Having declared that the Liturgy serves as source and summit of the Church’s life in Christ, the Constitution on the Liturgy now turns its attention to the dispositions needed in the faithful (clergy and laity) for the liturgy to function effectively.
Vatican Website Translation:
11. But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain . Pastors of souls must therefore realize that, when the liturgy is celebrated, something more is required than the mere observation of the laws governing valid and licit celebration; it is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects.
11. Ut haec tamen plena efficacitas habeatur, necessarium est ut fideles cum recti animi dispositionibus ad sacram Liturgiam accedant, mentem suam voci accommodent, et supernae gratiae cooperentur, ne eam in vacuum recipiant(28). Ideo sacris pastoribus advigilandum est ut in actione liturgica non solum observentur leges ad validam et licitam celebrationem, sed ut fideles scienter, actuose et fructuose eandem participent.
Slavishly Literal Translation:
Nonetheless so that this [liturgy] might have full effectiveness, it is necessary that the faithful should approach to the sacred Liturgy with dispositions of the right spirit, that they should attune their mind[s] to their voice, and that they should cooperate with heavenly grace, lest they should receive it in vain [cf. 2 Corinthians 6:1]. Therefore there is to be vigilance among holy pastors that in liturgical action not only are laws for valid and licit celebration to be observed, but that the faithful should participate knowingly, actively, and fruitfully in it [i.e., the liturgical celebration].
Article 11 continues the Constitution’s discussion of the importance of the liturgy in the life of the Church. Grounded in the teaching of Mediator Dei ##28-48, 174-176, this article excludes any sense of magical operation in the rites by stressing the intimate union between external participation in liturgical celebrations and the interior piety of each participant. Anticipating the teaching in article 41, the article emphasizes that the faithful should engage the liturgy “knowingly” (scienter), “in a lively manner” (actuose), and “fruitfully” (fructuose).
I suspect that there might be some interesting discussion among the readers of Pray Tell about the intent of this article, how it has been implemented over the last fifty years, and what concerns we might have about its present implementation. The banner-cry “say the black, do the red” would seem to be an inadequate agenda for liturgical restoration/reform/renewal according to this article, which calls for something more than the observance of the laws of valid and licit liturgical celebration from those charged with liturgical leadership. Perhaps we could have a challenging discussion of what we think the Council Fathers meant by “knowing,” “lively,” and “fruitful” liturgical participation; what we mean when we use the terms (and how we might assess whether or not such participation is taking place); and strategies to assist (or at least not impede) the Holy Spirit in fostering such liturgical participation.