A Look at the Mass: The First Reading

While the exact starting point of the Mass was debated for centuries, there always seems to have been, at least unspoken, agreement that the Mass itself needed the Institution Narrative with the Consecration, and should be preceded by some sort of Scriptural reading. The exact readings were not always agreed upon, but it seems that from very early on, a reading from one of the Gospels was always used, along with some other Scriptural reading.

Admittedly, we can assume that the Apostles did not use a Gospel reading when they celebrated the Eucharist, since the Gospels had not yet been written. However, it would seem safe to allege that they at least did a reading from the Old Testament, which they explained in the teachings and life of Jesus Christ. We can also assume, from St. Paul’s letters, that those were read at liturgies, since they were written to the local churches, and many were eventually formally defined as the Canon of Scripture by the Council of Nicaea.  

The importance of a service of readings at Mass for the purpose of instructing the Faithful gives us what has today become the Liturgy of the Word in the Ordinary Form. Within the Extraordinary Form, it is part of what is called the Mass of the Catechumens, since the Catechumens of the Church would be present at it, as opposed to the Mass of the Faithful, which was limited to those who had been baptized. From this, we can see that the Church has always held the preaching of the Word in a high regard; even the non-baptized were to be present for it.

Vatican II especially called for this importance. Within Sacrosanctum Concilium, the permission is expressly given for the proclamation of the readings in the vernacular (36). Indeed Jungmann notes that the importance of the Faithful understanding the readings has always been part of the Church’s interpretation of this part of the Mass. The issue arises in a reverence for tradition, especially within using the language and exact words used by the Church for centuries, i.e. Latin, and a deep desire that the people be able to truly hear and understand the words proclaimed unto them.

The Second Vatican Council, and Pope Emeritus Benedict XVI, in his Motu Proprio, Summorum Pontificum, which allowed for a more widespread use of the Extraordinary Form by priests, seem to have settled on the need for the people to understand the readings in our day when Latin is understood by so few, and that number is ever growing smaller (Article 6). The debate, which continues, in spite of these documents, is outside of the realm of this series.

Instead we will now focus our attentions on the specifics of the Liturgy of the Word, in the Ordinary Form. The Mass always contains at least one reading from the Old or New Testaments (excepting a Gospel), followed by the Responsorial Psalm or the Gradual, then the Alleluia and Verse (except in Lent which contains an acclamation and verse), and concludes with a reading from one of the Gospels. On Solemnities and Feasts of our Lord, the ancient setup for Mass is followed, in which there is included a second reading from the New Testament (once again excepting the Gospels), which follows the Responsorial Psalm, but precedes the Gospel Acclamation.

We’ll begin by looking specifically at the First Reading. In the ancient Roman liturgies, this was always taken from one of the Prophets, and would normally correspond with the Gospel, showing the fulfilment of the prophecy in Christ. However, in our times, it may be taken from any Old Testament book, or when it is the only reading at Mass besides the Gospel, may be taken from a New Testament book, following more of the format which was standard in the Middle Ages and the Extraordinary Form.

In its fullness the main idea of this gradation of readings, as Gueranger says, is, “We shall soon be hearing the words of our Divine Master, in the Gospel; but we are to be prepared for that, by the word of His servant; this was done in the Epistle. So that, first we have the Prophet, then the Apostle, and, at length, Our Lord Himself (The Holy Mass, Section: Epistle).” This reading, then, must be viewed in light of the high point of the Liturgy of the Word, namely the Gospel. It is a preparation to hear our Lord.

While it is true that the Spirit is the Author of all Scripture, as all the writers did so under the inspiration of the Holy Spirit (Catechism of the Catholic Church, 105-107), the Gospels record the actual teachings, actions, and words of our Divine Lord, thus giving them a special and unique dignity. However, this does not in any way lessen the dignity of the Old Testament. Rather, as constantly stressed, the Gospel illuminates our understanding of the profundity of the Old Testament passages, for only in Jesus Christ do they find fulfillment.

When we hear the reading proclaimed at Mass let us listen to it with open ears and hearts, for without this reading we will fail to gain a full understanding of the Gospel, and indeed the entire Liturgy. We must recall that many of our practices at Mass stem from the Jewish practices, many of which can be found in the Old Testament books. These ancient practices will give us a deeper appreciation for the actions performed by all within the Liturgy. 

The Narrative Books of the Old Testament will show us the work of God throughout human history, which will then prepare us to see the love of God for mankind perfected in the Person of Jesus Christ. The Prophecies show us the Divine Providence of God, for although He may punish us for a time, it is for our good. In the end He redeems us. The Wisdom Books instruct us in ways of God, once again which are displayed through Jesus Christ. 

While, as I've said, the First Reading may also be taken from the New Testament on ferias, memorials, and feasts, I will discuss these within the upcoming post on the Second Reading, as that, when used is always taken from the New Testament. 

However, I would once again be negligent if I did not point out the fact that the First Reading is always taken from the Acts of the Apostles during the Easter Season on the days where there is a second reading. This is to show how the preaching of the Apostles was done to all nations after the Resurrection and Ascension of Christ. Unlike the time before Christ, where the preaching of God's word was done specifically to the Jewish people, Christ has established a Church which now preaches to all of mankind. We are able to see the beginnings of this Church, formed on account of the Resurrection. 

When the First Reading is chanted, although rarely done nowadays, historically it takes a simple tone. This is to highlight the importance of the Gospel, which has more inflection and solemnity. We should not, once again however, allow this to diminish our appreciation for the reading, for its being chanted on certain occasions highlights its dignity and the theme it expresses in relation to the Gospel.

The last point I wish to touch upon is the posture which we take during the readings up until the Alleluia and Gospel. From the start of Mass until now, we have stood, a sign of respect and/or joy. Now we sit, but this is not a manner of saying that what we are listening to is less important or worthy of respect. Instead, it is meant to be a sign of the attentiveness we have to the Word of God and how we want it to penetrate into our minds and hearts. As a student sits to listen to the teacher, so we sit to listen to the Teacher, i.e. the Holy Spirit Who speaks to us through the words inspired by Him. 

All historical information taken from:
Rev. Joseph A. Jungmann, S.J. The Mass of the Roman Rite: Its Origins and Development. Volume 1. Part III: Origin and Plan of the Service of Readings, 391-393; The Choice of Readings, 393-403; The Liturgical Setting of the Lessons, 403-419; and The Epistle, 419-421. Translated by Rev. Francis A. Brunner, C.SS.R. (Christian Classics: Notre Dame, Indiana, 1951).