The Liturgy of the Word

Below is a reflection of "The Liturgy of the Word."

Families and the Eucharist

We like to listen to stories and tell them. Stories keep our memories alive and help us to think about people we love.

In the Liturgy of the Word at Mass, we hear readings from Sacred Scripture.
In the readings God speaks to us of his love and mercy and shows us how to follow him. We listen and remember.

Here is word search on the Liturgy of the Word.

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The Lectionary was developed at the direction of the Second Vatican Council, including a more plentiful sharing of the scriptures. Arranged in a three-year Sunday cycle and two-year daily cycle, the Lectionary allows us to hear almost the entirety of the New Testament, and a good portion of the Old as well. The sacred writers of the Bible “made full use of their powers and faculties so that, though God acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written” (Constitution on Divine Revelation #11). They wrote in the language of their day, and used images and concepts familiar to their audience. That is why it is so important that we understand who wrote the text, in what setting, and to whom.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

The first reading is taken from the Old Testament, except during the Easter season when we hear passages from the Acts of the Apostles, and is most closely connected to the Gospel by theme or imagery. The First reading is like a stepping stone, leading us to the risen Lord in the Gospel. The psalms are “the heart of the Bible” (Cardinal Lustiger), the ancient hymnal of the Hebrew people. They have a close connection to the First Reading and often serve as a link to the Gospel. The psalms “continue to teach us how to pray” (Catechism of the Catholic Church #2587) and are prayers of rejoicing, suffering, praising, trusting, glorifying, prophesying. (Believe Celebrate Life The Eucharist) The second reading is often not related to the Gospel except during major seasons of the Church year (Advent, Christmas, Lent, Easter). During Ordinary Time, the second reading is usually drawn from the letters of St. Paul or one of the other apostles, and are read in sequence. The readings focus on Christian communities struggling to understand the mysteries of their faith and to live out their baptism in Christ during trying circumstances.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

We stand during the Gospel Acclamation, singing “Alleluia” or “Praise to you, Lord Jesus Christ” because in the proclamation of the Gospel we4 meet the risen Christ. “Jesus rose from the dead with the whole life he once lived rising with him…every word that Jesus spoke, every action he performed, can be present to us because it rose with him” (Driscoll, p. 36). Before we hear the proclamation of the Gospel, we are greeted, “The Lord be with you,” reminding us that God is with us. This is the second time we hear this special greeting, reminding us that this is an important moment, marking the beginning of something new.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

The cross is drawn on the open pages of the Gospel book, and then the whole assembly marks forehead, lips, and heart with the cross. This gesture is in itself a prayer, as we ask Christ to open our minds to understand, our lips to speak, and our hearts to believe his Gospel. At the conclusion of the Gospel reading, the deacon or priest kisses the book and prays one of the silent prayers of the Mass: “May the words of the Gospel wipe away our sins”. The kiss reminds us that Christ’s gospel is alive and present in our midst, and the silent prayer reminds us of its power to save us, here and now.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

The homily takes its subject matter from the liturgy itself – from the readings of the day, the feast or mystery being celebrated, from the Eucharist we are soon to receive. It “points to the presence of God in people’s lives and then leads a congregation into the Eucharist, providing, as it were, the motive for celebrating the Eucharist in this time and place. The homily should flow quite naturally out of the readings and into the liturgical action that follows” (Lectionary for Mass, 2nd Ed., ICEL). The practice of dismissing the catechumens, those preparing for baptism, goes back to the early church. Those who are not baptized yet do not profess the creed or join in the prayers of the faithful, nor do they remain for the Liturgy of the Eucharist. Restored following the Second Vatican Council, those preparing for baptism are publicly dismissed to further reflect on the readings and explore the ways the readings speak to them in their own lives.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

The Apostles Creed (Symbolum Apostolicum) and the Nicene Creed (Symbolum Nicaenum) are some of our richest prayers. “Just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and New Testament” (Catechism of the Catholic Church #186). The public profession of the Creed at Mass serves several purposes. It is a reminder of our baptism, when our first profession of faith was made; in reciting the creed together we reaffirm our Christian identity before we begin the celebration of the Eucharist. We also give honor to Christ’s presence among us, bowing at the words that speak of his becoming flesh by the power of the Holy Spirit in the womb of the Virgin Mary. The creed is sometimes called the “Symbol”. “The Greek word symbolon meant half of a broken object, for example, a seal presented as a token of recognition. The broken parts were placed together to verify the bearer’s identity” (Catechism of the Catholic Church #188). The creed is the sign of our Christian identity, the “spiritual seal,” as St. Ambrose called it, by which we recognize our fellow believers throughout the world.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

The intercessions were an important part of the liturgy of the early church, but dropped out of the Roman Rite around the 6th century. They survived at certain key moments in the Church’s year – most notably the solemn intercessions on Good Friday. The intercessions were restored through the reforms of the Second Vatican Council and follow a set pattern as we pray for the needs of the universal Church, for public authorities and the salvation of the world, for those experiencing difficulties of various kinds, and finally for the local community.

Copyright © 2008, World Library Publications, the music and liturgy division of J.S. Paluch Co., Inc. Used with permission.

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Liturgy of the Word

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