C. Norms Based on the Educative and Pastoral Nature of the Liturgy.

33. Although the sacred liturgy is principally the worship of the divine majesty it likewise contains much instruction for the faithful. -[2] For in the liturgy God speaks to his people, and Christ is still proclaiming his Gospel. And the people reply to God both by song and prayer.

Moreover the prayers addressed to God by the priest who, in the person of Christ, presides over the assembly, are said in the name of the entire holy people and of all present. And the visible signs which the sacred liturgy uses to signify invisible divine things have been chosen by Christ or the Church. Thus not only when things are read "which 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 their spiritual homage and receive his grace more abundantly.

Therefore in the revision of the liturgy the following general norms should be observed:

34. The rites should be distinguished by a noble simplicity. They should be short, clear, and free from useless repetitions. They should be within the people's powers of comprehension, and normally should not require much explanation.

35. That the intimate connection between rite and words may be apparent in the liturgy:

(1) In sacred celebrations a more ample, more varied, and more suitable reading from sacred scripture should be restored.

(2) The most suitable place for a sermon ought to be indicated in the rubrics, for a sermon is part of the liturgical action whenever a rite involves one. The ministry of preaching is to be fulfilled most faithfully and carefully. The sermon, moreover, should draw its content mainly from scriptural and liturgical sources, for it is the proclamation of God's wonderful works in the history of salvation, which is the mystery of Christ ever

_______________________________________________________ 2. Cf. Council of Trent, Session 22: Doctrine on the Holy Sacrifice of the Mass, ch. 8.

made present and active in us, especially in the celebration of the liturgy.

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

(4) Bible services should be encouraged, especially on the vigils of the more solemn feasts, on some weekdays of Advent and Lent, and on Sundays and holidays, especially in places where no priest is available. In this case a deacon or some other person authorized by the bishop should preside over the celebration.

36. (1) The use of the Latin language, with due respect to particular law, is to be preserved in the Latin rites. (2) But since the use of the vernacular, whether in the Mass, the administration of the sacraments, or in other parts of the liturgy, may frequently be of great advantage to the people, a wider use may be made of it, especially in readings, directives and in some prayers and chants. Regulations governing this will be given separately in subsequent chapters.

(3) These norms being observed, it is for the competent territorial ecclesiastical authority mentioned in Article 22:2, to decide whether, and to what extent, the vernacular language is to be used. Its decrees have to be approved, that is, confirmed, by the Apostolic See. Where circumstances warrant it, it is to consult with bishops of neighbouring regions which have the same language.

(4) Translations from the Latin for use in the liturgy must be approved by the competent territorial ecclesiastical authority already mentioned.