The Liturgy of the Word - Part 4

Part four of a series I'm writing for inclusion in the weekly Parish Bulletin for the Catholic Parishes of Dungog & Gresford

This eight-part series was originally published on the original The Doohan Discourse across May and June 2023.

In Part 3, we covered the Responsorial Psalm and the Second Reading, and we paused just before what comes next.

And what comes next is the Gospel Acclamation, sometimes erroneously referred to as the Alleluia verse (which is the form it takes outside the Lenten Season).

The Gospel Acclamation has a very specific purpose: “An acclamation of this kind constitutes a rite or act in itself, by which the gathering of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and profess their faith by means of the chant” (GIRM, n.62).

Thus, the Gospel Acclamation looks forward to what is about to come and is not a response to what has already been heard. This is slightly different to the purpose of the Responsorial Psalm, and accordingly, the two should not be equated. Each has its own different purpose within the Liturgy of the Word, and each has its own different mode of being proclaimed.

And so, a couple of observations.

There is no need to announce “The Gospel Acclamation”—the acclamation simply emerges from the silence that followed the Second Reading (or the Responsorial Psalm when there is no Second Reading.

There is no need for the reader to say something along the lines of “Please stand for the Gospel Acclamation” (we don’t stand for the acclamation; we stand for the Gospel) nor “Please stand for the Gospel” (the acclamation itself is our invitation to stand).

The GIRM has a clear preference for the Gospel Acclamation to be sung (“by everyone”) with the verses being sung by a choir or cantor. The option of having everyone say the verse while singing the “Alleluia”, while not envisaged by the GIRM, is generally seen as a pastorally acceptable alternative when a choir or cantor is not present or not able to sing the verse.

What is clearly not envisaged by the GIRM is the often-seen practice of the entire Gospel Acclamation being said. When no part of the Gospel Acclamation can be sung, it may be omitted, especially on weekday Masses. In other words, there is a clear preference for it to be sung.

We sing rather than say the Gospel Acclamation for the same reason that we sing rather than say “Happy Birthday”. It is of the nature of what we do that saying it makes less sense than singing it.

So, what does this mean for the Reader? It means that after the conclusion of the Second Reading (or the Responsorial Psalm when there is no Second Reading), the Reader can leave the Ambo and return to their seat. The Gospel Acclamation will either emerge from the silence when we sing it, or it will be omitted if we cannot sing it.

The Gospel Acclamation also covers a number of actions, all depending on the particular solemnity of the occasion. In the most basic form, the Presider will move to the Altar, where he bows and says a most wonderful prayer:

Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel.

If a Deacon is present, he will ask the Presider (be that a Priest or a Bishop) for a blessing, while if there is no Deacon present, a Priest will for ask a similar blessing if a Bishop is presiding.

If incense is being used, the thurible is brought to the Presider, who adds incense to the burning coals and blesses it.

If a Book of the Gospels is being used, it will be collected from the Altar (where it was placed during the Entrance Procession) and processed to the Ambo.

The Priest or Deacon who will proclaim the Gospel reading will eventually end up at the Ambo, ready to proclaim the appointed passage from the Gospel.

But that can wait until Part 5!

To be continued...