By Robin G. Jordan
In the early Church it was customary to read the passages of Scripture appointed for the day from an ambo. An ambo is a speaker’s stand that serves the function of both lectern and pulpit. From 1552 on the Epistle and the Gospel were read from the pulpit in Anglican churches. Reading the Epistle from a lectern and the Gospel from the altar is a late nineteenth century practice and is not recommended. It confuses the liturgical centers in the minds of the congregation among other things. Ideally all the passages of the Scripture appointed for the day should be read from the pulpit. This strengthens the identification of the pulpit with the proclamation and explication of God’s Word. In a number of churches the use of an ambo has been revived. In non-traditional worship settings a simple wooden or metal lectern or reading stand can serve as a pulpit or ambo. In a home Eucharist or a house church, it is appropriate for the readers to read the passages of Scripture appointed for the day from their place in the congregation. They should stand to read and then read their assigned passage of Scripture in a loud, clear voice.
In some churches the priest or a deacon reads the Gospel appointed for the day from the midst of the congregation. If there is a gospel procession, it should be kept simple. If a hymn or song is sung to herald the proclamation of the Gospel, the minister should not move to the position from which he will read the Gospel until the hymn or song is nearly completed. A period of silence should be observed after the reading of the Gospel. The practice of sandwiching the reading of the Gospel between the two halves of a hymn or song should be assiduously avoided. It not only mutilates the sense of the hymn or song but it also denies the congregation an opportunity to reflect upon what they have just heard. As the minister returns to the sedilla, a profound silence should fall over the congregation in which the words of the Gospel sink into the hearts of the congregation.
In announcing the readings a very brief description of the reading may be given. While the chapter and verses of each reading need not be announced from the pulpit or ambo, they should be printed in the church bulletin so that members of the congregation can find the passage in their Bibles or on their Bible apps. While it is desirable for the congregation to give their full attention to hearing the Word, some members of the congregation are going to want to look at the passage while it is read.
Readers should speak naturally when they are reading a passage of Scripture, giving expression to any feelings that the passage elicits in them. They should avoid speaking in a lifeless, monotone voice or in an affectated manner. If the church does not have a sound system, they should learn how to project their voice. Their voice should be heard clearly at the back of the room. Before I was licensed as a lay reader for the first time, I was tested not only on my knowledge of the Bible, the Book of Common Prayer, church doctrine, worship, church music, parish administration, and related subjects but also on my ability to project my voice.
If the congregation has a substantial number of newcomers, including first-time guests, who are unsued to liturgical forms of worship, it is appropriate to omit the congregational response oafter the Old testament reading and the Epistle, the Gloria Tibi before the Gospel, and the congregational response after it. They can be confusing to people who are not accustomed to them.
In some congregations that use one of the older prayer books, members of the congregation may have fallen into the habit of saying “Thanks be to God” in response to the words, “Here endeth the Lesson.” In such case “This is the Word of the Lord” should be substituted for “Here endeth the Lesson.” Then their response will make sense. They will be thanking God for the proclamation of his Word and not the conclusion of its proclamation.
A period of silence for reflection and prayer should follow each reading. This provides an opportunity for the seed of the Word to germinate. Otherwise the next element of the liturgy becomes like the birds of the Parable of the Sower, which flew down and gobbled up the seed before it could sprout.
Pastors may want to teach their congregations how to make the best use of the periods of silence in the liturgy. Baby Boomers and the younger generations have become accustomed to immersing themselves in man-made sound. They do not know how to appreciate silence or to listen for God’s quiet voice in the stillness.
Including an insert in the church bulletin with the readings printed on it is helpful to members of the congregation who have difficulty in hearing. It also gives fist-time guests something to take home with them. The church bulletin should also include space for members of the congregation to jot down notes during the sermon.
The readings may also be shown on a projection screen or a wide-screen monitor. This requires careful coordination between what is shown on the screen or monitor and what the reader is reading. It works best when the reader is reading from a tablet which is showing the reader what is on the screen or monitor. Ideally the reader should be able to change the slides remotely from where he is reading.
For some people showing a reading on a screen or monitor can distract them from hearing the reading. They will focus on what is on the screen or monitor and not on the spoken Word. Among the reasons that Scripture is read aloud in the liturgy is that the Bible tells us faith comes by hearing God’s Word. For this reason the early monks, when they were reading the Scriptures privately, read the Scriptures aloud. This practice enabled them to hear God’s Word as well as read it. People read more slowly when they read aloud and they also give more attention to what they are reading.
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