(Death, Heaven, Purgatory, Hell)
Rite of Christian Initiation for Adults
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Introduction to the Book of the Gospels
September 30, 2000
Decree
In accord with the norms established by decree of the Sacred Congregation of Rites in Cum, nostra aetate (January 27, 1966), this edition of the Book of the Gospels is declared to be the vernacular typical edition of this liturgical book in the Latin rite dioceses of the United States of America, and is published by authority of the National Conference of Catholic Bishops.
The Book of the Gospels was canonically approved for use by the National Conference of Catholic Bishops on November 16, 1999 and was subsequently confirmed by the Apostolic See by decree of the Congregation for Divine Worship and the Discipline of the Sacraments on May 23, 2000 (Prot. 2742/99/L).
On the feast of Saint Jerome, September 30, 2000, the Book of the Gospels may be published and used in the liturgy. On the First Sunday of Advent, December 3, 2000, its use is mandatory. From that day forward no other English version may be used.
Given at the General Secretariat of the National Conference of Catholic Bishops, Washington D.C., on June 29, 2000, the Solemnity of Saints Peter and Paul.
Most Reverend
Joseph A. Fiorenza
Bishop of Galveston-Houston
President
National Conference of Catholic Bishops
Reverend
Monsignor Dennis M. Schnurr
General Secretary
I.
TheCentrality of the Gospel in the Life of the Church and her Liturgy
1. In the fullness of time, God "sent His Son, the Word made flesh, anointed by the Holy Spirit, to preach the Gospel to the poor, to heal the contrite of heart, to be a bodily and spiritual medicine, the Mediator between God and man..."[1]Entrusted by the Lord to his Apostles, this Gospel was set down by the Holy Evangelists in written form so that the events fulfilled in Jesus might be known and believed, and that through this belief every person in every time might "have life in his name."[2]
2. Thus, the Church has received the Gospel from the Apostles to whom the Lord explained the Holy Scriptures.[3] From that time onwards the Church has never failed to come together to read "what referred to him in all the Scriptures"[4] and to celebrate the paschal mystery wherein "the victory and triumph of his death are again made present."[5]
3. By the power of the Holy Spirit, the word of God proclaimed is the foundation of every liturgical celebration and "the rule and support of all our life. The working of the Holy Spirit precedes, accompanies, and brings to completion the whole celebration of the Liturgy. But the Spirit also brings home to each person individually everything that in the proclamation of the word of God is spoken for the good of the whole gathering of the faithful. In strengthening the unity of all, the Holy Spirit at the same time fosters a diversity of gifts and furthers their multiform operation."[6]
4. From the time of the Apostolic Fathers, the Church has consistently read the Sacred Scriptures, especially the Gospels, as an integral part of the celebration of the Eucharist which helps to prepare the congregation for the Liturgy of the Eucharist itself. While the whole corpus of the Scriptures is venerated by the Church as the word of God, the Gospels have always been proclaimed as the very voice of her Bridegroom. Especially on Sunday, "the day of the Resurrection ... the day of Christians ... our day,"[7] the Church proclaims the Gospel passages which are at the heart of her faith.[8]
THE BOOK OF THE GOSPELS
5. Formal liturgical books containing readings from Sacred Scripture have been common in the Church from the time of Saint Gregory the Great.[9] In our own day every effort is made to assure that the Scriptures are bound in books which are "worthy, dignified, and beautiful."[10]
6. This is particularly true of the Book of the Gospels which is venerated above all the books of readings by Churches of both East and West.[11] So clearly is the Book of the Gospels a sign of Christ present in the liturgy, that it is revered with the same holy kiss given to the altar.
For this reason it is desirable that "cathedrals and at least the larger, more populous parishes and the churches with a larger attendance possess a beautifully designed Book of the Gospels, separate from any other book of readings."[12]
7. Thus the Book of the Gospels as a sign of the presence of Christ in his word proclaimed is always accorded a place of honor in the Church's liturgy. It is borne by the deacon in solemn procession for the veneration of the entire congregation and accompanied by candles and incense at Mass. The imposition and presentation of the Book of the Gospels to a newly ordained Bishop illustrate that the faithful preaching of the word of God [13] is among his principle duties. The presentation of the Book of the Gospels to the newly ordained deacon "symbolizes the office of the deacon to proclaim the Gospel in liturgical celebrations and to preach the faith of the Church in word and deed." [14] Finally, the enshrinement of the Book of the Gospels whenever the Church gathers in a council or synod is a sign of the presence of Christ himself as teacher and guide.[15]
II.
The Proclamation of the Gospel at Mass
8. Every time the Church unites herself with Christ in the celebration of the Holy Eucharist, the Body of the Lord and the eternal Word of divine truth are received as from a twofold table, as a participation in the one sacrifice of praise.[16] While opening up a vast treasury of Sacred Scripture in the Liturgy of the Word, the Church nonetheless acknowledges the preeminent place of the Gospels [17] by according "special marks of honor" to their proclamation. [18] The proclamation of the Gospel is reserved to the deacon, if he is present, or to a priest. It can be preceded by a procession which marks the coming of Christ, present in the words of life he unfailingly addresses to his followers whenever, as members of the Church, they gather in his name. The procession may be accompanied by particular marks of reverence, above all, the use of incense and lighted candles. To the proclamation and the accompanying manifestations of reverence, all the faithful present respond in faith, receiving the message of the Gospel into their hearts and praying that it may purify and transform their lives, building up the Body of Christ which is the Church.
ENTRANCE PROCESSION
9. In the Entrance Procession the vested deacon reverently carries the Book of the Gospels before him so that it may be seen by the faithful.[19] With the priest he makes the proper reverence and goes up to the altar, placing the Book of the Gospels on it. The deacon then kisses the altar at the same time as the priest. [20] In the absence of a deacon, the reader reverently carries the Book of the Gospels in procession. The reader follows the acolytes and other ministers in procession. The reader places the Book of the Gospels on the altar, but the reader does not kiss the altar.
PREPARATION FOR THE GOSPEL PROCESSION
10. After a brief silent reflection on the last reading from the Lectionary, or as the occasion dictates, after the responsorial Psalm, the reader removes the Lectionary. The candle bearers go to the altar where the Book of the Gospels has been placed.
11. The faithful stand to welcome and acclaim the Word made flesh and to honor the Book of the Gospels, which is a sign of his presence. All sing the Gospel Acclamation which ends when the deacon reaches the ambo. [21]
12. The deacon, accompanied by the thurifer, goes to the priest celebrant. As the congregation begins to sing the Gospel Acclamation, the deacon assists the priest who puts incense into the thurible. [22]
BLESSING
13. After the preparation of the incense, the deacon bows before the priest and asks for the blessing. [23] The priest blesses him with the words, The Lord be in your heart... The deacon answers, Amen.
IN THE ABSENCE OF A DEACON
14. When no deacon is present, a concelebrating priest may proclaim the Gospel. [24] When no concelebrant is present, the priest celebrant proclaims the Gospel. Unless the celebrant is a Bishop, the concelebrant bows before the altar, praying inaudibly, Almighty God, cleanse my heart... [25]
15. When the celebrant is the Bishop, the priest asks for the blessing in the same manner as the deacon. [26] Everything else is carried out by the concelebrating priest in the same manner as a deacon.
PROCESSION
16. After receiving the blessing, the deacon, preceded by the thurifer and acolytes with lighted candles or other symbols of reverence that may be customary, takes the Book of the Gospels from the altar and carries it to the ambo, accompanied by the Gospel Acclamation. [27]
PROCLAMATION
17. Once he has reached the ambo and placed the Book of the Gospels on it, with hands joined, he greets the faithful. Acolytes with candles may position themselves on either side of the deacon at the ambo as he proclaims the Gospel.
18. Then the deacon announces the reading while making the sign of the cross with his thumb, first on the book at the beginning of the Gospel passage he is about to read, then on his forehead, lips and breast. Together with the deacon who proclaims the Gospel, the faithful sign themselves similarly that the Word may enlighten their minds, cleanse their hearts and open their lips to proclaim the praise of the Lord. [28] All present respond with the words: Glory to you, Lord. The deacon then incenses the book three times, to the center, left and right. [29] The Gospel is then proclaimed in a clear voice.
19. In order to stir the hearts of the faithful and convey the importance of the Gospel itself, the greeting, the announcement of the reading, the concluding acclamation and even the entire Gospel may be sung. [30] Musical settings should be easily understood and enhance rather than obscure the meaning of the sacred text. [31]
ACCLAMATION AT THE END OF THE GOSPEL
20. At the end of the Gospel, the deacon proclaims The Gospel of the Lord without raising the book from the stand. All present respond with the words: Praise to you, Lord Jesus Christ. [32]
21. Then the deacon kisses the book, saying in a low voice: "Through the words of the Gospel...." [33] If the celebrant is a Bishop, the deacon either may bring the Book of the Gospels to the Bishop, who reverences it with a kiss, or he may kiss the book himself. The Book of the Gospels is then reverently taken to some other suitable place. [34]
22. The Book of the Gospels is not carried in the procession at the end of Mass.
Endnotes
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Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 5.
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John 20:3 1; cf Luke 1: 1-4, Acts 1: 1-2.
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Cf. Acts 8:30-3 1; Saint Irenaeus, Adversus Haereses, III, 2, 2 and 2.
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Luke 24:27.
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See Council of Trent, sess. 12, 11 October 15 5 1, Decr. De ss. Eucharist. cap. 5; see also Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 6.
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Lectionary for Mass for use in the Dioceses of the United States of America (editio typica altera, 1998), no. 9.
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Saint Jerome, In die dominica Paschae, 11, 52; Cf. John Paul 11, Apostolic Letter Dies Domini, 2.
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Lectionary for Mass, no. 65.
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Saint Gregory the Great, Homilia in evangelia, 14, 1.
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Lectionary for Mass, no. 35.
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Ibid., no. 36.
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Ibid., no. 36.
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See De Ordinatione Episcopi, Presbyterorum et Diaconorum (editio typica altera, 1989), no. 26; see also Second Vatican Council, Decree on the Pastoral Office of Bishops in the Church, Christus Dominus, no. 12.
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Ibid., no. 188.
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Ceremoniale Episcoporum (editio typica, 1984), no. 1172.
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Lectionary for Mass, no. 10.
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Ibid., no. 17.
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Institutio Generalis Missalis Romani, nos.60, 175.
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Ibid., no. 172.
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Ibid., no. 173.
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Ibid., nos. 132, 175; Lectionary for Mass, no. 17; Caeremoniale Episcoporum, no. 140.
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Institutio Generalis Missalis Romani, no. 93 1; Caeremoniale Episcoporum no. 140.
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Institutio Generalis Missalis Romani, no. 175; Lectionary for Mass, no. 17; Caeremoniale Episcoporum, no. 140.
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Lectionary for Mass, no. 49.
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Ibid., no. 17.
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Caeremoniale Episcoporum, no. 74.
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Institutio Generalis Missalis Romani, no. 175; Lectionary for Mass, no. 17; Caeremoniale Episcoporum, no. 74, 140.
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Caeremoniale Episcoporum, no. 74, 141.
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Institutio Generalis Missalis Romani, no. 175; Caeremoniale Episcoporum, no. 74.
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Lectionary for Mass, no. 17.
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Lectionary for Mass, no. 14.
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Institutio Generalis Missalis Romani, no. 134; Lectionary for Mass, no. 17.
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Ibid.
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Caeremoniale Episcoporum, no. 74.