Reading

Reading (Epistle in Tridentine Masses)

Sacramentum Caritatis

Respect for the liturgical books and the richness of signs

40. Emphasizing the importance of the ars celebrandi also leads to an appreciation of the value of the liturgical norms. (121) The ars celebrandi should foster a sense of the sacred and the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space. The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms, making available the great riches found in the General Instruction of the Roman Missal and the Order of Readings for Mass. Perhaps we take it for granted that our ecclesial communities already know and appreciate these resources, but this is not always the case. These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history. Equally important for a correct ars celebrandi is an attentiveness to the various kinds of language that the liturgy employs: words and music, gestures and silence, movement, the liturgical color s of the vestments. By its very nature the liturgy operates on different levels of communication which enable it to engage the whole human person. The simplicity of its gestures and the sobriety of its orderly sequence of signs communicate and inspire more than any contrived and inappropriate additions. Attentiveness and fidelity to the specific structure of the rite express both a recognition of the nature of Eucharist as a gift and, on the part of the minister, a docile openness to receiving this ineffable gift.

The liturgy of the word

45. Together with the Synod, I ask that the liturgy of the word always be carefully prepared and celebrated. Consequently I urge that every effort be made to ensure that the liturgical proclamation of the word of God is entrusted to well-prepared readers. Let us never forget that "when the Sacred Scriptures are read in the Church, God Himself speaks to His people, and Christ, present in His own word, proclaims the Gospel"(135). When circumstances so suggest, a few brief words of introduction could be offered in order to focus the attention of the faithful. If it is to be properly understood, the word of God must be listened to and accepted in a spirit of communion with the Church and with a clear awareness of its unity with the sacrament of the Eucharist. Indeed, the word which we proclaim and accept is the Word made flesh (cf. Jn 1:14); it is inseparably linked to Christ's person and the sacramental mode of His continued presence in our midst. Christ does not speak in the past, but in the present, even as He is present in the liturgical action. In this sacramental context of Christian revelation (136), knowledge and study of the word of God enable us better to appreciate, celebrate and live the Eucharist. Here too, we can see how true it is that "ignorance of Scripture is ignorance of Christ" (137).

To this end, the faithful should be helped to appreciate the riches of Sacred Scripture found in the lectionary through pastoral initiatives, liturgies of the word and reading in the context of prayer (lectio divina). Efforts should also be made to encourage those forms of prayer confirmed by tradition, such as the Liturgy of the Hours, especially Morning Prayer, Evening Prayer and Night Prayer, and vigil celebrations. By praying the Psalms, the Scripture readings and the readings drawn from the great tradition which are included in the Divine Office, we can come to a deeper experience of the Christ-event and the economy of salvation, which in turn can enrich our understanding and participation in the celebration of the Eucharist (138).

The Latin language

62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin. Similarly, the better-known prayers (183) of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant. (184)

Redemptionis Sacramentum

[39.] For promoting and elucidating active participation, the recent renewal of the liturgical books according to the mind of the Council fostered acclamations of the people, responses, psalmody, antiphons, and canticles, as well as actions or movements and gestures, and called for sacred silence to be maintained at the proper times, while providing rubrics for the parts of the faithful as well.99 In addition, ample flexibility is given for appropriate creativity aimed at allowing each celebration to be adapted to the needs of the participants, to their comprehension, their interior preparation and their gifts, according to the established liturgical norms. In the songs, the melodies, the choice of prayers and readings, the giving of the homily, the preparation of the prayer of the faithful, the occasional explanatory remarks, and the decoration of the Church building according to the various seasons, there is ample possibility for introducing into each celebration a certain variety by which the riches of the liturgical tradition will also be more clearly evident, and so, in keeping with pastoral requirements, the celebration will be carefully imbued with those particular features that will foster the recollection of the participants. Still, it should be remembered that the power of the liturgical celebrations does not consist in frequently altering the rites, but in probing more deeply the word of God and the mystery being celebrated.100

[61.] In selecting the biblical readings for proclamation in the celebration of Mass, the norms found in the liturgical books are to be followed,136 so that indeed "a richer table of the Word of God will be prepared for the faithful, and the biblical treasures opened up for them".137

[62.] It is also illicit to omit or to substitute the prescribed biblical readings on one's own initiative, and especially "to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God".138

[63.] Within the celebration of the Sacred Liturgy, the reading of the Gospel, which is "the high point of the Liturgy of the Word",139 is reserved by the Church's tradition to an ordained minister.140 Thus it is not permitted for a layperson, even a religious, to proclaim the Gospel reading in the celebration of Holy Mass, nor in other cases in which the norms do not explicitly permit it.141

[67.] Particular care is to be taken so that the homily is firmly based upon the mysteries of salvation, expounding the mysteries of the Faith and the norms of Christian life from the biblical readings and liturgical texts throughout the course of the liturgical year and providing commentary on the texts of the Ordinary or the Proper of the Mass, or of some other rite of the Church.147 It is clear that all interpretations of Sacred Scripture are to be referred back to Christ Himself as the one upon whom the entire economy of salvation hinges, though this should be done in light of the specific context of the liturgical celebration. In the homily to be given, care is to be taken so that the light of Christ may shine upon life's events. Even so, this is to be done so as not to obscure the true and unadulterated word of God: for instance, treating only of politics or profane subjects, or drawing upon notions derived from contemporary pseudo-religious currents as a source.148

[137.] Exposition of the Most Holy Eucharist must always be carried out in accordance with the prescriptions of the liturgical books.235 Before the Most Holy Sacrament either reserved or exposed, the praying of the Rosary, which is admirable "in its simplicity and even its profundity", is not to be excluded either.236 Even so, especially if there is Exposition, the character of this kind of prayer as a contemplation of the mystery of the life of Christ the Redeemer and the Almighty Father's design of salvation should be emphasized, especially by making use of readings taken from Sacred Scripture.237

Chirograph of John Paul II—no references

JPII Address—no references

Paschale Solemnitatis

[On Palm Sunday] 33. The passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator, and the people. The passion is proclaimed by deacons or priests, or by lay readers. In the latter case, the part of the Christ should be reserved to the priest.

The proclamation of the passion should be without candles and incense; the greeting and the sings of the cross are omitted; and only a deacon asks for the blessing, as he does before the Gospel. [37] For the spiritual good of the faithful, the passion should be proclaimed in its entirety, and the readings that proceed it should not be omitted.

56. After the Mass of the Lord's Supper, the faithful should be encouraged to spend a suitable period of time during the night in the church in adoration before the Blessed Sacrament that has been solemnly reserved. Where appropriate, this prolonged eucharistic adoration may be accompanied by the reading of some part of the gospel of Saint John (ch. 13-17).

From midnight onward, however, the adoration should be made without external solemnity, for the day of the Lord's passion has begun.

[On Good Friday] 66. The readings are to be read in their entirety. The responsorial psalm and the chant before the gospel are to be sung in the usual manner. The narrative of the Lord's passion according to John is sung or read in the way prescribed for the previous Sunday (cf. n. 33). After the reading of the passion, a homily should be given, at the end of which the faithful may be invited to spend a short time in meditation.

85. The readings from Sacred Scripture constitute the second part of the [Easter] Vigil. They give the account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause, and by the celebrant's prayer.

The restored order for the Vigil has seven readings from the Old Testament, chosen from the law and the prophets, which are everywhere in use according to the most ancient tradition of East and West; and two readings from the New Testament, namely, from the apostles and from the gospel. Thus, the Church, "beginning with Moses and all the prophets," explains Christ's paschal mystery. [90] Consequently, wherever this is possible, all the readings should be read in order so that the character of the Easter Vigil, which demands that it be somewhat prolonged, be respected at all costs.

Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the law and the prophets; and the reading from Exodus (ch. 14) with its canticle, must never be omitted. [91]

86. The typological import of the Old Testament texts is rooted in the New and is made plain by the prayer pronounced by the celebrating priest after each reading; but it will also be helpful to introduce the people to the meaning of each reading by means of a brief introduction. This introduction may be given by the priest himself or by a deacon.

National or diocesan liturgical commissions will prepare aids for pastors.

Each reading is followed by the singing of a psalm, to which the people respond.

Melodies that are capable of promoting the people's participation and devotion should be provided for these responses. [92] Great care is to be taken that trivial songs do not take the place of the psalms.

87. After the readings from the Old Testament and the hymn "Gloria in excelsis," the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. There is read an exhortation from the apostles on baptism as an insertion into Christ's paschal mystery.

Then all stand and the priest intones the "Alleluia" three times, each time raising the pitch. The people repeat after him. [93] If it is necessary, the psalmist or cantor may sing the "Alleluia," which the people then take up as an acclamation to be interspersed between the verses of Psalm 117, which is so often cited by the apostles in their Easter preaching. [94] Finally, the resurrection of the Lord is proclaimed from the gospel as the high point of the whole liturgy of the word. After the gospel, a homily is to be given, no matter how brief.

114. It is possible to combine the celebration of first Vespers with the celebration of Mass as provided in the General Instruction of the Liturgy of the Hours, n. 96. In order to throw into greater relief the mystery of this day, it is possible to have several readings from Holy Scripture, as proposed in the Lectionary. In this case, after the collect, the reader goes to the ambo to proclaim the reading. The psalmist or cantor sings the psalm, to which the people respond with the refrain. Then, all stand and the priest says, "Let us pray"; after a short pause, he says the prayer corresponding to the reading (e.g., one of the collects for the ferial days of the Seventh Week of Easter).

1975 GIRM

II. Different Elements Of The Mass Reading And Explaining The Word Of God

9. When the Scriptures are read in the Church, God himself is speaking to his people, and Christ, present in his own word, is proclaiming the Gospel.

The readings must therefore be listened to by all with reverence; they make up a principal element of the liturgy. In the biblical readings God's word addresses all people of every era and is understandable to them, but a living commentary on the word, that is, the homily, as an integral part of the liturgy, increases the word's effectiveness.

11. It is also up to the priest in the exercise of his office of presiding over the assembly to pronounce the instructions and words of introduction and conclusion that are provided in the rites themselves. By their very nature these introductions do not need to be expressed verbatim in the form in which they are given in the Missal; at least in certain cases it will be advisable to adapt them somewhat to the concrete situation of the community.[20] It also belongs to the priest presiding to proclaim the word of God and to give the final blessing. He may give the faithful a very brief introduction to the Mass of the day (before the celebration begins), to the liturgy of the word (before the readings), and to the eucharistic prayer (before the preface); he may also make comments concluding the entire sacred service before the dismissal.

18. In texts that are to be delivered in a clear, loud voice, whether by the priest or by the ministers or by all, the tone of voice should correspond to the genre of the text, that is, accordingly as it is a reading, a prayer, an instruction, an acclamation, or a song; the tone should also be suited to the form of celebration and to the solemnity of the gathering. Other criteria are the idiom of different languages and the genius of peoples.

In the rubrics and in the norms that follow, the words "say" ("dicere") or "proclaim" ("proferre") are to be understood of both singing and speaking, and in accordance with the principles just stated.

21. For the sake of uniformity in movement and posture, the people should follow the directions given during the celebration by the deacon, the priest, or another minister. Unless other provision is made, at every Mass the people should stand from the beginning of the entrance song or when the priest enters until the end of the opening prayer or collect; for the singing of the Alleluia before the gospel; while the gospel is proclaimed; during the profession of faith and the general intercessions; from the prayer over the gifts to the end of the Mass, except at the places indicated later in this paragraph. They should sit during the readings before the gospel and during the responsorial psalm, for the homily and the presentation of the gifts, and, if this seems helpful, during the period of silence after communion. They should kneel at the consecration unless prevented by the lack of space, the number of people present, or some other good reason.

But it is up to the conference of bishops to adapt the actions and postures described in the Order of the Roman Mass to the customs of the people.[29] But the conference must make sure that such adaptations correspond to the meaning and character of each part of the celebration.

23. Silence should be observed at the designated times as part of the celebration.[30] Its function depends on the time it occurs in each part of the celebration. Thus at the penitential rite and again after the invitation to pray, all recollect themselves; at the conclusion of a reading or the homily, all meditate briefly on what has been heard; after communion, all praise God in silent prayer.

B. Liturgy of the Word

33. Readings from Scripture and the chants between the readings form the main part of the liturgy of the word. The homily, profession of faith, and general intercessions or prayer of the faithful expand and complete this part of the Mass. In the readings, explained by the homily, God is speaking to his people,[31] opening up to them the mystery of redemption and salvation, and nourishing their spirit; Christ is present to the faithful through his own word.[32] Through the chants the people make God's word their own and through the profession of faith affirm their adherence to it. Finally, having been fed by this word, they make their petitions in the general intercessions for the needs of the Church and for the salvation of the whole world.

Scripture Readings

34. The readings lay the table of God's word for the faithful and open up the riches of the Bible to them.[33] Since by tradition the reading of the Scriptures is a ministerial, not a presidential function, it is proper that as a rule a deacon or, in his absence, a priest other than the one presiding read the gospel. A reader proclaims the other readings. In the absence of a deacon or another priest, the celebrant reads the gospel.[34]

35. The liturgy itself inculcates the great reverence to be shown toward the reading of the gospel, setting it off from the other readings by special marks of honor. A special minister is appointed to proclaim it and prepares himself by a blessing or prayer. The people, who by their acclamations acknowledge and confess Christ present and speaking to them, stand as they listen to it. Marks of reverence are given to the Book of the Gospels itself.

Chants Between The Readings

36. After the first reading comes the responsorial psalm or gradual, an integral part of the liturgy of the word. The psalm as a rule is drawn from the Lectionary because the individual psalm texts are directly connected with the individual readings: the choice of psalm depends therefore on the readings. Nevertheless, in order that the people may be able to join in the responsorial psalm more readily, some texts of responses and psalms have been chosen, according to the different seasons of the year and classes of saints, for optional use, whenever the psalm is sung, in place of the text corresponding to the reading.

The psalmist or cantor of the psalm sings the verses of the psalm at the lectern or other suitable place. The people remain seated and listen, but also as a rule take part by singing the response, except when the psalm is sung straight through without the response.

The psalm when sung may be either the psalm assigned in the Lectionary or the gradual from the "Graduale Romanum" or the responsorial psalm or the psalm with "Alleluia" as the response from The "Simple Gradual" in the form they have in those books.

37. As the season requires, the "Alleluia" or another chant follows the second reading.

a. The "Alleluia" is sung in every season outside Lent. It is begun either by all present or by the choir or cantor; it may then be repeated. The verses are taken from the Lectionary or the "Graduale."

b. The other chant consists of the verse before the gospel or another psalm or tract, as found in the Lectionary or the "Graduale."

38. When there is only one reading before the gospel:

a. during a season calling for the "Alleluia," there is an option to use either the psalm with "Alleluia" as the response, or the responsorial psalm and the "Alleluia" with its verse, or just the psalm, or just the "Alleluia";

b. during the season when the "Alleluia" is not allowed, either the responsorial psalm or the verse before the gospel may be used.

39. If the psalm after the reading is not sung, it is to be recited. If not sung, the "Alleluia" or the verse before the gospel may be omitted.

40. Sequences are optional, except on Easter Sunday and Pentecost.

41. The homily is an integral part of the liturgy and is strongly recommended:[35] it is necessary for the nurturing of the Christian life. It should develop some point of the readings or of another text from the Ordinary or from the Proper of the Mass of the day, and take into account the mystery being celebrated and the needs proper to the listeners.

43. The symbol or profession of faith in the celebration of Mass serves as a way for the people to respond and to give their assent to the word of God heard in the readings and through the homily and for them to call to mind the truths of faith before thy begin to celebrate the eucharist.

66. The reader is instituted to proclaim the readings from Scripture, with the exception of the gospel. He may also announce the intentions for the general intercessions and, in the absence of the psalmist, sing or read the psalm between the readings.

The reader has his own proper function in the eucharistic celebration and should exercise this even though ministers of a higher rank may be present.

Those who exercise the ministry of reader, even if they have not received institution, must be truly qualified and carefully prepared in order that the faithful will develop a warm and lively love for Scripture[53] from listening to the reading of the sacred texts.

67. The cantor of the psalm is to sing the psalm or other biblical song that comes between the readings. To fulfill their function correctly, these cantors should possess singing talent and an aptitude for correct pronunciation and diction.

70. Laymen, even if they have not received institution as ministers, may perform all the functions below those reserved to deacons. At the discretion of the rector of the church, women may be appointed to ministries that are performed outside the sanctuary.

The conference of bishops may permit qualified women to proclaim the readings before the gospel and to announce the intentions of the general intercessions. The conference may also more precisely designate a suitable place for a woman to proclaim the word of God in the liturgical assembly.

71. If there are several persons present who are empowered to exercise the same ministry, there is no objection to their being assigned different parts to perform. For example, one deacon may take the sung parts, another assist at the altar; if there are several readings, it is better to distribute them among a number of readers. The same applies for the other ministries.

79. The altar is to be covered with at least one cloth. On or near the altar there are to be candlesticks with lighted candles, at least two but even four, six, or, if the bishop of the diocese celebrates, seven. There is also to be a cross on or near the altar. The candles and cross may be carried in the entrance procession. The Book of the Gospels, if distinct from the book of other readings, may be placed on the altar, unless it is carried in the entrance procession.

89. After the opening prayer, the reader goes to the lectern for the first reading. All sit and listen and make the acclamation at the end.

90. After the reading, the psalmist or cantor of the psalm, or even the reader, sings or recites the psalm and the congregation sings or recites the response (see no. 36).

91. Then, if there is a second reading before the gospel, the reader reads it at the lectern as before. All sit and listen and make the acclamation at the end.

95. At the lectern the priest opens the book and says: "The Lord be with you." Then he says: "A reading from . . .", making the sign of the cross with his thumb on the book and on his forehead, mouth, and breast. If incense is used, he then incenses the book. After the acclamation of the people, he proclaims the gospel and at the end kisses the book, saying softly: "May the words of the gospel wipe away our sins."

After the reading the people make the acclamation customary to the region.

96. If no reader is present, the priest himself proclaims all the readings at the lectern and there also, if necessary, the chants between the readings. If incense is used, he puts some into the censer at the lectern and then, bowing, says the prayer, "Almighty God, cleanse my heart."

131. If incense is used, the deacon assists the priest when he puts incense in the censer during the singing of the "Alleluia" or other chant. Then he bows before the priest and asks for the blessing, saying in a low voice: "Father, give me your blessing." The priest blesses him: "The Lord be in your heart."

The deacon answers: "Amen."

If the Book of the Gospels is on the altar, he takes it and goes to the lectern; the servers, if there are any, precede, carrying candles and the censer when used. At the lectern the deacon greets the people, incenses the book, and proclaims the gospel. After the reading, he kisses the book, saying softly: "May the words of the gospel wipe away our sins," and returns to the priest. If there is no homily or profession of faith, he may remain at the lectern for the general intercessions, but the servers leave.

150. At the lectern the reader proclaims the readings that precede the gospel. If there is no cantor of the psalm, he may also sing or recite the responsorial psalm after the first reading.

[Mass without a Congregation] 217. After the opening prayer, the server or the priest himself reads the first reading and psalm, the second reading, when it is to be said, and the "Alleluia" verse or other chant.

VII. Lectern (Ambo) Or Place From Which The Word Of God Is Proclaimed

272. The dignity of the word of God requires the church to have a place that is suitable for proclamation of the word and is a natural focal point for the people during the liturgy of the word.[84]

As a rule the lectern or ambo should be stationary, not simply a movable stand. In keeping with the structure of each church, it must be so placed that the ministers may be easily seen and heard by the faithful.

The readings, responsorial psalm, and the Easter Proclamation ("Exsultet") are proclaimed from the lectern; it may be used also for the homily and general intercessions (prayer of the faithful).

It is better for the commentator, cantor, or choir director not to use the lectern.

313. The pastoral effectiveness of a celebration will be heightened if the texts of readings, prayers, and songs correspond as closely as possible to the needs, religious dispositions, and aptitude of the participants. This will be achieved by an intelligent use of the broad options described in this chapter.

In planning the celebration, then, the priest should consider the general spiritual good of the assembly rather than his personal outlook. He should be mindful that the choice of texts is to be made in consultation with the ministers and others who have a function in the celebration, including the faithful in regard to the parts that more directly belong to them.

Since a variety of options is provided for the different parts of the Mass, it is necessary for the deacon, readers, psalmists, cantors, commentator, and choir to be completely sure beforehand of those texts for which they are responsible so that nothing is improvised. A harmonious planning and execution will help dispose the people spiritually to take part in the Eucharist.

I. Choice Of Mass

314. On solemnities the priest is bound to follow the calendar of the church where he is celebrating.

315. On Sundays, on weekdays of Advent, the Christmas season, Lent, and the Easter season, on feasts, and on obligatory memorials:

a. if Mass is celebrated with a congregation, the priest should follow the calendar of the church where he is celebrating;

b. if Mass is celebrated without a congregation, the priest may choose either the calendar of the church or his own calendar.

316. On optional memorials:

a. On the weekdays of Advent from 17 December to 24 December, during the octave of Christmas, and on the weekdays of Lent, apart from Ash Wednesday and in Holy Week, the priest celebrates the Mass of the day; but he may take the opening prayer from a memorial listed in the General Roman Calendar for that day, except on Ash Wednesday and during Holy Week.

b. On the weekdays of Advent before 17 December, the weekdays of the Christmas season from 2 January on, and the weekdays of the Easter season, the priest may choose the weekday Mass, the Mass of the saint or of one of the saints whose memorial is observed, or the Mass of a saint inscribed in the martyrology for that day.

c. On the weekdays in Ordinary Time, the priest may choose the weekday Mass, the Mass of an optional memorial, the Mass of a saint inscribed in the martyrology for that day, a Mass for various needs and occasions, or a votive Mass.

If he celebrates with a congregation, the priest should first consider the spiritual good of the faithful and avoid imposing his own personal preferences. In particular, he should not omit the readings assigned for each day in the weekday lectionary too frequently or without sufficient reason, since the Church desires that a richer portion of God's word be provided for the people.[94]

For similar reasons he should use Masses for the dead sparingly. Every Mass is offered for both the living and the dead and there is a remembrance of the dead in each eucharistic prayer.

Where the faithful are attached to the optional memorials of Mary or the saints, at least one Mass of the memorial should be celebrated to satisfy their devotion.

When an option is given between a memorial in the General Roman Calendar and one in a diocesan or religious calendar, the preference should be given, all things being equal and depending on tradition, to the memorial in the particular calendar.

Readings

318. Sundays and holydays have three readings, that is, from the Old Testament, from the writings of an apostle, and from a Gospel. Thus God's own teaching brings the Christian people to a knowledge of the continuity of the work of salvation.

Accordingly, it is expected that there will be three readings, but for pastoral reasons and by decree of the conference of bishops the use of only two readings is allowed in some places. In such a case, the choice between the first two readings should be based on the norms in the Lectionary and on the intention to lead the people to a deeper knowledge of Scripture; there should never be any thought of choosing a text because it is shorter or easier.

319. In the weekday lectionary, readings are provided for each day of every week throughout the year; therefore, unless a solemnity or feast occurs, these readings are for the most part to be used on the days to which they are assigned.

The continuous reading during the week, however, is sometimes interrupted by the occurrence of a feast or particular celebration. In this case the priest, taking into consideration the entire week's plan of readings, is allowed either to combine omitted parts with other readings or to give preference to certain readings.

In Masses with special groups, the priest may choose texts more suited to the particular celebration, provided they are taken from the texts of an approved lectionary.

320. The Lectionary has a special selection of texts from Scripture for Masses that incorporate certain sacraments or sacramentals or that are celebrated by reason of special circumstances.

These selections of readings have been assigned so that by hearing a more pertinent passage from God's word the faithful may be led to a better understanding of the mystery they are taking part in and may be led to a more ardent love for God's word.

Therefore the texts for proclamation in the liturgical assembly are to be chosen on the basis of their pastoral relevance and the options allowed in this matter.

Song

324. The norms laid down in their proper places are to be observed for the choice of chants between the readings and the songs for the processions at the entrance, presentation of the gifts, and communion.

Special Permissions

325. In addition to the permissions just given to choose more suitable texts, the conferences of bishops have the right in some circumstances to make further adaptations of readings, but on condition that the texts are taken from an approved lectionary.

327. In view of the broad options for choosing the readings and prayers, the Masses for various needs and occasions should be used sparingly, that is, when the occasion requires.

328. In all the Masses for various needs and occasions, unless otherwise indicated, the weekday readings and the chants between them may be used, if they are suited to the celebration.

341. In the planning and choosing of the variable parts of the Mass for the dead, especially the funeral Mass (for example, prayers, readings, general intercessions) pastoral considerations bearing upon the deceased, the family, and those attending should rightly be foremost.

Pastors should, moreover, take into special account those who are present at a liturgical celebration or hear the Gospel only because of the funeral. These may be non-Catholics or Catholics who never or rarely share in the eucharist or who have apparently lost the faith. Priests are, after all, ministers of Christ's Gospel for all people.

Voluntati Obsequens—no references

Liturgicae Instaurationes

2. Of all the texts read in the liturgical assembly the books of sacred Scripture possess the primacy of a unique dignity: in them God is speaking to His people; Christ, in his own word, continues to proclaim his Gospel. [10] Therefore:

a. The liturgy of the word demands cultivation with the utmost attention. In no case is it allowed to substitute readings from other sacred or profane authors, ancient or modern. The homily has as its purpose to explain to the faithful the word of God just proclaimed ant to adapt it to the mentality of the times. The priest, therefore, is the homilist; the congregation is to refrain from comments, attempts at dialogue, or anything similar. To have only a single reading is never allowed.

b. The liturgy of the word prepares and leads up to the liturgy of the eucharist, forming with it the one act of worship [11] To separate the two, therefore, or to celebrate them at different times or places is not permitted. As for integrating some liturgical service or part of the divine office before Mass with the liturgy of the word, the guidelines are the norms laid down in the liturgical books for the case in question.

3. The liturgical texts themselves, composed by the Church, are to be treated with the highest respect. No one, then, may take it on himself to make changes, substitutions, deletions, or additions. [12]

a. There is special reason to keep the Order of Mass intact. Under no consideration, not even the pretext of singing the Mass, may the official translations of its formularies be altered. There are, of course, optional forms, noted in the context of the various rites, for certain parts of the Mass: the penitential rite, the eucharistic prayers, acclamations, final blessing.

b. Sources for the entrance and communion antiphons are: the Graduale romanum, The Simple Gradual, the Roman Missal, and the compilations approved by the conferences of bishops. In choosing chants for Mass, the conferences should take into account not only suitability to the times and differing circumstances of the liturgical services, but also the needs of the faithful using them.

c. Congregational singing is to be fostered by every means possible, even by use of new types of music suited to the culture of the people and to the contemporary spirit. The conferences of bishops should authorize a list of songs that are to be used in Masses with special groups, for example, with youth or children, and that in text, melody, rhythm, and instrumentation are suited to the dignity and holiness of the place and of divine worship.

The Church does not bar any style of sacred music from the liturgy [13]. Still, not every style or the sound of every song or instrument deserves equal status as an aid to prayer and an expression of the mystery of Christ. All musical elements have as their one purpose the celebration of divine worship. They must, then, possess sacredness and soundness of form[14], fit in with the spirit of the liturgical service and the nature of its particular parts; they must not be a hindrance to an intense participation of the assembly [15] but must direct the mind's attention and the heart's sentiments toward the rites.

More specific determinations belong to the conferences of bishops or where there are no general norms as yet, to the bishop within his diocese [16]. Every attention is to be given to the choice of musical instruments; limited in number and suited to the region and to community culture, they should prompt devotion and not be too loud.

d. Broad options are given for the choice of prayers. Especially on weekdays in Ordinary Time the sources are any one of the Mass prayers from the thirty-four weeks of Ordinary Time or the prayers from the Masses for Various Occasions [17] or from the votive Masses.

For translations of the prayers the conferences of bishops are empowered to use the special norms in no. 34 of the Instruction on translations of liturgical texts for celebrations with a congregation, issued by the Consilium, January 25, 1969 [18].

e. As for readings, besides those assigned for every Sunday, feast, and weekday, there are many others for use in celebrating the sacraments or for other special occasions. In Masses for special groups the option is granted to choose texts best suited to the particular celebration, as long as they come from an authorized lectionary [19].

f. The priest may say a very few words to the congregation at the beginning of the Mass and before the readings, the preface, and the dismissal [20], but should give no instruction during the eucharistic prayer. Whatever he says should be brief and to the point, thought out ahead of time. Any other instructions that might be needed should be the responsibility of the "moderator" of the assembly, who is to avoid going on and on and say only what is strictly necessary.

g. The general intercessions in addition to the intentions for the Church, the world, and those in need may properly include one pertinent to the local community. That will forestall adding intentions to Eucharistic Prayer I (Roman Canon) in the commemorations of the living and the dead. Intentions for the general intercessions are to be prepared and written out beforehand and in a form consistent with the genre of the prayer[21]. The reading of the intentions may be assigned to one or more of those present at the liturgy.

Used intelligently, these faculties afford such broad options that there is no reason for resorting to individualistic creations Accordingly priests are instructed to prepare their celebrations with their mind on the actual circumstances and the spiritual needs of the people and with faithful adherence to the limits set by the General Instruction of the Roman Missal.

6. In its sacramental sign value communion under both kinds expresses a more complete sharing by the faithful [27]. Its concession has as limits the determinations of the General Instruction of the Roman Missal (no. 242) and the norm of the Instruction of the Congregation for Divine Worship, Sacramentali Communione, on the extension of the faculty for administering communion under both kinds, June 29, 1970. b

a. Ordinaries are not to grant blanket permission but, within the limits set by the conference of bishops, are to specify the instances and celebrations for this form of communion. To be excluded are occasions when the number of communicants is great. The permission should be for specific, structured, and homogeneous assemblies.

b. A thorough catechesis is to precede admittance to communion under both kinds so that the people will fully perceive its significance.

c. Priests, deacons, or acolytes who have received institution should be present to offer communion from the chalice. If there are none of these present, the rite is to be carried out by the celebrant as it is set out in the General Instruction of the Roman Missal no. 245.c

c. The method of having the communicants pass the chalice from one to another or having them go directly to the chalice to receive the precious blood does not seem advisable. Instead of this, communion should be by intinction.

d. The first minister of communion is the priest celebrant, next deacons, then acolytes, in particular cases to be determined by the competent authority. The Holy See has the power to permit the appointment of other known and worthy persons as ministers, if they have received a mandate. Those lacking this mandate cannot distribute communion or carry the vessels containing the blessed sacrament.

The manner of distributing communion is to conform to the directives of the General Instruction of the Roman Missal (nos. 244-252)d and of the June 29, 1970 Instruction of this Congregation. Should there be any concession of a manner of distribution differing from the usual, the conditions the Apostolic See lays down are to be observed.

e. Wherever, for want of priests, other persons -- for example, catechists in mission areas -- receive from the bishop, with the concurrence of the Apostolic See, the right to celebrate the liturgy of the word and distribute communion, they are to refrain absolutely from reciting the eucharistic prayer. Should it seem desirable to read the institution narrative, they should make it a reading in the liturgy of the word. In the kind of assemblies in question, then, the recitation of the Lord's Prayer and the distribution of holy communion with the prescribed rite immediately follow the liturgy of the word.

f. Whatever the manner of distributing, great care is to be taken for its dignified, devout, and decorous administration and for forestalling any danger of irreverence. There is to be due regard for the character of the liturgical assembly and for the age, circumstances, and degree of preparation of the recipients [28].

7. In conformity with norms traditional in the Church, women (single, married, religious), whether in churches, homes, convents, schools, or institutions for women, are barred from serving the priest at the altar.

According to the norms established for these matters, however, women are allowed to:

a. proclaim the readings, except the gospel. They are to make sure that, with the help of modern sound equipment, they can be comfortably heard by all. The conferences of bishops are to give specific directions on the place best suited for women to read the word of God in the liturgical assembly.

b. announce the intentions in the general intercessions;

c. lead the liturgical assembly in singing and play the organ or other instruments;

d. read the commentary assisting the people toward a better understanding of the rite;

e. attend to other functions, customarily filled by women in other settings, as a service to the congregation, for example, ushering, organizing processions, taking up the collection [29].

Tres Abhinc

2. Once the conference of bishops in its own region has sanctioned an order of readings for weekdays in Masses with a congregation this may also be used for Masses celebrated without a congregation and the readings may be in the vernacular.

This order of readings for weekdays may be used on certain days of class II, to be indicated in the Lectionary itself, and in all Masses of class III and IV, whether Masses of the season or of saints, or votive Masses not having their own, strictly proper readings, that is, those that mention the mystery or person being celebrated.

18. A Mass celebrated by a priest with failing sight or otherwise infirm and having an indult to say a votive Mass, may have the following arrangement.

a. The priest says the prayers and the preface of the votive Mass.

b. Another priest, a deacon, reader, or server is to do the readings from the Mass of the day or from a weekday Lectionary. If only a reader or server is present, he has permission also to read the gospel, but without the Munda cor meum, Iube, domine, benedicere and Dominus sit in corde meo. The celebrant however says the Dominus vobiscum before the reading of the gospel and at the end kisses the book.

c. The choir, the congregation, or even the reader may take the Entrance, Offertory, and Communion antiphons, and the chants between the readings.

19. Pending the complete reform of the Divine Office, on days of class I and class II with a Matins of three Nocturnes, recitation of any one Nocturne with three Psalms and three readings is permitted. The hymn Te Deum, when called for by the rubrics, comes after the third reading. In the last three days of Holy Week the pertinent rubrics of the Roman Breviary are to be followed.

20. Private recitation leaves out the absolution and blessing before the readings as well as the concluding Tu autem.

21. In Lauds and Vespers celebrated with a congregation, in place of the capitulum there can be a longer reading from Scripture, taken, for example, from Matins or from the Mass of the day, or from a weekday Lectionary, and, as circumstances suggest, a brief homily. Unless Mass immediately follows, general intercessions may be inserted before the prayer.

When there are such insertions, there need only be three Psalms, chosen in this way: at Lauds one of the first three, then the Canticle, then the final Psalm; at Vespers any three of the five Psalms.

28. The competent territorial authority observing those matters contained in the Constitution on the Liturgy art. 36, § 3 and § 4 may authorize use of the vernacular in liturgies celebrated with a congregation for:

a. The Canon of the Mass;

b. all the rites of holy orders;

c. the reading of the Divine Office, even in choral recitation.

Musicam Sacram

These degrees are so arranged that the first may be used even by itself, but the second and third, wholly or partially, may never be used without the first. In this way the faithful will be continually led toward an ever greater participation in the singing.

29. The following belong to the first degree:

(a) In the entrance rites: the greeting of the priest together with the reply of the people; the prayer.

(b) In the Liturgy of the Word: the acclamations at the Gospel.

(c) In the Eucharistic Liturgy: the prayer over the offerings; the preface with its dialogue and the Sanctus; the final doxology of the Canon, the Lord's Prayer with its introduction and embolism; the Pax Domini; the prayer after the Communion; the formulas of dismissal.

30. The following belong to the second degree:

(a) the Kyrie, Gloria and Agnus Dei;

(b) the Creed;

31. The following belong to the third degree:

(a) the songs at the Entrance and Communion processions;

(b) the songs after the Lesson or Epistle;

(d) the song at the Offertory;

(e) the readings of Sacred Scripture, unless it seems more suitable to proclaim them without singing.

Inter Oecumenici

32. Parts belonging to the choir or to the people and sung or recited by them are not said privately by the celebrant.

33. Nor are readings that are read or sung by the appropriate minister said privately by the celebrant.

37. In places without a priest and where none is available for celebration of Mass on Sundays and holydays of obligation, a sacred celebration of the word of God with a deacon or even a properly appointed layperson presiding, shall be arranged, at the discretion of the local Ordinary.

The plan of such a celebration shall be almost the same as that of the liturgy of the word at Mass. Normally the epistle and gospel from the Mass of the day shall be read in the vernacular, with chants, especially from the psalms, before and between the readings. If the one presiding is a deacon, he shall give a homily; a nondeacon shall read a homily chosen by the bishop or the pastor. The whole celebration is to end with the universal prayer or prayer of the faithful and the Lord's Prayer.

38. Celebrations of the word of God, to be promoted on the vigils of more solemn feast days, should also follow the structure of the liturgy of the word at Mass, although it is quite permissible to have but one reading.

Where there are several readings, their arrangement, for a clear perception of the progression of salvation history, should place the Old Testament reading before the one from the New Testament and should show the reading of the gospel to be the culmination of all.

40. Vernacular translations of liturgical texts to be prepared in conformity with the norms of art. 36, § 3 will benefit from observing the following criteria.

a. The basis of the translations is the Latin liturgical text. The version of the biblical passages should conform to the same Latin liturgical text. This does not, however, take away the right to revise that version, should it seem advisable, on the basis of the original text or of some clearer version.

b. The liturgical commission mentioned in the Constitution art. 44 and in the present Instruction art. 44 is to have special responsibility for the preparation of translations of liturgical texts, with the institute of pastoral liturgy providing as much assistance as possible. But where there is no such commission, two or three bishops are to share responsibility for the translating; they are to choose experts, including the laity, in Scripture, liturgy, the biblical languages, Latin, the vernacular, and music. Sound translation of a liturgical text into the language of a people has to answer many requirements simultaneously.

c. Where applicable, there should be consultation on translations with bishops of neighboring regions using the same language.

d. In nations of several languages there should be a translation for each language, to be submitted to the bishops involved for careful examination.

e. Special attention should be given to the high quality of books used for reading the liturgical text to the people in the vernacular, so that even the book's appearance may prompt greater reverence for the word of God and for sacred objects.

49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:

a. at the lectern or at the edge of the sanctuary in solemn Masses;

b. at the altar, lectern, or the edge of the sanctuary -- whichever is more convenient -- in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.

50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.

51. In sung Masses, the lessons, epistle, and gospel, if in the vernacular, may simply be read.

52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.

a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.

b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.

c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.

d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.

54. A homily on the sacred text means an explanation, pertinent to the mystery celebrated and the special needs of the listeners, of some point in either the readings from sacred Scripture or in another text from the Ordinary or Proper of the day's Mass.

57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:

a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;

b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;

c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism.

Missals to be used in the liturgy, however, shall contain besides the vernacular version the Latin text as well.

74. In the celebration of marriage outside Mass:

a. At the beginning of the rite, in keeping with the Motu Proprio Sacram Liturgiam no. V, a brief instruction shall be given, not a homily but simply an introduction to the celebration of marriage (see SC art. 35, § 3). After the reading of the epistle and gospel from the Missa pro sponsis, there shall be a sermon or homily based on the sacred text (see SC art. 52). The order of the whole rite, then, is to be as follows: the brief instruction, reading of the epistle and gospel in the vernacular, homily, celebration of marriage, nuptial blessing.

b. For the reading of the epistle and gospel from the Missa pro sponsis, if there is no vernacular text approved by the competent territorial ecclesiastical authority, it is lawful for the time being to use a text approved by the local Ordinary.

c. Singing is allowed between the epistle and gospel. After the rite of marriage and before the nuptial blessing it is most desirable to have the prayer of the faithful in a form approved by the local Ordinary and incorporating intercessions for the spouses.

d. Even in closed times and even if one or both of the spouses is entering a second marriage, they are to receive the nuptial blessing, according to the formulary in the Rituale Romanum tit. VIII, cap. 3, unless local rituals provide a different one.

80. No little office can be classified as conformed to the divine office if it does not consist of psalms, readings, hymns, and prayers or if it has no relationship to the hours of the day and the particular liturgical season.

96. There should be a lectern or lecterns for the proclamation of the readings, so arranged that the faithful may readily see and hear the minister.

Sacram Liturgiam—no references

Sacrosanctum Concilium

35. That the intimate connection between words and rites may be apparent in the Liturgy:

1) In sacred celebrations there is to be more reading from Holy Scripture, and it is to be more varied and suitable.

2) Because the sermon is part of the liturgical service, the best place for it is to be indicated even in the rubrics, as far as the nature of the rite will allow; the ministry of preaching is to be fulfilled with exactitude and fidelity. The sermon, moreover, should draw its content mainly from scriptural and liturgical sources, and its character should be that of a proclamation of God's wonderful works in the history of salvation, the Mystery of Christ, ever made present and active within us, especially in the celebration of the Liturgy.

3) Instruction which is more explicitly liturgical should also be given in a variety of ways; if necessary, short directives to be spoken by the priest or proper minister should be provided within the rites themselves. But they should occur only at the more suitable moments, and be in prescribed or similar words.

4) Bible services should be encouraged, especially on the vigils of the more solemn feasts, on some weekdays in Advent and Lent, and on Sundays and feast days. They are particularly to be commended in places where no priest is available; when this is so, a deacon or some other person authorized by the bishop should preside over the celebration.

36. 1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

2. But since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the Liturgy, frequently may be of great advantage to the people, the limits of its employment may be extended. This will apply in the first place to the readings and directives, and to some of the prayers and chants, according to the regulations on this matter to be laid down separately in subsequent chapters.

3. These norms being observed, it is for the competent territorial ecclesiastical authority mentioned in Art. 22, 2, to decide whether, and to what extent, the vernacular language is to be used; their decrees are to be approved, that is, confirmed, by the Apostolic See. And, whenever it seems to be called for, this authority is to consult with bishops of neighboring regions which have the same language.

4. Translations from the Latin text into the mother tongue intended for use in the Liturgy must be approved by the competent territorial ecclesiastical authority mentioned above.

54. In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue. This is to apply in the first place to the readings and "the common prayer," but also, as local conditions may warrant, to those parts which pertain to the people, according to tho norm laid down in Art. 36 of this Constitution.

Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.

And wherever a more extended use of the mother tongue within the Mass appears desirable, the regulation laid down in Art. 40 of this Constitution is to be observed.

78. Matrimony is normally to be celebrated within the Mass, after the reading of the Gospel and the homily, and before "the prayer of the faithful." The prayer for the bride, duly amended to remind both spouses of their equal obligation to remain faithful to each other, may be said in the mother tongue.

But if the Sacrament of Matrimony is celebrated apart from Mass, the Epistle and Gospel from the Nuptial Mass are to be read at the beginning of the rite, and the blessing should always be given to the spouses.

89. Therefore, when the Office is revised, these norms are to be observed:

a) By the venerable tradition of the universal Church, Lauds as morning prayer and Vespers as evening prayer are the two hinges on which the daily Office turns; hence they are to be considered as the chief hours and are to be celebrated as such.

b) Compline is to be drawn up so that it will be a suitable prayer for the end of the day.

c) The hour known as Matins, although it should retain the character of nocturnal praise when celebrated in choir, shall be adapted so that it may be recited at any hour of the day; it shall be made up of fewer Psalms and longer readings.

d) The hour of Prime is to be suppressed.

e) In choir the hours of Terce, Sext, and None are to be observed. But outside choir it will be lawful to select any one of these three, according to the respective time of the day.

92. As regards the readings, the following shall be observed:

a) Readings from Sacred Scripture shall be arranged so that the riches of God's Word may be easily accessible in more abundant measure.

b) Readings excerpted from the works of the fathers, doctors, and ecclesiastical writers shall be better selected.

c) The accounts of martyrdom or the lives of the saints are to accord with the facts of history.

De Musica Sacra

14. a) In sung Masses only Latin is to be used. This applies not only to the celebrant, and his ministers, but also to the choir or congregation.

"However, popular vernacular hymns may be sung at the solemn Eucharistic Sacrifice (sung Masses), after the liturgical texts have been sung in Latin, in those places where such a centenary or immemorial custom has obtained. Local ordinaries may permit the continuation of this custom 'if they judge that it cannot prudently be discontinued because of the circumstances of the locality or the people' (cf. canon 5)" (Musicæ sacræ disciplina: AAS 48 [1956] 16-17).

b) At low Mass the faithful who participate directly in the liturgical ceremonies with the celebrant by reciting aloud the parts of the Mass which belong to them must, along with the priest and his server, use Latin exclusively.

But if, in addition to this direct participation in the liturgy, the faithful wish to add some prayers or popular hymns, according to local custom, these may be recited or sung in the vernacular.

c) It is strictly forbidden for the faithful in unison or for a commentator to recite aloud with the priest the parts of the Proper, Ordinary, and canon of the Mass. This prohibition extends to both Latin, and a vernacular word-for-word translation. Exceptions will be enumerated in paragraph 31.However, it is desirable that a lector read the Epistle and Gospel in the vernacular for the benefit of the faithful at low Masses on Sundays and feast days. Between the Consecration, and the Pater noster a holy silence is fitting.

16. Gregorian chant is the music characteristic of the Roman Church. Therefore, its use is not only permitted, but encouraged at all liturgical ceremonies above all other styles of music, unless circumstances demand otherwise. From this it follows that:

a) The language of Gregorian chant, because of its character as liturgical music, must be exclusively Latin.

b) The priest and his ministers must use only the Gregorian melodies given in the standard editions when they sing their parts according to the rubrics of the liturgical ceremonies. Any sort of instrumental accompaniment is forbidden.

This is binding also on choir, and congregation when they answer the chants of the priest or his ministers according to the rubrics.

c) Finally, if a particular indult has been granted for the priest, deacon, subdeacon, or lector to read solemnly the Epistle, Lesson, or Gospel in the vernacular after they have been chanted in their Gregorian melodies, they must be read in a loud and clear voice, without any attempt to imitate the Gregorian melodies (cf. no. 96e).

96. The active participation of the faithful can be more easily brought about with the help of a commentator, especially in holy Mass, and in some of the more complex liturgical ceremonies. At suitable times he should briefly explain the rites themselves, and the prayers of the priest and ministers; he should also direct the external participation of the congregation, that is, their responses, prayers, and singing. Such a commentator may be used if the following rules are observed:

a) The role of commentator should properly be carried out by a priest or at least a cleric. If none is available, a layman of good Christian character, and well instructed in his duties may fill the role. Women, however, may never act as commentator; in case of necessity, a woman would be permitted only to lead the prayers, and singing of the congregation.

b) If the commentator is a priest or a cleric, he should wear a surplice, and stand in the sanctuary or near the Communion rail, or at the lectern or pulpit. If he is a layman, he should stand in a convenient place in front of the congregation, but not in the sanctuary or in the pulpit.

c) The explanations and directions to be given by the commentator should be prepared in writing; they should be brief, clear, and to the point; they should be spoken at a suitable time, and in a moderate tone of voice; they should never interfere with the prayers of the priest who is celebrating. In short, they should be a real help, and not a hindrance to the devotion of the congregation.

d) In directing the prayers of the congregation, the commentator should recall the prescriptions given above in paragraph 14c.

e) In those places where the Holy See has permitted the reading of the Epistle and Gospel in the vernacular after the Latin text has been chanted, the commentator may not substitute for the celebrant, deacon, or subdeacon in reading them.

f) The commentator should follow the celebrant closely, and so accompany the sacred action that it is not delayed or interrupted, and the entire ceremony carried out with harmony, dignity, and devotion.

Musicae Sacrae—no references

Mediator Dei

21. Liturgical practice begins with the very founding of the Church. The first Christians, in fact, "were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers."[23] Whenever their pastors can summon a little group of the faithful together, they set up an altar on which they proceed to offer the sacrifice, and around which are ranged all the other rites appropriate for the saving of souls and for the honor due to God. Among these latter rites, the first place is reserved for the sacraments, namely, the seven principal founts of salvation. There follows the celebration of the divine praises in which the faithful also join, obeying the behest of the Apostle Paul, "In all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God."[24] Next comes the reading of the Law, the prophets, the gospel and the apostolic epistles; and last of all the homily or sermon in which the official head of the congregation recalls and explains the practical bearing of the commandments of the divine Master and the chief events of His life, combining instruction with appropriate exhortation and illustration of the benefit of all his listeners.

46. On this subject We judge it Our duty to rectify an attitude with which you are doubtless familiar, Venerable Brethren. We refer to the error and fallacious reasoning of those who have claimed that the sacred liturgy is a kind of proving ground for the truths to be held of faith, meaning by this that the Church is obliged to declare such a doctrine sound when it is found to have produced fruits of piety and sanctity through the sacred rites of the liturgy, and to reject it otherwise. Hence the epigram, "Lex orandi, lex credendi" -- the law for prayer is the law for faith.

47. But this is not what the Church teaches and enjoins. The worship she offers to God, all good and great, is a continuous profession of Catholic faith and a continuous exercise of hope and charity, as Augustine puts it tersely. "God is to be worshipped," he says, "by faith, hope and charity."[44] In the sacred liturgy we profess the Catholic faith explicitly and openly, not only by the celebration of the mysteries, and by offering the holy sacrifice and administering the sacraments, but also by saying or singing the credo or Symbol of the faith -- it is indeed the sign and badge, as it were, of the Christian -- along with other texts, and likewise by the reading of holy scripture, written under the inspiration of the Holy Ghost. The entire liturgy, therefore, has the Catholic faith for its content, inasmuch as it bears public witness to the faith of the Church.

101. The prescriptions in fact of the sacred liturgy aim, by every means at their disposal, at helping the Church to bring about this most holy purpose in the most suitable manner possible. This is the object not only of readings, homilies and other sermons given by priests, as also the whole cycle of mysteries which are proposed for our commemoration in the course of the year, but it is also the purpose of vestments, of sacred rites and their external splendor. All these things aim at "enhancing the majesty of this great Sacrifice, and raising the minds of the faithful by means of these visible signs of religion and piety, to the contemplation of the sublime truths contained in this sacrifice."

Divini Cultus—no references

Tra le Sollicitudini—no references