Preparation for the Lectorship

Introduction

The Ministry of the Reader is a ministry instituted by the Church.

This has been revitalized in recent decades and has very ancient origins.
ancient in the Church. According to apostolic Tradition, from the 3rd century it is said
that the reader does not receive the laying on of hands, but is instituted
through the reception of the book. The Constitutions of the Apostles, or
Organization of the apostolic Church, from the early 4th century,
They admit that a bishop can be illiterate, but the reader must be well-educated.
trained and have a way with words, because acts as a
evangelist. The Apostolic Constitutions, from the end of the 4th century,
they seem to consider the fact that readers receive sustenance from the
Church, and they affirm that the office of lector is of apostolic institution, as
like the priests, the deacons, and the subdeacons. In the Middle Ages, the office of lector was
a minor order, and in Trento it was largely regarded as a preliminary step to the priesthood.

In 1972, Paul VI renewed this office: he declared that it was a ministry, not a
order; the readers, therefore, are "instituted", not "ordained"; it is an open ecclesial ministry
to the laity and not simply a preliminary step to ordination; the ministry consists of
the reading of the Scriptures (except for the Gospel) in the liturgy and also involves the instruction of the
assembly in preparation for a more complete celebration of the liturgy. This office, in accordance with a
ancient tradition, is reserved for men, a provision that is repeated in the Code of Law
canonical (CIC 230); the ministry is conferred by the ordinary (bishop or superior general for the
religious from their congregation); the reception of a ministry does not entail the right to sustenance or
the remuneration from the Church.

The Ritual for the institution of readers emphasizes the service of the Word, in the
instruction of children and adults in faith and evangelization. A central theme of the ritual is
also the obligation of the reader to meditate on the Word that he proclaims.

These ministries continue to be received by candidates for the priesthood, but also
in this case a change can be observed regarding its purpose, which is primarily
pedagogical: "to better prepare for future tasks of the word and the altar."

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 Preparation for the Reading

MINISTRY OF READERS IN CATHOLIC LITURGY

INSTITUTED MINISTRIES
"To institute" means in Latin to establish someone in a certain state or
it's good to establish something by officially starting it.

The instituted ministries are the lectorate and the acolyte. The lector is instituted.
for the function that is proper to it, to read the Word of God in the liturgical assembly,
and the acolyte is instituted to assist the deacon and render his service to the
priest.
These instituted ministries are normally received as preparation for holy orders.

Both the lectors and the acolytes are lay ministries that can only be conferred to
men, although in many places women can also be part of the ministry of
readers, for pastoral reasons.
With the proclamation of the readings, the reader helps the community to grasp them in the best way.
possible conditions what God tells you.
The ministry of reading in the assembly is not presidential. Proclaiming the Gospel has been reserved.
since ancient times to an ordained minister, but the previous readings and the responsorial psalm, thus
as the intentions of the universal prayer are the ministry of laypeople.
The brief rite has been included in the Ritual of Orders. The reader is entrusted not only with the
proclamation of the readings in an official and stable manner, but also the commission to train
the non-instituted readers, organize the catechesis, etc.

He who establishes them now says: 'grant them that, by diligently meditating on your Word, they feel
penetrated and transformed by her, and they may announce them, with complete fidelity, to their brothers.
he hands them the book of scriptures.

II. PURPOSE OF THE READER

A. Generalities:

The Word of God known as 'Bible' deals with the relationships between God and man. By
through her, God reveals himself and makes known his will and redeeming purpose. For
To reveal himself to man, God made use of human beings inspired by His Holy Spirit. His Message
has demonstrated unparalleled power to change human life, both individually and socially.
those who have experienced that transformative power and give their testimony of it to the world, they
they refer to the Bible as the "Word of God."
If you abide in my word, you will truly be my disciples; and you will know the
truth, and the truth will set you free.” John 8:31-32
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 Preparation for the Reading

The proclamation of the word of God is truly a service to the Church. The readers
they present the living word of God to the assembly of the community of faith that gathers. When they
reading the Sacred Scriptures in the Church is God himself who speaks to his people... For that reason
The ministry of the word must be treated with great dignity.

Within the liturgy, the Word of God is not only to be read, but to be proclaimed. A
a well-made proclamation includes delivering the message in a clear, convincing manner and to
appropriate step. It also requires the ability to inspire faith in others, demonstrating faith
personal. Being a ministry in which the minister's faith is assumed, this ministry
faith must increase in those who listen to the word that is proclaimed.
The ideal is for the assembly to listen to the proclamation of the scriptures instead of following the
readings through a missal. When the assembly listens in community, the faithful do not
they not only experience unity among themselves, but also the very presence of Christ, who
speak in I word.

By proclaiming the word of God, the readers are exercising the responsibility to meditate on the
presence of Christ. God speaks to the parishioners through them. The impact of the message of
God will significantly depend on the conviction, the preparation, and the way it is given.
message.

Reverence for the scriptures is important because the church sees an intimate connection between
The table of the Word of God and 'The Table of the Eucharist.' In one, the divine covenant is announced.
and the church grows in its wisdom; in the other, the covenant is renewed and the Church grows in holiness
(LDM, no 10).
The great abundance and variety of the readings in the Lectionary challenges those who proclaim the
scriptures in the Mass. The sacred authors individually reflect on the meaning of the
actions of God in history, from their own perspectives and in their own style. They
They also use various literary forms to convey the message of Salvation. This variety
goes from the narratives and poetry of the prophetic psalms to the oracles and parables; from the
theological expositions up to apocalyptic visions.
A recognition of the literary forms of the readings in particular, the knowledge of style.
of the holy writers, will make it easier for the reader and the psalmists to proclaim with a better
understanding the tone and meaning of the texts. Using extra biblical resources such as the
Bible commentaries can help the reader discover the meaning and purpose of a
specific biblical passage.
A genuine ministry is a service with humility. A model for readers is John the Baptist.
"He must increase, but I must decrease" (John 3:30) it was also said of him "Although not
He was not the light, but came to bear witness to the light" (John 1:8) in order to be able to serve the
community and bear witness to the Word, the reader must set aside all agendas and
needs personal.

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 Preparation for the Reader

B. The training of Readers must include the following elements:

Spiritual Preparation
Biblical Training
Liturgical Training
Technical Preparation

In the absence of the Deacon, the reader carries the Book of the Gospels a little elevated at the front.
of the celebrating priest in the entrance procession and takes it to the altar. (Missal Lectionary,
no. 55).

The Lectionary should not be carried in the procession; rather, it should be ready with the readings of the
day in the pulpit before the Mass begins. The Book of the Gospels is not carried in the
procession at the end of the Mass. (IGMR 2000, nos. 120d., 128, 194-195; Book of the Gospels)
[LE], Nos 9 & 22.
The general preparation for the ministry of lector includes spiritual, biblical and
practices.
Spiritual preparation includes prayer about the text and reflection on its content.
message; this can be done alone or in a group.
Biblical preparation includes understanding and interpreting the text adequately.
to provoke a response from the assembly. This preparation includes the reading of
passage in its context, as well as the search for help through biblical comments
and other materials.
Practical preparation: includes the correct pronunciation of difficult words, learning of
the correct pronunciation and the practice of reading the text aloud, if possible doing it
in the presence of someone who is capable of correcting the defects of the reading.

Immediate preparation is also to be expected. This includes arriving with plenty of time.
Before the liturgy, locate the readings in the Lectionary and check the sound system.

C. Reader Requirements:
So that the faithful come to acquire a living esteem for the Sacred Scripture through listening to
the divine readings, it is necessary that the readers who carry out this ministry... be truly
suitable and carefully prepared.

Those who wish to be reading ministers must be members of the parish and of age.
adequate and sufficiently competent to undertake this ministry.

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A basic knowledge of the Bible, a desire to learn about the scriptures, and to possess the
oral skill necessary for the proclamation of the word, are necessary things for this
ministry.

The ministry of the word requires an understanding of the scriptures, knowledge of the
principles of liturgy, and ability to read in public.
The readers must be practical Catholics, fully initiated into the Church and their lives.
They must be a true testimony of the word they proclaim.
Once the readers have been prepared to exercise their ministry, it is very
recommended that they be instituted in their ministry publicly with a blessing,
preferably during the Sunday Mass. This is done through the ceremony of
"Blessing of Readers" found in the Book of Blessings.
During wedding or funeral liturgies, family members or friends are allowed to read,
although they have not been formally trained and installed as readers. The parish is the
in charge of providing a reader with experience to guide and instruct them.
In special situations and for pastoral reasons, for example in school liturgies
parochial or liturgies of religious education, it is allowed to proclaim the word by a young person or
a young girl who is not fully initiated in faith, but must be properly prepared. The
Contact with the word of God has changed the hearts of those we least expected.

D. Some Practical Suggestions

Readers should not add anything to the introductions to the readings that appear in the
Lectionary, they should also not add any of their own words to the text.
The introduction to some reading, for example: "Reading from the Book of Exodus" and the end of the
The reading 'Word of God' should be distinguished from the text of the reading by means of a brief pause.

If the responsorial psalm is recited, the readers should start it with the antiphon and always
repeat the antiphon with the assembly after the initial recitation and after each verse. It is not
it is necessary to announce: 'The response is or the responsorial psalm is...'

The readers proclaim the word of the Lectionary that is on the ambo or while holding it.
in their hands. They should never raise the Lectionary high while saying 'Word of
God.

Readers should never do anything to draw attention to themselves. The attire should be
appropriate but modest, to demonstrate the dignity of the ministry.

Learn how to use the calendar to find the lesson of the day.
Make the reading with expression, but NOT like a drama.

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 Preparation for Reader Training

Knowing how to introduce and how to conclude the reading (for this, one must know the text with
precedence

The readings below serve to focus on the position in the

community y his life Cristiana:

Romans chapter 12
Ephesians 8
Galatians 5:6
E. Symbols in the Liturgy of the Word:
To ensure the pastoral effectiveness of the liturgy of the word, it is important that attention is given
to the symbols of the liturgy.
The symbols that are an integral part of any celebration of the word are: The reader(s),
the book(s), the pulpit, and the processions.

The reader:
He acts as one of the faithful who attends the assembly and must participate in the entire liturgy. It is
improper for the reader to only actively participate in the liturgy of the word and then
neglects the greatness that happens in the liturgy of the Eucharist, as if its function
conclude after finishing reading.
2. The books:
Those containing the word must be worthy and well secured, these are the Lectionary and the
Evangelary. The readings are always proclaimed from liturgical books that are the official books.
Finally, these books... for the dignity demanded by the Word of God, must not be substituted.
for other pastoral subsidies, for example, for the leaflets that are made so that the faithful
prepare the readings or meditate on them personally.

3. The Pulpit:
The proclamation of the word is made from the pulpit. It must be in a place that is elevated, fixed, and...
appropriate design, and with the due nobility that reflects the dignity of the word of God. Candles and
Other decorations can be placed around. The pulpit is reserved for the readings, the psalm
responsorial and the Easter proclamation. It can also be used for the homily and the prayer of the faithful.
It is better to use a small stand for the singer and the announcements.

4. The processions:
Their liturgical actions are very important. The readers can participate in the procession of
entrance. The deacon (or the reader in the absence of the deacon) shall solemnly carry the

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Gospel book that is always placed on the altar. The Missal Lectionary is never taken in.
the procession must be placed in advance on the ambo.
The gospel procession is an important ritual in the liturgy of the word, although some
sometimes it is not fully expressed in each liturgy. After the second reading and a short pause
what follows, when the deacon, or the priest when there is no deacon, carries the Gospel book
in procession, from the altar to the pulpit.
In the procession, altar boys can accompany with the censer and when appropriate with
candles. When incense is used, the Gospel Book is incensed after the introductory dialogue
and before the gospel is proclaimed. The Evangeliary is not carried in the exit procession.

F. Procedures During the Liturgy:

1. Introduction Rites
If there is no Deacon present, the reader must carry the Book of the Gospels a little.
elevated in the procession. The reader follows the altar boys in the entrance procession. (If there is a
Deacon present, he must carry the Book of the Gospels). Without bowing, the reader must
place the book on the altar and go sit down. (LE, no. 9)

Only the Book of the Gospels should be carried in the procession. The Lectionary for the Mass should
to be ready at the pulpit, open to the page of the reading corresponding to that day.
2. Liturgy of the Word
To involve more people in active ministry and to help the community appreciate the
content of the various passages of the scriptures, it is better to have a different reader for each
one (LDM, no 52).
To facilitate meditation, a brief moment of silence should be included between the readings.
Thus, readings should not be done hastily.
The Lectionary says that a simple introduction should be made, for example: 'Reading from the book'
[Letter] of..." There is no need to mention the chapter or verse. At the end of the reading, the reader
You must pause for a moment, make eye contact, and announce: 'Word of God.'
The reader waits for the assembly to be seated. Looking and making contact with them, the reader
announces the reading, pauses, and then begins with the passage.
At the end of the first reading, the reader must remain still and silent for a moment and
then he must return to his seat.

The psalmody is designed to be sung; when it is only recited, it loses much of its power.
Since the responsorial psalm of the Mass is part of the liturgy of the word, it is appropriate that
the psalmist or singer sings it from the ambo, although they can also do it from another place
appropriate.

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 Preparation for the Reader

The responsorial psalm should be done from the pulpit. Even singing the responses alone (or
reading the Verse) fosters the singing of the community and helps them to understand and meditate on the
spiritual meaning of the Psalms.
When the psalm is not sung, it should be read in a way that leads to meditation on the
word of God. (LDM, nos. 20-22; General Instructions of the Roman Missal 2000 - 3rd typical)
ed. [IGMR 2000], nos. 61 & 309).
The second reader follows the same procedure as for the first reading. When he has
Having finished reading, the reader removes the Lectionary from the pulpit and returns to their seat.

In the acclamation of the gospel, the people express their joy at encountering the Lord.
acclamation also expresses its faith in the form of song. If the acclamation of the gospel is not sung,
should be omitted.
In the absence of a Deacon, the reader or the Cantor should begin with the intercessions or
general intentions from the pulpit following the instructions of the celebrant for these
prayers (LDM, nos. 30-31; IGMR 2000, no. 71). When the priest finishes the intercessions
the reader returns to their seat.
a) Communication Skills:
When proclaiming the readings, it is important to take into account certain skills, such as:

Eye Contact
Pronunciation
3. Conclusion Rites
If the reader is seated in the sanctuary, before the final farewell and blessing, the reader must
to be in the line of the procession at the front of the altar. When the Celebrant and the other ministers
they make the bow, the reader must also do it properly. All the ministers proceed to
walk in the procession in the same manner and in the same order as the entrance, at the beginning of the
Mass.
Neither the Book of the Gospels nor the Lectionary should be taken out of the church. It is assumed that the
The word of God has been proclaimed and must be in the hearts and minds of the
faithful. They become the 'Living Word' that comes from the Church.
G. Installation of the Readers:
The Book of Blessings, Chapter 61, provides a 'Order for the Blessing of the Readers' that
It should be used when new readers are commissioned/installed.
The readers must be installed for a specific time, perhaps for two years or the time that
the local parish priest considers it prudent. This will allow the reader and the community to benefit
of this ministry. Recertification and commission, as already mentioned, must depend on the
norms of each parish and their programs.

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Like with all liturgical ministries, it is better for the person and for the parish that a
a person should serve only in one ministry at each liturgy. So a person should not be the
lector and the minister of the Eucharist in the same Mass, for example.

H. Continuous Training:
Each parish must have a continuous and extensive training program for those who
they proclaim the scriptures during the Liturgy. The readers must be educated in the elements
basics of the Liturgy.
Above all, the preparation and training of each reader individually must be
spiritual.

Spiritual preparation can essentially include opportunities for constant prayer,

to share and study the scriptures. The reader must make their life a continuous prayer.

Readers should always be prepared to read even when they are not assigned.

In conclusion: The Ministry of the Reader allows serving the parish as Ministers of the
Word.

This is a great opportunity to reflect on the words and ideas of our faith, a
opportunity to understand more deeply why we believe that Christ is with us and that
God is present in our lives.
The ability to read aloud, with feeling and meaning, is not just the only skill.
required to be part of this ministry. For this, it is necessary to invest time and effort to
to understand the ideas expressed in the readings well in order to be able to proclaim them in such a way that
everyone understands. But above all, the coherence that the reader must have is indispensable.
what it proclaims and lives.

The reward is that as the reader prepares to read, he or she uses that time to
preparation to reflect on the readings and achieve a deeper and clearer understanding of it
what the 'words' mean.
The Ministry of the Reader can be a challenge, a deeply rewarding experience and a
joyful expression of faith. It is necessary to insist that the constant meditation on the readings that
daily we proclaim, it must lead us in the best way to live with coherence what with
our voice, we invite others to live.
That is why it is necessary to know the means that the church uses through all its children throughout
from history have experienced the sweetness of being in the presence of God we have
transmitted about prayer, that dialogue of love with God.

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 Preparation for the Readership

PAUL VI

APOSTOLIC LETTER IN THE FORM OF MOTU PROPRIO

Certain Ministries

BY WHICH IT IS REFORMED
IN THE LATIN CHURCH, THE RELATIVE DISCIPLINE
AT THE FIRST HAIRCUT,
TO THE MINOR ORDERS AND TO THE SUBDIACONATE

The Church instituted some ministries in ancient times to rightly give to God.
the sacred worship and for the service of the People of God, according to their needs; with them
assigned to the faithful, so that they would carry out liturgical-religious functions and acts of charity, in
compliance with the various circumstances. These ministries were often conferred with a
special rite by which the faithful, once having received the blessing of God, was constituted
within a class or grade to perform a certain ecclesiastical function.

Some of these ministries most closely linked to liturgical actions,

they were gradually considered institutions prior to the reception of the Sacred Orders;
so much so that the Ostiariate, Reader, Exorcist, and Acolyte were received in the Latin Church
the name of Minor Orders in relation to the Subdiaconate, Diaconate, and Presbyterate, which
they were called Major and reserved Orders generally, although not everywhere, to
who approached the Priesthood through them.

But since the Minor Orders have not always been the same and many of the functions
you treat them, just as happens now, they have actually been exercised by the laypeople as well, it seems.
It is timely to review this practice and adapt it to current needs, in order to eliminate what
that in such ministries it is already unusual; to maintain what is still useful; to introduce what may be
necessary; and likewise establish what must be required of candidates for the Sacred Order.

During the preparation of the Second Vatican Ecumenical Council, not a few Pastors of the Church
they requested the review of the minor Orders and the Subdiaconate. The Council, however,
although it did not establish anything about this for the Latin Church, it enunciated some principles that
they opened the way to clarify the issue, and there is no doubt that the conciliar norms for
a general and orderly renewal of the liturgythey also encompass what refers to the
ministries within the liturgical assembly, so that, by the very structure of the
celebration, the Church appears constituted in its various Orders and ministries2From there that the
Vatican Council II established that 'in liturgical celebrations, each person, minister or
simple file, in performing its duty will do everything and only that which corresponds to it by the
nature of the action and liturgical norms.[3]

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 Preparation for Reading

This proposition is closely related to what is read shortly before in the same.
Constitution: 'The Holy Mother Church ardently desires that all the faithful be led to
that full, conscious and active participation in the liturgical celebrations that is required by
nature of the liturgy itself, to which one has the right and obligation, by virtue of baptism,
Christian people, 'chosen lineage, royal priesthood, holy nation, acquired people' (1 Pet. 2,
9; cf. 2, 4-5). When reforming and promoting the sacred liturgy, this fullness must be taken into account.
and active participation of the entire people, because it is the primary and necessary source in which they have
to drink in the truly Christian spirit and, for that reason, the shepherds of souls
They must strive for it diligently in all their pastoral work through education.
adequate.[4]

In the preservation and adaptation of unique trades to current needs, there

they find those elements that are most closely related to the ministries, about
everything, of the Word and of the Altar, called in the Latin Church Lectorate, Acolyte and
Subdiaconate; and it is advisable to keep them and arrange them, so that in the future there may be
two ministries, namely, the Ministry of Reader and the Ministry of Acolyte, which also encompass the functions
corresponding to the Subdeacon.

In addition to the ministries common to the entire Latin Church, nothing prevents the Conferences
Episcopals request the Apostolic See to establish others who, for particular reasons, believe.
necessary or very useful in the region itself. Among these are, for example, the craft
of Ostiary, of Exorcist, and of Catechist[5], and others who trust those who take care of the
charitable works, when this function is not entrusted to the deacons.

It is more in line with reality and the current mentality that these ministries do not
call already minor orders; for their very collation should not be called 'ordination' but rather 'institution'
and furthermore that only those who have received are properly clergymen, and regarded as such.
the Diaconate. This will also better highlight the difference between clergy and laity, between what is
proper and is reserved for the clergy and what can be entrusted to Christian laypeople; of this
the mutual relationship will be seen more clearly, by virtue of which the 'common priesthood of
the faithful and ministerial or hierarchical priesthood, although essentially different and not only in
degree, they are ordered however one to the other, for both partake in their own way of the unique
priesthood of Christ.[6]

Therefore, after careful consideration, having requested the vote of the experts, consulted the
Episcopal Conferences and taking their opinions into account, and likewise after having
deliberate with our venerable Brothers who are members of the Sacred
Competent congregations, with our Apostolic Authority we establish the following
regulations, repealing, if necessary and as far as necessary, the provisions of the Code of Law
Canonical until now in force, and we promulgate them with this letter.

I. From now on, the first Tonsure is no longer conferred. Integration into the clerical state remains
linked to the Diaconate.

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 Preparation for the Reader's Position

II. Those that until now were known by the name of 'Minor Orders' will be called in
forward "Ministries".

III. Ministries can be entrusted to laypeople, so that they are not considered as something
reserved for candidates for the sacrament of Orders.

IV. The ministries that must be maintained throughout the Latin Church, adapting them to the
current needs are two, namely: that of Reader and that of Acolyte. The functions performed
so far by the Subdeacon, they are entrusted to the Reader and the Acolyte; therefore it ceases to exist
In the Latin Church, the major Order of the Subdiaconate. However, this does not prevent that, in some
sites, in the opinion of the Episcopal Conferences, the Acolyte may also be called
Subdeacon.

The Reader is established for the function, which is proper to him, of reading the word of God in the
liturgical assembly. Therefore, he will proclaim the readings of Sacred Scripture, but not the
Gospel, during Mass and other sacred celebrations; in the absence of the psalmist, it will be recited by the
Interlectional psalm; it will proclaim the intentions of the Universal Prayer of the faithful, when not
there will be a deacon or singer available; they will lead the singing and the participation of the faithful; they will instruct
the faithful to receive the Sacraments worthily. He may also, when necessary,
take charge of the preparation of other faithful to whom the reading is temporarily entrusted
the Holy Scripture in the liturgical acts. To perform these better and more perfectly
functions, meditate frequently on the Holy Scripture.

The Reader, aware of the responsibility undertaken, strives with all his might and puts the
suitable means to achieve every day more fully the gentle and vibrant love[7], as well as the
knowledge of the Holy Scripture, to become a more perfect disciple of the Lord.

VI. The Acolyte is established to assist the deacon and serve the priest.
It is his duty to take care of the service of the altar, to assist the deacon and the priest in the functions.
liturgical, mainly in the celebration of the Mass; also to distribute, as a minister
extraordinary, the Holy Communion when the ministers are absent as mentioned in c. 845 of the C. I.
C. or are unable due to illness, advanced age, or pastoral ministry, or also
when the number of faithful approaching the Sacred Table is so high that it would be extended
too much the Mass. In the same special circumstances, he may be asked to present
publicly to the worship of the faithful the Sacrament of the Holy Eucharist and then do
the reservation; but not to bless the people. He will also be able -when necessary- to take care of the
instruction of the other faithful, who temporarily assist the priest or deacon in the
liturgical acts carrying the missal, the cross, the candles, etc., or performing other similar functions.
All these functions will be carried out more dignifiedly by participating with an increasingly fervent piety each day.
in the Holy Eucharist, feeding on it and acquiring a deeper knowledge of
the same.

The Acolyte, destined particularly for the service of the altar, learns everything that pertains to it.
to the public divine worship and try to capture its intimate and spiritual meaning; so that it is offered
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 Preparation for the Readership

daily to himself to God, being for everyone an example of seriousness and devotion in the temple
sacred and moreover, with sincere love, sits close to the Mystical Body of Christ or People of
God, especially to those in need and the sick.

VII. The institution of Lector and of Acolyte, according to the venerable tradition of the Church, is reserved
to the males.

VIII. In order for someone to be admitted to these ministries, the following is required:

a) freely written and signed request by the applicant, which must be submitted to the Ordinary (to the
Bishop and, in the clerical institutes of perfection, to the Major Superior) to whom it corresponds the
acceptance

b) appropriate age and peculiar qualities, which must be determined by the Conference
Episcopal

firm will to faithfully serve God and the Christian people.

IX. The ministries are conferred by the Ordinary (the Bishop), and in the clerical Institutes of
perfection, the Senior Superior) through the liturgical rite 'On the Institution of the Reader' and 'On
"Institution of Acolytes", approved by the Apostolic See.

X. The interstices determined by the Holy See or the Conferences must be observed.
Episcopal, between the collations of the ministry of the Lectorship and that of the Acolytate, when to them
more than one ministry is conferred on individuals.

XI. Candidates for the Diaconate and Priesthood must receive, if they have not already received them, the
ministries of Lector and Acolyte and to exercise them for a suitable time to prepare better for
the future services of the Word and the Altar. For the same candidates, the dispensation of receiving
The ministries are reserved for the Holy See.

XII. The appointment of ministries does not grant the right to receive support or
remuneration from the Church.

XIII. The rite of the institution of the Lector and the Acolyte will be published soon by the
Competent dicastery of the Roman Curia.

These regulations become valid as of the first day of January 1973.

We command that all that we have decreed with this present Letter, in the form of Motu Proprio,
it shall have full validity and effectiveness, notwithstanding any contrary provision.

Given in Rome, near St. Peter's, on August 15, on the solemnity of the Assumption of the
Blessed Virgin Mary, of the year 1972, tenth of our Pontificate.
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 Preparation for the Reading

POPE PAUL VI

Subsidy of José Aldazabal. Ministries of the laity. Pages 51-57

The Reader
One of the most important liturgical ministries that can be exercised in the celebration
it is to proclaim the readings. Along with the psalmist and the preacher of the homily, the lector helps
to the Christian community to listen in the best possible conditions to the Word of God and to
to welcome her as joy today and here for each of the believers. Reading well is not easy. It is not easy.
reading well. Reading well is to re-create, to give life to a text, to give voice to an author. It is to transmit to the
community of the faithful what God wants to tell them today, even though the text belongs to books
ancient. Reading is pronouncing words, but above all conveying a living message. To a great extent
it depends on the reader for the listeners to become aware and allow themselves to be addressed by the God who
he speaks to them. It is not just that everyone hears. They must also understand what they hear. Even more:
they must be able to grasp the meaning of the message, so that it resonates within them and
Feel moved, in the same way of proclaiming the Word, to respond with a yes. The text to
Sometimes it's difficult. The motivations and the preparation of those present are not always the best.
If the reader also falls into the common defects of this ministry - hastiness, bad
pronunciation, inaccurate phrasing, faint or cloying tone, misuse of microphones- it
there is a danger that the solemnly called 'celebration of the Word' may be a moment
almost routine and useless within the Eucharist. More than 'reading', it is about 'proclaiming'
expressively the Word. Proclaim is to pronounce, to promulgate in front of an assembly that
listen. It is not mere personal reading, or information, or class. It is a ministry that is carried out
within a celebration, and the very act of reading in public for this community of believers
it is a whole gesture of worship, a liturgical service, performed with faith and from faith.

Mediators, not protagonists

One of the first conditions of a good reader is to remember that in this ministry
he is simply -and nothing less- a mediator between the God who directs his Word and the community
Christian who listens to her and makes her his own. What he conveys to his brothers is not his own words nor
not of the Church, but of God. He does not read for himself. He is exercising a service for the
community, but on God's part. God communicates now, not through revelations and
angels, but through the specific ministry of some people called readers.
from them the Word comes to life and the message is 'incarnated'. What is written in the
books, as sacred as they may be, are 'printed text', which will come to life through your voice and your
communicative attitude. Then what is written becomes a living and saving event each time
The reader is the last link in the transmission chain: the prophet or the apostle spoke long ago.
centuries, their words were fixed in the inspired book, others have translated and prepared them
for the celebration, and now this specific reader is the one who proclaims them to this community. For
very sublime is the theology of Isaiah or Paul or John, if the reader does not communicate it
expressively or if the microphone doesn't work, it will be difficult to have that living dialogue
between God and his community.

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 Preparation for the Reader

Who acts as a reader

According to tradition, reading is not a presidential duty, but a ministerial one (IGMR 34).
In principle, it should not be the president who proclaims the readings during the celebration. Only in the
cases where there is no one else who can do it. Also by tradition, the gospel has
reserved for the ordained ministers. Their special configuration to Christ, through the sacrament of
order, explain that they are entrusted with the proclamation of what is, in a very special way,
Word of Christ. The other readings have been proclaimed from the beginning mostly by the laity.
And although in later centuries this ministry had also become one of the...
clergy, in the last reform the old custom of reading has been reestablished
secular, and without distinction between man and woman.

b) In the new restructuring of the ministries in the Church, the orders have been abolished.
minors, including that of the Reader. But Paul VI established in 1972 (Ministeria quaedam) two
instituted ministries, the Lector and the Acolyte: two ministries that may be received permanently.
the laity (this time, as an instituted and permanent ministry, only men). A reader
established not only receives the task of proclaiming the readings prior to the gospel in a way
official and stable, but also others related to the celebration of the Word: to help the
development of this celebration, to collaborate in the formation of other non-institutional readers,
promote biblical and liturgical courses, organize catechesis, etc.
c) In every Christian community, besides these permanent Readers - which, in practice, do not
and in almost no place, because only those who will then receive the
diaconate - it is necessary for there to be a group of people who can perform more or less
establishing the ministry of readers, for which no such official commission is required as
from the established ministry. Men and women, laypeople and religious, young or old: a
image of the ecclesial community, made up of Christians who are not only invited to celebrate
they, and embrace the Word, but also to offer their brothers various ministries, some in the
community life (catechesis, fraternal and economic organization, etc.) and others in the celebration
(for example, the readings). That is why it is good that, even though there are priests and deacons, the
the first readings are entrusted to the laity, as long as they can say them well (cf. IGMR 66).
If there are several, let the various readings and the psalm not be accumulated in a single person, but rather that
are distributed among themselves.

d) Throughout history, there have been centuries in which young people have been entrusted to read in the assembly and
also to children or teenagers. Perhaps because of the tone of voice or the symbolism of their
innocence, or due to their "schooling" from the liturgical ministry of reading. At first the
the ministry had been for adults. In the 3rd century, Bishop Saint Cyprian, in the north of
Africa had to write a letter justifying that she had appointed a young man, Aurelio, as a reader.
motivating the gesture because he had already given testimony of his faith in the persecutions twice.
against Christians. It was later when it became common for adolescents to be readers.
That said: when a child or young person was officially tasked with reading during celebrations, they
I was very concerned that he was prepared, and a thorough examination was conducted in his presence.
Bishop, so that he would be the one to give his approval to the appointment. In the Ordo Romanus no.
35 (the books that regulated the development of the celebrations) it is established that it should be presented to
Bishop, the candidate, and show his preparation: 'let us hear him as a reader in the church', let us see.

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 Preparation for the Reader

how to read before a community. And then he was accepted into the group of readers. In
Some synods, such as that of Vaison in the sixth century, established that there should be a school of readers.
to ensure prepared people for this ministry. Now, in a normal celebration of the
adult community, it would not be very significant for a child to read at first. It is a ministry.
Regarding animation, it is better for the young or the elderly to do it rather than the older ones.
Masses in which children are the majority, it does make sense for one of them, well-prepared,
proclaim the readings before the gospel. The 1973 Directory does not mention child readers.
in the Masses of the elders, and yes in their own. The important thing is that it is done well
service. It's good for the readers to be representative of the community - laity and clergy,
adults and youth, men and women - but above all, it is about the community being able to
to listen and understand the Word of God under the best possible conditions.
Aptly and diligently prepared
The Missal, and then the introduction to the Lectionary in its new edition of 1981, want that
the readers should not be appointed in any way: they must be 'fit and diligent'
prepared" (IGMR 66 and OLM 55). This ministry is too serious to be able to
improvise. It seems democratic and familiar, but it is not a sign of respect either for God or for the
community, inviting a volunteer to read or to do so on the go
someone with little preparation. When the Lectionary (OLM 55) deals with the qualities of a
the reader wants me to have a spiritual and technical preparation.

a) The spiritual preparation must be primarily biblical: so that the group of readers has
a basic idea of the language of the Bible and its literary genres. That is, that they can grasp the
the meaning of the readings in their own context and understand in the light of faith the central core of
"revealed message". Only then can a reading be proclaimed to others with guarantees of
expressiveness. The reader must understand what they are going to read, know what kind of passage it is (prophetic,
poetic, historical, etc.), having understood what the decisive word or phrase is, what the message is
central...
b) The spiritual preparation of the reader also requires liturgical knowledge, that is, a
"certain perception of the meaning and structure of the liturgy of the word," as well as of the
the resonance that a certain biblical page can have depending on which celebration or time of the year
Cristiano is proclaimed.
c) Technical preparation should also be taken into account: take care of the voice, educate it, know it
project straight; make a proper use of amplification means, know the
characteristics of the microphone that will be used; resolve any difficulties that may arise beforehand
the text (there are sometimes less known historical words or more complicated passages regarding
syntax). A reader should read aloud first, and preferably from the same Lectionary from the
that is going to proclaim it, the assigned page. It is not enough to take a look five minutes before
superficial to the text, trusting that it will turn out well.

A community should form a group of readers by organizing timely workshops,

diocesan or zonal scope, covering the three indicated dimensions (Bible, liturgy and
technique). Sometimes the collaboration of people from theater, radio, or
language teachers, to motivate and guide the liturgical readers who participate in these
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 Preparation for the Reading

courses. It is also essential to use the best recording resources to go

reviewing the technique and the results of the proclamation of the word in public. The voice, the
diction, the tone of the admonitions, readings, songs, presidential prayers: these are aspects that
we cannot neglect, if we are truly convinced that the community does something
important when celebrating the Eucharist, and therefore, the ministers who assist him must be
well prepared.
General advice A good reader takes into account a series of aspects that constitute the
Marco and the upcoming preparation of his ministry. Access to the place of the pulpit must be dignified,
serene, not moving until the priest has finished the prayer, in the
case of the first reading, or until the responsorial psalm has been concluded, for the
second. Body posture also matters: the person themselves is a sign. It can indicate
attention and respect, or on the contrary superficiality and neglect. The reader's attitude should avoid
both the affectation and exaggerated theater, as well as excessive shyness and shrinking. The assembly
"hey" to the reader, but also "sees" him. It is not indifferent from where a reading is proclaimed and from
What a book. The ambo is a worthy place, visible, more or less stable, reserved for the
proclamation of the biblical readings (cf. IGMR 272). The book must also demonstrate in its
same format and use as its content is appreciated by the community that listens to it and by the
minister who proclaims it. It is 'valid' to read from a Sunday sheet, but it is not significant nor
symbolically expressive. Furthermore, a well-printed book, with sufficiently large letters and,
especially with good punctuation and syntactic arrangement of the sentences (distinguishing, by
Example, with accuracy the dialogues and the stories), favors a better reading. The clothing of the
Readers do not need to be special. The ordained ministers" do have a liturgical attire.
own, when they act as such. Also the established readers. But the non-established laity
as readers, who are the ones who most often carry out this ministry, it is normal that
they go "with the ordinary clothing" (OLM 54). A responsible reader first practices the use of
microphone: distance, direction, sound, and volume. Technical amplification is usually
ambiguous: it can help or hinder; The microphone magnifies both the virtues and the
deficiencies in reading. The little attention given to the acoustics and the public address systems of churches causes that
the listening of the Word may be less beneficial than it should be. One should not begin to
read without there being silence in the assembly: especially in the first of the readings, when still
People may be sitting. It is from stillness and silence that reading begins.
or the prior admonition to it. The reader does not have to say "first reading" nor either
pronounce the summary phrase that appears in red letters before the text. What it must proclaim
clearly it is the title of the biblical book from which the reading is taken, making a brief pause to
continuation before starting the text. Is it good to sing the readings? It used to be done, in the
solemn masses. Since living languages have been introduced, it has been seen that it is not so
convenient. Singing a biblical text, instead of helping, can distort it or distract the
attention of the assembly, which should clearly address its content. Which does not
obsta to leave open the possibility that at some point, due to the particularly lyrical tone and
holiday of passage (on the night of Easter or Christmas, or with some text that is almost like a
hymn) it will be thought that singing it helps to transmit its message more effectively. The
that can indeed be sung, especially on Sundays and festive days, is the title and the final acclaim
of the gospel. Should the reader look at the community during the reading? It is a piece of advice that is
It usually happens repeatedly, affirming that if a reader occasionally looks at the listeners, it gives
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to your ministry a more communicative tone. Personally, I don't think so. It's good that the title of
the reading and the final acclamation ('word of God') should be said facing the community. They are to
exclamatory mode of announcement. But during the reading, it gives me the impression that the reader must
to be more focused on the message it conveys, which is not your word, but that of God.
A warning or a homily, yes, they rather ask to be said while looking at the recipients of
message. But a reading is a message from Another. In it, the reader must first and foremost show themselves as
disciple, listener, with their gaze focused on the book and their attention placed on a good
proclamation. The voice, yes, projects it towards the assembly. But raising the gaze and looking at the
listeners can be interpreted as unnecessary personalization or as a 'dedication' of
according to which phrases to some or others. The best communication between the reader and the assembly is a
Good reading. Rules for good reading: "What helps most for proper communication of the
God's word to the assembly through the readings is the same way of reading of the
"readers" (OLM 14). To read well, it will be advisable, among other things, to keep at least these rules in mind.
Read slowly, Haste is one of the most common flaws of those who proclaim the
readings. Listeners usually rely solely on what is read to grasp the message. It is a
weak link, which needs to be aided by the expressiveness of reading and by the calm of its
pronunciation. It is also not good for it to be excessively slow, but this is not usually the case.
most common defect. One must read at a pace that allows everyone to grasp the meaning of b that
It is said that the word should seep in and resonate within the community. The sound travels fast, the
sense, no. The larger the assembly, the more slowly the reading must be proclaimed. If one
if he were reading to himself, he can go as fast as his sight and his own allow him
text comprehension. But here the reader has to take into account that quite a few people go
taking possession of the content of a reading with a certain slowness. (With the right tone of
intonation). There are voices that are more pleasant than others. Some are deep and others are high-pitched. It is interesting
that each one knows the qualities and limits of their voice: to do tests, to listen to the
the opinion of others. Fraternal correction and recording means should serve us to
let each person know what their voice fails at, so they can take care of it and improve it: power, clarity,
softness of tone. Neither shouting too much, so that the assembly is left stunned. Nor speaking in
voice so low that people have to make an effort to catch what is said. Read well in
The public is 'to proclaim', but one should not fall into the flaw of a theatrical 'declamation'. There is
what to read with a communicative, pleasant tone of voice, neither harsh nor overly sweet, without
aggressiveness and at the same time without being cloying. A voice that carries a certain warmth, a conviction of the
that is transmitted. Avoiding the tone in the final cadence of the sentences, which takes away naturalness from the
reading. The various readings require different expressiveness in the voice. That's why one must
Prepare carefully every time one acts for the community. A dialogue does not read the same.
that a story. A poetic page does not require the same tone as a dramatic one. A list of
tribes of Israel does not read the same as a passage full of euphoria. When there are parallels or
antithesis in the text, it asks that the reader underline them with their emphasis. If I am reading the
Dialogue in which Abraham asks Yahweh for the salvation of Sodom, I must point out with the
voice inflections what the chronicler tells, what is a plea on Abraham's lips and how
God responds. It is a reading in three voices, but performed by a single person. One page
the poetry of Isaiah ('arise now, Jerusalem') is not the same, in terms of tone of voice, as a series
of Paul's advice to Timothy. If one proclaims in the gospel the order that Christ commands
calm down the storm, does not use the same voice as when he says the plea of the blind man on the road or the

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 Preparation for the Lectorship

prayer of the publican in the temple. One must vocalize well. That is, one must pronounce
clearly all sounds. Good diction is exact articulation, so that everyone can
understand easily the words with all their syllables - and thus be able to grasp their overall meaning.
One should also seek help in this, because perhaps they do not know their own defects. There is
some 'eat' half of the syllables, others that do not pronounce some articulately
concrete letters, which, at the end of the sentences, lower their voice in such a way that they get lost.
last syllables. Cg)/But it is also important to have good phrasing. Even if you pronounce well, if the
The reader who organizes the words of the sentence well, and the sentences with each other, will make understanding difficult.
of the meaning of the passage. When we read, we do not convey syllables or words, but whole phrases. The phrase
it is syntactically constructed in such a way that many times there is an upward movement
(protasis) and another descending (apodosis). In the first, there is, for example, the enumeration of the
causes, and in the second of the effects. If this does not appear clearly in the way of proclaiming
the entire sentence, the author's intention will not be easily captured. If the words are not grouped well,
depending on the role they have in this syntactic construction, it can even change the meaning of the
thought. Once again, it is evident that one must carefully prepare the reading before
to undertake its public proclamation. The exact phrasing implies 'punctuating' the reading well. Likewise
that in the writing there are commas, periods, question marks, and exclamation marks, etc., so also in the
reading — long live the reader must say their text with good punctuation. The comma or the period of
The written text corresponds to more or less brief pauses in the voice. It must be noted, for the...
way of pronouncing a phrase, if it is the most important, if it is an exclamation, if it constitutes a
subordinate clause. It must be captured, by the modulation of the voice, which is the key word of
a sentence, whether the thought is already finished or still ongoing. The good reader knows how to give rhythm to
its reading with brief and expressive silences, which are what give life to thought. Just like
when the culminating word or phrase of the text arrives, the voice is raised or pronounced with greater emphasis
expressive force, it should also be noted the key word with a brief silence
before or after it. A silence gives strength to what precedes or what follows. The phrases
they are built of words and silences. Someone has said that the word is 'full of holes'
silence". This has to be expressed by the reader. A moment of silence serves him to
listen
to proclaim and prepare the next. Here the saying "if you want to be" is fully applicable.
listen, be quiet." It's not about having to intersperse silences in a reading until it becomes tedious.
and disconnected: it is about brief 'pauses' that help to highlight the dynamics of a thought.
For example, at the end of the reading, before saying 'Word of God', it would be appropriate to take a few moments of
, allowing the last thought to sink in and settle.
everyone's ear, before inviting them to the final acclaim. First listener, then reader | In
All of this, in addition to the technical preparation, greatly depends on the spiritual attitude of the reader.
a person who reads for the community is not a mailman who transmits messages from those who do not
She herself is the first to be affected by the Word she says. She has read it before.
He has let himself be convinced and filled by her. He has understood her, he has accepted her. And then, only then, he ...
dare to proclaim it to the brothers. Knowing what ministry was exercised fills the reader with joy and
respect at the same time. It is about God wanting to speak to His people, and He has chosen him as
spokesman. It is about Christ Jesus wanting to communicate with his own - offering himself first
as Word, before becoming the Eucharistic Bread - and it is he, the reader, who is designated to
may this communication reach everyone vividly.
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Besides preparing diligently, he adopts an attitude of faith; it is like the prophet to whom,
Before speaking, he was told to 'eat the word', to make the message his own.
God before telling it to others (Cf Ap 10:9 and Ez 3:3). Hopefully what is in each reader is fulfilled.
St. Jerome said: "through the study and daily meditation of Scripture, he has converted
his heart is a library of Christ" (Letter to Heliodorus 60,10) In the blessing of the reader, which
it has been included in the new Blessing, it is asserted that he is 'the last link between God that is
has revealed himself in the holy Scriptures and the man to whom they are intended
for it is 0 you are asked to "announce the Word of God to others by meditating on it first in your
heart" (p. 182): "when you proclaim the word, be yourselves docile listeners of it,
keeping it in your hearts and putting it into practice guided by the Holy Spirit.
It would be good for all the people who exercise this ministry to read and review their practice with
the Directory published by the National Secretariat of Liturgy on The Ministry of the Reader
(PPC, Madrid 1985, 48 pages), which also includes a syllabus and a bibliography for the
reader training courses.
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