Christ Getlteman, especially for means of the paschal Mystery of its blessed soul passion, risurrezione from the dead women and glorious ascension3. It however has need of being announced but not only being put into effect, and is that that happens "for means of the Sacrifice and the Sacramenti, on which impernia all liturgica life"4. Christ becomes in present special way in the liturgiche actions, associating to himself the Church. Every liturgica celebration is, therefore, work of Christ Clergyman and of its mystical Body, "integral public cult"5, in which it is participated, pregustandola, to the Liturgy of celestial Gerusalemme6. For this "the Liturgy is the apex towards which it stretches the action of the Church and, with, the source from which promana all its virtue"7.

3. The liturgica perspective del Concilio does not limit on the credit side ecclesiale within intra-, but horizon is opened sull' dell' entire humanity. Christ in fact, in its praise to the Father, joins to himself all the community of the men, and ago in singular way just through the orante mission of the "Church, that he incessantly praises the Getlteman and intercede for the salvation of the entire world not only with the celebration of the Eucaristia, but also in other ways, especially with he recites it of divine Office"8.

The liturgica life of the Church, in the optical of the Sacrosanctum Concilium, assumes a cosmic and universal breath, marking in deep way the time and the space of the man. In this perspective the renewed attention is comprised also that the Constitution gives to the liturgico year, way through which the Church makes memory of the paschal Mystery of Christ and it live again9.

If all this is the Liturgy, a.ragione Concilio asserts that every liturgica action "is sacred action for excellence, and no other action of the Church of it uguaglia the effectiveness to the same title it and same degree"10. Al same time, Concilio recognizes that "the sacred Liturgy does not exaust all the action of Church"11. The Liturgy, in fact, from a part supposes the announcement of the Gospel, from the other demands the Christian testimony in the history. The mystery proposed in the preech and the catechesi, received in the faith and celebrated in the Liturgy, must put molding on the entire life of the believers, that they are calls to make of heralds to you in world12.

4. On purpose then of the various truths implied in the liturgica celebration, a special attention the Constitution lend to the importance of sacred music. Concilio exalts it indicating of which fine "the Gloria of God and the santificazione of faithfuls"13. In effects, sacred music is privileged means in order to facilitate an active participation of the faithfuls to the sacred action, like already auspicava predecessore mine venerato Saint Pio X in the Motu just Between the sollecitudini, of which this year reruns the centenarian. Just this anniversary has offered recently the occasion to me ribadire the necessity that music, second the directives of the Sacrosanctum Concilium14, conserves and you increase its role to the inside of the liturgiche celebrations, holding account of the character just of the Liturgy like of the sensibility of our time and the musical traditions of the various regions of the world.

5. An other fecund topic of developments, faced the Constitution to conciliate, is that one concerning the sacred art. Concilio offers clear indications so that it continues to having, also to the days ours, a remarkable space, sicché the cult can risplendere also for the honor and the beauty of the liturgica art. It will be opportune to preview to such aim initiatives for the formation of the various maestranze and of the artists, it calls to you to take care itself of the construction and the embellishment of the buildings used after Liturgy15. To the base of such guidelines a vision of the art and, in particular, the sacred art emerges, than it places it in relation "with the infinite divine beauty, that it must be in some way expressed from the works of man"16.

From the renewal to the deepening

6. At a distance of forty years, it is opportune to verify the completed way. In other occasions I have already suggested one risen of examination of conscience on purpose of the reception of Concilio Vatican II17. Such examination cannot not regard also the liturgico-sacramentale life. "lived E' the Liturgy like ' source and culmine' of the ecclesiale, second life the instruction of the Sacrosanctum Concilium?"18. The riscoperta one of the value of the Word of God, than the liturgica reform it has operated, has found a positive reply to the inside of our celebrations? Until that point the Liturgy has entered in the lived concrete of the faithfuls and scandisce the rhythm of the single communities? E' comprised like via of holiness, inner force of the apostolic dynamism and the ecclesiale missionarietà?

7. The renewal to conciliate of the Liturgy has the more obvious expression in the publication of the liturgici books. After a first period in which it has been graduates them insertion of the witnesses renews you to the inside of the liturgiche celebrations, a deepening of the riches and the potentialities becomes necessary that they enclose. To the base of such deepening it must it are to us a principle of full fidelity to the Sacred Writing and the Tradition, authoritatively interpreted in particular from Concilio Vatican II, i whose instructions have been ribaditi and develops to you in the successive Mastery. Such fidelity engages those who in the first place, with the episcopal office, has "the assignment to introduce the cult of the Christian religion to the Divine Maestà and to second regulate it the garnishments of the Getlteman and the laws of 19 Church"; the entire ecclesiale community is involved al same time second "the diversity of the states, of the offices and of participation" 20 puts into effectthem.

In this perspective it more than ever remains necessary to increase the liturgica life to the inside of our communities, through an adequate formation of the ministers and of all the faithfuls, in sight of that flood, aware and active participation to the liturgiche celebrations that is foretold from Concilio21.

8. Pastorale liturgica intonata to one is necessary therefore one full fidelity to the new ones ordines. Through of they the guideline of Concilio has been come realizing those renewed interest for the Word of God second that auspica one "reading of the Sacred more abundant Writing, plus varied, better choice"22. The new lezionari, as an example, offer a chosen width of scritturistici brani, that they constitute an inexhaustible source to which the People of God can and must reach. We cannot, in fact, to forget that "in I listen of the Word of God one builds up and it grows the Church, and the mirabili facts that a time and in many God ways has completed in the history of the salvation, come in mystical truth ripresentati in the signs of liturgica celebration"23. To the inside of the celebration, the Word of God expresses the fullness of meant its, stimulating the Christian existence to a continuous renewal, because "that that is listened to in the liturgica action puts into effect then also in life"24.

9. Sunday, day of the Getlteman, in which special memory of the risurrezione of Christ is made, is to the center of the liturgica life, which "foundation and nucleus of all liturgico year"25. Without doubt they have been made remarkable efforts in the pastorale, because the value of Sunday came riscoperto. But it is necessary to insist on this point, giacché "truly great is the spiritual wealth and pastorale of Sunday, which the tradition ce has delivered it. Picked in the totality of its it means to you and of its implications, it is, in some way, synthesis of the Christian life and condition per viverla bene"26

10. From the liturgica celebration the spiritual life of the faithfuls is fed. E' to leave from the Liturgy that dev' to be put into effect the principle that I have enunciated in the apostolic Letter Novo millenium ineunte: "there is need of a Christianity that is distinguished in the first place in the art of the preghiera"27. The Sacrosanctum Concilium interprets this urgency profeticamente, stimulating the Christian community to not only intensify the prayer life through the Liturgy, but also through the "devout exercises", provided that completed in harmony with the Liturgy, nearly from it they derive and to it conducano28. The pastorale experience of these decades has consolidated this intuition. Precious it has been, in so far as, the contribution given from the Congregation for the Divine Cult and the Discipline of the Sacramenti with the Direttorio on popular mercy and liturgia29. Same I, then, with the apostolic Letter Rosarium Virginis Mariae30 and with l?indizione of the Year of the Rosary have intentional to esplicitare the contemplative riches of this traditional prayer, than widely he has asserted himself in the People of God, and of it I have recommended the privileged riscoperta one which via of contemplation of the face of Christ to the school of Maria.

Perspectives

11. Watching to the future, several they are the challenges to which the Liturgy is called to answer. In the course of these forty years, in fact, the society has endured deep changes, some of which strongly puts to the test the ecclesiale engagement. There is in front of we a world in which, also in the regions of ancient Christian tradition, the signs of the Gospel are gone attenuating. E' time of new evangelizzazione. From such challenge the Liturgy directly is interpellata.

From the first moment, it seems put game from one outside wide secolarizzata society. But it is a fact data that, in spite of the secolarizzazione, in our time riemerge, in many shapes, a renewed need of spiritualità. How not to see, in this, a test of the fact that in the intimate one of the man is not possible to cancel silks of God? Questions exist that find single answer in a personal contact with Christ. In the intimità with He every existence only acquires meant, and can reach to experience the joy that it made to say to Peter on the mount of the Trasfigurazione: "Master, is beautiful here for we to be" (Lc 9,33 par).

12, Dinanzi to this anelito to the encounter with God, the Liturgy offers the deeper and effective answer. Ago especially in the Eucaristia, which it is given us to join us to the sacrifice of Christ and nourishing us of its Body and its Blood. It is necessary however that the Shepherds make so that the sense of the mystery penetrates in the consciences, riscoprendo and practicing "the mistagogica" art, much beloved to the Fathers of the Chiesa31. E' they task, in particular, to promote worthy celebrations, lend the due attention to the various categories of persons: children, young people, adults, old, disabili. All must be felt received to the inside of our assemblies, therefore from being able to breathe the atmosphere of the first believing community: "They were assiduous in listening the instruction of the apostles and in the union fraterna, the fraction of the bread and the prayers" (At 2,42).

13. An aspect that is necessary to cultivate with greater engagement to the inside of our communities is the experience of Hush. Of it we have need "in order to receive in the hearts the full resonance of the voice of the Saint Spirit, and in order to more closely join the personal prayer with the Word of God and the public voice of the Chiesa"32. In a society that lives in more and more phrenetic way, often stordita from the noises and dispersed in the ephemeral one, riscoprire the value of Hush he is vital. Not to case, also al.di.là.del Christian cult, is diffused practical of meditation that gives importance to the gathering. Why not to start, with pedagogical audacity, a specific education to Hush within the own coordinates of the Christian experience? It is in front of our eyes the example of Jesus, than "exited of house, it was withdrawn in a desert place and here 1,35 prayed" (Mc). The Liturgy, between various the its moments and signs, cannot neglect that one of Hush.

14. The liturgica pastorale, through the introduction to the several celebrations, must instillare the taste of the prayer. It will make, sure, holding account of the abilities to the single believers, in their various conditions of age and culture; but it will make it trying not to please itself of the?minimo. The pedagogia of the Church it must know to?osare. E' important to introduce the faithfuls to the celebration of the Liturgy of the Hours that, "in how much public prayer of the Church, is source of mercy and nutriment of the prayer personale"33. It is not an action characterizes them or "private, but it belongs to all the Body of the Church [... ] If therefore the faithfuls they come convenes you for the Liturgy of the Hours and they are assembled with, joining their hearts and their voices, manifest the Church that it celebrates the mystery of Cristo"34. This attention privileged to the liturgica prayer is not placed in tension with the personal prayer, indeed it supposes it and esige35, and very it is conjugated with other shapes of communitarian prayer, above all if recognized and registered letters from the Authority ecclesiale36.

15. Irrenounceable, in the education to the prayer and in particular in the promotion of the liturgica life, it is the task of the Shepherds. It implies a guide and discernment duty. That does not go perceived like a hardening principle, in contrast with the need of the Christian mind to abandon itself to the action of the Spirit of God, than intercede in we and "for we, with gemiti inesprimibili" (Rm 8, 26). Through the guide of the Shepherds a principle is come true rather than?garanzia, previewed from the design of God on the Church and governed same it from the attendance of the Saint Spirit. The realized liturgico renewal in these decades has demonstrated as it is possible to conjugate one normative that it assures to the Liturgy its identity and its honor, with adaptation and creativity spaces, than it render neighbor to the expressive requirements of the several regions, situations and cultures. Not respecting the liturgica norm, it is reached sometimes to serious abuses also, that they put in shadow the truth of the mystery and create abashment and tensions in the People of Dio37. Such abuses do not have null to that to see with the authentic spirit of Concilio and go corrected from the Shepherds with an attitude of prudent firmness.

Conclusion

16. The promulgazione of the liturgica Constitution has marked, in the life of the Church, a stage of fundamental importance for the promotion and the development of the Liturgy. The Church that, animated from the breath of the Spirit, lives its mission of "sacramento, that is sign and instrument dell?intima union with God and dell?unità of all the kind umano"38, finds in the Liturgy the highest expression of its misterica truth.

In the Getlteman Jesus and its Spirit all the Christian existence becomes "sacrifice living, Saint and appreciate God", authentic "spiritual cult" (Rm 12.1). Indeed large it is the mystery that is come true in the Liturgy. In it a Sky gash is opened on the earth and from the community of the believers it is risen, in tune with the song of the celestial Gerusalemme, the perennial hymn of praise: "Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt caeli ET earth Gloria yours. Hosanna in excelsis!".

Developments, in this beginning of millenium, a "liturgica spiritualità", that make to take conscience of Christ like first "liturgo", than does not stop to act in the Church and the world in force of the continuously celebrated paschal Mystery, and associates to himself the Church, praise of the Father, in the unit of the Saint Spirit.

With this auspice imparto to all from deep of the heart the my Blessing.

From the Vatican, 4 Decembers dell?anno 2003, ventiseiesimo of Pontificato.