Vatican Website Translation:
61. Thus, for well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event in their lives; they are given access to the stream of divine grace which flows from the paschal mystery of the passion, death, the resurrection of Christ, the font from which all sacraments and sacramentals draw their power. There is hardly any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God.
61. Itaque liturgia Sacramentorum et Sacramentalium id efficit ut fidelibus bene dispositis omnis fere eventus vitae sanctificetur gratia divina manante ex mysterio paschali Passionis, Mortis et Resurrectionis Christi, a quo omnia Sacramenta et Sacramentalia suam virtutem derivant; nullusque paene rerum materialium usus honestus ad finem hominem sanctificandi Deumque laudandi dirigi non possit.
Slavishly literal translation:
61. And so, the liturgy of the Sacraments and of the Sacramentals causes the effect that to the well-disposed faithful nearly every event of life might be sanctified by the divine grace pouring from the paschal mystery of the Passion, Death and Resurrection of Christ, from which all Sacraments and Sacramentals derive their power; and there is almost no appropriate use of material things that cannot be directed to the end of sanctifying human beings and of praising God.
Having provided a concise theological vision of the sacraments in art. 59 and of the sacramentals in art. 60, the Council Fathers now assert that the liturgical celebration of sacraments and sacramentals is oriented toward making all aspects of human life holy insofar as the faithful do not place an obstacle to the proper grace-giving properties of the celebration.
Perhaps the most important assertion in the article is the claim that the Sacraments and Sacramentals draw their (spiritual) power from the Paschal Mystery, here described as the Passion, Death and Resurrection of Christ, although in other contexts this mystery may also be described as comprising the Ascension and Sending of the Holy Spirit as well.
The final sentence of the article exhibits what might be called a Catholic “sacramental sensibility” concerning the world of space and time humans inhabit. (We should notice that a classical taxonomy of the liturgy includes the Liturgy of the Hours with its sanctification of time in addition to the Sacraments and Sacramentals in their sanctification of space/matter. Both sign-systems, obviously, involve the sanctification of human life.) Concluding this sentence is a reminiscence of the purpose of the liturgy as found in Tra le sollecitudini: “the glory of God and the sanctification and edification of the faithful” which has already been alluded to in art. 7.
Pray Tell readers may wish to discuss how effectively the insights and claims of this article have been communicated to the faithful, what implications they have for the proper celebration of the Sacraments and Sacramentals, or how they have been received in ecumenical conversation.