|
Tables 1 & 2
21 January, 1981
Preamble
Chapter I: General Principles for the Liturgical
Celebration
1. Certain Preliminaries
2. Liturgical Celebration of the Word of God
3. The Word of God in the Life of the People of the Covenant
First Part: The Word of God in the Celebration of
Mass
Chapter II: The Celebration of the Liturgy of the
Word at Mass
1. The Elements of the Liturgy of the Word and Their Rites
2. Aids to the Proper Celebration of the Liturgy of the Word
Chapter III: Offices and Ministries in the
Celebration of the Liturgy of the Word within Mass
1. The Function of the President at the Liturgy of the Word
2. The Role of the Faithful in the Liturgy of the Word
3. Ministries in the Liturgy of the Word
Second Part: The Structure of the Order of Readings
for Mass
Chapter IV: The General Arrangement of Readings
for Mass
1. The Pastoral Purpose of the Order of Readings for Mass
2. The Principles of Composition of the Order of Readings for
Mass
3. Principles to Be Followed in the Use of the Order of
Reading
Chapter V: Description of the Order of Readings
1. Advent
2. The Christmas Season
3. Lent
4. The Sacred Triduum and the Easter Season
5. "Ordinary Time"
Chapter VI: Adaptations, Translations and Format
of the Order of Readings
1. Adaptations and Translations
2. The Format of Individual Readings
Endnotes
Preamble
Chapter I: General Principles for the Liturgical
Celebration
1. Certain Preliminaries
a) The Importance of the Word of God in Liturgical Celebration
1. The Second Vatican Council,1 the magisterium of the
Popes,2 and various documents promulgated after the Council
by the organisms of the Holy See3 have already had many
excellent things to say about the importance of the word of God and
about reestablishing the use of Sacred Scripture in every celebration of
the Liturgy. The Introduction to the 1969 edition of the Order of
Readings for Mass has clearly stated and briefly explained some of the
more important principles.4 On the occasion of this new
edition of the Order of Readings for Mass, requests have come from many
quarters for a more detailed exposition of the same principles. Hence,
this expanded and more suitable arrangement of the Introduction first
gives a general statement on the essential bond between the word of God
and the liturgical celebration,5 then deals in greater detail
with the word of God in the celebration of Mass, and finally explains
the precise structure of the Order of Readings for Mass.
b) Terms Used to Refer to the Word of God
2. For the sake of clear and precise language on this topic, a
definition of terms might well be expected as a prerequisite.
Nevertheless this Introduction will simply use the same terms employed
in conciliar and postconciliar documents. Furthermore it will use
"Sacred Scripture" and "word of God" interchangeably throughout when
referring to the books written under the inspiration of the Holy Spirit,
thus avoiding any confusion of language or meaning.6
c) The Significance of the Word of God in the Liturgy
3. The many riches contained in the one word of God are admirably
brought out in the different kinds of liturgical celebration and in the
different gatherings of the faithful who take part in those
celebrations. This takes place as the unfolding mystery of Christ is
recalled during the course of the liturgical year, as the Church's
sacraments and sacramentals are celebrated, or as the faithful respond
individually to the Holy Spirit working within them.7 For
then the liturgical celebration, founded primarily on the word of God
and sustained by it, becomes a new event and enriches the word itself
with new meaning and power. Thus in the Liturgy the Church faithfully
adheres to the way Christ himself read and explained the Sacred
Scriptures, beginning with the "today" of his coming forward in the
synagogue and urging all to search the Scriptures.8
2. Liturgical Celebration of the Word of God
a) The Proper Character of the Word of God in the Liturgical
Celebration
4. In the celebration of the Liturgy the word of God is not announced
in only one way9 nor does it always stir the hearts of the
hearers with the same efficacy. Always, however, Christ is present in
his word,10 as he carries out the mystery of salvation,
sanctifies humanity and offers the Father perfect worship.11
Moreover, the word of God unceasingly calls to mind and extends the
economy of salvation, which achieves its fullest expression in the
Liturgy. The liturgical celebration becomes therefore the continuing,
complete, and effective presentation of God's word. The word of God
constantly proclaimed in the Liturgy is always, then, a living and
effective word12 through the power of the Holy Spirit. It
expresses the Father's love that never fails in its effectiveness toward
us.
b) The Word of God in the Economy of Salvation
5. When in celebrating the Liturgy the Church proclaims both the Old
and New Testament, it is proclaiming one and the same mystery of Christ.
The New Testament lies hidden in the Old; the Old Testament comes fully
to light in the New.13 Christ himself is the center and
fullness of the whole of Scripture, just as he is of all liturgical
celebration.14 Thus the Scriptures are the living waters from
which all who seek life and salvation must drink. The more profound our
understanding of the celebration of the liturgy, the higher our
appreciation of the importance of God's word. Whatever we say of the
one, we can in turn say of the other, because each recalls the mystery
of Christ and each in its own way causes the mystery to be carried
forward.
c) The Word of God in the Liturgical Participation of the Faithful
6. In celebrating the Liturgy the Church faithfully echoes the "Amen"
that Christ, the mediator between God and men and women, uttered once
for all as he shed his blood to seal God's new covenant in the Holy
Spirit.15 When God communicates his word, he expects a
response, one, that is, of listening and adoring "in Spirit and in
truth" (Jn 4:23). The Holy Spirit makes that response effective, so that
what is heard in the celebration of the Liturgy may be carried out in a
way of life: "Be doers of the word and not hearers only" (Jas 1:22). The
liturgical celebration and the participation of the faithful receive
outward expression in actions, gestures, and words. These derive their
full meaning not simply from their origin in human experience but from
the word of God and the economy of salvation, to which they refer.
Accordingly, the participation of the faithful in the Liturgy increases
to the degree that, as they listen to the word of God proclaimed in the
Liturgy, they strive harder to commit themselves to the Word of God
incarnate in Christ. Thus, they endeavor to conform their way of life to
what they celebrate in the Liturgy, and then in turn to bring to the
celebration of the Liturgy all that they do in life.16
3. The Word of God in the Life of the People of the Covenant
a) The Word of God in the Life of the Church
7. In the hearing of God's word the Church is built up and grows, and
in the signs of the liturgical celebration God's wonderful, past works
in the history of salvation are presented anew as mysterious realities.
God in turn makes use of the congregation of the faithful that
celebrates the Liturgy in order that his word may speed on and be
glorified and that his name be exalted among the nations.17
Whenever, therefore, the Church, gathered by the Holy Spirit for
liturgical celebration,18 announces and proclaims the word of
God, she is aware of being a new people in whom the covenant made in the
past is perfected and fulfilled. Baptism and confirmation in the Spirit
have made all Christ's faithful into messengers of God's word because of
the grace of hearing they have received. They must therefore be the
bearers of the same word in the Church and in the world, at least by the
witness of their lives. The word of God proclaimed in the celebration of
God's mysteries does not only address present conditions but looks back
to past events and forward to what is yet to come. Thus God's word shows
us what we should hope for with such a longing that in this changing
world our hearts will be set on the place where our true joys lie.19
b) The Church's Explanation of the Word of God
8. By Christ's own will there is a marvelous diversity of members in
the new people of God and each has different duties and responsibilities
with respect to the word of God. Accordingly, the faithful listen to
God's word and meditate on it, but only those who have the office of
teaching by virtue of sacred ordination or who have been entrusted with
exercising that ministry expound the word of God. This is how in
doctrine, life, and worship the Church keeps alive and passes on to
every generation all that she is, all that she believes. Thus with the
passage of the centuries, the Church is ever to advance toward the
fullness of divine truth until God's word is wholly accomplished in it.20
c) The Connection Between the Word of God Proclaimed and the Working
of the Holy Spirit
9. The working of the Holy Spirit is needed if the word of God is to
make what we hear outwardly have its effect inwardly. Because of the
Holy Spirit's inspiration and support, the word of God becomes the
foundation of the liturgical celebration and the rule and support of all
our life. The working of the Holy Spirit precedes, accompanies, and
brings to completion the whole celebration of the Liturgy. But the
Spirit also brings home21 to each person individually
everything that in the proclamation of the word of God is spoken for the
good of the whole gathering of the faithful. In strengthening the unity
of all, the Holy Spirit at the same time fosters a diversity of gifts
and furthers their multiform operation.
d) The Essential Bond Between the Word of God and the Mystery of the
Eucharist
10. The Church has honored the word of God and the Eucharistic
mystery with the same reverence, although not with the same worship, and
has always and everywhere insisted upon and sanctioned such honor. Moved
by the example of its Founder, the Church has never ceased to celebrate
his paschal mystery by coming together to read "what referred to him in
all the Scriptures" (Lk 24:27) and to carry out the work of salvation
through the celebration of the memorial of the Lord and through the
sacraments. "The preaching of the word is necessary for the ministry of
the sacraments, for these are sacraments of faith, which is born and
nourished from the word."22 The Church is nourished
spiritually at the twofold table of God's word and of the Eucharist:23
from the one it grows in wisdom and from the other in holiness. In the
word of God the divine covenant is announced; in the Eucharist the new
and everlasting covenant is renewed. On the one hand the history of
salvation is brought to mind by means of human sounds; on the other it
is made manifest in the sacramental signs of the Liturgy. It can never
be forgotten, therefore, that the divine word read and proclaimed by the
Church in the Liturgy has as its one purpose the sacrifice of the New
Covenant and the banquet of grace, that is, the Eucharist. The
celebration of Mass in which the word is heard and the Eucharist is
offered and received forms but one single act of divine worship.24
That act offers the sacrifice of praise to God and makes available to
God's creatures the fullness of redemption.
First Part: The Word of God in the Celebration of Mass
Chapter II: The Celebration of the Liturgy of the Word
at Mass
1. The Elements of the Liturgy of the Word and Their Rites
11. "Readings from Sacred Scripture and the chants between the
readings form the main part of the liturgy of the word. The homily, the
profession of faith, and the universal prayer or prayer of the faithful
carry it forward and conclude it."25
a) The
Biblical Readings
12. In the celebration of Mass the biblical readings with their
accompanying chants from the Sacred Scriptures may not be omitted,
shortened, or, worse still, replaced by nonbiblical readings.26
For it is out of the word of God handed down in writing that even now
"God speaks to his people"27 and it is from the continued use
of Sacred Scripture that the people of God, docile to the Holy Spirit
under the light of faith, is enabled to bear witness to Christ before
the world by its manner of life.
13. The reading of the Gospel is the high point of the liturgy of the
word. For this the other readings, in their established sequence from
the Old to the New Testament, prepare the assembly.
14. A speaking style on the part of the readers that is audible,
clear, and intelligent is the first means of transmitting the word of
God properly to the congregation. The readings, taken from the approved
editions,28 may be sung in a way suited to different
languages. This singing, however, must serve to bring out the sense of
the words, not obscure them. On occasions when the readings are in
Latin, the manner given in the Ordo cantus Missae is to be maintained.29
15. There may be concise introductions before the readings,
especially the first. The style proper to such comments must be
respected, that is, they must be simple, faithful to the text, brief,
well prepared, and properly varied to suit the text they introduce.30
16. In a Mass with the people the readings are always to be
proclaimed at the ambo.31
17. Of all the rites connected with the liturgy of the word, the
reverence due to the Gospel reading must receive special attention.32
Where there is an Evangeliary or Book of Gospels that has been carried
in by the deacon or reader during the entry procession,33 it
is most fitting that the deacon or a priest, when there is no deacon,
take the book from the altar34 and carry it to the ambo. He
is preceded by servers with candles and incense or other symbols of
reverence that may be customary. As the faithful stand and acclaim the
Lord, they show honor to the Book of Gospels. The deacon who is to read
the Gospel, bowing in front of the one presiding, asks and receives the
blessing. When no deacon is present, the priest, bowing before the
altar, prays inaudibly, Almighty God, cleanse my heart...35
At the ambo the one who proclaims the Gospel greets the people, who
are standing, and announces the reading as he makes the sign of the
cross on forehead, mouth, and breast. If incense is used, he next
incenses the book, then reads the Gospel. When finished, he kisses the
book, saying the appointed words inaudibly.
Even if the Gospel itself is not sung, it is appropriate for the
greeting The Lord be with you, and A reading from the holy
Gospel according to ..., and at the end The Gospel of the Lord
to be sung, in order that the congregation may also sing its
acclamations. This is a way both of bringing out the importance of the
Gospel reading and of stirring up the faith of those who hear it.
18. At the conclusion of the other readings, The word of the Lord
may be sung, even by someone other than the reader; all respond with the
acclamation. In this way the assembled congregation pays reverence to
the word of God it has listened to in faith and gratitude.
b) The Responsorial Psalm
19. The responsorial psalm, also called the gradual, has great
liturgical and pastoral significance because it is an "integral part of
the liturgy of the word."36 Accordingly, the faithful must be
continually instructed on the way to perceive the word of God speaking
in the psalms and to turn these psalms into the prayer of the Church.
This, of course, "will be achieved more readily if a deeper
understanding of the psalms, according to the meaning with which they
are sung in the sacred Liturgy, is more diligently promoted among the
clergy and communicated to all the faithful by means of appropriate
catechesis."37
Brief remarks about the choice of the psalm and response as well as
their correspondence to the readings may be helpful.
20. As a rule the responsorial psalm should be sung. There are two
established ways of singing the psalm after the first reading:
responsorially and directly. In responsorial singing, which, as far as
possible, is to be given preference, the psalmist, or cantor of the
psalm, sings the psalm verse and the whole congregation joins in by
singing the response. In direct singing of the psalm there is no
intervening response by the community; either the psalmist, or cantor of
the psalm, sings the psalm alone as the community listens or else all
sing it together.
21. The singing of the psalm, or even of the response alone, is a
great help toward understanding and meditating on the psalm's spiritual
meaning.
To foster the congregation's singing, every means available in each
individual culture is to be employed. In particular, use is to be made
of all the relevant options provided in the Order of Readings for Mass38
regarding responses corresponding to the different liturgical seasons.
22. When not sung, the psalm after the reading is to be recited in a
manner conducive to meditation on the word of God.39 The
responsorial psalm is sung or recited by the psalmist or cantor at the
ambo.40
c) The Acclamation Before the Reading of the Gospel
23. The Alleluia or, as the liturgical season requires, the
verse before the Gospel is also a "rite or act standing by itself."41
It serves as the greeting of welcome of the assembled faithful to the
Lord who is about to speak to them and as an expression of their faith
through song. The Alleluia or the verse before the Gospel must be sung,
and during it all stand. It is not to be sung only by the cantor who
intones it or by the choir, but by the whole of the people together.42
d) The Homily
24. Through the course of the liturgical year the homily sets forth
the mysteries of faith and the standards of the Christian life on the
basis of the sacred text. Beginning with the Constitution on the
Liturgy, the homily as part of the liturgy of the word43 has
been repeatedly and strongly recommended and in some cases it is
obligatory. As a rule it is to be given by the one presiding.44
The purpose of the homily at Mass is that the spoken word of God and the
liturgy of the Eucharist may together become "a proclamation of God's
wonderful works in the history of salvation, the mystery of Christ."45
Through the readings and homily Christ's paschal mystery is proclaimed;
through the sacrifice of the Mass it becomes present.46
Moreover Christ himself is always present and active in the preaching of
his Church.47
Whether the homily explains the text of the Sacred Scriptures
proclaimed in the readings or some other text of the Liturgy,48
it must always lead the community of the faithful to celebrate the
Eucharist actively, "so that they may hold fast in their lives to what
they have grasped by faith."49 From this living explanation,
the word of God proclaimed in the readings and the Church's celebration
of the day's Liturgy will have greater impact. But this demands that the
homily be truly the fruit of meditation, carefully prepared, neither too
long nor too short, and suited to all those present, even children and
the uneducated.50
At a concelebration, the celebrant or one of the concelebrants as a
rule gives the homily.51
25. On the prescribed days, that is, Sundays and holydays of
obligation, there must be a homily in all Masses celebrated with a
congregation, even Masses on the preceding evening; the homily may not
be omitted without a serious reason.52 There is also to be a
homily in Masses with children and with special groups.53 A
homily is strongly recommended on the weekdays of Advent, Lent, and the
Easter season for the sake of the faithful who regularly take part in
the celebration of Mass; also on other feasts and occasions when a large
congregation is present.54
26. The priest celebrant gives the homily, standing either at the
chair or at the ambo.55
27. Any necessary announcements are to be kept completely separate
from the homily; they must take place following the prayer after
Communion.56
e) Silence
28. The liturgy of the word must be celebrated in a way that fosters
meditation; clearly, any sort of haste that hinders recollection must be
avoided. The dialogue between God and his people taking place through
the Holy Spirit demands short intervals of silence, suited to the
assembled congregation, as an opportunity to take the word of God to
heart and to prepare a response to it in prayer.
Proper times for silence during the liturgy of the word are, for
example, before this liturgy begins, after the first and the second
reading, after the homily.57
f) The Profession of Faith
29. The symbol, creed or profession of faith, said when the rubrics
require, has as its purpose in the celebration of Mass that the
assembled congregation may respond and give assent to the word of God
heard in the readings and through the homily, and that before beginning
to celebrate in the Eucharist the mystery of faith it may call to mind
the rule of faith in a formulary approved by the Church.58
g) The Universal Prayer or Prayer of the Faithful
30. In the light of God's word and in a sense in response to it, the
congregation of the faithful prays in the universal prayer as a rule for
the needs of the universal Church and the local community, for the
salvation of the world and those oppressed by any burden, and for
special categories of people.
The celebrant introduces the prayer; a deacon, another minister, or
some of the faithful may propose intentions that are short and phrased
with a measure of freedom. In these petitions "the people, exercising
its priestly function, makes intercession for all men and women,"59
with the result that, as the liturgy of the word has its full effects in
the faithful, they are better prepared to proceed to the liturgy of the
Eucharist.
31. For the prayer of the faithful the celebrant presides at the
chair and the intentions are announced at the ambo.60 The
assembled congregation takes part in the prayer of the faithful while
standing and by saying or singing a common response after each intention
or by silent prayer.61
2. Aids to the Proper Celebration of the Liturgy of the Word
a) The Place for the Proclamation of the Word of God
32. There must be a place in the church that is somewhat elevated,
fixed, and of a suitable design and nobility. It should reflect the
dignity of God's word and be a clear reminder to the people that in the
Mass the table of God's word and of Christ's body is placed before them.62
The place for the readings must also truly help the people's listening
and attention during the liturgy of the word. Great pains must therefore
be taken, in keeping with the design of each church, over the harmonious
and close relationship of the ambo with the altar.
33. Either permanently or at least on occasions of greater solemnity,
the ambo should be decorated simply and in keeping with its design.
Since the ambo is the place from which the word of God is proclaimed
by the ministers, it must of its nature be reserved for the readings,
the responsorial psalm, and the Easter Proclamation (the Exsultet).
The ambo may rightly be used for the homily and the prayer of the
faithful, however, because of their close connection with the entire
liturgy of the word. It is better for the commentator, cantor, or
director of singing, for example, not to use the ambo.63
34. In order that the ambo may properly serve its liturgical purpose,
it is to be rather large, since on occasion several ministers must use
it at the same time. Provision must also be made for the readers to have
enough light to read the text and, as required, to have modern sound
equipment enabling the faithful to hear them without difficulty.
b) The Books for Proclamation of the Word of God in the Liturgy
35. Along with the ministers, the actions, the allocated places, and
other elements, the books containing the readings of the word of God
remind the hearers of the presence of God speaking to his people. Since
in liturgical celebrations the books too serve as signs and symbols of
the higher realities, care must be taken to ensure that they truly are
worthy, dignified and beautiful.64
36. The proclamation of the Gospel always stands as the high point of
the liturgy of the word. Thus the liturgical tradition of both West and
East has consistently made a certain distinction between the books for
the readings. The Book of Gospels was always fabricated and decorated
with the utmost care and shown greater respect than any of the other
books of readings. In our times also, then, it is very desirable that
cathedrals and at least the larger, more populous parishes and the
churches with a larger attendance possess a beautifully designed Book of
Gospels, separate from any other book of readings. For good reason it is
the Book of Gospels that is presented to a deacon at his ordination and
that at an ordination to the episcopate is laid upon the head of the
bishop-elect and held there.65
37. Because of the dignity of the word of God, the books of readings
used in the celebration are not to be replaced by other pastoral aids,
for example, by leaflets printed for the preparation of the readings by
the faithful or for their personal meditation.
Chapter III: Offices and Ministries in the Celebration
of the Liturgy of the Word within Mass
1. The Function of the President at the Liturgy of the Word
38. The one presiding at the liturgy of the word communicates the
spiritual nourishment it contains to those present, especially in the
homily. Even if he too is a listener to the word of God proclaimed by
others, the duty of proclaiming it has been entrusted above all to him.
Personally or through others he sees to it that the word of God is
properly proclaimed. He then as a rule reserves to himself the tasks of
composing comments to help the people listen more attentively and of
preaching a homily that fosters in them a richer understanding of the
word of God.
39. The first requirement for one who is to preside over the
celebration is a thorough knowledge of the structure of the Order of
Readings, so that he will know how to work a fruitful effect in the
hearts of the faithful. Through study and prayer he must also develop a
full understanding of the coordination and connection of the various
texts in the liturgy of the word, so that the Order of Readings will
become the source of a sound understanding of the mystery of Christ and
his saving work.
40. The one presiding is to make ready use of the various options
provided in the Lectionary regarding readings, responses, responsorial
psalms, and Gospel acclamations;66 but he is to do so in
harmony67 with all concerned and after listening to the
opinions of the faithful in what concerns them.68
41. The one presiding exercises his proper office and the ministry of
the word of God also as he preaches the homily.69 In this way
he leads his brothers and sisters to an affective knowledge of
Scripture. He opens their minds to thanksgiving for the wonderful works
of God. He strengthens the faith of those present in the word that in
the celebration becomes sacrament through the Holy Spirit. Finally, he
prepares them for a fruitful reception of Communion and invites them to
take upon themselves the demands of the Christian life.
42. The president is responsible for preparing the faithful for the
liturgy of the word on occasion by means of introductions before the
readings.70 These comments can help the assembled
congregation toward a better hearing of the word of God, because they
stir up an attitude of faith and good will. He may also carry out this
responsibility through others, a deacon, for example, or a commentator.71
43. As he directs the prayer of the faithful and through their
introduction and conclusion connects them, if possible, with the day's
readings and the homily, the president leads the faithful toward the
liturgy of the Eucharist.72
2. The Role of the Faithful in the Liturgy of the Word
44. Christ's word gathers the people of God as one and increases and
sustains them. "This applies above all to the liturgy of the word in the
celebration of Mass, where there are inseparably united the proclamation
of the death of the Lord, the response of the people listening, and the
very offering through which Christ has confirmed the New Covenant in his
Blood, and in which the people share by their intentions and by
reception of the sacrament."73 For "not only when things are
read 'that were written for our instruction' (Rom 15:4), but also when
the Church prays or sings or acts, the faith of those taking part is
nourished and their minds are raised to God, so that they may offer him
rightful worship and receive his grace more abundantly."74
45. In the liturgy of the word, the congregation of Christ's faithful
even today receives from God the word of his covenant through the faith
that comes by hearing, and must respond to that word in faith, so that
they may become more and more truly the people of the New Covenant. The
people of God have a spiritual right to receive abundantly from the
treasury of God's word. Its riches are presented to them through use of
the Order of Readings, the homily, and pastoral efforts. For their part,
the faithful at the celebration of Mass are to listen to the word of God
with an inward and outward reverence that will bring them continuous
growth in the spiritual life and draw them more deeply into the mystery
which is celebrated.75
46. As a help toward celebrating the memorial of the Lord with eager
devotion, the faithful should be keenly aware of the one presence of
Christ in both the word of God - it is he himself "who speaks when the
Sacred Scriptures are read in the Church" - and "above all under the
Eucharistic species."76
47. To be received and integrated into the life of Christ's faithful,
the word of God demands a living faith.77 Hearing the word of
God unceasingly proclaimed arouses that faith.
The Sacred Scriptures, above all in their liturgical proclamation,
are the source of life and strength. As the Apostle Paul attests, the
Gospel is the saving power of God for everyone who believes.78
Love of the Scriptures is therefore a force reinvigorating and renewing
the entire people of God.79 All the faithful without
exception must therefore always be ready to listen gladly to God's word.80
When this word is proclaimed in the Church and put into living practice,
it enlightens the faithful through the working of the Holy Spirit and
draws them into the entire mystery of the Lord as a reality to be lived.81
The word of God reverently received moves the heart and its desires
toward conversion and toward a life resplendent with both individual and
community faith,82 since God's word is the food of Christian
life and the source of the prayer of the whole Church.83
48. The intimate connection between the liturgy of the word and the
liturgy of the Eucharist in the Mass should prompt the faithful to be
present right from the beginning of the celebration.84 to
take part attentively, and to prepare themselves in so far as possible
to hear the word, especially by learning beforehand more about Sacred
Scripture. That same connection should also awaken in them a desire for
a liturgical understanding of the texts read and a readiness to respond
through singing.85
When they hear the word of God and reflect deeply on it, Christ's
faithful are enabled to respond to it actively with full faith, hope,
and charity through prayer and self-giving, and not only during Mass but
in their entire Christian life.
3. Ministries in the Liturgy of the Word
49. Liturgical tradition assigns responsibility for the biblical
readings in the celebration of Mass to ministers: to readers and the
deacon. But when there is no deacon or no other priest present, the
priest celebrant is to read the Gospel86 and, when there is
no reader present, all the readings.87
50. It pertains to the deacon in the liturgy of the word at Mass to
proclaim the Gospel, sometimes to give the homily, as occasion suggests,
and to propose to the people the intentions of the prayer of the
faithful.88
51. "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."89 The ministry of reader, conferred
through a liturgical rite, must be held in respect. When there are
instituted readers available, they are to carry out their office at
least on Sundays and festive days, especially at the principal Mass of
the day. These readers may also be given responsibility for assisting in
the arrangement of the liturgy of the word, and, to the extent
necessary, of seeing to the preparation of others of the faithful who
may be appointed on a given occasion to read at Mass.90
52. The liturgical assembly truly requires readers, even those not
instituted. Proper measures must therefore be taken to ensure that there
are certain suitable laypeople who have been trained to carry out this
ministry.91 Whenever there is more than one reading, it is
better to assign the readings to different readers, if available.
53. In Masses without a deacon, the function of announcing the
intentions for the prayer of the faithful is to be assigned to the
cantor, particularly when they are to be sung, to a reader, or to
someone else.92
54. During the celebration of Mass with a congregation a second
priest, a deacon, and an instituted reader must wear the distinctive
vestment of their office when they go up to the ambo to read the word of
God. Those who carry out the ministry of reader just for the occasion or
even regularly but without institution may go to the ambo in ordinary
attire, but this should be in keeping with the customs of the different
regions.
55. "It is necessary that those who exercise the ministry of reader,
even if they have not received institution, be truly suited and
carefully prepared, so that the faithful may develop a warm and living
love for Sacred Scripture from listening to the sacred readings."93
Their preparation must above all be spiritual, but what may be called a
technical preparation is also needed. The spiritual preparation
presupposes at least a biblical and liturgical formation. The purpose of
their biblical formation is to give readers the ability to understand
the readings in context and to perceive by the light of faith the
central point of the revealed message. The liturgical formation ought to
equip the readers to have some grasp of the meaning and structure of the
liturgy of the word and of the significance of its connection with the
liturgy of the Eucharist. The technical preparation should make the
readers more skilled in the art of reading publicly, either with the
power of their own voice or with the help of sound equipment.
56. The psalmist, or cantor of the psalm, is responsible for singing,
responsorially or directly, the chants between the readings - the psalm
or other biblical canticle, the gradual and Alleluia, or other chant.
The psalmist may, as occasion requires, intone the Alleluia and verse.94
For carrying out the function of psalmist it is advantageous to have in
each ecclesial community laypeople with the ability to sing and read
with correct diction. The points made about the formation of readers
apply to cantors as well.
57. The commentator also fulfills a genuine liturgical ministry,
which consists in presenting to the congregation of the faithful, from a
suitable place, relevant explanations and comments that are clear, of
marked sobriety, meticulously prepared, and as a rule written out and
approved beforehand by the celebrant.95
Second Part: The structure of the Order of Readings for Mass
Chapter IV: The General Arrangement of Readings for
Mass
1. The Pastoral Purpose of the Order of Readings for Mass
58. On the basis of the intention of the Second Vatican Council, the
Order of Readings provided by the Lectionary of the Roman Missal has
been composed above all for a pastoral purpose. To achieve this aim, not
only the principles underlying this new Order of Readings but also the
lists of texts that it provides have been discussed and revised over and
over again, with the cooperation of a great many experts in exegetical,
liturgical, catechetical, and pastoral studies from all parts of the
world. The Order of Readings is the fruit of this combined effort.
The prolonged use of this Order of Readings to proclaim and explain
Sacred Scripture in the Eucharistic celebration will, it is hoped, prove
to be an effective step toward achieving the objective stated repeatedly
by the Second Vatican Council.96
59. The decision on revising the Lectionary for Mass was to draw up
and edit a single, rich, and full Order of Readings that would be in
complete accord with the intent and prescriptions of the Second Vatican
Council.97 At the same time, however, the Order was meant to
be of a kind that would meet the requirements and usages of particular
Churches and celebrating congregations. For this reason, those
responsible for the revision took pains to safeguard the liturgical
tradition of the Roman Rite, but valued highly the merits of all the
systems of selecting, arranging, and using the biblical readings in
other liturgical families and in certain particular Churches. The
revisers made use of those elements that experience has confirmed, but
with an effort to avoid certain shortcomings found in the preceding form
of the tradition.
60. The present Order of Readings for Mass, then, is an arrangement
of biblical readings that provides the faithful with a knowledge of the
whole of God's word, in a pattern suited to the purpose. Throughout the
liturgical year, but above all during the seasons of Easter, Lent, and
Advent, the choice and sequence of readings are aimed at giving Christ's
faithful an ever-deepening perception of the faith they profess and of
the history of salvation.98 Accordingly, the Order of
Readings corresponds to the requirements and interests of the Christian
people.
61. The celebration of the Liturgy is not in itself simply a form of
catechesis, but it does contain an element of teaching. The Lectionary
of the Roman Missal brings this out99 and therefore deserves
to be regarded as a pedagogical resource aiding catechesis.
This is so because the Order of Readings for Mass aptly presents from
Sacred Scripture the principal deeds and words belonging to the history
of salvation. As its many phases and events are recalled in the liturgy
of the word, it will become clear to the faithful that the history of
salvation is continued here and now in the representation of Christ's
paschal mystery celebrated through the Eucharist.
62. The pastoral advantage of having in the Roman Rite a single Order
of Readings for the Lectionary is obvious on other grounds. All the
faithful, particularly those who for various reasons do not always take
part in Mass with the same assembly, will everywhere be able to hear the
same readings on any given day or in any liturgical season and to
meditate on the application of these readings to their own concrete
circumstances. This is the case even in places that have no priest and
where a deacon or someone else deputed by the bishop conducts a
celebration of the word of God.100
63. Pastors may wish to respond specifically from the word of God to
the concerns of their own congregations. Although they must be mindful
that they are above all to be heralds of the entire mystery of Christ
and of the Gospel, they may rightfully use the options provided in the
Order of Readings for Mass. This applies particularly to the celebration
of a ritual or votive Mass, a Mass in honor of the Saints, or one of the
Masses for various needs and occasions. With due regard for the general
norms, special faculties are granted concerning the readings in Masses
celebrated for particular groups.101
2. The Principles of Composition of the Order of Readings for Mass
64. To achieve the purpose of the Order of Readings for Mass, the
parts have been selected and arranged in such a way as to take into
account the sequence of the liturgical seasons and the hermeneutical
principles whose understanding and definition has been facilitated by
modern biblical research.
It was judged helpful to state here the principles guiding the
composition of the Order of Readings for Mass.
a) The Choice of Texts
65. The course of readings in the Proper of Seasons is arranged as
follows. Sundays and festive days present the more important biblical
passages. In this way the more significant parts of God's revealed word
can be read to the assembled faithful within an appropriate period of
time. Weekdays present a second series of texts from Sacred Scripture
and in a sense these complement the message of salvation explained on
festive days. But neither series in these main parts of the Order of
Readings —
the series for Sundays and festive days and that for weekdays
—
is dependent on the other. The Order of Readings for Sundays and festive
days extends over three years; for weekdays, over two. Thus each runs
its course independently of the other.
The sequence of readings in other parts of the Order of Readings is
governed by its own rules. This applies to the series of readings for
celebrations of the Saints, ritual Masses, Masses for various needs and
occasions, votive Masses, or Masses for the dead.
b) The Arrangement of the Readings for Sundays and Festive Days
66. The following are features proper to the readings for Sundays and
festive days:
1. Each Mass has three readings: the first from the Old
Testament, the second from an Apostle (that is, either from a Letter
or from the Book of Revelation, depending on the season), and the
third from the Gospels. This arrangement brings out the unity of the
Old and New Testaments and of the history of salvation, in which
Christ is the central figure, commemorated in his paschal mystery.
2. A more varied and richer reading of Sacred Scripture on
Sundays and festive days results from the three-year cycle provided
for these days, in that the same texts are read only every fourth
year.102
3. The principles governing the Order of Readings for Sundays and
festive days are called the principles of "harmony" and of "semicontinuous
reading." One or the other applies according to the different
seasons of the year and the distinctive character of the particular
liturgical season.
67. The best instance of harmony between the Old and New Testament
readings occurs when it is one that Scripture itself suggests. This is
the case when the doctrine and events recounted in texts of the New
Testament bear a more or less explicit relationship to the doctrine and
events of the Old Testament. The present Order of Readings selects Old
Testament texts mainly because of their correlation with New Testament
texts read in the same Mass, and particularly with the Gospel text.
Harmony of another kind exists between texts of the readings for each
Mass during Advent, Lent, and Easter, the seasons that have a
distinctive importance or character.
In contrast, the Sundays in Ordinary Time do not have a distinctive
character. Thus the text of both the apostolic and Gospel readings are
arranged in order of semicontinuous reading, whereas the Old Testament
reading is harmonized with the Gospel.
68. The decision was made not to extend to Sundays the arrangement
suited to the liturgical seasons mentioned, that is, not to have an
organic harmony of themes devised with a view to facilitating homiletic
instruction. Such an arrangement would be in conflict with the genuine
conception of liturgical celebration, which is always the celebration of
the mystery of Christ and which by its own tradition makes use of the
word of God not only at the prompting of logical or extrinsic concerns
but spurred by the desire to proclaim the Gospel and to lead those who
believe to the fullness of truth.
c) The Arrangement of the Readings for Weekdays
69. The weekday readings have been arranged in the following way.
1. Each Mass has two readings: the first is from the Old
Testament or from an Apostle (that is, either from a Letter or from
the Book of Revelation), and during the Easter season from the Acts
of the Apostles; the second, from the Gospels.
2. The yearly cycle for Lent has its own principles of
arrangement, which take into account the baptismal and penitential
character of this season.
3. The cycle for the weekdays of Advent, the Christmas season,
and the Easter season is also yearly and the readings thus remain
the same each year.
4. For the thirty-four weeks of Ordinary Time, the weekday Gospel
readings are arranged in a single cycle, repeated each year. But the
first reading is arranged in a two-year cycle and is thus read every
other year. Year I is used during odd-numbered years; Year II,
during even-numbered years. Like the Order for Sundays and festive
days, then, the weekday Order of Readings is governed by similar
application of the principles of harmony and of semicontinuous
reading, especially in the case of seasons with their own
distinctive character.
d) The Readings for Celebrations of the Saints
70. Two series of readings are provided for celebrations of the
Saints.
1. The Proper of Saints provides the first series, for
solemnities, feasts, or memorials and particularly when there are
proper texts for one or other such celebration. Sometimes in the
Proper, however, there is a reference to the most appropriate among
the texts in the Commons as the one to be given preference.
2. The Commons of Saints provide the second, more extensive group
of readings. There are, first, appropriate texts for the different
classes of Saints (martyrs, pastors, virgins, etc.), then
numerous texts that deal with holiness in general. These may be
freely chosen whenever the Commons are indicated as the source for
the choice of readings.
71. As to their sequence, all the texts in this part of the Order of
Readings appear in the order in which they are to be read at Mass. Thus
the Old Testament texts are first, then the texts from the Apostles,
followed by the psalms and verses between the readings, and finally the
texts from the Gospels. The rationale of this arrangement is that,
unless otherwise noted, the celebrant may choose at will from such
texts, in view of the pastoral needs of the congregation taking part in
the celebration.
e) Readings for Ritual Masses, Masses for Various Needs and
Occasions, Votive Masses, and Masses for the Dead
72. For ritual Masses, Masses for various needs and occasions,
votive Masses, and Masses for the dead, the texts for the readings are
arranged as just described, that is, numerous texts are grouped together
in the order of their use, as in the Commons of Saints.
f) The Main Criteria Applied in Choosing and Arranging the Readings
73. In addition to the guiding principles already given for the
arrangement of readings in the individual parts of the Order of
Readings, others of a more general nature follow.
1) The Reservation of Some Books to Particular Liturgical Seasons
74. In this Order of Readings, some biblical books are set aside for
particular liturgical seasons on the basis both of the intrinsic
importance of subject matter and of liturgical tradition. For example,
the Western (Ambrosian and Hispanic) and Eastern tradition of reading
the Acts of the Apostles during the Easter season is maintained. This
usage results in a clear presentation of how the Church's entire life
derives its beginning from the paschal mystery. The tradition of both
West and East is also retained, namely the reading of the Gospel of John
in the latter weeks of Lent and in the Easter season. Tradition assigns
the reading of Isaiah, especially the first part, to Advent. Some texts
of this book, however, are read during the Christmas season, to which
the First Letter of John is also assigned.
2) The Length of the Texts
75. A middle way is followed in regard to the length of texts.
A distinction has been made between narratives, which require reading a
fairly long passage but which usually hold the attention of the
faithful, and texts that should not be lengthy because of the profundity
of their doctrine.
In the case of certain rather lengthy texts, longer and shorter
versions are provided to suit different situations. The editing of the
shorter version has been carried out with great caution.
3) Difficult Texts
76. In readings for Sundays and solemnities, texts that present real
difficulties are avoided for pastoral reasons. The difficulties may be
objective, in that the texts themselves raise profound literary,
critical, or exegetical problems; or the difficulties may lie, at least
to a certain extent, in the ability of the faithful to understand the
texts. But there could be no justification for concealing from the
faithful the spiritual riches of certain texts on the grounds of
difficulty if the problem arises from the inadequacy either of the
religious education that every Christian should have or of the biblical
formation that every pastor of souls should have. Often a difficult
reading is clarified by its correlation with another in the same Mass.
4) The Omission of Certain Verses
77. The omission of verses in readings from Scripture has at times
been the tradition of many liturgies, including the Roman liturgy.
Admittedly such omissions may not be made lightly, for fear of
distorting the meaning of the text or the intent and style of Scripture.
Yet on pastoral grounds it was decided to continue the traditional
practice in the present Order of Readings, but at the same time to
ensure that the essential meaning of the text remained intact. One
reason for the decision is that otherwise some texts would have been
unduly long. It would also have been necessary to omit completely
certain readings of high spiritual value for the faithful because those
readings include some verse that is pastorally less useful or that
involves truly difficult questions.
3. Principles to Be Followed in the Use of the Order of Readings
a) The Freedom of Choice Regarding Some Texts
78. The Order of Readings sometimes leaves it to the celebrant to
choose between alternative texts or to choose one from the several
listed together for the same reading. The option seldom exists on
Sundays, solemnities, or feasts, in order not to obscure the character
proper to the particular liturgical season or needlessly interrupt the
semicontinuous reading of some biblical book. On the other hand, the
option is given readily in celebrations of the Saints, in ritual Masses,
Masses for various needs and occasions, votive Masses, and Masses for
the dead.
These options, together with those indicated in the General
Instruction of the Roman Missal and the Ordo cantus Missae,103
have a pastoral purpose. In arranging the liturgy of the word, then, the
priest should "consider the general spiritual good of the congregation
rather than his personal outlook. He should be mindful that the choice
of texts is to be made in harmony with the ministers and others who have
a role in the celebration and should listen to the opinions of the
faithful in what concerns them more directly."104
1) The Two Readings before the Gospel
79. In Masses to which three readings are assigned, all three are to
be used. If, however, for pastoral reasons the Conference of Bishops has
given permission for two readings only to be used,105 the
choice between the two first readings is to be made in such a way as to
safeguard the Church's intent to instruct the faithful more completely
in the mystery of salvation. Thus, unless the contrary is indicated in
the text of the Lectionary, the reading to be chosen as the first
reading is the one that is more closely in harmony with the Gospel, or,
in accord with the intent just mentioned, the one that is more helpful
toward a coherent catechesis over an extended period, or that preserves
the semicontinuous reading of some biblical book.106
2) The Longer and Shorter Forms of Texts
80. A pastoral criterion must also guide the choice between the
longer and shorter forms of the same text. The main consideration must
be the capacity of the hearers to listen profitably either to the longer
or to the shorter reading; or to listen to a more complete text that
will be explained through the homily.
3) When Two Texts Are Provided
81. When a choice is allowed between alternative texts, whether they
are fixed or optional, the first consideration must be the best interest
of those taking part. It may be a matter of using the easier texts or
the one more relevant to the assembled congregation or, as pastoral
advantage may suggest, of repeating or replacing a text that is assigned
as proper to one celebration and optional to another. The issue may
arise when it is feared that some text will create difficulties for a
particular congregation or when the same text would have to be repeated
within a few days, as on a Sunday and on a day during the week
following.
4) The Weekday Readings
82. The arrangement of weekday readings provides texts for every day
of the week throughout the year. In most cases, therefore, these
readings are to be used on their assigned days, unless a solemnity, a
feast, or else a memorial with proper readings occurs.107
In using the Order of Readings for weekdays attention must be paid to
whether one reading or another from the same biblical book will have to
be omitted because of some celebration occurring during the week. With
the arrangement of readings for the entire week in mind, the priest in
that case arranges to omit the less significant passages or combines
them in the most appropriate manner with other readings, if they
contribute to an integral view of a particular theme.
5) The Celebrations of the Saints
83. When they exist, proper readings are given for celebrations of
the Saints, that is, biblical passages about the Saint or the mystery
that the Mass is celebrating. Even in the case of a memorial these
readings must take the place of the weekday readings for the same day.
This Order of Readings makes explicit note of every case of proper
readings on a memorial.
In some cases there are accommodated readings, those, namely, that
bring out some particular aspect of a Saint's spiritual life or work.
Use of such readings does not seem binding, except for compelling
pastoral reasons. For the most part references are given to readings in
the Commons in order to facilitate choice. But these are merely
suggestions: in place of an accommodated reading or the particular
reading proposed from a Common, any other reading from the Commons
referred to may be selected.
The first concern of a priest celebrating with a congregation is the
spiritual benefit of the faithful and he will be careful not to impose
his personal preference on them. Above all he will make sure not to omit
too often or without sufficient cause the readings assigned for each day
in the weekday Lectionary: the Church's desire is that a more lavish
table of the word of God be spread before the faithful.108
There are also common readings, that is, those placed in the Commons
either for some determined class of Saints (martyrs, virgins, pastors)
or for the Saints in general. Because in these cases several texts are
listed for the same reading, it will be up to the priest to choose the
one best suited to those listening. In all celebrations of Saints the
readings may be taken not only from the Commons to which the references
are given in each case, but also from the Common of Men and Women
Saints, whenever there is special reason for doing so.
84. For celebrations of the Saints the following should be observed:
1. On solemnities and feasts the readings must be those that are
given in the Proper or in the Commons. For solemnities and feasts of
the General Roman Calendar proper readings are always assigned.
2. On solemnities inscribed in particular calendars, three
readings are to be assigned, unless the Conference of Bishops has
decreed that there are to be only two readings.109 The
first reading is from the Old Testament (but during the Easter
season, from the Acts of the Apostles or the Book of Revelation);
the second, from an Apostle; the third, from the Gospels.
3. On feasts and memorials, which have only two readings, the
first reading can be chosen from either the Old Testament or from an
Apostle; the second is from the Gospels. Following the Church's
traditional practice, however, the first reading during the Easter
season is to be taken from an Apostle, the second, as far as
possible, from the Gospel of John.
6) Other Parts of the Order of Readings
85. In the Order of Readings for ritual Masses the references given
are to the texts already published for the individual rites. This
obviously does not include the texts belonging to celebrations that must
not be integrated with Mass.110
86. The Order of Readings for Masses for various needs and occasions,
votive Masses, and Masses for the dead provides many texts that can be
of assistance in adapting such celebrations to the situation,
circumstances, and concerns of the particular groups taking part.111
87. In ritual Masses, Masses for various needs and occasions, votive
Masses, and Masses for the dead, since many texts are given for the same
reading, the choice of readings follows the criteria already indicated
for the choice of readings from the Common of Saints.
88. On a day when some ritual Mass is not permitted and when the
norms in the individual rite allow the choice of one reading from those
provided for ritual Masses, the general spiritual welfare of the
participants must be considered.112
b) The Responsorial Psalm and the acclamation Before the Gospel
Reading
89. Among the chants between the readings, the psalm which follows
the first reading is of great importance. As a rule the psalm to be used
is the one assigned to the reading. But in the case of readings for the
Common of Saints, ritual Masses, Masses for various needs and occasions,
votive Masses, and Masses for the dead the choice is left up to the
priest celebrating. He will base his choice on the principle of the
pastoral benefit of those present.
But to make it easier for the people to join in the response to the
psalm, the Order of Readings lists certain other texts of psalms and
responses that have been chosen according to the various seasons or
classes of Saints. Whenever the psalm is sung, these texts may replace
the text corresponding to the reading.113
90. The chant between the second reading and the Gospel is either
specified in each Mass and correlated with the Gospel or else it is left
as a choice to be made from those in the series given for a liturgical
season or one of the Commons.
91. During Lent one of the acclamations from those given in the Order
of Readings may be used, depending on the occasion.114 This
acclamation precedes and follows the verse before the Gospel.
Chapter V: Description of the Order of Readings
92. It seems useful to provide here a brief description of the Order
of Readings, at least for the principal celebrations and the different
seasons of the liturgical year. With these in mind, readings were
selected on the basis of the rules already stated. This description is
meant to assist pastors of souls to understand the structure of the
Order of Readings, so that their use of it will become more perceptive
and the Order of Readings a source of good for Christ's faithful.
1. Advent
a) The Sundays
93. Each Gospel reading has a distinctive theme: the Lord's coming at
the end of time (First Sunday of Advent), John the Baptist (Second and
Third Sunday), and the events that prepared immediately for the Lord's
birth (Fourth Sunday).
The Old Testament readings are prophecies about the Messiah and the
Messianic age, especially from the Book of Isaiah.
The readings from an Apostle contain exhortations and proclamations,
in keeping with the different themes of Advent.
b) The Weekdays
94. There are two series of readings: one to be used from the
beginning of Advent until 16 December; the other from 17 to 24 December.
In the first part of Advent there are readings from the Book of
Isaiah, distributed in accord with the sequence of the book itself and
including the more important texts that are also read on the Sundays.
For the choice of the weekday Gospel the first reading has been taken
into consideration.
On Thursday of the second week the readings from the Gospel
concerning John the Baptist begin. The first reading is either a
continuation of Isaiah or a text chosen in view of the Gospel.
In the last week before Christmas the events that immediately
prepared for the Lord's birth are presented from the Gospel of Matthew
(chapter 1) and Luke (chapter 1). The texts in the first reading, chosen
in view of the Gospel reading, are from different Old Testament books
and include important Messianic prophecies.
2. The Christmas Season
a) The Solemnities, Feasts, and Sundays
95. For the vigil and the three Masses of Christmas both the
prophetic readings and the others have been chosen from the Roman
tradition.
The Gospel on the Sunday within the Octave of Christmas, Feast of the
Holy Family, is about Jesus' childhood and the other readings are about
the virtues of family life.
On the Octave Day of Christmas, Solemnity of the Blessed Virgin Mary,
the Mother of God, the readings are about the Virgin Mother of God and
the giving of the holy Name of Jesus.
On the second Sunday after Christmas, the readings are about the
mystery of the Incarnation.
On the Epiphany of the Lord, the Old Testament reading and the Gospel
continue the Roman tradition; the text for the reading from the Letters
of the Apostles is about the calling of the nations to salvation.
On the Feast of the Baptism of the Lord, the texts chosen are about
this mystery.
b) The Weekdays
96. From 29 December on, there is a continuous reading of the whole
of the First Letter of John, which actually begins earlier, on 27
December, the Feast of St. John the Evangelist, and on 28 December, the
Feast of the Holy Innocents. The Gospels relate manifestations of the
Lord: events of Jesus' childhood from the Gospel of Luke (29-30
December); passages from the first chapter of the Gospel of John (31
December-5 January); other manifestations of the Lord from the four
Gospels (7-12 January).
3. Lent
a) The Sundays
97. The Gospel readings are arranged as follows:
The first and second Sundays maintain the accounts of the Temptation
and Transfiguration of the Lord, with readings, however, from all three
Synoptics.
On the next three Sundays, the Gospels about the Samaritan woman, the
man born blind, and the raising of Lazarus have been restored in Year A.
Because these Gospels are of major importance in regard to Christian
initiation, they may also be read in Year B and Year C, especially in
places where there are catechumens.
Other texts, however, are provided for Year B and Year C: for Year B,
a text from John about Christ's coming glorification through his Cross
and Resurrection, and for Year C, a text from Luke about conversion.
On Palm Sunday of the Lord's Passion the texts for the procession are
selections from the Synoptic Gospels concerning the Lord's solemn entry
into Jerusalem. For the Mass the reading is the account of the Lord's
Passion.
The Old Testament readings are about the history of salvation, which
is one of the themes proper to the catechesis of Lent. The series of
texts for each Year presents the main elements of salvation history from
its beginning until the promise of the New Covenant.
The readings from the Letters of the Apostles have been selected to
fit the Gospel and the Old Testament readings and, to the extent
possible, to provide a connection between them.
b) The Weekdays
98. The readings from the Gospels and the Old Testament were selected
because they are related to each other. They treat various themes of the
Lenten catechesis that are suited to the spiritual significance of this
season. Beginning with Monday of the Fourth Week of Lent, there is a
semicontinuous reading of the Gospel of John, made up of texts that
correspond more closely to the themes proper to Lent.
Because the readings about the Samaritan woman, the man born blind,
and the raising of Lazarus are now assigned to Sundays, but only for
Year A (in Year B and Year C they are optional), provision has been made
for their use on weekdays. Thus at the beginning of the Third, Fourth,
and Fifth Weeks of Lent optional Masses with these texts for the Gospel
have been inserted and may be used in place of the readings of the day
on any weekday of the respective week.
In the first days of Holy Week the readings are about the mystery of
Christ's passion. For the Chrism Mass the readings bring out both
Christ's Messianic mission and its continuation in the Church by means
of the sacraments.
4. The Sacred Triduum and the Easter Season
a) The Sacred Easter Triduum
99. On Holy Thursday at the evening Mass the remembrance of the meal
preceding the Exodus casts its own special light because of the Christ's
example in washing the feet of his disciples and Paul's account of the
institution of the Christian Passover in the Eucharist.
On Good Friday the liturgical service has as its center John's
narrative of the Passion of him who was proclaimed in Isaiah as the
Servant of the Lord and who became the one High Priest by offering
himself to the Father.
At the Vigil on the holy night of Easter there are seven Old
Testament readings which recall the wonderful works of God in the
history of salvation. There are two New Testament readings, the
announcement of the Resurrection according to one of the Synoptic
Gospels and a reading from St. Paul on Christian baptism as the
sacrament of Christ's Resurrection.
The Gospel reading for the Mass on Easter day is from John on the
finding of the empty tomb. There is also, however, the option to use the
Gospel texts from the Easter Vigil or, when there is an evening Mass on
Easter Sunday, to use the account in Luke of the Lord's appearance to
the disciples on the road to Emmaus. The first reading is from the Acts
of the Apostles, which throughout the Easter season replaces the Old
Testament reading. The reading from the Apostle Paul concerns the living
out of the paschal mystery in the Church.
b) The Sundays
100. The Gospel readings for the first three Sundays recount the
appearances of the risen Christ. The readings about the Good Shepherd
are assigned to the Fourth Sunday. On the Fifth, Sixth, and Seventh
Sundays, there are excerpts from the Lord's discourse and prayer at the
end of the Last Supper.
The first reading is from the Acts of the Apostles, in a three-year
cycle of parallel and progressive selections: material is presented on
the life of the early Church, its witness, and its growth.
For the reading from the Apostles, the First Letter of Peter is in
Year A, the First Letter of John in Year B, the Book of Revelation in
Year C. These are the texts that seem to fit in especially well with the
spirit of joyous faith and sure hope proper to this season.
c) The Weekdays
101. As on the Sundays, the first reading is a semicontinuous reading
from the Acts of the Apostles. The Gospel readings during the Easter
octave are accounts of the Lord's appearances. After that there is a
sernicontinuous reading of the Gospel of John, but with texts that have
a paschal character, in order to complete the reading from John during
Lent. This paschal reading is made up in large part of the Lord's
discourse and prayer at the end of the Last Supper.
d) The Solemnities of the Ascension and of Pentecost
102. For the first reading the Solemnity of the Ascension retains the
account of the Ascension according to the Acts of the Apostles. This
text is complemented by the second reading from the Apostle on Christ in
exaltation at the right hand of the Father. For the Gospel reading, each
of the three Years has its own text in accord with the differences in
the Synoptic Gospels.
In the evening Mass celebrated on the Vigil of Pentecost four Old
Testament texts are provided; any one of them may be used, in order to
bring out the many aspects of Pentecost. The reading from the Apostles
shows the actual working of the Holy Spirit in the Church. The Gospel
reading recalls the promise of the Spirit made by Christ before his own
glorification.
For the Mass on Pentecost day itself, in accord with received usage,
the account in the Acts of the Apostles of the great occurrence on
Pentecost day is taken as the first reading. The texts from the Apostle
Paul bring out the effect of the action of the Spirit in the life of the
Church. The Gospel reading is a remembrance of Jesus bestowing his
Spirit on the disciples on the evening of Easter day; other optional
texts describe the action of the Spirit on the disciples and on the
Church.
5. "Ordinary Time"
a) The Arrangement and Choice of Texts
103. Ordinary Time begins on the Monday after the Sunday following 6
January; it lasts until the Tuesday before Lent inclusive. It begins
again on the Monday after Pentecost Sunday and finishes before evening
prayer I of the first Sunday of Advent.
The Order of Readings provides readings for thirty-four Sundays and
the weeks following them. In some years, however, there are only
thirty-three weeks of Ordinary Time. Further, some Sundays either belong
to another season (the Sunday on which the Feast of the Baptism of the
Lord falls and Pentecost Sunday) or else are impeded by a solemnity that
coincides with Sunday (e.g. The Most Holy Trinity or Christ the King).
104. For the correct arrangement in the use of the readings for
Ordinary Time, the following are to be respected.
1. The Sunday on which the Feast of the Baptism of the Lord falls
replaces the first Sunday in Ordinary Time. Therefore the readings
of the First Week of Ordinary Time begin on the Monday after the
Sunday following 6 January. When the Feast of the Baptism of the
Lord is celebrated on Monday because the Epiphany has been
celebrated on the Sunday, the readings of the First Week begin on
Tuesday.
2. The Sunday following the Feast of the Baptism of the Lord is
the Second Sunday of Ordinary Time. The remaining Sundays are
numbered consecutively up to the Sunday preceding the beginning of
Lent. The readings for the week in which Ash Wednesday falls are
interrupted after the Tuesday readings.
3. For the resumption of the readings of Ordinary Time after
Pentecost Sunday:
—
when there are thirty-four Sundays in Ordinary Time, the
week to be used is the one that immediately follows the last
week used before Lent;115
—
when there are thirty-three Sundays in Ordinary Time, the
first week that would have been used after Pentecost is omitted,
in order to reserve for the end of the year the eschatological
texts that are assigned to the last two weeks.116
b) The Sunday Readings
1) The Gospel Readings
105. On the Second Sunday of Ordinary Time the Gospel continues to
center on the manifestation of the Lord, which is celebrated on the
Solemnity of the Epiphany, through the traditional passage about the
wedding feast at Cana and two other passages from the Gospel of John.
Beginning with the Third Sunday, there is a semicontinuous reading of
the Synoptic Gospels. This reading is arranged in such a way that as the
Lord's life and preaching unfold the doctrine proper to each of these
Gospels is presented.
This distribution also provides a certain coordination between the
meaning of each Gospel and the progress of the liturgical year. Thus
after Epiphany the readings are on the beginning of the Lord's preaching
and they fit in well with Christ's baptism and the first events in which
he manifests himself. The liturgical year leads quite naturally to a
conclusion in the eschatological theme proper to the last Sundays, since
the chapters of the Synoptics that precede the account of the Passion
treat this eschatological theme rather extensively.
After the Sixteenth Sunday in Year B, five readings are incorporated
from John chapter 6 (the discourse on the bread of life). This is the
natural place for these readings because the multiplication of the
loaves from the Gospel of John takes the place of the same account in
Mark. In the semicontinuous reading of Luke for Year C, the introduction
of this Gospel has been prefixed to the first text (that is, on the
Third Sunday). This passage expresses the author's intention very
beautifully and there seemed to be no better place for it.
2) The Old Testament Readings
106. These readings have been chosen to correspond to the Gospel
passages in order to avoid an excessive diversity between the readings
of different Masses and above all to bring out the unity between the Old
and the New Testament. The connection between the readings of the same
Mass is shown by a precise choice of the headings prefixed to the
individual readings.
To the degree possible, the readings were chosen in such a way that
they would be short and easy to grasp. But care has been taken to ensure
that many Old Testament texts of major significance would be read on
Sundays. Such readings are distributed not according to a logical order
but on the basis of what the Gospel reading requires. Still, the
treasury of the word of God will be opened up in such a way that nearly
all the principal pages of the Old Testament will become familiar to
those taking part in the Mass on Sundays.
3) The Readings from the Apostles
107. There is a semicontinuous reading of the Letters of Paul and
James (the Letters of Peter and John being read during the Easter and
Christmas seasons).
Because it is quite long and deals with such diverse issues, the
First Letter to the Corinthians has been spread over the three years of
the cycle at the beginning of Ordinary Time. It also was thought best to
divide the Letter to the Hebrews into two parts; the first part is read
in Year B and the second in Year C.
Only readings that are short and readily grasped by the people have
been chosen.
Table II at the end of this Introduction117 indicates the
distribution of Letters of the Apostles over the three-year cycle of the
Sundays of Ordinary Time.
c) The Readings for Solemnities of the Lord During Ordinary Time
108. On the solemnities of Holy Trinity, Corpus Christi, and the
Sacred Heart, the texts chosen correspond to the principal themes of
these celebrations. The readings of the Thirty-Fourth and last Sunday of
Ordinary Time celebrate Christ the universal King. He was prefigured by
David and proclaimed as king amid the humiliations of his Passion and
Cross; he reigns in the Church and will come again at the end of time.
d) The Weekday Readings
109. The Gospels are so arranged that Mark is read first
(First to Ninth Week), then Matthew (Tenth to Twenty-First Week), then
Luke (Twenty-Second to Thirty-Fourth Week). Mark chapters 1-12 are read
in their entirety, with the exception only of the two passages of Mark
chapter 6 that are read on weekdays in other seasons. From Matthew and
Luke the readings comprise all the material not contained in Mark. All
the passages that either are distinctively presented in each Gospel or
are needed for a proper understanding of its progression are read two or
three times. Jesus' eschatological discourse as contained in its
entirety in Luke is read at the end of the liturgical year.
110. The First Reading is taken in periods of several weeks at
a time first from one then from the other Testament; the number of weeks
depends on the length of the biblical books read.
Rather large sections are read from the New Testament books in order
to give the substance, as it were, of each of the Letters.
From the Old Testament there is room only for select passages that,
as far as possible, bring out the character of the individual books. The
historical texts have been chosen in such a way as to provide an overall
view of the history of salvation before the Incarnation of the Lord. But
lengthy narratives could hardly be presented; sometimes verses have been
selected that make for a reading of moderate length. In addition, the
religious significance of the historical events is sometimes brought out
by means of certain texts from the wisdom books that are placed as
prologues or conclusions to a series of historical readings.
Nearly all the Old Testament books have found a place in the Order of
Readings for weekdays in the Proper of Seasons. The only omissions are
the shortest of the prophetic books (Obadiah and Zephaniah) and a poetic
book (the Song of Songs). Of those narratives of edification requiring a
lengthy reading if they are to be understood, Tobit and Ruth are
included, but the others (Esther and Judith) are omitted. Texts from
these latter two books are assigned, however, to Sundays and weekdays at
other times of the year.
Table III at the end of this Introduction118 lists the way
the books of the Old and the New Testament are distributed over the
weekdays in Ordinary Time in the course of two years.
At the end of the liturgical year the readings are from the books
that correspond to the eschatological character of this period, Daniel
and the Book of Revelation.
Chapter VI: Adaptations, Translations and Format of
the Order of Readings
1. Adaptations and Translations
111. In the liturgical assembly the word of God must always be read
either from the Latin texts prepared by the Holy See or from vernacular
translations approved for liturgical use by the Conferences of Bishops,
according to existing norms.119
112. The Lectionary for Mass must be translated integrally in all its
parts, including the Introduction. If the Conference of Bishops has
judged it necessary and useful to add certain adaptations, these are to
be incorporated after their confirmation by the Holy See.120
113. The size of the Lectionary will necessitate editions in more
than one volume; no particular division of the volumes is prescribed.
But each volume is to contain the explanatory texts on the structure and
purpose of the section it contains.
The ancient custom is recommended of having separate books, one for
the Gospels and a second for the other readings for the Old and New
Testament.
It may also be useful to publish separately a Sunday lectionary
(which could also contain selected excerpts from the sanctoral cycle),
and a weekday lectionary. A practical basis for dividing the Sunday
lectionary is the three-year cycle, so that all the readings for each
year are presented in sequence.
But there is freedom to adopt other arrangements that may be devised
and seem to have pastoral advantages.
114. The texts for the chants are always to be adjoined to the
readings, but separate books containing the chants alone are permitted.
It is recommended that the texts be printed with divisions into stanzas.
115. Whenever a text consists of different parts, the typography must
make this structure of the text clear. It is likewise recommended that
even non-poetic texts be printed with division into sense lines to
assist the proclamation of the readings.
116. Where there are longer and shorter forms of a text, they are to
be printed separately, so that each can be read with ease. But if such a
separation does not seem feasible, a way is to be found to ensure that
each text can be proclaimed without mistakes.
117. In vernacular editions the texts are not to be printed without
headings prefixed. If it seems advisable, an introductory note on the
general meaning of the passage may be added to the heading. This note is
to carry some distinctive symbol or is to be set in different type to
show clearly that it is an optional text.121
118. It would be useful for every volume to have an index of the
passages of the Bible, modeled on the biblical index of the present
volume.122 This will provide ready access to texts of the
lectionaries for Mass that may be needed or helpful for specific
occasions.
2. The Format of Individual Readings
For each reading the present volume carries the textual reference,
the headings, and the incipit.
a) The Biblical References
119. The text reference (that is, to chapter and verses) is always
given according to the Neo-Vulgate edition for the psalms.123
But a second reference according to the original text (Hebrew, Aramaic,
or Greek) has been added wherever there is a discrepancy. Depending on
the decrees of the competent Authorities for the individual languages,
vernacular versions may retain the enumeration corresponding to the
version of the Bible approved for liturgical use by the same
Authorities. Exact references to chapter and verses, however, must
always appear and may be given in the text or in the margin.
120. These references provide liturgical books with the basis of the
"announcement" of the text that must be read in the celebration, but
which is not printed in this volume. This "announcement" of the text
will observe the following norms, but they may be altered by decree of
the competent authorities on the basis of what is customary and useful
for different places and languages.
121. The formula to be used is always: "A reading from the
Book of. . ." "A reading from the Letter of . . . " or "A
reading from the holy Gospel according to . . . " and not: "The
beginning of. . . " (unless this seems advisable in particular
instances) nor: "The continuation of. . . ."
122. The traditionally accepted titles for books are to be retained
with the following exceptions.
1. Where there are two books with the same name, the title is to
be: The first Book, The second Book (for example, of Kings, of
Maccabees) or The first Letter, The second Letter.
2. The title more common in current usage is to be accepted for
the following books:
—1
and 2 Samuel instead of 1 and 2 Kings;
—1
and 2 Kings instead of 3 and 4 Kings;
—1
and 2 Chronicles instead of 1 and 2 Paralipomenon;
—the
Books of Ezra and Nehemiah instead of 1 and 2 Ezra.
3. The distinguishing titles for the wisdom books are: Book of
Job, Book of Proverbs, Book of Ecclesiastes, Song of Songs, Book of
Wisdom, and Book of Sirach.
4. For all the books that are included among the prophets in the
Neo-Vulgate, the formula is to be: "A reading from the Book of the
prophet Isaiah, or of the prophet Jeremiah or of the prophet Baruch"
and: "A reading from the Book of the prophet Ezekiel, of the prophet
Daniel, of the prophet Hosea, of the prophet Malachi," even in the
case of books not regarded by some as being in actual fact
prophetic.
5. The title is to be Book of Lamentations and Letter to the
Hebrews, with no mention of Jeremiah or Paul.
b) The Heading
123. There is a heading prefixed to each text, chosen
carefully (usually from the words of the text itself) in order to point
out the main theme of the reading and, when necessary, to make the
connection between the readings of the same Mass clear.
c) The "Incipit"
124. In this Order of Readings the first element of the incipit
is the customary introductory phrase: "At that time," "In those days,"
"Brothers and Sisters," "Beloved," "Dearly Beloved," "Dearest Brothers
and Sisters," or "Thus says the Lord," "Thus says the Lord God." These
words are not given when the text itself provides sufficient indication
of the time or the persons involved or where such phrases would not fit
in with the very nature of the text. For the individual languages, such
phrases may be changed or omitted by decree of the competent
Authorities.
After the first words of the incipit the Order of Readings gives the
proper beginning of the reading, with some words deleted or supplied for
intelligibility, inasmuch as the text is separated from its context.
When the text for a reading is made up of non-consecutive verses and
this has required changes in wording, these are appropriately indicated.
d) The Final Acclamation
125. In order to facilitate the congregation's acclamation, the words
for the reader The word of the Lord, or similar words suited to
local custom, are to be printed at the end of the reading for use by the
reader.
ENDNOTES
1. Cf. especially Second Vatican Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, nn. 7, 24, 33, 35, 48, 51, 52,
56; Dogmatic Constitution on Divine Revelation, Dei Verbum, nn.
1, 21, 25, 26; Decree on the Missionary Activity of the Church, Ad
gentes, n. 6; Second Vatican Council, Decree on the Ministry and
Life of Priests, Presbyterorum Ordinis, n. 18.
2. Among the spoken or written statements of the Supreme Pontiffs,
see especially: Paul VI, Motu Proprio, Ministeria quaedam, 15
August 1972, n. V: Acta Apostolicae Sedis [ AAS ] 64 (1972)
532; Apostolic Exhortation, Marialis cultus, 2 February 1974, n.
12: AAS 66 (1974) 125-126; Apostolic Exhortation, Evangelii
nuntiandi, 8 December 1975, n. 28: AAS 68 (1976) 24-25, n. 43:
ibid. pp. 33-34, n. 47: ibid. pp. 36-37; John Paul II, Apostolic
Constitution, Scripturarum thesaurus, 25 April 1979 in Nova Vulgata
Bibliorum Sacrorum editione, Typis Polyglottis Vaticanis 1979, pp.
V-VIII; Apostolic Exhortation, Catechesi tradendae, 16 October 1979, nn.
23, 27, 48: AAS 71 (1979) 1296-1297, 1298-1299, 1316; Letter,
Dominicae Cenae, 24 February 1980, n. 10: AAS 72 (1980) 134-137.
3. Cf. Sacred Congregation of Rites, Instruction Eucharisticum
Mysterium, 25 May 1967, n. 10: AAS 59 (1967) 547-548; Sacred
Congregation for Divine Worship, Instruction Liturgicae instaurationes,
5 September 1970, n. 2: AAS 62 (1970) 695-696; Sacred
Congregation for the Clergy, Directorum catechesticum generale, 11 April
1971: AAS 64 (1972) 106-107; n. 25: ibid., p. 114; Sacred
Congregation for Divine Worship, Institutio Generalis Missalis Romani ,
nn. 9, 11, 24, 33, 60, 62, 316, 320; Sacred Congregation for Catholic
Education, Instruction on liturgical formation in seminaries, In Ecclesiasticam futurorum sacerdotum, 3 June 1979, nn. 11, 52;
ibid.,
Appendix, n. 15; Sacred Congregation for the Sacraments and Divine
Worship, Instruction Inaestimabile Donum, 3 April 1980, nn. 1, 2, 3;
AAS 72 (1980) 333-334.
4. Cf. Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii
Vaticani II instauratum auctoritate Pauli VI promulgatum, Ordo lectionum
Missae (Typis Polyglottis Vaticanis, 1969), pp. IX-XII ( Praenotanda );
Decree of promulgation: AAS 61 (1969) 548-549.
5. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, nn. 35, 56; Paul VI, Apostolic Exhortation,
Evangelii nuntiandi, 8 December 1975, nn 28, 47: AAS 68 (1976) 24-25,
36-37; Letter, Dominicae Cenae, 24 February 1980, nn. 10, 11, 12: AAS 72
(1980) 134-146.
6. For example, the terms "word of God," "Sacred Scripture," "Old"
and "New Testament," "Reading (readings) of the word of God," "Reading
(readings) from Sacred Scripture," "Celebration (Celebrations) of the
word of God," etc.
7. Thus one and the same text may be read or used for various reasons
on various occasions and celebrations of the Church's liturgical year.
This is to be recalled in the homily, in pastoral exegesis, and in
catechesis. The indexes of this volume will show, for example, that
Romans chapter 6 or Romans chapter 8 is used in various seasons of the
liturgical year and in various celebrations of the sacraments and
sacramentals.
8. Cf. Lk 4:6-2 1; 24:25-35, 44-49.
9. Thus, for example, in the celebration of Mass, there is
proclamation, reading, etc. (cf. Institutio Generalis Missalis Romani , nn. 21, 23, 95, 131, 146, 234, 235). There are also other celebrations
of the word of God in the Pontificale Romanum, the Rituale Romanum, and
the Liturgia Horarum, as restored by decree of the Second Vatican
Council.
10. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, nn. 7, 33; Mk 16:19-20; Mt 28:20; St.
Augustine, Sermo 85, 1: "The Gospel is the mouth of Christ. He is seated
in heaven yet does not cease to speak on earth": PL 38, 520; cf, also In
Io. Ev. tract. XXX, 1: PL 35, 1632; CCL 36, 289;
Pontificale Romano Germanicum: "The Gospel is read, in which Christ speaks by his own mouth
to the people ... the Gospel resounds in the church as though Christ
himself were speaking to the people" (see C. Vogel & R. Elze, edd.,
Le
Pontifical romano-germanique du dixième siècle. Le Texte I, Città del
Vaticano, 1963, XCIV, 18, p. 334); or "At the approach of Christ, that
is, the Gospel, we put aside our staffs, because we have no need of
human assistance" ( ibid. XCIV, 23, p. 335).
11. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 7.
12. Cf. Heb 4:12.
13. Cf. St. Augustine, Quaestionum in Heptateuchum liber 2, 73: PL
34, 623; CCL 33, 106; Second Vatican Council, Dogmatic Constitution on
Divine Revelation, Dei Verbum, n. 16.
14. Cf. St. Jerome: "If, as St. Paul says (I Cor 1:24), Christ is the
power of God and the wisdom of God, anyone who is ignorant of the
Scriptures is ignorant of the power of God and his wisdom. For ignorance
of the Scriptures is ignorance of Christ" (Commentarii in Isaiam
prophetam, Prologus: PL 24, 17A; CCL 73, 1); Second Vatican Council,
Dogmatic Constitution on Divine Revelation, Dei Verbum, n. 25.
15. Cf. 2 Cor 1:20-22.
16. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 10.
17. Cf. 2 Thes 3: 1.
18. Cf. Collectae, Pro Sancta Ecclesia, in Missale Romanum ex Decreto
Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate
Pauli VI promulgatum (Typis Polyglottis Vaticanis, 1975), pp. 786, 787,
790: St. Cyprian, De oratione dominica 23: PL 4, 553; CSEL 3/2, 285; CCL
3A, 105; St. Augustine, Sermo 71, 20, 33: PL 38, 463f.
19. Cf. Collecta, Dominica XXI "per annum," in Missale Romanum, p.
360.
20. Cf. Second Vatican Council, Dogmatic Constitution on Divine
Revelation, Dei Verbum, n. 8.
21. Cf. Jn 14:15-17, 25-26-16:15.
22. Second Vatican Council, Decree on the Ministry and Life of
Priests, Presbyterorum Ordinis, n. 4.
23. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 51; Decree on the Ministry and Life of
Priests, Presbyterorum Ordinis, n. 18; also Dogmatic Constitution
on Divine Revelation, Dei Verbum, n. 21; Decree on the Missionary
Activity of the Church, Ad gentes, n. 6. Cf. Institutio Generalis
Missalis Romani, n. 8.
24. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 56.
25. Institutio Generalis Missalis Romani , n. 33.
26. Cf. Sacred Congregation for Divine Worship, Instruction,
Liturgicae instaurationes, 5 September 1970, n. 2: AAS 62 (1970)
695-696; John Paul II Letter, Dominicae Cenae, 24 February 1980, n. 10:
AAS 72 (1980) 134-137; Sacred Congregation for the Sacraments and Divine
Worship, Instruction, Inaestimabile Donum, 3 April 1980, n. 1: AAS 72
(1980) 333.
27. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 33.
28. Cf. below, n. 111 of this Introduction.
29. Cf. Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii
Vaticani II instauratum auctoritate Pauli VI promulgatum, Ordo cantus
Missae, editio typica 1972, Praenotanda , nn. 4, 6, 10.
30. Cf. Institutio Generalis Missalis Romani , n. 11.
31. Cf. ibid., n. 272; and nn. 32-34 of this Introduction.
32. Cf. ibid., nn. 35, 95.
33. Cf. ibid., nn. 82-84.
34. Cf. ibid., nn. 94, 131.
35. Cf. Ordo Missae cum populo, 11, in: Missale Romanum ex Decreto
Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate
Pauli VI promulgatum (Typis Polyglottis Vaticanis, 1975), p. 388.
36. Institutio Generalis Missalis Romani , n. 36.
37. Paul VI, Apostolic Constitution, Laudis canticum in Liturgia
Horarum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II
instaurata auctoritate Pauli VI promulgata (Typis Polyglottis Vaticanis
1971); cf. also Second Vatican Council, Constitution on the Sacred
Liturgy, Sacrosanctum Concilium, nn. 24, 90; Sacred Congregation
of Rites, Instruction, Musicam sacram, 5 March 1967, n. 39: AAS 59
(1967) 311; Liturgia Horarum, Instituto Generalis, nn. 23, 109; Sacred
Congregation for Catholic Education, Ratio fundamentalis, n. 53.
38. Cf. below, nn. 89-90 of this Introduction.
39. Cf. Institutio Generalis Missalis Romani , no. 18, 38.
40. Cf. ibid., n. 272; and below, nn. 32ff of this Introduction.
41. Cf. ibid., n. 39.
42. Cf. ibid., no. 37-39; Missale Romanum ex Decreto Sacrosancti
Oecumenici Concilii Vaticani II instauratum auctoritate Pauli VI
promulgatum, Ordo cantus Missae, Praenotanda , no. 7-9; Graduale Romanum,
1974, Praenotanda , n. 7; Graduale simplex, editio typica altera 1975,
Praenotanda , n. 16.
43. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 52; Sacred Congregation of Rites,
Instruction, Inter Oecumenici, 26 September 1964, n. 54: AAS 56 (1964)
890.
44. Cf. Institutio Generalis Missalis Romani , n. 42.
45. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 35, 2.
46. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, no. 6 and 47.
47. Cf. Paul VI, Encyclical, Mysterium Fidei, 3 September 1965, n.
36: AAS 57 (1965) 753; Second Vatican Council, Decree on the Missionary
Activity of the Church Ad gentes, n. 9; Paul VI, Apostolic
Exhortation, Evangelii nuntiandi, n. 43: AAS 69 (1976) 33-34.
48. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, 35, 2; Institutio Generalis Missalis
Romani, n. 41.
49. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 10.
50. Cf. John Paul II, Apostolic Exhortation, Catechesi tradendae, 16
October 1979, n. 48: AAS 71 (1979) 1316.
51. Cf. Institutio Generalis Missalis Romani , n. 165.
52. Cf. ibid., n. 42; and also Sacred Congregation of Rites,
Instruction, Eucharisticum Mysterium, 25 May 1967, n. 28: AAS 59 (1967)
556-557.
53. Cf. Sacred Congregation for Divine Worship, Instruction, Actio
pastoralis, 15 May 1969, n. 6g: AAS 61 (1969) 809; Directorium de Missis
cum pueris, 1 November 1973, n. 48: AAS 66 (1974) 44.
54. Cf. Institutio Generalis Missalis Romani , nn. 42, 338;
Rituale
Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II
instauratum, auctoritate Pauli VI promulgatum, Ordo celebrandi
Matrimonium (Typis Polyglottis Vaticanis, 1969), no. 22, 42, 57; Ordo
Exsequiarum (Typis Polyglottis Vaticanis, 1969), on. 41, 64.
55. Cf. Institutio Generalis Missalis Romani , n. 97.
56. Cf. ibid., n. 139.
57. Cf. ibid., n. 23.
58. Cf. ibid., n. 43.
59. Cf. ibid., n. 45.
60. Cf. ibid., n. 99.
61. Cf. ibid., n. 47.
62. Cf. above, note 23 of this Introduction.
63. Cf. Institutio Generalis Missalis Romani, n. 272.
64. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 122.
65. Cf. Pontificale Romanum ex Decreto Sacrosancti Oecumenici
Concilii Vaticani II instauratum auctoritate Pauli VI promulgatum,
De Ordinatione Diaconi, Presbyteri et Episcopi (Typis Polyglottis Vaticanis
1968), p. 28, n. 24; p. 68, n. 21; p. 85, n. 24; p. 70, n. 25; p. 100,
n. 25.
66. Cf. below, no. 78-91 of this Introduction.
67. Cf. Institutio Generalis Missalis Romani , no. 318-320, 324-325.
68. Cf. ibid., n. 313.
69. Cf. ibid., n. 42; Sacred Congregation for the Sacraments and
Divine Worship, Instruction, Inaestimabile Donum, n. 3: AAS 72 (1980)
334.
70. Cf. Institutio Generalis Missalis Romani , n. 11.
71. Cf. ibid., n. 68.
72. Cf. ibid., nn. 33, 47.
73. Second Vatican Council, Decree on the Ministry and Life of
Priests, Presbyterorum Ordinis, n. 4.
74. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 33.
75. Cf. Institutio Generalis Missalis Romani , n. 9.
76. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 7.
77. Cf. ibid., n. 9.
78. Cf. Rom 1: 16.
79. Cf. Second Vatican Council, Dogmatic Constitution on Divine
Revelation, Dei Verbum, n. 21.
80. Quoted ibid.
81. Cf. Jn 14:15-26; 15:26-16:4, 5-15.
82. Cf. Second Vatican Council, Decree on the Missionary Activity of
the Church, Ad gentes, no. 6 and 15; and also Dogmatic
Constitution on Divine Revelation, Dei Verbum, n. 26.
83. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 24; and also Sacred Congregation for
the Clergy, Directorium Catecheticum Generale, 11 April 1971, n. 25: AAS
64 (1972) 114.
84. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 56; see also Sacred Congregation for
the Sacraments and Divine Worship, Instruction, Inaestimabile Donum, 3
April 1980, n. 1: AAS 72 (1980) 333-334.
85. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, nn. 24 and 35.
86. Cf. Institutio Generalis Missalis Romani , n, 34.
87. Cf. ibid., n. 96.
88. Cf. ibid., nn. 47, 61, 132; Sacred Congregation for the
Sacraments and Divine Worship, Instruction, Inaestimabile Donum, 3 April
1980, n. 3: AAS 72 (1980) 334.
89. Cf. Institutio Generalis Missalis Romani , n. 66.
90. Cf. Paul VI, Motu Proprio, Ministeria quaedum, 15 August 1972, n.
V: AAS 64 (1972) 532.
91. Cf. Sacred Congregation for the Sacraments and Divine Worship,
Instruction, Inaestimabile Donum, nn. 2 and 18: AAS 72 (1980) 334; cf.
also Sacred Congregation for Divine Worship, Directorium de Missis cum
pueris, 1 November 1973, nn. 22, 24, 27: AAS 66 (1974) 43.
92. Cf. Institutio Generalis Missalis Romani , nn. 47, 66, 151; cf.
also Consilium ad exsequendam Constitutionem de sacra Liturgia, De oratione communi fidelium
(Città del Vaticano 1966) n. 8.
93. Cf, Institutio Generalis Missalis Romani , n. 66.
94. Cf. ibid., nn. 37a and 67.
95. Cf. ibid., n. 68.
96. Cf. for example, Pope Paul VI, Apostolic Constitution, Missale
Romanum, 3 April 1969, in Missale Romanum ex Decreto Sacrosancti
Oecumenici Concilii Vaticani II instauratum auctoritate Pauli VI
promulgatum (Typis Polyglottis Vaticanis 1975), p. 15, quoted in Missale
Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II
instauratum auctoritate Pauli VI promulgatum, Ordo lectionum Missae, editio typica altera (Typis Polyglottis Vaticanis, 1981), p. XXX.
97. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, nn. 35 and 51.
98. Cf. Pope Paul VI, Apostolic Constitution, Missale Romanum: in
Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II
instauratum auctoritate Pauli VI promulgatum (Typis Polyglottis
Vaticanis 1975), p. 15, quoted in Missale Romanum ex Decreto Sacrosancti
Oecumenici Concilii Vaticani II instauratum auctoritate Pauli VI
promulgatum, Ordo lectionum Missae, editio typica altera (Typis
Polyglottis Vaticanis, 1981), p. XXXI.
99. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, nn. 9 and 33; Sacred Congregation of
Rites, Instruction, Inter Oecumenici, 26 September 1964, n. 7: AAS 56
(1964) 878; John Paul II, Apostolic Exhortation, Catechesi tradendae, 16
October 1979, n. 23: AAS 71 (1979) 1296-1297.
100. Cf. Second Vatican Council, Constitution on the Sacred Liturgy,
Sacrosanctum Concilium, n. 35, 4; Sacred Congregation of Rites,
Instruction, Inter Oecumenici, 26 September 1964, nn. 37-38: AAS 56
(1964) 884.
101. Cf. Sacred Congregation for Divine Worship, Instruction, Actio
pastoralis, 15 May 1969, n. 6: AAS 61 (1969) 809; Sacred Congregation
for Divine Worship, Directorium de Missis cum pueris, I November 1973,
on. 41-47: AAS 66 (1974) 43; Paul VI, Apostolic Exhortation Marialis
cultus, 2 February 1974, n. 12: AAS 66 (1974) 125-126.
102. Each of the years is designated by the letter A, B, or C. The
following is the procedure to determine which year is A, B, or C. The
letter C designates a year whose number is divisible into three equal
parts, as though the cycle had taken its beginning from the first year
of the Christian era. Thus the year 1 would have been Year A; year 2,
Year B; year 3, Year C (as would years 6, 9, and 12). Thus, for example,
year 1980 is Year C; 1981, Year A; 1982, Year B; and 1983, Year C again.
And so forth. Obviously each cycle runs in accord with the plan of the
liturgical year, that is, it begins with the First Week of Advent, which
falls in the preceding year of the civil calendar. The year in each
cycle is marked in a sense by the principal characteristic of the
Synoptic Gospel used for the semicontinuous reading of Ordinary Time.
Thus the first Year of the cycle is the Year for the reading of the
Gospel of Matthew and is so named; the second and third Years are the
Year of Mark and the Year of Luke.
103. Cf. Institutio Generalis Missalis Romani , no. 36-40; Missale
Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II
instauratum auctoritate Pauli VI promulgatum, Ordo cantus Missae (Typis
Polyglottis Vaticanis), no. 5-9.
104. Cf. Institutio Generalis Missalis Romani , n. 313.
105. Cf. ibid., n. 318; Sacred Congregation for the Sacraments and
Divine Worship, Instruction, Inaestimabile Donum, n. 1: AAS 72 (1980)
333-334.
106. For example: in Lent the continuity of the Old Testament
readings corresponds to the unfolding of the history of salvation; the
Sundays in Ordinary Time provide the semicontinuous reading of one of
the Letters of the Apostles. In these cases it is right that the pastor
of souls choose one or other of the readings in a systematic way over a
series of Sundays, so that he may establish a coherent plan for
catechesis. It is not right to read indiscriminately on one day from the
Old Testament, on another from the Letter of an Apostle, without any
orderly plan for the texts that follow.
107. Cf. Institutio Generalis Missalis Romani , n. 319
108. Cf. ibid., n. 316c; see Second Vatican Council, Constitution on
the Sacred Liturgy Sacrosanctum Concilium, n. 51.
109. Cf. Institutio Generalis Missalis Romani , n. 318.
110. Cf. Rituale Romanum ex Decreto Sacrosancti Oecumenici Concilii
Vaticani II instauratum, auctoritate Pauli VI promulgatum, Ordo
Paenitentiae (Typis Polyglottis Vaticanis 1974), Praenotanda , n. 13.
111. Cf. Institutio Generalis Missalis Romani , n. 320.
112. Cf. ibid., n. 313.
113. Cf. no. 173-174, of this Order of Readings.
114. Cf. n. 233, of this Order of Readings.
115. So, for example, when there are six weeks before Lent, the
seventh week begins on the Monday after Pentecost. The Solemnity of the
Most Holy Trinity replaces the Sunday of Ordinary Time.
116. When there are, for example, five weeks before Lent, the Monday
after Pentecost begins with the Seventh Week of Ordinary Time and the
Sixth Week is omitted.
117. Cf. Table II at the end of this Introduction.
118. Cf. Table III at the end of this Introduction. [This table
appears only in Volume II.]
119. Cf. Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii
Vaticani II instauratum auctoritate Pauli VI promulgatum, Ordo lectionum
Missae, editio typica altera (Typis Polyglottis Vaticanis, 1981), p.
XLVII, note 119.
120. Cf. Sacred Congregation for Divine Worship, Instruction
Liturgicae instaurationes, 5 September 1970, n. 11: AAS 62 (1970)
702-703; Institutio Generalis Missalis Romani , n. 325.
121. Cf. ibid., nn. 11, 29, 68a, 139.
122. Cf. Index of Readings, pp. 1161-1173, of this Order of Readings.
123. The references for the psalms follow the order of the Liber
Psalmorum, published by the Pontifical Commission for the Neo-Vulgate (Typis
Polyglottis Vaticanis, 1969).
|
