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 See [3] 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 way [9] 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 word [12] 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 home [21] 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.