Liturgy Of The Word Reflect Ancient Traditions Of The Church

The Liturgy of the Word after Vatican II followed the same ritual structure as the Mass prior to Vatican II.  However, changes were made to conform the Liturgy of the Word to the most ancient traditions of the Church.

Prior to Vatican II, we had a one-year cycle of readings; that is, the same two readings were proclaimed on the same Sunday – year after year.  Today, we have a three-year cycle of readings.  We also follow a more continuous reading of the Gospels.  More Scripture readings are proclaimed to give Catholics a greater familiarity with the Bible.  

The Universal Prayer or the Prayer of the Faithful has also been restored to the Liturgy of the Word (as was the original custom dating back to Judaism and maintained by the early Church).  Instead of a silent reading of the scriptures by the priest at the “high altar” followed by a reading to the people in their native language, only one proclamation takes place now in the people’s language.  The Roman Church also restored the ancient ministry of Lector who proclaims the first readings while the priest or deacon proclaims the Gospel.

In conformity with the original Jewish practice, we now have a continuous reading of the Gospel.  In Year A, we hear Matthew’s Gospel; in Year B, Mark’s Gospel; and in Year C – our current year – Luke’s Gospel.  Each of these three years begins on the First Sunday of Advent until the Solemn Feast of Christ the King, the last Sunday of the Church year. Excerpts from John’s Gospel are proclaimed on several Sundays during the Easter Season and on several Sundays in Year B when Mark’s Gospel is proclaimed (usually during the summer months, we hear from John 6 about the bread of life for several weeks since Mark’s Gospel with 16 chapters is not long enough for the entire year).

Next weekend, look at the Gospel readings in the Missalette for several months. You will notice how the Gospel is a continuous reading from Luke, that is, we follow his Gospel chapter by chapter.

The first reading is taken from the Hebrew Scriptures (Old Testament) and is closely connected to the Gospel of the Sunday.  During the Easter Season, our first scripture is taken from the Acts of the Apostles recalling the risen Lord’s presence and activity in the early Church reminding us of his continuing work in the church today. 

This first reading is not a “continuous” reading from one book of the Old Testament as was the original Jewish custom from the Torah (the first five books of the Bible).  The service in the synagogue allowed for chanting of the Psalms throughout the service.  Following the first reading, we have a Responsorial Psalm, which is ordinarily sung during weekend Masses.  Since the Psalms were originally hymns, singing them is preferred to their recitation.  We use God’s Word in the Psalms to praise God for His life-giving Word.  The Psalm is closely connected with the first reading and the Gospel.

The second reading is also a continuous reading from one of the Apostle’s Letters for several weeks.  Generally this reading has no connection with the first reading or the Gospel except during the Seasons of Advent and Lent.  At the conclusion of Vatican II, the Vatican permitted each country’s bishops’ conference to determine the number of readings at Mass.  Our U.S. bishops decided to include a second reading to expose us to more scripture.  In the German-speaking world, there is no second reading.  Once again, unity does not necessarily mean uniformity in practice.
Father Sauer continues his look at the Mass in the Nov. 4 issue of The Message.