Vatican website translation:
35. That the intimate connection between words and rites may be apparent in the liturgy:
1) In sacred celebrations there is to be more reading from holy scripture, and it is to be more varied and suitable.
2) Because the sermon is part of the liturgical service, the best place for it is to be indicated even in the rubrics, as far as the nature of the rite will allow; the ministry of preaching is to be fulfilled with exactitude and fidelity. The sermon, moreover, should draw its content mainly from scriptural and liturgical sources, and its character should be that of a proclamation of God’s wonderful works in the history of salvation, the mystery of Christ, ever made present and active within us, especially in the celebration of the liturgy.
3) Instruction which is more explicitly liturgical should also be given in a variety of ways; if necessary, short directives to be spoken by the priest or proper minister should be provided within the rites themselves. But they should occur only at the more suitable moments, and be in prescribed or similar words.
4) Bible services should be encouraged, especially on the vigils of the more solemn feasts, on some weekdays in Advent and Lent, and on Sundays and feast days. They are particularly to be commended in places where no priest is available; when this is so, a deacon or some other person authorized by the bishop should preside over the celebration.
Latin text:
35. Ut clare appareat in Liturgia ritum et verbum intime coniungi:
1) In celebrationibus sacris abundantior, varior et aptior lectio sacrae Scripturae instauretur.
2) Locus aptior sermonis, utpote partis actionis liturgicae, prout ritus patitur, etiam in rubricis notetur; et fidelissime ac rite adimpleatur ministerium praedicationis. Haec vero imprimis ex fonte sacrae Scripturae et Liturgiae hauriatur, quasi annuntiatio mirabilium Dei in historia salutis seu mysterio Christi, quod in nobis praesens semper adest et operatur, praesertim in celebrationibus liturgicis.
3) Etiam catechesis directius liturgica omnibus modis inculcetur; et in ipsis ritibus, si necessariae sint, breves admonitiones, a sacerdote vel competenti ministro, opportunioribus tantum momentis, praescriptis vel similibus verbis, dicendae, praevideantur.
4) Foveatur sacra verbi Dei celebratio in solemniorum festorum pervigiliis, in aliquibus feriis Adventus et Quadragesimae, atque in dominicis et diebus festis, maxime in locis quae sacerdote carent: quo in casu celebrationem diaconus vel alius ab Episcopo delegatus dirigat.
Slavishly literal translation:
35. So that the intimate yoking of rite and word might clearly appear in the Liturgy:
1) In sacred celebrations, a more abundant, varied, and appropriate reading of sacred Scripture should be established.
2) A more appropriate place for the sermon, as part of the liturgical action, as far as the rite allows, should be noted even in the rubrics; and the ministry of preaching is to be fulfilled most faithfully and properly. In fact this [the sermon] should draw its source in first place from the font of sacred Scripture and the Liturgy, as if an announcement of the wonderful works of God in the history of salvation or in the mystery of Christ, which is always present and operative in us, especially in liturgical celebrations.
3) Also more directly liturgical catechesis should be effectively offered in a variety of ways; and in the rites themselves, if it should be necessary, short spoken admonitions should be provided for the priest or competent minister, at least at more opportune moments, in prescribed or similar words.
4) A sacred celebration of the word of God should be encouraged on the vigils of solemn feasts, on some weekdays in Advent and Lent, and on Sundays and feast day, especially in places that lack a priest: in which case a deacon or another person delegated by the Bishop oversees the celebration.
Continuing their discussion of the norms arising from the didactic and pastoral character of the Liturgy, the Council Fathers offer four directives in the reform of the liturgical books.
First, they call for a greater engagement with sacred Scripture in the reformed rites. The revision of the Roman Rite Lectionary for Mass from a one-year cycle to a three-year cycle for Sundays and solemnities and a two-year cycle for weekdays is perhaps the most obvious response to this directive, but in fact each of the reformed rites demonstrates a more expansive use of sacred scripture in the appointed lectionaries. Some Pray, Tell readers have already questioned the wisdom of this directive (or, while accepting the directive, have questioned the wisdom of how these lectionaries have been constructed and received) and may wish to offer their reflections here.
Second, they call for an expanded role for preaching in the reformed rites; they also offer guidelines both for the central sources (Scripture and Liturgy) and content (the mirabilia Dei) of such liturgical preaching. Pray, Tell readers might wish to discuss how effectively such preaching has marked Roman Rite worship in the last fifty years.
Third, in addition to liturgical catechesis outside the actual times of celebration, the Council Fathers indicate that the reformed rites should include “monitiones,” both to guarantee the good order of the rite and to offer some basic instruction to those gathered on the meaning of the rites. Pray, Tell readers might want to discuss the criteria by which such admonitions should be constructed and delivered and how they have assisted liturgical prayer (or not) over the last fifty years.
Finally, the Council Fathers encourage the development of celebrations of the Liturgy of the Word, distinct from the celebration of the Eucharist, the Liturgy of the Hours, or other sacramental activity. Perhaps one can deduce from the text that these “Bible Vigils” were intended primarily for mission situations in which no priest was available to celebrate the Eucharist, but that is not explicitly stated. I think it is fairly clear that this directive of the Council Fathers has not been “received” by the worshiping Church in the time since the Council. Pray Tell readers might want to discuss this situation and whether or not it would be of value to attempt to resurrect such celebrations of the Liturgy of the Word for the future.
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