Scripture in the Liturgy An Overview of Ministry in General Before we begin our discussion on scripture in the liturgy, I thought it might be useful to give a brief overview of ministerial service in the liturgy. Ministry in the liturgy is a role that is reserved to those baptized in Christ. It exercising this role the minister is strengthened and deepens his / her union with the offering of Jesus in the Eucharistic sacrifice. Through the exercise of liturgical ministry the minister helps the assembled people of God recognize God’s glory and grow in personal holiness. Ministry as a lector or Extraordinary Minister of Holy Communion in the Church may be either “instituted” or “deputed.” Instituted ministry in the church is designated with a special rite, conducted by the bishop, asking God’s blessing and establishing the person in a rank of specific ecclesiastical function. Instituted ministry became a requirement and duty of those preparing for holy orders and, as such, is reserved to men following that path of holiness. Lay men and women, not in preparation for holy orders, may be temporarily designated (or “deputed”) to fulfill the function of lector or Extraordinary Minister in liturgy. All lay persons can also perform the function of commentator or cantor in accordance with the norms of Church law. Both the ministries of lector & Extraordinary Minister of Holy Communion, as the work of the baptized, serve as a model of ministry for all of the baptized. In Service of the Word: The Instituted and Deputed Lector Instituted Lectors are men who have demonstrated a particular relationship with the Word of God and, with a formal liturgical rite to institute them as lectors, have been charged by the Bishop to proclaim the Word of God, except for the Gospel, in the Mass and other liturgical celebrations. He may announce the general intercessions for the Prayer of the Faithful and, in the absence of a psalmist, proclaim the Psalm between the readings. An instituted lector is permanently instituted into the ministry. Upon institution the lector may exercise his ministry throughout the diocese. When the instituted lector is present at Mass he should exercise his ministry at least on Sunday’s and feast days. He has the responsibility of assisting with the formation of others deputed to do the same, direct the participation of the faithful in the celebration of the Sacred Liturgy, and teach the Word of God in preparation for the celebration and reception of the Sacraments (Ministeria quaedam, 1972). Instituted lectors, typically, carry out their role at Mass when the Bishop celebrates and alongside deputed lectors. A Deputed Lector is a person (male or female) who has been chosen by the pastor to proclaim the word of God in a particular parish. His/her authority for exercising this ministry is temporary (for a specific time period) and is deputed to read the scriptures only at his or her designated parish or for the celebration for which he/she has been deputed. The functions of the deputed lector are similar to those of an instituted lector with several noticeable differences. A deputed lector wears no special garments or insignias and he/she takes their place among the assembly – they do not stay in the sanctuary. Aware of the office undertaken, every lector should make an effort to acquire an increasingly warm and living love and knowledge of Scripture that will make him or her a more perfect disciple of the Lord. The Lector’s overall responsibility to the Word of God is four-fold: 1—Proclaim the Word of God in the liturgical celebration 2—Teach the Word of God to those preparing for the reception of a sacrament. 3—Prepare others to read and understand the Word God 4—Assume a personal duty to study the Word of God and be formed by the Word of God. ------------------------------------------------------------------------------------------------------- The Word became flesh and dwelt among us. “In the beginning was the Word, And the Word was with God, And the word was God. And the Work became flesh and made his dwelling among us, And we saw his glory, The glory as of the Father’s only Son, Full of grace and truth.” (John 1:1, 14) These words from the beginning or St. John’s Gospel are no figure of speech; they point to a lived experience! The eternal Word of God, in Christ, became a man and lived among us. Here God’s word finds expression not primarily in written discourse, concepts or rules. Rather the word of God is set before us in the very person of Jesus. St. John, as an eyewitness to the living Word of God tells us so: “We have beheld his glory, glory as of the Father’s only Son, full of grace and truth.” Our faith testifies that the eternal Word (Jesus the Christ) became one of us. It is this divine word (the second person of the blessed trinity) that is truly expressed in human words through the Sacred Scriptures. (Verbum Domini #11). Through all the words of Sacred Scripture, God speaks only one single word, his one utterance, in whom he expresses himself completely: Jesus. (Verbum Domini #18). Therefore, at the heart of the sacredness of the Word of God in scripture is the mystery of the incarnation itself: The Word became flesh. The Word of God which became flesh, St. Ambrose wrote, is the body of God’s Son contained in the Scripture we have received. The Church affirms that we stand before the definitive word of God: Jesus Christ. He is the first and the last. In Jesus, the word of God, all revelation of the Father is made known in the covenant that will never pass away. Sacred Scripture is the Word of God (Jesus) set down in writing by the inspiration of the Holy Spirit. In Sacred Scripture the Church hands on to every generation all that has been revealed in Christ. The Church lives in the certainty that Our Lord, who spoke in the past, continues today to communicate his word in her living Traditions and in Sacred Scripture. All scripture is inspired by God and accordingly is useful for teaching and training us in the ways of God. The word of God, proclaimed in the reading of the biblical texts, therefore, is of exceptional importance to the celebration of the Mass. From the word of God, handed down in writing, God speaks to His people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment. Christ himself is present in the midst of the faithful through his word since it is he who speaks when scripture is read during the celebration of the liturgy. Within the sacred scripture we see the unity of God’s word which challenges our life and constantly calls us to conversion. It is from the use of Sacred Scripture that the people of God are enabled to bear witness to Christ before the world as shown by the example of their life. The words of St. Victor serve as a guide for all Christians. He tells us: “All divine Scripture is one book, and this one book is Christ, speaks of Christ and finds its fulfillment in Christ.” Celebrating the Liturgy of the Word at Mass The Biblical Readings in the Liturgy Every liturgical action is, by its very nature, steeped in sacred scripture. Through sacred scripture the Lord speaks his word so that it may be received by all who were created “through” that same word. In all liturgical celebrations, it is through the biblical readings of the sacred scripture that the table of God’s word is prepared for the faithful and the riches of the Bible are opened to them. From sacred scripture the prayers, petitions and liturgical hymns receive their inspiration. The deep meaning of the word of God unfolds throughout the year in the liturgy revealing fundamental mysteries of our faith. Hence, it is important to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Therefore, in the celebration of the Mass, the biblical readings with their accompanying chants from the Sacred Scriptures may not be omitted, shortened or replaced by nonbiblical readings. Music and Song in the Liturgy God has given his people the gift of song. He is made present whenever we, his people, sing his praises. Music and song as St. Augustine says “is for the one who loves.” Music, therefore, is a sign of God’s love for us and our love for him. Within the gathered assembly the full and active participation of all the people in worshiping God is the aim above all else. This participation may be “internal” in that a person may join his mind to what is heard or pronounced. But participation must also be “external” so that internal participation can be expressed and reinforced by actions, gestures, acclamations, responses and in song. The quality of our participation in sung praise comes less from our vocal ability than from the desire of our hearts to sing together our love of God. By its very nature song has both an individual and communal dimension. Singing as a community adds a spiritual dimension to the liturgy that adds greater depth to our prayer and unites the assembly. Music should be considered a normal and ordinary part of the Church’s liturgies. Through musical expression in the liturgy we engage our hearts more fully in the mystery of Christ that is being celebrated by the Church. Silence The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading and lastly at the conclusion of the homily. The Lectionary and the Book of the Gospels Only the approved liturgical books for the reading of the Word of God are to be used for the celebration of the Sacred Liturgy. The structure of the lectionary presents the more important texts of Scripture with some frequency and helps us to understand the unity of God’s plan by the interplay of the Old and New Testaments. The books from which the word of God is proclaimed (Lectionary or Book of Gospels) are treated with veneration. As these books in themselves are signs of God’s Word, they should be permanent, dignified and well-bound. For this reason pamphlets and leaflets that detract from the visual integrity of the liturgical action should never be used in the exercise of the liturgy. By tradition the function of proclaiming the readings is ministerial, not presidential. The readings therefore, should be proclaimed by a lector, and the Gospel by a deacon or, in his absence, a priest other than the celebrant. If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings. After each reading, the lector pauses and then says, The word of the Lord. The lector, still looking toward those in the nave, receives the acclamation, Thanks be to God honoring the word of God that has been received in faith and with grateful hearts. Then, the lector returns to his or her place, first bowing profoundly to the altar. The Ambo The ambo is a sign of the dignity accorded the Word of God and is the proper place for the lector to proclaim the Sacred Scripture. During the proclamation of the word the attention of the whole congregation of the faithful naturally turns toward the ambo. Accordingly, it is appropriate that the ambo be stationary, somewhat elevated, and not simply a movable lectern. In this way the ambo presents a place that the ordained ministers and lectors may be clearly seen and heard by the faithful. From the ambo the scripture readings, the responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; it may be used also for giving the homily and for announcing the intentions of the Prayer of the Faithful. The dignity of the ambo requires that only a minister of the word should go up to it. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo. No other “announcements, monetary appeals, or discourses” are to be delivered from the Ambo. Proclamation Skills of the Lector In proclaiming the word of God, lectors exercise their responsibility in the liturgical celebration. God speaks to the faithful through them. Accordingly, a basic knowledge of the Bible, Lectionary for Mass, and the Liturgy of the Word, as well as, the necessary oral proclamation skills are additional essential requirements. A basic knowledge of Sacred Scripture includes an understanding of: God’s plan of salvation, the organization of the books of the Bible, as well as, the variety of genres and literary forms of its books. Because the celebration of Mass is a communal activity, Lectors at Mass must give careful thought to the different kinds of verbal communication with the congregation. The manner of delivery should correspond to the nature or genre of the text and the form of the celebration. (e.g.: Narration, discourse, song [psalms], etc.) The effectiveness of the proclamation of God’s words depends, to a large extent on the Lector’s conviction, preparation and delivery. This is especially important as the length and variety of readings in the lectionary challenges those called upon to proclaim the Scriptures at Mass. Some of the oral proclamation skills include: eye contact, enunciation, diction, inflection, pacing, projection and pronunciation. Immediate Preparation for Mass The lector assumes the responsibility to prepare for the proclamation of the Word of God in advance of the liturgical celebration. This preparation includes a correct knowledge of the biblical reading to be proclaimed, a review and oral practice of this reading beforehand, clarification on the pronunciation of unfamiliar words, and praying with the Word of God. The lector’s preparation must above all be spiritual but a technical preparation is also required. This preparation also includes arrival for Mass in due time, a review of the Lectionary for Mass and its placement at the ambo beforehand, and insuring a familiarity with the sound system, if necessary. The lector, as a baptized member of the liturgical assembly, is expected to participate fully in the Mass both for the benefit of himself or herself and also as an example to others. The spiritual preparation presumes at least a biblical and liturgical formation to give the lector the ability to understand the readings in context and to perceive the central point of God’s revealed message. Preparing for proclaiming the word of God is best accomplished in prayer and meditation on the readings for the day. It may be useful for the lector to consult a biblical commentary to gain a more complete insight into the readings of the day. Number of Lectors Each of the readings of the Liturgy of the Word should have its own lector; this includes a psalmist for the Responsorial Psalm. A single reading, except in the expressed case of the singing or reading of the Passion of the Lord, is not to be divided among another or more lectors. Attire The lector dresses in a manner that expresses the dignity associated with the role of proclaiming the Word of God. Instituted Lectors are vested in an alb and cincture. Deputed lectors wear dignified street clothes recognizing that recreational and athletic clothing are considered inappropriate. The Lector during the Celebration of Mass Introductory Rites In coming to the altar, when no deacon is present, the lector (wearing approved attire) may carry the Book of Gospels in procession, holding it slightly elevated. The lector walks immediately in front of the priest celebrant in procession with, but behind, the other ministers. When the Book of the Gospels is borne in procession there are no other gesture made by the lector such as a bow or a genuflection. The lector goes immediately to the altar, without a bow, and places the Book of the Gospels flat (facing up) on the altar, leaving sufficient room for the priest celebrant to venerate the altar. After the Book of the Gospels has been placed on the altar, the instituted lector bows profoundly to the altar and then takes a place in the sanctuary; the deputed lector bows and then takes his place among the assembly. The Lectionary for Mass is not carried in procession. Rather, it is prepared ahead of time for the First Reading and placed at the ambo before Mass begins. If the Book of the Gospels is not carried in procession the deputed lector does not process to the Altar although an instituted lector does process. Upon reaching the altar the instituted lector makes a profound bow (or genuflects) with the others. He then takes his own place in the sanctuary with the other ministers. The Liturgy of the Word After the Amen to the Collect, the lector bows to the altar profoundly, and moves to the ambo for the proclamation of the Word of God. The First Reading When the lector arrives at the ambo, he or she settles and then, making eye contact with those in the nave, announces the reading making use only of the introduction text in the Lectionary for Mass. NO ADDITIONAL WORDS SHOULD BE USED. After a brief pause, the reader proclaims the Word of God with a tone of voice and in a manner that corresponds to the genre and literary form of the Sacred Scripture. At the conclusion of the reading, the lector pauses and then sings or says: The word of the Lord. The lector, still looking toward those in the nave, receives the acclamation, Thanks be to God. Then, the lector returns to his or her place, first bowing profoundly to the altar. A brief period of silence is observed by all after the First Reading. The Responsorial Psalm After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God. The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary. Songs or hymns may not be used in place of the responsorial Psalm. It is preferable that the responsorial Psalm be sung, at least as far as the people’s response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo. If the responsorial psalm is not sung, then it is proclaimed by the lector at the ambo. The singing of the psalm and its response is a great help toward understanding and meditating on the psalm’s spiritual meaning. The responsorial psalm is sung or recited by the psalmist or cantor at the ambo. The Second Reading is proclaimed as the First Reading with a profound bow to the altar occurring before ascending the ambo and after leaving it. After the second reading, if the Book of the Gospels will be used, the lector removes the Lectionary for Mass and places it on the shelf in the ambo or another suitable location. It is never placed on the floor. Also, the Book of the Gospels should not be placed on the Lectionary for Mass if it was not previously removed. A brief period of silence is observed by all after the Second Reading. Alleluia and the Acclamation before the Gospel The Alleluia which preceded the Gospel Acclamation looks forward to the Gospel reading. This acclamation is an act in itself by which the faithful welcome the Lord who is about to speak to it in the Gospel. It is not a response to the previous reading and, therefore, should be separated by a distinct pause. We profess our faith by means of a chant and, therefore, the Alleluia is ALWAYS sung or otherwise it is omitted. Likewise, the verse to the acclamation is sung or omitted. Gospel Reading The reading of the Gospel is the high point of the Liturgy of the Word. Because of this it is distinguished from the other readings by special marks of honor. Proclamation is proper to the deacon who asks for the blessing of the celebrant before proclaiming it. If no deacon is present, proclamation of the Gospel rightly falls to a priest other than the one presiding. The greeting and conclusion of the Gospel may be sung along with the response of the people. If the Book of Gospels is used there is a procession to the ambo. The congregation honors the word of God by standing for its proclamation. Homily A homily is required at all Sunday Masses and is strongly encouraged at all other liturgies after the Gospel. Here, by virtue of their sacred ordination, the priest and deacon have been entrusted with expounding the word of God so that it can bear fruit in the lives of the faithful. The Prayer of the Faithful In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. The intercessions are addressed to the congregation and not to God. It is fitting that such a prayer be included in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world. It is for the priest celebrant to direct this prayer from the chair. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. The intentions announced should be sober, composed freely but prudently, and succinct, and they should express the prayer of the entire community. As a rule, the series of intentions is to be: 1. For the needs of the Church; 2. For public authorities and the salvation of the whole world; 3. For those burdened by any kind of difficulty (including the sick); 4. For the local community (including intercessions for the recently deceased.) Accordingly, it is not appropriate to have intercessions for parish sporting events or other specific parish activities. That said, nevertheless, in a particular liturgical celebration such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion. In the absence of a deacon, the lector announces the petitions of the Prayer of the Faithful. The lector is in place at the ambo for the priest celebrant’s introduction to the Prayer of the Faithful and remains at the ambo for the concluding prayer. The lector should turn to toward the celebrant for the concluding prayer to the prayer of the faithful. Only after the Amen does the lector return to his seat in the sanctuary. The Liturgy of the Eucharist and the Reception of Holy Communion The Liturgy of the Word and the Liturgy of Eucharist, although two distinct parts of the celebration of Mass, form a single act of worship. The lector’s participation in the Liturgy of the Word as a minster of the Word, fortified by interior participation in the announcement of salvation in the Sacred Scripture in all parts of the Liturgy of the Word, prepares for a deeper engagement of the saving work of the Lord in the Eucharist, especially in the Eucharistic Prayer. The reception of Holy Communion on the part of the lector completes in a sacramental way ministerial and personal participation in the whole of the Mass. The reception of Holy Communion recalls for the lector his or her baptismal duty to participate in the Eucharist and carry out a liturgical ministry, as well as, consuming the living Word makes possible the living out in the Christian life this same Word of the Lord. It is for this reason that lectors at Mass are to be Roman Catholics able to receive Holy Communion. The Concluding Rite Neither the Book of the Gospels nor the Lectionary for Mass is carried out of the church. Only instituted lectors recess at the conclusion of the celebration of Mass. The lector should take time to reflect on the Word of God proclaimed at Mass at a convenient time following the celebration. Other Liturgies and the Proclamation of the Word of God All of the church’s liturgies and prayers have the word of God in the sacred scriptures as their focal point. Among the forms of prayer which emphasize Sacred Scripture are: • The Liturgy of the Hours • The Book of Blessings • The Pastoral Care of the Sick • The sacraments and Rites including: o Baptisms o Funeral Vigils The minister of the word has an important role in bringing the Word of God to those who are preparing to celebrate these rites or sacraments. Resource documents in Understanding the Word of God in Liturgy • Dei Verbum (Dogmatic Constitution of the Church) • Verbum Domini (The Word of the Lord) • General Instruction of the Roman Missal • Pastoral Introduction to the Order of Mass • Introduction to the Lectionary • Introduction to the Book of the Gospels • Workbook for Lectors, Gospel Readers and Proclaimers of the Word