Chapter III: Offices and Ministries in the Celebration of the Liturgy of the Word within Mass

1. The Function of the President at the Liturgy of the Word

38. The one presiding at the liturgy of the word communicates the spiritual nourishment it contains to those present, especially in the homily. Even if he too is a listener to the word of God proclaimed by others, the duty of proclaiming it has been entrusted above all to him. Personally or through others he sees to it that the word of God is properly proclaimed. He then as a rule reserves to himself the tasks of composing comments to help the people listen more attentively and of preaching a homily that fosters in them a richer understanding of the word of God.

39. The first requirement for one who is to preside over the celebration is a thorough knowledge of the structure of the Order of Readings, so that he will know how to work a fruitful effect in the hearts of the faithful. Through study and prayer he must also develop a full understanding of the coordination and connection of the various texts in the liturgy of the word, so that the Order of Readings will become the source of a sound understanding of the mystery of Christ and his saving work.

40. The one presiding is to make ready use of the various options provided in the Lectionary regarding readings, responses, responsorial psalms, and Gospel acclamations; [66] but he is to do so in harmony [67] with all concerned and after listening to the opinions of the faithful in what concerns them. [68]

41. The one presiding exercises his proper office and the ministry of the word of God also as he preaches the homily. [69] In this way he leads his brothers and sisters to an affective knowledge of Scripture. He opens their minds to thanksgiving for the wonderful works of God. He strengthens the faith of those present in the word that in the celebration becomes sacrament through the Holy Spirit. Finally, he prepares them for a fruitful reception of Communion and invites them to take upon themselves the demands of the Christian life.

42. The president is responsible for preparing the faithful for the liturgy of the word on occasion by means of introductions before the readings. [70] These comments can help the assembled congregation toward a better hearing of the word of God, because they stir up an attitude of faith and good will. He may also carry out this responsibility through others, a deacon, for example, or a commentator. [71]

43. As he directs the prayer of the faithful and through their introduction and conclusion connects them, if possible, with the day's readings and the homily, the president leads the faithful toward the liturgy of the Eucharist. [72]

2. The Role of the Faithful in the Liturgy of the Word

44. Christ's word gathers the people of God as one and increases and sustains them. "This applies above all to the liturgy of the word in the celebration of Mass, where there are inseparably united the proclamation of the death of the Lord, the response of the people listening, and the very offering through which Christ has confirmed the New Covenant in his Blood, and in which the people share by their intentions and by reception of the sacrament." [73] For "not only when things are read 'that were written for our instruction' (Rom 15:4), but also when the Church prays or sings or acts, the faith of those taking part is nourished and their minds are raised to God, so that they may offer him rightful worship and receive his grace more abundantly." [74]

45. In the liturgy of the word, the congregation of Christ's faithful even today receives from God the word of his covenant through the faith that comes by hearing, and must respond to that word in faith, so that they may become more and more truly the people of the New Covenant.

The people of God have a spiritual right to receive abundantly from the treasury of God's word. Its riches are presented to them through use of the Order of Readings, the homily, and pastoral efforts.

For their part, the faithful at the celebration of Mass are to listen to the word of God with an inward and outward reverence that will bring them continuous growth in the spiritual life and draw them more deeply into the mystery which is celebrated. [75]

46. As a help toward celebrating the memorial of the Lord with eager devotion, the faithful should be keenly aware of the one presence of Christ in both the word of God - it is he himself "who speaks when the Sacred Scriptures are read in the Church" - and "above all under the Eucharistic species." [76]

47. To be received and integrated into the life of Christ's faithful, the word of God demands a living faith. [77] Hearing the word of God unceasingly proclaimed arouses that faith.

The Sacred Scriptures, above all in their liturgical proclamation, are the source of life and strength. As the Apostle Paul attests, the Gospel is the saving power of God for everyone who believes. [78] Love of the Scriptures is therefore a force reinvigorating and renewing the entire people of God. [79] All the faithful without exception must therefore always be ready to listen gladly to God's word. [80] 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. [81] The word of God reverently received moves the heart and its desires toward conversion and toward a life resplendent with both individual and community faith, [82] since God's word is the food of Christian life and the source of the prayer of the whole Church. [83]

48. The intimate connection between the liturgy of the word and the liturgy of the Eucharist in the Mass should prompt the faithful to be present right from the beginning of the celebration. [84] to take part attentively, and to prepare themselves in so far as possible to hear the word, especially by learning beforehand more about Sacred Scripture. That same connection should also awaken in them a desire for a liturgical understanding of the texts read and a readiness to respond through singing. [85]

When they hear the word of God and reflect deeply on it, Christ's faithful are enabled to respond to it actively with full faith, hope, and charity through prayer and self-giving, and not only during Mass but in their entire Christian life.

3. Ministries in the Liturgy of the Word

49. Liturgical tradition assigns responsibility for the biblical readings in the celebration of Mass to ministers: to readers and the deacon. But when there is no deacon or no other priest present, the priest celebrant is to read the Gospel [86] and, when there is no reader present, all the readings. [87]

50. It pertains to the deacon in the liturgy of the word at Mass to proclaim the Gospel, sometimes to give the homily, as occasion suggests, and to propose to the people the intentions of the prayer of the faithful. [88]

51. "The reader has his own proper function in the Eucharistic celebration and should exercise this even though ministers of a higher rank may be present." [89] The ministry of reader, conferred through a liturgical rite, must be held in respect. When there are instituted readers available, they are to carry out their office at least on Sundays and festive days, especially at the principal Mass of the day. These readers may also be given responsibility for assisting in the arrangement of the liturgy of the word, and, to the extent necessary, of seeing to the preparation of others of the faithful who may be appointed on a given occasion to read at Mass. [90]

52. The liturgical assembly truly requires readers, even those not instituted. Proper measures must therefore be taken to ensure that there are certain suitable laypeople who have been trained to carry out this ministry. [91] Whenever there is more than one reading, it is better to assign the readings to different readers, if available.

53. In Masses without a deacon, the function of announcing the intentions for the prayer of the faithful is to be assigned to the cantor, particularly when they are to be sung, to a reader, or to someone else. [92]

54. During the celebration of Mass with a congregation a second priest, a deacon, and an instituted reader must wear the distinctive vestment of their office when they go up to the ambo to read the word of God. Those who carry out the ministry of reader just for the occasion or even regularly but without institution may go to the ambo in ordinary attire, but this should be in keeping with the customs of the different regions.

55. "It is necessary that those who exercise the ministry of reader, even if they have not received institution, be truly suited and carefully prepared, so that the faithful may develop a warm and living love for Sacred Scripture from listening to the sacred readings." [93]

Their preparation must above all be spiritual, but what may be called a 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 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 of the significance of its connection with the liturgy of the Eucharist. 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.

56. The psalmist, or cantor of the psalm, is responsible for singing, responsorially or directly, the chants between the readings - the psalm or other biblical canticle, the gradual and Alleluia, or other chant. The psalmist may, as occasion requires, intone the Alleluia and verse. [94]

For carrying out the function of psalmist it is advantageous to have in each ecclesial community laypeople with the ability to sing and read with correct diction. The points made about the formation of readers apply to cantors as well.

57. The commentator also fulfills a genuine liturgical ministry, which consists in presenting to the congregation of the faithful, from a suitable place, relevant explanations and comments that are clear, of marked sobriety, meticulously prepared, and as a rule written out and approved beforehand by the celebrant. [95]