THE MINISTRY OF LECTOR IN THE CATHOLIC CHURCH.
The aim of this
reflection is to help those lectors or those preparing to be lectors with their
mission of sharing God's Word.
The first
consideration is to understand the difference between reading in Church during
Mass or Eucharist and other types of reading. During the liturgy, the reader is
fulfilling a mission to his or her fellow community members. It is a sacred
duty that involves a sharing of one's own faith. This does not mean that a
reading should be stiff or formal, but rather the realization that we are
continuing Jesus’ mission of sharing the Word with God's people. It is
something special and requires adequate preparation.
Because it is
Scripture that is being read does not mean that the skills of public speaking
(adequate loudness, good phrasing, proper emphasis, etc.) are not required or
are to be downplayed. Rather, it means that these skills which are picked up
through training and experience are used in a context in which God's Word can
speak to God's people: a Word that has power and that challenges, comforts, and
builds up a community. It should not be a task that is being performed: a good
lector allows the community to sense the presence of the living Jesus in that
community through him or her without focusing too much attention on the lector
himself or herself.
To put it
simply, the readings from scripture have been chosen such that there is a
spiritual message readily apparent in almost every passage. The reader's goal
is to allow the congregation to hear that message.
Reading within the Liturgy: Some background
points
1.
The readings
are part of the Church's Liturgy. They should be part of the sacred rhythm of
the liturgy. The lector should not take too long to be in place, nor exit in a
jarring fashion. He or she is a member of the worshipping community, assuming
for a moment a leadership role within that community.
2.
The beginning
of the reading should not be rushed. One of the most common faults is to begin
before the congregation is seated and attentive. To do this loses not just the
beginning of the reading, but the sense of the reader ministering to the
community. After the community is seated and quiet, the reader looks at the
community and then begins. Eye contact is important throughout, but especially
at the beginning of the reading and at the end. The Word from God is being
shared between people of faith.
3.
God's Word is
holy and the documents of all the main Christian Churches speak of its
proclamation as a moment of grace, of God's presence in the community.
Reverence for this would suggest that reading Scripture in public from
missalettes or scraps of paper is something to be avoided except in very
informal settings. The General Instruction to the Lectionary calls for the
Scriptures to be read in Church from books that respect the worthiness of their
content. Missalettes were introduced in the Catholic Church at the time of the
introduction of the vernacular and were intended as a temporary help until people
learned the responses in English, or for those who are hard of hearing. Their
continued use should be seen as an imperfect situation that eventually will be
overcome. It reinforces the idea that community worship is not really worship
of a Christian community (the sign is important!), but people just
"following the Mass", individually fulfilling obligations or engaged
in private prayer.
4.
The
congregation (and this includes the priest or minister) should be looking at
the lector during the reading. With attentive listening, they are receiving the
Word of God from one of their fellow pilgrims in faith. This means of course
that the sound system should be adequate and especially that the readings be
done in such a way that the missalette is not needed during the readings by
anyone other than the deaf. The sense of God speaking to us in the scriptures
read is usually lost through the total lack of visual communication between
lector and community and by the distractions of rustling papers. Of course, we are a long way from this ideal.
A small start would be to insist that all readers whenever possible use the
lectionary for their readings. It is much easier to read from anyway, with a
larger typeface and the verses of scripture are usually formatted according to
their meaning. It requires only that the lector check before the liturgy to
make it easier to find the right ribbon or marker and to glance at the page
making it familiar enough that he or she can look up now and then.
5.
There should be
a pause after the first reading so that this presentation of God's Word can be
received, and thus allow the Responsorial Psalm to be truly a prayerful sung
response to God's sharing in the first reading rather than the next thing to be
done. The Alleluia, on the other hand, is part of the gospel acclamation and
the reader of the second lesson should not linger at the lectern too long.
There should be no long gap between the end of the Alleluia and the
proclamation of the gospel.
6.
The Prayers of
the Faithful or bidding prayers should also be read meaningfully and not as if
by rote. They should be read at a pace such that the congregation can make the
prayers their own. Exactly who is reading which prayer should be carefully
worked out before the service begins so that, as always, the overall experience
can be prayerful and not give the impression of a jumbled fulfilling of tasks.
"Canned" prayers should be avoided as much as possible or, at the
very least, adapted to the prayer concerns of the community that week.
7.
Besides
concrete preparation and the learning of the techniques of public speaking, the
lector should deepen his or her understanding of the messages of the individual
books in Scripture so that the meaning of a particular passage becomes easier
to understand.
Some concrete techniques for public reading
When most
readers begin, they read as if they have been asked by a teacher in a lower
school to fulfill a lesson: they read too quickly, without emphasis or
phrasing, and without eye contact. They are often not loud enough. Whenever we read in public, we are
communicating a message with our presence, mostly in our voicing the words, but
also in our body language which also should be given some attention.
1.
Body
Language: Eye Contact is the Start
Eye contact is
the most important part of this body language. It reflects a care for the
hearers of this Word. Among other things it is a sign that we are pilgrims
together in receiving it. Eye contact is made possible when the lector is
thoroughly familiar with the reading and doesn't need to see the lectionary for
every word. The beginning lector has a fear, I think, that they would
"take too long" if they purposively looked up now and then. Rather,
by looking up now and then throughout the reading, they are making possible the
necessary pacing that gives the reading meaning and enables it to be
remembered. At the beginning of the reading, one helpful hint is to put one's
finger on the first line in the lectionary, refresh for oneself the first
sentence in memory, and then look up and proclaim at least the first half of it
while continuing to look up at the people. In the first part of this simple
practice, you probably have also given the people the chance to get settled and
ready to listen to the reading.
In a church
where there are people not just in front of the lector, but also to his or her
sides, keeping eye contact is more difficult. One suggestion would be to
alternate glances during the reading to one side, then the other, rather than
attempting to do a 90 or 180 degree "scan" which would be
distracting. I would not ignore the "side wings" altogether: they are
part of the community which is hearing this word and the eye contact brings
them into it. At the end of the reading, our eye contact, along with our voice,
is part of the sign that it is coming to a conclusion. It is very important
that a phrase such as "This is the Word of the Lord" is not said into
a book or pile of papers, but is proclaimed as it is meant to be: toward the
people, inviting their prayerful response.
Our general
body posture is also important. Do we give the impression through our standing
that we want to flee as soon as we are finished? Or are we clinging to the
lecturn as if we are terrified? Or lean on it in the casual manner of an after-dinner
speaker attempting a joke? I would describe the proper posture as: alert,
relaxed, with a gentle purpose ... In this way the message of the words can be
heard and the people not distracted by our nervousness or perhaps some other
even less helpful attitude. Here nothing is as insightful as videotaping a
lector in practice and then showing her or him the videotape afterwards. It
helps anyone to catch the little "ticks" that we all unconsciously
have, such as starting out by leaning on one leg and then shifting a few
seconds later to the other and maybe then back again. Or weaving toward the
microphone at the beginning of a sentence and then drawing back away as one
comes to the end of it. This does not mean that we should become motionless
statues. But rather it suggests that the body gesture is relatively restrained
and connected with the overall meaningful expression of a passage. For example,
there could be a slight shift in position for a new "speaker" within
the passage or a shift in tone or argument.
2. Using our Voices
The main part
of this human communication of the reading will be through our voices.
To start with
what seems obvious, but is often overlooked: we must be 100% sure that we can
be easily heard. Make friends with the microphone. It is not just the direction
toward which the microphone is aimed that is important, but also its distance
from the speaker since many microphones also have an ideal separation distance
from the speaker. This depends on how the amplifier and other elements of the
sound system are set up and needs to be respected. With practice one senses
when the volume of the amplified sound is right and also how much the lectern
may help reflect our voices. Where there is no microphone, or it is not
working, the classical techniques of public speaking come in. There is no room
here to give much guidance other than to say that strength of voice comes from
projecting from the diaphragm, not from one's throat (i.e., think of projecting
from your "gut", not your head).
Another practical
aspect is to know the acoustic characteristics of the church or the
"space" in which you are reading. In a large church where there is a
good distance between the reader and the last pew (or between the loudspeakers
and the farthest person), the reader may needs to speak more slowly to allow
the words to be more easily heard. (One could add that the size of body
movement and of gesture should also be adapted to the size of the liturgical
space. The bigger the space and congregation, the more pronounced the gestures
should be.) Another aspect to consider is how much the sound is absorbed by the
materials of the building as well as by the people themselves and their clothing.
To read in a church filled with people in winter clothing requires more sound
energy than for the same number in summer!
Practical
wisdom is also important: learn how to turn on and off the amplifier system in
your church, in case those regularly in charge are not present at your service.
Another point is to be aware of "feedback", the annoying, howling sound that occurs when previously amplified sound is fed again through the microphone system. It usually is caused by setting the microphone implication level too high, or having a loudspeaker too close to the microphone or too directly behind it. When it occurs, you should not ignore it. Try first to reduce it by stopping speaking for a moment and moving back from the microphone before starting again. If it continues, try turning off the microphone or covering it with your hand until the feedback resides.
Another point is to be aware of "feedback", the annoying, howling sound that occurs when previously amplified sound is fed again through the microphone system. It usually is caused by setting the microphone implication level too high, or having a loudspeaker too close to the microphone or too directly behind it. When it occurs, you should not ignore it. Try first to reduce it by stopping speaking for a moment and moving back from the microphone before starting again. If it continues, try turning off the microphone or covering it with your hand until the feedback resides.
In general, it
disturbs the rhythm of liturgy less when, if things go wrong, you stop and
calmly try to fix things and then restart, rather than ignoring the disturbance
and continuing on with what you are doing.
Another
important point is to try to proclaim the reading slowly enough for the meaning
of the passage to be received. Paradoxically, long passages of Scripture that
are read very quickly and without meaning, though shorter on the clock, are
more burdensome and thus seem longer than the same passages when they are read
with a varied pace and full of meaning, even when they take a few extra
seconds. (This is especially true of the Passion narratives or the Johannine
miracle stories.) Liturgy is about sacred time and a liturgy poor in
communication and meaning is the one that drags, both in one's terms of one's
perceived sense of time as well as one's spiritual need.
To respect the
scripture as something holy does not mean that we cannot bring meaning to the
words through emphasis or dramatic pauses. The Bible is full of sacred drama,
and to be faithful and reverent to it means to allow that this drama be shared
with the listeners. We should not be afraid to allow emotion to be expressed in
our voice (as long as it is not "over the top") if it reflects the
emotion that is in the Scripture passage. This is a challenge for the beginning
reader at first, for, because of our cultural backgrounds, it seems "irreverent"
to bring emotion into the reading. Yet, to take an example from the gospels,
something basic in the Christian message is lost if the passage in John's
gospel about the death of Lazarus is read in such a way that the sense of pain
and care and love in the action of Jesus responding to the death of his friend
Lazarus is lost through a flat reading without emotion. We need to hear the
message that the Lord of the Universe is a God who is able to mourn the loss of
one person He loved, that God loves us as individuals as well.
Another example
of a poor reading because an essential emotion was missing would be a
"wimpy" or weak — rather than a strong, forthright — reading of 1 Cor
15. If there is no emotion at all in our reading, we are reading words, but not
God's Word. Obviously, one needs to temper the expression of the emotion to the
passage, but there is almost always more "sinning" on the side of too
little emotion in reading the Scriptures in Church rather than too much.
Another danger
here is to assume a false emotion of stately dignity that suggests that one has
been invited to substitute for a television announcer of the old school. In
doing this one gives the impression: "I am more than pleased to be
reporting to you from a service in Westminster Abbey which the BBC is proud to
present."
If there are
different voices in a scripture passage (e.g., a narrative voice as opposed to
dialogue or within a dialogue between the different characters, such as
disciples or skeptics), then these different persons or roles should be
"heard" through a change in the lector's voice and emphasis. A pause
or mini-pause in our pace and / or a different tone of voice are usually part
of this expression of different voices.
To read with
emphasis does not mean accentuating every word or phrase. A very rough rule of
thumb suggests giving more attention to verbs and then meaningful phrases while
being careful not to overemphasize adverbs and adjectives. A beginner's mistake
is to try to emphasize all or almost all of the words of a sentence. But then
the "thread" of meaning can be lost. What is most important is
finding the sense of the passage, the "story" being shared, or the
spiritual insight that an apostle wanted the community to hear. And then
through the right rhythm and use of pacing, allowing that story or insight to
be heard and remembered. Pauses are very important for they allow an expression
or idea to be distinctly heard and they help to mark a change in speaker or
emphasis in a passage.
A good lector,
having read beforehand the passage several times and having prayed over it,
will find himself or herself drawn to one or two lines in the reading that may
be the "highpoints". There is often more than one way to read a
passage and still be faithful to it. Another reader may highlight different
elements of the reading. A good lector would be close enough to the reading so
that none of the "main themes" would be lost and the whole would be
read such that a meaningful message from God can come through.
Preparation
includes reading the passage aloud and more than once, if only to
yourself. This is really important. There is a need not just to let your mind
become familiar with the ideas and words, but also to let them "get around
your tongue" as you practice the rhythm of the phrasing of the words.
Otherwise even if you think you have prepared the reading, you will find
yourself sometimes "off-step" in your verbal rhythm in the middle of
a sentence when you read before the community. This is especially true for the
longer sentences which are often found in the New Testament letters. To be honest,
many of the sentences in the Pauline or other NT letters have to be studied and
read very carefully and with a lot of emphasis in order for their meaning to be
fully grasped by the average congregation.
Part of
studying the lectionary passage is discovering what genre it is and letting
that be expressed in our reading. In storytelling (and much of scripture uses
this genre), repetition of phrases is a important part of allowing the story to
be remembered. There is often a rhythm built up in the way the words are used.
The lector needs to find that rhythm and pass it on so that this reading this
day in Church can also be remembered. Pastoral exhortations (found in most of
the epistles of the NT) are read differently than one of Jesus' parables. They
should be read "pastorally", i.e. with care and concern, and not as a
list of evil things to be righteously condemned: lest what is heard be not the
real need of correction and growth that all Christians share, but
"zingers" which are "obviously meant for someone else."
Who are you? I'd be glad to link this post on www.lectorresources.com if I could say where and who it's from.
ReplyDeleteGeorge Miller
george@lectorresources.com
This is a great for me as Lector in our parish here in the NCR Diocese of Pasig, Philippines. Godbless!
ReplyDeleteThank you for this very resourceful guideline, be blessed abundantly.
ReplyDeleteJennifer A. Okech, a Lector from Kampala-Uganda