MEDIATOR DEI

Encyclical letter on the sacred liturgy issued by Pius XII on Nov. 20, 1947. The immediate occasion of the writing of this significant document was probably the disturbed conditions in the Church in Germany during and immediately after World War II, but the real causes must be sought further back.

Spirit. Seen in its proper perspective, Mediator Dei is the crowning of the modern liturgical movement that began in the early years of the 20th century; by it the Holy See assumed the direction of the most significant movement in the Church in modern times and laid down the principles that must govern all future development. It was the first detailed official statement on the theology of the liturgy, and to be fully appreciated it must be seen in relation to the other great doctrinal encyclical of the same pontiff, Mystici Corporis, on the Mystical Body. Pius XII, having considered the nature of the Church, took the next natural step and considered the chief activity of the Church, the sacred liturgy. Moreover, Mediator Dei must be viewed in relation to all subsequent pronouncements of the Holy See on the nature and purpose of the liturgy, because, while it was the first official statement on the subject, it was by its nature only a beginning; it laid down principles but did not work out all their conclusions. In many ways it was a point of departure rather than a final goal.

Purpose. Mediator Dei cannot be adequately understood if it is regarded as a mere protest against the excesses of some promoters of the liturgical movement. Although it does condemn errors and aberrations that were attributed to some extremists, the letter gives condemnation a relatively small place. The document is a positive statement of the doctrine that lies at the basis of the liturgical celebration, and a careful study of the nature of the liturgy, of the principles that must animate the celebration of the liturgy, and of the results that this celebration will have upon the lives of those who participate in it.

It is not always noticed that the encyclical condemns indifference to the liturgy and sluggishness in living the liturgical life no less than it rebukes the immoderate and the extreme. Its whole aim is to impress upon all the necessity that Christians should live the liturgical life and be nourished and refreshed by the supernatural inspiration the liturgy provides.

Content. Given the extraordinary importance of this document, an outline of its contents may be of some help to the reader.

Introduction (1–12). Since through it the Church continues Christ's priestly mission of reconciling God and man, the liturgy deserves our best attention, an attitude beautifully exemplified in the initiative of the Order of St. Benedict and the liturgical movement. But the signs of wholesome revival of interest in the liturgy are accompanied by other signs of extremist tendencies on the one hand and indifference on the other.

Nature, Origin, and Development of the Liturgy (13–65). The liturgy is "the public worship of the whole Mystical Body, head and members," and while it is exterior worship, its chief element is interior. Instead of opposition between liturgy and personal piety, a union of the two should prevail. While the liturgy must evolve with society, both archeologism and novelty should be reproved, and regulation of the liturgy by the hierarchy is necessary.

Holy Eucharist (66–137). The Mass is the center of the Christian religion; in it Christ offers Himself and His members to the Father. Priest, victim, and ends of this sacrifice are the same as on Calvary. While the laity do not possess the priestly power to consecrate, their baptismal priesthood demands that they offer themselves in union with Christ through the ordained priest. Thus the whole Church offers the oblation. While certain erroneous tendencies are to be corrected, insistence must be laid on intelligent participation in the Mass on the part of the laity.

Divine Office (138–150). Since the Office is the prayer of the Mystical Body, greater participation in it by the laity is urged, especially by means of Sunday Vespers in the parish church.

Liturgical Year (151–170). The Church year is not a bare record of past events. In it Christ Himself is brought to us to relive His mysteries in His members and thus to transform them into Himself.

Practical Pastoral Suggestions (171–211). Pious exercises are of value as long as they are effective in making the liturgy loved and practiced more fervently. Concrete suggestions are provided for bishops, who are to promote the liturgical apostolate, since the most pressing duty of Christians is to live the liturgical life.

Bibliography: pius xii, "Mediator Dei," Acta Apostolicae Sedis 39 (1947) 521–595; Eng. tr. On the Sacred Liturgy: Encyclical Letter "Mediator Dei," intro. and notes g. ellard (New York 1954). l. beauduin, "L'Encyclique 'Mediator Dei,"' Maison-Dieu 13 (1948) 7–25. e. flicoteaux, "Notre sanctification par la liturgie," La Vie Spirituelle 79 (1948) 99–109. j. hild, "L'Encyclique 'Mediator Dei' et le mouvement liturgique de Maria-Laach," Maison-Dieu 14 (1948) 15–29. a. thiry, "L'Encyclique 'Mediator Dei' sur la liturgie," Nouvelle Revue Theologique 70 (1948) 113–136. Les Aspects de la liturgie en fonction de l'encyclique 'Mediator' (Cours et Conférences des Semaines Liturgiques 15; Louvain 1948). j. a. jungmann, "Unsere liturgische Erneuerung im Lichte des Rundschreibens Mediator Dei, " Geist und Lieben 21 (1948) 249–259.

[w. j. o'shea]