When it came to discussing the reform itself of the liturgy, a need that had been felt for a while, the Conciliar Fathers established that the aim of every proposed reform must be such “that the Christian people may more certainly derive an abundance of graces from the sacred liturgy” (par. 21).

The first distinction that we find in this document is between “immutable elements divinely instituted” and “elements subject to change. These not only may but ought to be changed with the passage of time if they have suffered from the intrusion of anything out of harmony with the inner nature of the liturgy or have become unsuited to it” (par. 21).

This distinction provides a good direction in order that in every reform what is essential is safeguarded without it being stifled by what is less essential but sometimes takes more prominence. Among the norms which the document continues to emphasis there are:

• The changes cannot happen arbitrarily or through a personal initiative, but only through the Apostolic See and, in some circumstances, by the Episcopal Conferences in order that the liturgy is safeguarded as a heritage of God’s People and not as something privately owned or personalised (par. 22);
• Every change proposed and needed cannot be separated from the source of the living Traditions of the Church but must happen organically within the current liturgical form (see par.23);
• Importance must be given to holy scripture (see par. 24 and 35), not only by widening the variety of Biblical texts read in the liturgy but also that the Word is explained and applied within the homily (see par. 52) and in the prayers of the faithful that spring forth from an encounter with the Word (see par.53);
• The emphasis on the role of the community as present and active (see par. 27);
• “The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions; they should be within the people’s power of comprehension, and normally should not require much explanation” (par. 34);
• While Latin remains the liturgical language of the Latin Rite , it is now permissible to use the vernacular, specifically “in the readings and admonishments, in some prayers and hymns” (par. 36; see par. 54);
• “while maintaining unity in all that is substantial within the Roman Rite, legitimate changes and alterations can be made for groups, regions and different nations, mostly in the missions” (par. 38).

Furthermore, the Fathers of the Council agreed that the catechumenate for adults in preparation for Baptism be restored (par. 64), the creation of a specific rite for the Baptism of infants (par. 67), and for a more visible relation between the Sacraments of Christian Initiation, meaning the Sacraments of Baptism, Confirmation and the Eucharist (see par. 71). A reform of the celebration of the Liturgy of the hours was also to be made in order that the ecclesial aspects of this prayer be more evident, as well as a reform of the liturgical calendar in order that it becomes more Christocentric, giving greater importance to Sunday as “the first feast day that the Church ever had” (par. 106).

Obviously, it was inevitable that various changes came to pass in these last sixty years since this document was promulgated. Even the Church itself from time to time changes its norms according to the needs of a world which is constantly changing. But, at the heart of all this instability, the rhythmic and ritual stability of the liturgy remains a strong point of reference and the foundation on which is built the Christian life that is lived “From Sunday to Sunday” while “she goes forward towards the never-ending Sunday of the heavenly Jerusalem” (John Paul II, Apostolic letter about the sanctification of the Lord’s Day, Dies Domini (31st May 1998), par. 84).