The Second Reading and Gospel Acclamation

​Second Reading

On Sundays and major feasts, there is a second reading before the Gospel which comes from the New Testament.  This reading was not chosen for its harmony with the other two readings.  

In Ordinary Time the Second Reading is a progressive reading from a particular New Testament Letter. However, on special seasons and feasts, like Advent, it is chosen to fit with the other readings. 

Why include the Second Reading? 

As mentioned earlier, the Second Reading is a segment from a letter, usually written by Paul, and is to do with the early apostolic community striving to live their lives in the light of their Christian faith.  As such, they are an example to people of all ages. Therefore this second reading, while not thematically connected to the other readings, is still important for us to hear.   

Role of Silence

Just as the First Reading is concluded with "The Word of the Lord,” this also applies to the Second Reading.  Many places also include a significant moment of silence after the first and second readings in recognition of the importance of the Word in the liturgy. This silence is clearly requested in both the General Instruction and the Introduction to the Lectionary. 

"Sacred silence also, as part of the celebration, is to be observed at the designated times.  Its purpose, however, depends on the time it occurs in each part of the celebration.  Thus within the Act of Penitence and again after the invitation to pray, all recollect themselves; but at the conclusion of a reading or the Homily, all meditate briefly on what they have heard; then after Communion they praise and pray to God in their hearts" (General Instruction of the Roman Missal 45).

And again:

"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 clearly be avoided.  During the Liturgy of the Word, it is also appropriate to include brief periods of silence, adapted 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"  (GIRM 56).

Gospel Acclamation 

Also called the Alleluia Verse (except in Lent when we don’t sing “Alleluia”), this verse of joyful praise to God accompanies the procession of the priest or deacon to proclaim the Gospel. 

The word Alleluia is made up of two Hebrew words: Hallel meaning "praise" and Yah the first part of "Yahweh", (a Hebrew name for God). Since Alleluia means ‘Praise God!’ it is strongly recommended that it be sung. "The Alleluia or verse before the Gospel may be omitted if they are not sung," (GIRM 63)  meaning that it is of the very nature of this verse that it be sung! 

The Introduction to the Lectionary has this to say:  "The Alleluia, or, as the liturgical season  requires, the verse before the Gospel serves as the assembled faithful’s greeting of welcome to the Lord who is about to speak to them and as an expression of their faith through song.  The Alleluia or the verse before the Gospel must be sung and during it all stand. It is not to be sung only by the cantor who intones it or by the choir, but by the whole congregation together" (GIRM 62).

It is sufficient for the assembly to simply sing Alleluia three times. If the accompanying scripture verse can also be sung by the assembly, or by a cantor or choir, so much the better.  The assembly need only be taught one or two Alleluias - maybe one for each season (except Lent!). Familiarity is necessary if the people are to sing with confidence.

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This article was originally published in Let’s Walk Through The Mass. © Diocese of Parramatta.  1999, 2000, 2007. Reprinted with permission.