Vatican website translation:

E) Promotion of Liturgical Life in Diocese and Parish
41. The bishop is to be considered as the high priest of his flock, from whom the life in Christ of his faithful is in some way derived and dependent.
Therefore all should hold in great esteem the liturgical life of the diocese centered around the bishop, especially in his cathedral church; they must be convinced that the pre-eminent manifestation of the Church consists in the full active participation of all God’s holy people in these liturgical celebrations, especially in the same eucharist, in a single prayer, at one altar, at which there presides the bishop surrounded by his college of priests and by his ministers.

Latin text:

IV. De vita liturgica in dioecesi et in paroecia fovenda
41. Episcopus ut sacerdos magnus sui gregis habendus est, a quo vita suorum fidelium in Christo quodammodo derivatur et pendet.
Quare omnes vitam liturgicam dioeceseos circa Episcopum, praesertim in ecclesia cathedrali, maximi faciant oportet: sibi persuasum habentes praecipuam manifestationem Ecclesiae haberi in plenaria et actuosa participatione totius plebis sanctae Dei in iisdem celebrationibus liturgicis, praesertim in eadem Eucharistia, in una oratione, ad unum altare cui praeest Episcopus a suo presbyterio et ministris circumdatus.

Slavishly literal translation:

IV. Concerning fostering liturgical life in the diocese and the parish

41. The bishop is to be held as the high priest of his own flock, from whom the life in Christ of his faithful is in some way derived and [upon whom it] depends.

Thus it is proper for all to make of the greatest [estimation] the liturgical life of the diocese around the Bishop, especially in the cathedral church; holding themselves persuaded that the principal manifestation of the Church is held in the full and active participation of the entire holy people of God in these same liturgical celebrations, especially in the same Eucharist, in one prayer, at one altar, at which, surrounded by his presbyterate and ministers, the Bishop presides.

There seems to be a discrepancy between the Vatican website’s translation of the headings of Chapter One and the underlying Latin text. In the Latin text beginning at art. 21, Roman numeral three deals with the “instauratio” (renewal) of the Sacred Liturgy under four sub-headings: general norms (22-25), norms drawn from the communitarian and hierarchical nature of the Liturgy (26-32), norms drawn from the pastoral and teaching character of the Liturgy (33-36), and norms for adapting the Liturgy to the culture and traditions of peoples (37-40). Article 41 begins a new section devoted to the “fostering”(fovenda) of liturgical life (41-42) with Roman numeral four, but the Vatican website’s translation seems to place this segment as one more example of the renewal of the Sacred Liturgy. I think it should be clear that art. 21-40 provide the norms for renewing the Sacred Liturgy understood as a process involving the re-working of the liturgical books with their subsequent translation into the vernacular and adaptation to culture. Art. 41-42 provide guidance for fostering liturgical life by means of this renewed Liturgy.

Art. 41 makes a claim of great importance for the subsequent ecclesiology developed at Vatican II. A primary instantiation of the Church is found in the local diocesan church. The bishop (here presumably understood as the Ordinary of a diocese) presides over that local church, assisted by a college of presbyters (“presbyterio”) and a college of deacons (“ministri”). At liturgical gatherings, especially in the cathedral church and especially at Eucharist, the reality of the Church is powerfully actualized by the full and active participation of the baptized faithful, gathered with their bishop and their ordained clergy.

It may be of interest to the readers of Pray Tell to discuss in what sense(s) the Christian life of the faithful “derives from” and/or “depends upon” the ministry of the bishop. It may also be of interest to discuss how this model of episcopal-eucharistic ecclesiology finds confirmation and challenge in the other documents of Vatican II and how it has fared in the fifty years since Sacrosanctum Concilium was promulgated.

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