Introduction
The Office for Worship has prepared the following guidelines for Lectors.
These guidelines apply to those ministering during Sunday Mass, as well
as other liturgical celebrations.
The purpose of these guidelines is to provide some general observations
and principles on this important liturgical ministry of the Church. These
guidelines define the intention of liturgical law relative to the proclamation
of the Word, the demands of proper liturgical practice, and the expectations
of the universal and local Church.
Ritual practices may vary from parish to parish; such variation may
be legitimate. These guidelines, therefore, are not intended to impose
absolute uniformity in liturgical customs. Instead, they are produced
in a spirit of helping our parishes experience the proclaimed Word of
God as a powerful celebration by offering some basic, essential principles
required by the very nature of the liturgy (Constitution on the Sacred
Liturgy #37).
It is highly recommended that lectors in each community meet together
regularly to discuss the theological as well as the practical and spiritual
aspects of their ministry. These guidelines could serve as suitable material
for study at such gatherings.
Ministers of the Word
1. According to the ancient tradition and the teaching of the Church,
the readings other than the Gospel are proclaimed by lay ministers called
lectors. The practice of ordained ministers proclaiming these readings
is improper (Introduction to the Lectionary for Mass #51). The use of
two readers – one for each reading – is encouraged. The parish
community should strive for enough trained lectors to fulfill this goal
(Introduction to the Lectionary for Mass #52).
2. The Gospel is ordinarily proclaimed by the deacon. In the absence
of a deacon, the priest proclaims the Gospel. In concelebrations, one
other than the presiding celebrant proclaims the Gospel (Introduction
to the Lectionary for Mass #49, 50; General Instruction of the Roman
Missal #59).
3. Announcements and/or any commentary during the celebration are read
by someone other than the lectors. General Intercessions may be read
by the deacon, the cantor, the lector or someone else (Introduction to
the Lectionary for Mass #53).
Proclamation of the Word
4. The proclamation of the Word of God is truly a ministry in the Church.
Lectors bring the living Word of God to the liturgical assembly. In and
through them God speaks to the gathered faithful. The ministry of the
Word, therefore, is treated seriously and with great dignity.
5. The Word of God is not merely read during the liturgy. It is proclaimed.
Effective proclamation involves the delivery of the message with clarity,
conviction and appropr iate pace. Proclamation is a special ministry
which presupposes faith and also rouses faith in those who hear the Word
proclaimed.
6. Ideally, members of the assembly listen to the proclamation of the
Scriptures and do not read along in missalettes. In the act of communal
listening, the worshippers experience not only unity among themselves
but also the presence of Christ speaking to them through the Word (Introduction
to the Lectionary for Mass #45).
Properly there are “no booklets for the assembly to follow the
reading, although by the front doors there are Sunday Missals for the
hearing impaired and for those whose language is different from the one
used at this Mass” (Gather Faithfully Together: Guide for Sunday
Mass #52 Cardinal Roger Mahony).
Listening is not an isolated moment. It is a way of life. It means
openness to the Lord's voice not only in the Scriptures but in the
events of our daily lives and in the experience of our brothers and
sisters. It is not just my listening but our listening together for
the Lord's word to the community (Fulfilled in Your Hearing: The
Homily in the Sunday Assembly #20 National Conference of Catholic
Bishops).
Requirements
7. All liturgical ministers, especially the ministers of the Word,
must be properly trained for their ministry. The ministry of the Word
requires skill in public reading, knowledge of the principles of liturgy,
and an understanding and love of the scriptures. Normally, only properly
trained and commissioned lectors are scheduled for liturgy (Introduction
to the Lectionary for Mass #55).
Lector training courses in basic lector formation are offered through
the Archdiocesan Office for Worship. A parish may request the names of
qualified lector trainers from the office and make arrangements for training
directly with the trainer. Contact the Office for Worship for further
details on lector certification.
Ideally, the readings at weddings and funerals are proclaimed by lectors
of the parish who have been properly trained. However, for pastoral reasons,
family members or friends may carry out this ministry. The parish should
provide assistance and guidance so that God's Word is proclaimed with
clarity and dignity.
8. Lectors are fully initiated, practicing Catholics whose lives witness
to the Word which they proclaim. On special occasions and for pastoral
reasons, a young person who is not yet fully initiated (i.e., not yet
confirmed) may serve as lector during a liturgy. Proper training for
this ministry is expected.
9. Normally, lectors are commissioned for their ministry, preferably
during a Sunday Mass. The rite of commissioning is found in the Book
of Blessings [Chapter 61, p. 775].
10. Those who are presently lectors should periodically participate
in enrichment programs, such as lector enrichment classes offered by
the Office for Worship, bible study courses, Bible Institute and other
workshops on Scripture and/or proclamation techniques.
Preparation
11. In order that the service of the Word might be effective, all lectors
are expected to be prepared for their ministry. Preparation should be
spiritual, scriptural, and practical. Spiritual preparation involves
prayer over the text and reflection on its message. Scriptural preparation
involves understanding the text and interpreting it sufficiently so as
to evoke a response from the assembly. Practical preparation involves
mastering difficult words, learning the right pronunciations and practicing
the delivery of the text aloud, ideally in the presence of someone who
is able to critique the delivery. It is unacceptable to rush into the
sacristy just before Mass to “look at the readings” (Introduction
to the Lectionary for Mass #55).
Lectors for each Sunday should strive to be part of the group that
meets with the homilists early in the week, “say, Monday evening
to read, pray with and talk about the scriptures for the coming week” (Gather
Faithfully Together #58). The readings for every Sunday and weekday of
the liturgical year can be found on the website of the United States
Catholic Conference of Bishops at: www.usccb.org.
12. Immediate preparation is also expected of all lectors. This requires
arriving at least 15 minutes before the liturgy, locating the readings
in the Lectionary, arranging the microphone, making sure that the sound
system is properly functioning, and attending to any other duties as
required by the parish. If the lectors are to read the petitions for
the General Intercessions, these should be reviewed before the liturgy
begins.
Inclusive Language
13. In recent years sensitivity for inclusive language in the liturgy
has been encouraged. It is important to note, however, that the lector
is not at liberty to change the approved scriptural and prayer texts
for the liturgy.
In the preparation of other texts, such as the General Intercessions
or commentary of any type, language which is inclusive is always used.
Symbols in the Liturgy of the Word
14. God speaks to the faith community at worship through persons, actions
and objects. To ensure the pastoral effectiveness of the Liturgy of the
Word, it is important to pay full attention to these symbols. The symbols
that are integral to any celebration of the Word are: the lector(s),
the book(s), the ambo, and the processions. A brief word on each of these
is in order.
15. The lector ministers as one of the worshipping assembly and is expected
to participate in the entire liturgy. It is inappropriate for a lector
to participate actively only in the Liturgy of the Word.
16. The Scriptures for Mass are contained in the Lectionary and the
Book of Gospels. Both of these are available in permanent, dignified
and beautifully-bound books, with large print for ease of proclamation.
The Lectionary and the Book of Gospels may be put into beautiful covers.
The readings are always proclaimed from these liturgical books, and never
from a missalette or participation aid, both of which are transitory
and made from throw-away materials. There are six volumes of the current
lectionary: one for each of the three cycles of Sunday and holyday readings;
two weekday volumes and a volume of readings for ritual and votive Masses
and Masses for various needs and occasions. The Book of Gospels is contained
in one large volume.
17. The ambo is the symbol of the presence of the Word of God just as
the altar is the symbol of the sacrament of the Eucharist. The Liturgy
of the Word takes place at the ambo, always a permanent, solemn, dignified
and prominent place. Candles and other decorative elements may be placed
around it but without obscuring the ambo. The ambo is to be used for
the proclaimed Word, namely, the readings, the responsorial psalm, the
Gospel and the Homily. It may rightly be used for the Prayer of the Faithful
because of its close connection with the entire Liturgy of the Word.
A lectern or cantor's stand is best used for song leading and announcements.
All scripture readings take place at the single ambo, including the psalm,
whether sung or spoken (Introduction to the Lectionary for Mass #31,
33).
Ritual Action
18. Among the actions in the Liturgy of the Word, processions are important.
Lectors are to take part in the entrance procession. They walk Revised
November 2003 4 immediately in front of the deacon or presider and behind
the altar servers. The deacon or one of the lectors solemnly carries
the closed Book of Gospels by holding it with uplifted hands so that
it is displayed to the assembly and places it flat on the altar. The
Lectionary is never carried in procession, but is placed on the ambo
before Mass begins (General Instruction of the Roman Missal #120,
128, 172, 194).
When the Deacon carries the Book of Gospels, it is advisable for the
lectors to carry the parish hymnal in the entrance procession and actively
join in the singing.
If there is no Deacon, one of the lectors carries the Book of Gospels
in the opening procession and places it flat on the altar.
19. When carrying the Book of the Gospels (or any other object used
in the liturgy), the lector does not genuflect or bow. If not carrying
anything, the lector simply walks with hands at his/her sides and makes
a profound bow to the altar before going to his/her seat (General
Instruction of the Roman Missal #173, 195).
20. Since the lectors are a part of the worshipping community, it is
most appropriate that they sit in the assembly in a location that gives
them easy access to the ambo, and come forward from there to proclaim
the readings (Gather Faithfully Together #103).
21. At the time of the Liturgy of the Word, the lector approaches the
ambo slowly and with reverence. The lector pauses before beginning the
first reading while the assembly is settling. After completing the reading,
the lector remains in place for a period of silence before leaving the
ambo (General Instruction of the Roman Missal #128, 130; Introduction
to the Lectionary for Mass #28).
The first reader returns to his/her seat after the reading and before
the Psalm is intoned. The second reader approaches the ambo after the
Psalm and returns to his/her seat before the Gospel Acclamation, after
allowing for a period of silence, as described above.
When only one lector proclaims both readings, he/she is seated during
the singing of the Psalm.
All movements in the liturgy are performed with dignity and grace; they
are never hurried.
22. After the second reading and the accompanying pause, all stand for
the singing of the Gospel Acclamation. During that time, the deacon or
priest carries the Book of Gospels from the altar to the ambo in procession.
He may be accompanied by acolytes and thurifer. The Gospel procession
is an important ritual action in the Liturgy of the Word.
All remain standing for the Gospel. The posture of standing highlights
the fact that the Gospel reading enjoys a pre-eminent place among the
scripture readings.
Incense may be used in the Liturgy of the Word. When incense is used,
traditionally the Book of Gospels is incensed before the Gospel is proclaimed.
23. The General Intercessions are introduced from the chair by the presiding
celebrant and announced by the deacon, lector or other minister. The
intercessions may be announced at the ambo or at a lectern or cantor
stand (Introduction to the Lectionary for Mass #31, 33, 53).
The person announcing the intercessions remains in place until the presiding
celebrant has concluded the prayer.
24. The lector joins the presider and other ministers in the closing
procession. Neither the Lectionary nor the Book of Gospels is carried
in the recessional.
Ministry of Music
25. Integral to the celebration of the Word of God are the Responsorial
Psalm and the Gospel Acclamation (Alleluia, except in Lent). Psalmody
is designed to be sung and loses much of its beauty when it is recited.
The Responsorial Psalm is part of the Liturgy of the Word and is sung
or read from the ambo. The psalm can be sung in a variety of ways – responsorially,
antiphonally or part sung/part recited. Lectors may need to check with
the musicians beforehand as to whether anything is expected of them (Introduction
to the Lectionary for Mass #20-22).
The Gospel Acclamation is an acclamation which is always to be sung.
If not sung, it is omitted (Introduction to the Lectionary for Mass #23; General
Instruction of the Roman Missal #63d).
26. The leadership of music ministry properly belongs to the musicians.
Lectors do not normally function as cantors of the Responsorial Psalm
and/or the Gospel Acclamation.
Silence
27. In order to enable the assembly to ponder and reflect on the Word
proclaimed, a period of silence follows each of the readings (Introduction
to the Lectionary for Mass #28; General Instruction of the Roman
Missal #128).
Also, there is a brief period of silence after the Psalm.
The Liturgy of the Word must be celebrated in a way that fosters meditation;
clearly, any sort of haste that hinders recollection must be avoided.
The dialogue between God and his people taking place through the Holy
Spirit demands short intervals of silence, suited to the assembled
congregation, as an opportunity to take the word of God to heart and
to prepare a response to it in prayer.
Proper times for silence during the Liturgy of the Word are, for example,
before this Liturgy begins, after the first and the second reading,
after the homily (Introduction to the Lectionary for Mass #28).
Some Useful Hints
28. Ministers of the Word are not to add their own words to the texts.
The words of announcement (“A reading from…”) and
conclusion (“The Word of the Lord”) are intended to be read
exactly as printed in the lectionary.
29. If the Responsorial Psalm is recited, the lector begins the recitation
with the antiphon in the Lectionary. Announcing, “Responsorial
Psalm” is unnecessary.
30. The announcement of the reading (“A reading from ….”)
and the ending, (“The Word of the Lord”) need to be distinguished
from the reading itself. Lectors make this distinction by observing a
pause of two or three seconds after the former and before the latter
phrase. Both are stated in a matter of fact tone without special emphasis.
31. Anything that might distract from the proclaimed Word or from the
dignity of this ministry is to be avoided. Such distractions include:
leaning on the ambo, placing hands in pockets, shuffling from one foot
to the other, wearing inappropriate or immodest clothing or wearing anything
that draws attention to the lector.
32. The Lector or Gospel Reader does not lift the Lectionary or the
Book of Gospels while saying: “The Word/Gospel of the Lord.”
Conclusion
“When this word is proclaimed in the Church and put into living
practice, it enlightens the faithful through the working of the Holy
Spirit and draws them into the entire mystery of the Lord as a reality
to be lived” (Introduction to the Lectionary for Mass #47).