Lectors

The History of Lectors in the Roman Catholic Church

The word “lector” is derived from the Latin word for “reader.” The lector ministry dates back to the
beginning of Church history, when educated laymen were called upon to proclaim the Word in liturgical
services. According to the New Advent Catholic Encyclopedia, “the first mention of a Christian liturgical
reader is by Justin Martyr (d. about 165AD) in I Apol., lxvii, 3, 4. The homily known as "II Clem. ad
Corinthios" also contains a reference to a lector, anaginoskon (xix, 1). The position of reader was
honorable and dignified. It involved a higher standard of education than that of most offices. Although
Justin says that the bishop preached the sermon, it appears that the reader himself often went on to
expound what he had read. As the idea obtained that a special blessing and dedication should be given
to everyone who performs an office for the Church, the reader too was instituted by prayers and some
ceremony. Readers were blessed and set apart…” Eventually this responsibility became one of the minor
orders, conferred on those preparing for the priesthood. Prior to Vatican II, the Church recognized 4
minor orders (later renamed “ministries”) beneath priests: lector, exorcist, acolyte, and porter, as well
as subdeaconates. Those who filled these positions were usually preparing to be priests.

Vatican II called for a revision of sacraments because almost no one served in the “minor orders,” saying
the following about lectors: “Readers exercise a genuine liturgical function. They ought to discharge
their office therefore, with the sincere devotion and decorum by so exalted a ministry and rightly
expected of them by God’s people. Consequently, they must be deeply imbued with the spirit of liturgy,
in the measure of proper to each one. And they must be trained to perform functions in a correct and
orderly manner.” Pope Paul the VI deemed that readers and acolytes would be those preparing for the
deaconate, although he made it clear that readers could be ordinary lay persons instituted to be lectors.

The apostolic letter Ministeria quaedam of 15 August 1972 (in effect from Jan. 1, 1973) decreed that
minor orders were to be called ministries, and that lay persons could be lectors and acolytes. The lector
role was also defined as proclaiming the readings from sacred Scripture, except for the gospel in the
Mass and other sacred celebrations; reciting the psalm between the readings when there is no psalmist;
presenting the intentions for the general intercessions in the absence of a deacon or cantor; directing
the singing and the participation by the faithful; instructing the faithful for the worthy reception of the
sacraments, and preparing other faithful who are appointed on a temporary basis to read the Scriptures
in liturgical celebrations.

The General Instruction of the Roman Missal states the following about lay lectors:

In the absence of an instituted lector, other laypersons may be commissioned to proclaim the readings
from Sacred Scripture. They should be truly suited to perform this function and should receive careful
preparation, so that the faithful by listening to the readings from the sacred texts may develop in their
hearts a warm and living love for Sacred Scripture.”
Finally, it is the practice of some Eastern Orthodox churches to tonsure (shave the hair from the top part
of the skull) their lector trainees just prior to ordination. Thankfully, the Roman Catholic Church does
not follow that practice!

Sydne Jennifer Newberry, PhD

Co-leader of the Lector Ministry, St. Margaret Mary Alacoque Church, Lomita CA

Lector

A lector (reader) in the West is a clerk having the second of the four minor orders. In all Eastern
Churches also, readers are ordained to a minor order preparatory to the diaconate. The primary reason
for a special class of readers was the need of some persons sufficiently educated to be able to read the
books in church, for the Christians continued the Jewish practice of reading the Sacred Books publicly.
The first mention of a Christian liturgical reader is by Justin Martyr (d. About 165) in I Apol., lxvii, 3, 4.
The homily known as “II Clem. Ad Corinthios” also contains a reference to a lector, anaginoskon (xix, 1).
The position of reader was honourable and dignified. It involved a higher standard of education than
that of most offices. Although Justin says that the bishop preached the sermon, it appears that the
reader himself often went on to expound what he had read. As the idea obtained that a special blessing
and dedication should be given to everyone who performs an office for the Church, the reader too was
instituted by prayers and some ceremony. Readers were blessed and set apart, as were the fossores
who dug graves, the notarii who kept registers, and widows. All the group of rituals that depend on the
“Apostolic Constitutions” contain the rite of ordaining readers. “Apost. Const.”, vii, xxii, tells the bishop
to ordain a reader by laying on his hand and saying a prayer, which is given. The derived documents
however forbid an imposition of hands. (“Epitome Const. Ap.”, xiii; Funk, “Didascalia”, Paderborn, 1905,
II, p. 82; see also the “Egyptian Church Order”, V, ib., p. 105).

During the first centuries all the lessons in the liturgy, including the Epistle and Gospel, were read by the
lector. Cornelius I (251-53) in a letter to Fabius of Antioch mentions that the Church of Rome has forty-
two acolytes and fifty-two exorcists, readers and doorkeepers. (Denzinger, “Enchiridion”, n. 45). In the
fourth century in Africa the Church of Cirta had four priests, three deacons, four subdeacons, and seven
readers. The account of the persecution (“Gesta apud Zenophilum” printed in the appendix to Optatus
of Mileve in the Vienna edition of “Corp. Script. Eccl. Lat.”, XXVI, 185-97) describes how the readers kept
the sacred books which the magistrate demanded to be given up (p. 187). An old set of Western canons,
ascribed (wrongly) to a supposed Council of Carthage in 398, but really of the sixth century, gives forms
for all ordinations. Canon 8 is about our subject: “When a reader is ordained let the bishop speak about
him (faciat de illo verbum) to the people, pointing out his faith and life and skill. After this, while the
people look on, let him give him the book from which he is to read, saying to him: Receive this and be
the spokesman (relator) of the word of God and you shall have, if you do your work faithfully and
usefully, a part with those who have administered the word of God” (Denzinger, op. Cit., n. 156). But
gradually the lectorate lost all importance. The deacon obtained the office of reading the Gospel; in the
West the Epistle became the privilege of the subdeacon. In the Eastern Churches this and other lessons
are still supposed to be read by a lector, but everywhere his office (as all minor orders) may be supplied
by a layman. The lector is still mentioned twice in the Roman Missal. In the rubrics at the beginning it is
said that if Mass be sung without deacon and subdeacon a lector wearing a surplice may sing the Epistle
in the usual place; but at the end he does not kiss the celebrant’s hand (Ritus celebr. Missam”, vi, 8). On
Good Friday the morning service begins with a prophecy read by a lector at the place where the Epistle
is usually read (first rubric on Good Friday).

Everywhere the order of reader has become merely a stepping-stone to major orders, and a memory of
early days. In the Roman Rite in is the second minor order (Ostiarius, Lector, Exorcista, Acolythus). The
minor orders are conferred during Mass after the first Lesson; but they may be given apart from Mass,
on Sundays or doubles, in the morning. The lectorate involves no obligation of celibacy or of any other
kind. The Byzantine Office will be found in the “Euchologion” (Euchologion to mega, Venetian 8th
edition, 1898, pp. 186-87). The Armenians (Gregorian and Uniate) have adopted the Roman system of
four minor orders exactly. Their rite of ordaining a reader also consists essentially in handing to him the
book of the Epistles.

Sources

WIELAND, Die Genetische Entwickelung der sog. Ordines minores in den 3 ersten Jahrhunderten in
Römische Quartalschrift, Suppl. No 7 (Rome, 1892); HARNACK, Über den Ursprung des Lectorats u. Der
anderen niederen Weihen in Texte u. Untersuchungen, II, 5.

Guidelines for Lectors

The following guidelines for readers reflect current liturgical practice at St. Francis Xavier parish in
Parkersburg, WV, for Eucharistic celebrations on Sundays and Holy Days; the guidelines accord with the
General Instruction on the Roman Missal (GIRM) as implemented in the Diocese of Wheeling‐
Charleston. They begin with discussion of the meaning and importance of this ministry, give specific
instructions for readers during the Mass, and conclude with a list of additional suggestions or
requirements that will help readers maintain the dignity and meaningfulness of the liturgy. Separate
instructions are given for first and second readers since two readers are preferred; on occasion, one
reader may need to serve both functions. Also note that the role of each reader may change if a deacon
is participating in the Mass.

What is a Lector?‐‐Some reflections on this ministry

Through Baptism, we are all called to be a “holy people and royal priesthood” (I Peter 2:9), whose right
and privilege it is to participate in Christ’s own ministry. How we do so varies from person to person,
but the most important way is “conscious, active, and fruitful participation in the mystery of the
Eucharist” (GIRM, Intro. 5). Since the Eucharist is the “action of the whole Church” (GIRM, Intro. 5), all
of us have an “individual right and duty to contribute” (GIRM, 58). Some are called to do so in a more
particular way through liturgical ministries, such as reader.
From the Church’s beginnings, Christians have gathered to hear the Word of God, a practice which
originated with Jewish worship. In the Gospels, we hear of numerous occasions when Jesus was
gathered in the temple or in the synagogue to hear the scriptures. This was a part of his ordinary life
that we continue to this day. According to the ancient tradition and the teaching of the Church, the
readings other than the Gospel are proclaimed by lay ministers. (GIRM 59) When no deacon is present,
the lector announces the intentions from the ambo. (GIRM 138, LM Intro 53)

The Word of God is not merely read during the liturgy. It is proclaimed, yet not with theatrical show.
Effective proclamation involves the delivery of the message with clarity, conviction and appropriate
pace. It demands the ability to evoke faith in others by demonstrating one’s own faith. Proclamation is a
special ministry which presupposes faith. It also rouses faith in those who hear the Word proclaimed.
(LM Intro 55)

In order to enable the assembly to ponder and reflect on the Word proclaimed, “haste that hinders
recollection” is to be avoided. A pause should be made after stating “A reading from…” and before “The
Word of the Lord”. Another period of silence should be observed after each reading before the lector
moves away from the ambo; also, a brief period of silence should be allowed after the Responsorial
Psalm. Some catechesis on the purpose and appropriate use of this silence should be offered. (GIRM 56,
LM Intro 28)

What are the qualifications for readers? GIRM lists two that are fairly general: readers are to be “truly
suited to perform this function” and “should receive careful preparation.” In general, “truly suited”
means individuals who are confirmed Catholics living in communion with the Church and who are able
to proclaim the readings in a manner that expresses the dignity of scripture.

“Careful preparation” varies from parish to parish. It can mean informal one‐on‐one training with
someone who “knows the ropes” or it can be much more formal. St. Francis Xavier’s program focuses on
technical skills, biblical formation, liturgical formation, and spiritual formation.

SYMBOLS IN THE LITURGY OF THE WORD

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 the symbols of
liturgy. Symbols that are integral to any celebration of the Word are: the lector(s), the book(s), the
ambo, and the processions.

The lector ministers as one of the worshipping assembly and is expected to participate in the entire
liturgy. Within the Mass, each lector must participate actively in the entire liturgy. It is inappropriate for
a lector to participate actively only in the Liturgy of the Word. (GIRM 91)

The Word is contained in permanent, dignified and well-bound books: the Lectionary and the Book of
Gospels. The readings are always proclaimed from these liturgical books. Non biblical readings are never
to be substituted for the readings or Responsorial Psalm. (GIRM 57, 349, LM Intro 12, 35, 36)

The ambo is the symbol of the presence of the Word of God in the Church just as the altar is the symbol
of the Sacrament of the Eucharist. The Liturgy of the Word takes place at the ambo. The ambo,
therefore, should be permanent, solemn, dignified and prominent. (GIRM 58, 309, LM Intro 16)
What specifically does a reader do during Mass?‐‐The “mechanical” details

First Reader

Procession and Introductory Rite

Arrive 15 minutes before the Eucharist. Gather with the other ministers in the sacristy.

The Lectionary will be on the counter in the Sacristy. Please make sure the ribbon is set to the readings
you are expecting. If you are uncertain or have any questions, please ask the priest / presider.

The intercessions for that day will be in the Lectionary. Once both readers are prepared, take the
lectionary and intercessions to the ambo.

At one minute prior to the start of the Liturgy, Read the Introduction to the Mass of the Day. This will
conclude with announcing the purpose of the second collection if there is one that day.

If the celebrant chooses to process with the Book of the Gospels, process immediately preceding the
celebrant with the Book slightly elevated. If the celebrant chooses not to process with the Book of the
Gospels or if a deacon is serving with the celebrant, take your normal seat in the congregation,
preferably close to the ambo.

Upon reaching the bottom of the altar stairs, stand to the celebrant’s left, but do not make a profound
bow or genuflect with the celebrant when you are carrying the Gospels. After the celebrant makes his
bow or genuflection, ascend the altar steps, place the Book of the Gospels on the altar with the front
cover facing the congregation, make a profound bow to the altar, and move to your place in the
congregation, preferably close to the ambo.

Liturgy of the Word

After the collect of the day (or after the dismissal for the Children’s Liturgy of the Word), wait for the
congregation to be seated, approach the altar, make a profound bow before entering the sanctuary as a
recognition of the centrality of the altar (no genuflection or sign of the cross is necessary), go to the
ambo, and proclaim the first reading.

Proclaim the first reading of the day, and after a slight pause, say, “The word of the Lord.” After the
congregation answers, “Thanks be to God,” leave the ambo, make a profound bow to the altar, and
resume your place in the congregation so that the cantor can lead the responsorial psalm for the day. If
there is only one reader, be seated in the chair near the ambo while the cantor proclaims the
responsorial psalm, then return to the ambo after a short pause.

Second Reader
Arrive 15 minutes before the Eucharist. Gather with the other ministers in the sacristy.

Liturgy of the Word

When the cantor finishes the responsorial psalm, approach the altar, make a profound bow before
entering the sanctuary in recognition of the centrality of the altar (no genuflection or sign of the cross is
necessary), go to the ambo, and announce the second reading.

Proclaim the second reading of the day, and after a slight pause, say, “The word of the Lord.” After the
congregation answers, “Thanks be to God,” place the lectionary at the side of the ambo (off the reading
desk), leave the ambo, make a profound bow to the altar, and resume your place in the congregation.

If there is no deacon serving with the celebrant, go to the ambo after making a profound bow to the
altar before entering the sanctuary, and be in place by the end of the Creed. After the celebrant
introduces the Prayer of the Faithful, read the petitions of the Prayer of the Faithful. After the last
petition, which usually commemorates the deceased or the mass intention, turn toward the celebrant
and wait for him to conclude the Prayer of the Faithful.

After the Prayer of the Faithful and the congregation is seated, announce the purpose of the day’s
second collection, leave the ambo, make a profound bow to the altar, and return to your place in the
congregation.

Recessional

At St. Francis Xavier, readers do not recess with the celebrant and the altar servers.

The Book of Gospels is never carried in the Recessional.

After the liturgy, the second reader returns the Lectionary and the Intercessions and Introduction to the
Mass to the Sacristy counter and makes certain the ambo light is off.

Helpful Tips and Additional Information for Readers

The reader schedule for Sundays and Holy Days is prepared quarterly based on readers’ availability and
preferences (please try to be flexible). The schedule is posted to St. Francis Xavier’s website (www.stx‐
pburg.org), and copies are also made available in the back of the church.

If for any reason you are unable to read as scheduled, it is your responsibility to find a substitute, either
on a one‐time or an extended basis. There are regular substitutes posted to the readers’ schedule, or
you can make arrangements with another qualified reader. The celebrant should not be expected to
find a substitute at the last minute.

It’s vitally important for readers to prepare themselves through prayer, familiarization with the day’s
readings, checking pronunciation, etc. Resources are readily available online or through books aimed at
helping readers prepare. St. Francis Xavier parish maintains a copy of Workbook for Lectors, Gospel
Readers, and Proclaimers of the Word in the sacristy for readers’ use. The Workbook is especially useful
for determining the essential meaning of the day’s readings, gives suggestions for words and themes to
emphasize, and even provides a key to pronunciation of biblical names. A separate pronunciation guide
is also available in the sacristy.

If you are reading the petitions of the Prayer of the Faithful, make sure that you know the mass
intention (prayers for deceased parishioners are marked by a + in the bulletin) and that you know how
to pronounce the parishioners’ names, whether deceased or living. When in doubt, ask someone! 9
Dress appropriately; after all, it is the Lord’s banquet. This means no jeans, shorts, t‐shirts, low‐ cut
blouses, flip‐flops, or spaghetti straps. Perhaps the best standard of dress would be “business casual” at
a minimum. For greater feasts, more formal attire would be appropriate.

When you arrive, check with the celebrant to make be sure there are no changes or additions. Place the
lectionary on the ambo, and the Prayer of the Faithful on the ambo shelf, turn on the ambo light, and
adjust the microphone. Return to the sacristy and make sure the sound system is on (only one button is
necessary: power on).

A general note about liturgical “pacing”: each part of the Eucharistic liturgy has a beginning and an end,
and it is important to allow an appropriate pause between each part to give the assembly time to absorb
what has passed and prepare for what is coming. A good example is the responsorial psalm. Some
readers want to make sure they’re ready at the ambo immediately after the psalm so as to keep things
moving. The intention is laudable, but the psalm is as much a “reading” as the Old Testament lesson or
the Epistle for the day, and deserves a pause before the second reading. This is not so much a matter of
letting a specified number of seconds elapse as it is being sensitive to the assembly’s need to reflect on
the psalm before listening to the second reading.

After announcing a reading, count “1‐1000, 2‐1000” (i.e., two seconds or so) before beginning to read.
Don’t rush. Speak into the microphone but don’t crowd it. Be aware of your speed, inflection, and eye
contact. Readings should not be memorized or performed, but “proclaimed” (see above). Above all,
read it like you mean it!

One problem readers face today is that people are not used to being read to and may not know the
background or context of the readings. The goal of the reader should be to help listeners overcome
these problems. Know your readings!

The least helpful thing a reader can do is to speak in a monotone. Readers should avoid this by freely
using variations in pitch, speed, pauses, emphasis, etc. To put life into the reading. At the same time,
these variations should flow from the reading itself and be aligned with the type and the meaning of the
text.

Readers should be careful about going too fast. No one can speak as fast as he or she can read, so don’t
try. If it sounds to you as though your speed is OK, it is probably too fast. If you find yourself out of
breath, you are going too fast.

The acoustics of our church also necessitate that your pacing be measured. When you speak even at a
normal conversational pace, some of your words will get lost in the space.
Vary the pacing for a more meaningful reading rather than using a fixed pace. Don’t be afraid to
increase tempo or slow it down to emphasize points. Use pauses for emphasis.

Don’t put too much emphasis on pronouns. It’s the nouns and verbs that are important.

Make sure you carefully and clearly pronounce the little words: a, an, the, of, and, you, etc. This is one
of the things that helps make meaning clear. In everyday speech, many people skip, slur, or smudge
these little words.

The reader’s speaking style should be clear and audible, and delivery (phrasing, emphasis, etc.) should
be appropriate to the text; some scripture is poetic in form, or prophetic, or simple narrative.
Therefore, adjust your reading to reflect these different forms. Your demeanor should reflect them as
well. Nothing is more confusing to listeners than a joyful text read with a somber face.

Try to look up at the congregation occasionally. Don’t keep your head down all the time. The best times
for looking up are at the ends of paragraphs or sentences. As you read, get the next line or sentence in
your mind, then look up and say it from short‐term memory. With practice, this is easier than it sounds.

It’s OK to follow your place in the book with your hand; this will prevent you from losing your place
when you look up at the congregation.

Prepare by reading aloud. This will help you figure out the meaning of the text, establish the proper
speed and rhythm, get the punctuation and pauses right, and fix the reading in your mind because it is
going in both your ears and eyes at the same time.

Speak up. The microphone is not speaking, you are. Many people get too close to the microphone and
speak softly. Stand further back and speak loudly and clearly. You will command much more attention
and your voice will have much better tone and timbre. Plus, it will help prevent “popping” your “p’s”
and “t’s.” If the microphone is too sensitive, you can prevent “pops” by pronouncing “p” more like “b”
and “t” more like “d.”

Important Do’s and Don’ts

Do

Prepare beforehand

Read thoughts and ideas.

Make your voice convey a message

Read to people

Try to understand the feeling, purpose, and intention of the biblical author

Try to understand what kind of literature you are reading: poem, statement of law, story, fable, faith
witness, song, psalm, historical narrative, letter, mystical encounter, or prophecy
Read slowly! (Remember, people listen more slowly than they read)

Emphasize key words and phrases

Come to a definite conclusion

Ask someone for assistance with difficult names and meanings

Do not be afraid to stop and begin a new if you make a mistake

Read your passage aloud in practice

Speak up

Space yourself properly from the microphone

Listen to yourself

Pronounce your words clearly

Look at your audience

Take in breath through your nose

Check the lighting and the visibility of the book before you begin

Have your material organized before you begin

Wait until people are listening

Stand up straight with both feet on the ground

Use facial expressions to give more life to your reading

Create an experience, an encounter with the Word. Have the people remember what they heard.

Don’t

Prepare at the last minute (e.g., in the sacristy five minutes before Mass)

Read just the “words”

Speak in a monotone (the Word of God is not the label on a cereal box)

Read at people

Take the punch out of a reading (thinking that it sounds “holier”)

Approach each reading as if all scripture were the same

Read at your ordinary speed

Read as though each word is equally important

Ramble
Slur, skip, or muffle words your do not know

Use the machine gun tactic (i.e., never slowing down or pausing)

Try to read “cold”

Expect the microphone to do all the work

Allow your voice to explode into the microphone

Be unaware of what you are doing, or be so aware that you hurry through a reading

Speed through words and give a blurred sound

Glue your eyes to the book

Gasp through an open mouth

Hold the material in front of your face

Give the appearance of being unorganized (even if you are not)

Read to a community that is doing something else at that time (e.g., standing, sitting, answering, etc)

Slouch over the pulpit or stand askew

Read in a “dead-pan” fashion

Be a bore or draw attention to yourself in a way that interferes with the congregation’s encounter with
God’s Word. You are there for God and His people, not yourself!

For reader training, qualifications, or questions about these guidelines, contact the Pastor.

Abbreviations used

GIRM – General Instruction of the Roman Missal

LM – Lectionary for Mass

proclaimingtips

Mindset

In order to put yourself in the perfect frame of mind, you should arrive at the church early and leave the
entire outside world behind you. Your cares, your problems, aspirations, anxieties, plans, hobbies,
hopes, and what's for dinner - all must stay outside. Find a quiet spot and sit or kneel and pray to the
Lord whatever is in your heart. You might ask that He make you a worthy vessel for proclaiming His
message and that His people hear His voice and not yours. Ask the Holy Spirit to be with you, that His
flame be bright in your heart as you joyfully proclaim His Word.

Body Language

The moment you step forward you are sending signals to your listeners. Are you reverent, dignified and
sincere or hurried and anxious or cavalier? These signals come from how you carry yourself and what
you wear.

You should adopt a good posture, if physically able to do so, and walk with hands folded or kept
naturally at your side. Walk at a reverent pace, slower than usual. Do not bounce, swagger or sachet and
above all, do not run or appear hurried. One can usually tell how a reading will go based on the lector's
approach to the ambo (lectern). Those who race to the ambo will generally race through their reading.
On the other hand, those who approach in a focused, deliberate manner will also proclaim that way.

Posture

Upon reaching the ambo stand squarely behind it. Stand on two feet, not one. Place your hands lightly
on the lectionary or ambo or you may hold the book if you feel comfortable doing so. Most lectors
prefer to keep the lectionary on the ambo when proclaiming but it makes a lovely presentation when
held. It is as if you are caressing and embracing God's Word just as He caresses and embraces us
continually throughout scripture.

Again, always strive to appear dignified, not nervous or casual. Do not put your hands anywhere other
than on the lectionary or ambo or comfortably at your sides. Do not put your hands in your pockets, on
your hips, behind your back or in folded arms. These gestures are cavalier, uninviting and distracting.
Above all, do not use your hands at any point during the reading. It is theatrical, inappropriate and will
annoy your listeners.

Announcement Line

The lead-in or announcement line tells the listeners from whom or from where the reading comes, i.e.
the prophet Isaiah or the Book of Psalms. Proclaim the announcement line loudly and clearly. You will
get the assembly's attention if you start out in a positive, determined manner. Also, make sure your
mind is one step ahead of your mouth. Flub the announcement line and you're likely to mentally kick
yourself throughout the rest of the reading. Why? Because quite often as goes the beginning, so goes
the rest of the reading.

And always pause..for a few healthy seconds after the line is read. This will give the assembly a chance
to place the prophet, era or Biblical location in their minds and ready them to actively listen to the
passage.

Eye Contact

You may be doing everything else right - proper pace, effective pausing, speaking in a clear, engaging
manner and so on, but if you do not look at your listeners, you will not connect with them. Anyone can
stick his nose in a book and read, knees knocking together or not, but only those with the ability to look
their assembly right in the eye will exude confidence and win credibility for the message they so
urgently wish to embed.

Now let's consider some of the best times to look directly at your assembly:

when you first get to the ambo

when you proclaim the announcement line

at the end of a sentence

during key words or phrases

when changing gears (e.g. changes in mood, time, place, character, relationship, etc.)

just before the closing line (i.e. "The Word of the Lord" or "The Gospel of the Lord")

during and after the closing line.

Pronunciation

There are basic pronunciation guides available that phonetically spell out the pronunciations of the
Biblical names of people and places. For instance, Barrabus may be listed as buh-RAB-us or Capernaum
as kuh-PER-num. If your parish does not have a pronunciation guide, contact Liturgy Training
Publications in Chicago, IL.

Also, the lector workbook provides guidelines for pronunciation for many, though not all, historical
names and places in the readings. Please consult at least one of these sources as you prepare your
reading and practice so you feel comfortable with the pronunciation. The congregation will appreciate
your smooth handling of difficult words. On the other hand, lack of preparation is never as obvious as
the lector who comes to a difficult word, stops and then stumbles through it. This can be easily avoided
with careful attention to detail in advance and practice!

Enunciation

Enunciation is different from pronunciation. The latter involves using the tongue, lips and teeth to
phonetically make the correct sounds of a word. Enunciation means that the speaker clearly articulates
all the sounds that make up the word. For instance, a common mistake in enunciation is to drop the "d"
or "t" sound from the end of a word. This is a dangerous practice in proclaiming because very often, it is
precisely the inclusion of the "d" or "t" that separates one word from another. For instance, "mend" has
a totally different meaning than "men". Likewise "sent" without a clearly enunciated "t" might be
interpreted by listeners as "sin".

Rate

What do you think are the two biggest complaints about lectors' performance? You probably guessed at
least one of them if not both. One is rate and the other is volume, i.e. "They read too fast" and "I can't
hear them."

Rate refers to how quickly or slowly one speaks. (It does not mean how much time one takes between
thoughts or phrases; that's pausing.)

The best rate for a particular passage depends on the content of the reading but as a general rule,
lectors should proclaim at one-half their normal speaking voice. That's right, one-half.

Slowing down accomplishes several things. First of all, people do not listen as fast as you may speak.
People need time to digest what you are saying to them. Unless you slow down, they may not be able to
keep up and will simply tune out. At that point, you've lost them and all that practice and preparation
would have been for naught.

Secondly, slowing down helps achieve clearer pronunciation and enunciation.

Very importantly, slowing down brings an added dimension of power to the reading. Try it and see the
difference for yourself.

Volume

The other of the two most common criticisms that listeners have of lectors is they cannot be heard. (The
other one is reading too fast.) Sometimes, the problem is equipment-related but more often than not, it
has to do with the lector's ability to project, voice quality and/or their use of the microphone.

Not all lectors or aspiring proclaimers have the ability to create effective volume. Some have small or
naturally soft voices; others do not breathe correctly and still others may not realize that the volume
they hear in their own voice at the ambo is not nearly as loud beyond the first few pews as they may
think.

In addition, elements throughout the worship space will absorb sound from carpeting to winter coats.

The key to projecting effectively is

proper breathing

a natural gift of volume

correct microphone usage

confidence.

Microphone Usage

It is crucial to find just the right spot or zone that will enable you to maximize your volume without
creating explosive or popping sounds. These distracting and unwelcome noises occur most often on "p"
and "t" sounds and are created by speaking too closely to the head of the microphone. The rush of air
that comes from your mouth on these consonants (and others as well) generates a strong force of air
that is magnified unpleasantly through the sensitive head of the mike.

This can be easily avoided by positioning the microphone head a little above your mouth (nose level) or
a little below (chin level) so the rush of air goes above or below the head. You can also stand just to the
right or left of the head or stand a little back but not too far or your voice may fade out.
Chin level is preferred to nose level because the microphone may block the view of your face and facial
expressions are an important component of proclaiming, but ultimately, you have to go with the mike
position that best projects your voice.

Pausing

Silence is golden.at least in the right spots, and the proper use of pausing is essential to effective
proclaiming. This is the one tool that eludes many a lector.

Let's consider some obvious places to use the pause:

to provide a segue when the reading is changing direction

to allow listeners to absorb an important point

to provide space between multiple thoughts in the same sentence

to take a breath

before and after quotes to offset the quote from the character or narrator

after the announcement line "A Reading from."

before the closing line, "The Word of the Lord"

Please keep in mind that pauses used too frequently within a sentence or paragraph will create a
choppy effect. Strive for smoothness and fluidity. Pauses that interrupt a phrase or grouping of words in
the wrong places can change the meaning or intended feeling. Pauses that are too long or too frequent
can kill the pace of the reading and create drag.

Coaching and practice will help you recognize and overcome these challenges.

"The Word of the Lord"

The closing line is actually the most important line in every reading because it reminds us that God is
speaking directly to us. He may be using a human voice but the words and the message are His. Take
care with this line. Speak it loudly and clearly. Please do not hurry through it or mutter it as an
afterthought. As with the announcement line, separate it from the body of the reading with a strong,
healthy pause.three to four seconds. Look the assembly in the eye when you proclaim the ending; do
not rush away. Give its significance time to sink in. After all, this message that you proclaimed is directly
from God. It should leave them with a sense of awe.

Lector Dress

Ask yourself this question and be honest. How should you dress in the house of the King of Kings?

If you went to Buckingham Palace or the White House, what would you wear? Why should you dress
with any less respect for the only King that matters?

Also, what you wear sends signals to the assembly about how seriously you take your ministry. Dress
how you proclaim - with dignity and respect. Never wear anything that will detract from the scripture.
The focus must always be on the reading, not the reader.

Action Words

When proclaiming, it should always be your goal to bring the Word to life. In order to do this, you should
among other things, take advantage of action words. Action words have inherent life because people
can generally envision the actions indicated. However, action words will remain dormant if you gloss
over them, mumble or rush past them. Let's give them the attention they deserve.

Some words may require increased energy or force, others gentility or quietness; some may be drawn
out, others hastened. Remember, action words are verbs (but not all verbs are action words and not all
verbs are worthy of emphasis). Try to find those words that will help paint a picture for your readers.
Underline the key words and consider how you might emphasize them to help bring the passage to life.
Be careful though not to overreach in your attempt to add color. Otherwise, you may appear theatrical
or insincere and that would be distracting for the listener. Also, be selective in what you emphasize; if
you choose everything to stress, the result is that nothing is stressed.

Listener Appreciation

Do not underestimate the congregation's appreciation of the lector who thoroughly and meticulously
prepares his or her reading. They know that you have done this for them and they will be glad in their
hearts though they may not actually tell you or thank you personally. the Lord knows, however, and He
will smile down upon you.

These tips are a few small excerpts from Denise's training class and manual and are just the tip of the
iceberg. The full program - taught with spirit, respect, and positive, constructive coaching - has never
failed to produce the desired results.

Ministry of Lector

Go to the profile of Rev. Mr. Matthew Newsome

Rev. Mr. Matthew Newsome

Sep 14, 2016

The author being instituted as a lector by Bishop Peter Jugis on July 14, 2016.

When I was being instituted into the ministry of lector this summer, I was curious as to exactly what my
role would be. After all, most of us are only used to having non-instituted lectors at our parishes, who
are deputed to read the scriptures in the place of an instituted lector. This is because most men installed
into the ministry of lector are doing so in preparation for ordained ministry, either as a priest or a
permanent deacon.* Seminary chapels have instituted lectors. A parish church may have an instituted
lector for a brief time if a seminarian is visiting for the summer or the parish has a diaconal candidate.
But otherwise most parishes make use of deputed readers .

*Men not seeking ordination may also be instituted into the ministry of lector by their bishop, although
most dioceses do not make wide use of this option.

Because there are differences in the ministerial functions of instituted and deputed lectors, and because
I was unfamiliar with these differences from experience, I would have appreciated a resource that listed
simply all the things that a lector should and could do.

When it comes to the function and role of an instituted lector (reader), there are three relevant
documents.

Ministeria Quaedam, (MQ) the 1972 apostolic letter of Pope Paul VI, which established the ministries of
lector and acolyte.
The General Instruction of the Roman Missal (GIRM).

The General Introduction to the Lectionary (GIL).

I have compiled the pertinant information from these texts together in simplified form, for my own easy
reference as well as for the benefit of others serving (or preparing to serve) in this ministry.

Liturgical Role

The primary role of the lector is to proclaim the readings from sacred scripture, except for the gospel, in
the Mass and other sacred celebrations (MQ 5, GIRM 99). This is his proper function and should be
exercised even when ministers of a higher rank are present (GIL 51).

The lector also recites the psalm between the readings when there is no psalmist (MQ 5, GIRM 196).

The lector presents the intentions for the general intercessions if there is no deacon and the
intercessions are not being sung by a cantor (MQ 5, GIRM 197, GIL 53).

The lector may also read the proper antiphons at the Entrance and Communion if these are not being
sung (GIRM 198).

The lector may also “direct the singing and the participation by the faithful” (MQ 5).

PROCESSION: The lector proceeds with the priest and other ministers at the beginning of Mass. In the
absence of a deacon, the lector carries the Book of the Gospels, slightly elevated. “In that case, the
reader walks in front of the Priest but otherwise along with the other ministers” (GIRM 194). “Upon
reaching the altar, the reader makes a profound bow with the others. If he is carrying the Book of
Gospels, he approaches the altar and places the Book of the Gospels upon it. Then the reader takes his
own place in the sanctuary with the other ministers” (GIRM 195).

PLACE: The lector’s place during Mass is “in the sanctuary with the other ministers” (GIRM 195). The
scripture readings, psalm, and intercessions are done from the ambo (GIRM 196, 197).

VESTURE: During Mass with a congregation, “an instituted reader must wear the distinctive vestment of
their office when they go up to the ambo to read the word of God” (GIL 54). The General Introduction to
the Lectionary says this should be in keeping with the customs of the different regions. In my
experience, in the United States this means either cassock and surplice (choir dress) or alb.

WHEN TO SERVE: “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” (GIL 51). Also: “Whenever there
is more than one reading, it is better to assign the readings to different readers, if available” (GIL 52).

Catechetical Role

The lector “is to instruct the faithful for the worthy reception of the sacraments” (MQ 5).

The lector has the responsibility of preparing the faithful who are appointed on a temporary basis to
read the scriptures in liturgical celebrations (MQ 5, GIL 51, 52).

Personal Formation
The lector is to meditate assiduously on sacred Scripture, and “to acquire that increasingly warm and
living love and knowledge of Scripture that will make him a more perfect disciple of the Lord” (MQ 5).

The lector should also develop the technical skills required to read publicly (i.e. good diction, clear
articulation, sufficient volume, etc.) (GIL 55).

In regard to the daily devotion to the scriptures required in the formation and ministry of a lector, I will
close by quoting the General Introduction to the Lectionary paragraph 55 in full.

“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.” 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.