Lay Ministers of the Word

Sacred Scripture is of the greatest importance in the celebration of the liturgy.  For it is from Scripture that the readings are given and explained in the homily and that psalms are sung; the prayers, collects and liturgical songs are scriptural in their inspiration; it is from the Scriptures that actions and signs derive their meaning.  Thus, to achieve the reform, progress and adaptation of the liturgy, it is essential to promote that warm and living love for Scripture to which the venerable tradition of both Eastern and Western rites gives testimony (SC 24).

In the Mass and each of the sacramental rites, the reading from Scripture has become an integral part of the celebration.  Even beyond the sacramental liturgies, bible services are encouraged (SC 35.4).  At the time of Vatican Council II, the Lectionary was revised so that the treasures of the Bible [would] be opened up more lavishly, so that a richer share in God’s word may be provided for the faithful (SC 51).

Christ is present not only in the gathered Church and the priest, not only in the consecrated bread and wine, but also in his word, since it is he himself who speaks when the holy Scriptures are read in the Church (SC 7).  Word and sacrament are inseparable partners.  The Mass is structured as the Liturgy of the Word and the Liturgy of the Eucharist, with these two parts so closely connected with each other that they form but one single act of worship (SC 56). The sanctuary is organised around the Ambo and Altar, the two pre-eminent places where Christ manifested in the liturgical assembly.

Over the six decades since Vatican Council II, the scriptural revolution it introduced and lay people’s participation in the ministry of the word are often taken for granted.  But the words of the Council still demonstrate with great clarity the importance and dignity of the lay ministry of readers who lend their voices to the very word of God.

Readers need to know what they proclaiming and should be able to do it well.  When they are suited to the ministry and carefully prepared, they make space for the working of the Holy Spirit and open people’s ears and hearts both to receive the word of God and to be inspired by it.  Vocal training will be important; but more important is the steady growth in understanding the texts they are proclaiming.  Each time they exercise the ministry of reader, they could take the opportunity to read something about the text they are assigned or learn something about the biblical book from which it comes. Knowing the literary genre of the text will shape the proclamation: is it poetry or history, a prophetic challenge or a gentle consolation?

[Readers’] preparation must above all be spiritual, but what may be called technical preparation is also needed.  The spiritual preparation presupposes at least a biblical and liturgical formation. The purpose of their biblical formation is to give readers the ability to be able to understand the readings in context and to perceive by the light of faith the central point of the revealed message.  The liturgical formation ought to equip the readers to have some grasp of the meaning and structure of the liturgy of the word and the significance of its connection with the liturgy of the [sacrament].  The technical preparation should make the readers more skilled in the art of reading publicly, either with the power of their own voice or with the help of sound equipment (LN 55).

This quotation is taken from the General Introduction to the Lectionary; study of the whole of this introduction could form a major part of the preparation of lay readers of the word.