Handling the Lectionary and Missal
Date: November 2, 2025
Author: Fr. Edward McNamara, LC
Question: I was ordained in 1964, still under the old Latin rite. Among the liturgical movements I learned at that time was: 1) to close the lectionary after the reading of the Gospel so that the back of the book remained visible, signifying the conclusion of the readings, and 2) the same procedure for the missal at the end of Mass, closing the book so that the front is face down and the back remains visible. Has there been any change concerning those positions? — C.M., Rome
Answer: First, we must congratulate our correspondent for his more than 60 years in the Lord's service.
One thing to notice is that the books mentioned by our reader, called either the Book of Lessons or the lectionary, containing the texts from the epistles and Gospels, were not the separate official editions of the current liturgies but printed extracts taken from the missal which at that time contained in one volume all that was necessary for the celebration of Mass, including all the readings. In most cases these were all usually done by the priest celebrant who moved the missal from one side of the altar to the other depending on whether he read the epistle or Gospel.
Such extracts were prepared above all for use at solemn Masses which were celebrated with the presence of several ministers, such as subdeacons and deacons, to carry out the prescribed functions. These functions are described in detail in Trimelloni's 1962 Compendium of Practical Liturgy published in Italian. Here we offer a loose translation of Number 467.5:
"Having concluded the final collect the celebrant goes to the bench, where he sits and listens to the chanting of the epistle. When this concludes, he returns, by the shortest path, to the missal, where, putting his left hand on the altar, he extends his right hand to be kissed by the subdeacon, placing it upon the book held by the subdeacon; he then blesses the subdeacon, saying nothing. He then reads the versicles that follow the epistle, without alternating with the ministers."
Neither here, nor in the following numbers relating the proclamation of the Gospel by the deacon, is there any mention of closing the book in the manner described by our reader.
There is, however, in Fortesque-O'Connell-Reid's The Ceremonies of the Roman Rite Described the following description of the end of the simpler form of Mass, following the reading of the last Gospel, which was usually the Prologue of the Gospel according to John.
"He does not kiss the book at the end, but, with the right hand, closes it (with the opening on the right) when he has finished."
This does mention the closing of the missal at the end of Mass, but, if I read the text correctly, the book's final position would appear to be the opposite to that described by our reader. Hence, I have been unable to find a basis for the rite described by our reader in the 1962 rubrics.
Our reader was ordained in 1964. In December 1963 the Second Vatican Council issued its first document, Sacrosanctum Concilium, on the reform of the liturgy. Regarding the reform of the readings the council decreed:
"51. The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years."
Even though the new cycle of readings was still in preparation, the conciliar doctrine immediately led to a heightened appreciation of the table of the Word as an integral part of the Mass. It is therefore quite likely that the instructions imparted to a newly ordained priest reflected this new emphasis on the Liturgy of the Word by suggesting closing the lectionary in the manner described.
After the promulgation of the conciliar document, the Holy See issued an instruction, in 1964, called "Inter Oecumenici," which allowed for the immediate application of some of the reforms in the transitional period before the publication of the definitive editions of the missal. Regarding the readings it said:
"II. READINGS AND CHANTS BETWEEN READINGS (SC art. 51)
"49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:
"a. at the lectern or at the edge of the sanctuary in solemn Masses;
"b. at the altar, lectern, or the edge of the sanctuary — whichever is more convenient — in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.
"50. In non-solemn Masses celebrated with the faithful participating, a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.
"51. In sung Masses, the lessons, epistle, and gospel, if in the vernacular, may simply be read.
"52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.
"a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.
"b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.
"c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.
"d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar."
This document clarified some aspects, but there were still many questions regarding the place and manner of proclaiming the readings. For example, the Holy See replied to the following questions in 1965:
"48. I saw a Missa lecta celebrated ‘versus populum’ in which the Epistle was read at the right of the celebrant and the Gospel at the left. It is asked whether such a practice is correct or whether it should be done in the opposite way as it was in the ancient basilicas?
"Resp.: If there is only one ambo, all the readings are proclaimed from it. A single ambo can be located either at the right or the left of the altar, as seems more opportune according to the structure of the church and the sanctuary.
“If the church has two ambos that are constructed so that one is greater for the Gospel and another less for the epistle, the readings are proclaimed from the same ambos according to each one's purpose.
“If the two ambos are equal, however, or if two are to be built, the epistle should be read from the ambo which is at the left, the Gospel from the ambo which is at the right of the celebrant standing at the seat in the apse of the church behind the altar.
"50. Whether it is permitted to read the Gospel from the presider's chair from which the homily is also delivered?
"Resp.: The Ritus servandus nn. 46 et 47 should be observed: ‘ ... the celebrant reads or sings the lessons and the Epistle at the ambo or at the rail.... Then, standing in the same place ... he sings or reads the Gospel. If, however, there is not an ambo or it seems more opportune, the celebrant can even proclaim all the readings, facing the people, from the altar.’"
As we can see, nothing is said about how to place the lectionary, following the reading. It is understandable, however, that given the circumstances of a period of liturgical transition, such indications might have appeared plausible.
When the new missal and lectionaries finally arrived, the need for a separate ambo for the Liturgy of the Word became a definitive requirement. An ambo is not a piece of furniture but a proper place within the sanctuary on which the lectionary is placed and from which the Word of God is proclaimed and preached.
The vastly expanded selection of readings led most countries to publish multiple volume lectionaries. Since the lectionary book is usually already in place before Mass and is mostly not visible to the people, it is usually left open during the Mass. Even after the readings have concluded, the priest or deacon who preaches the homily will often need the text open before him.
A partial exception is the Book of the Gospels. This restored liturgical book, containing only the Gospel texts proclaimed at Mass, receives special treatment.
As an example, we can take the description that the General Instruction of the Roman Missal gives for a Mass with a Deacon:
"The Introductory Rites
"172. Carrying the Book of the Gospels slightly elevated, the Deacon precedes the Priest as he approaches the altar or else walks at the Priest’s side.
"173. When he reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence and goes up to the altar. It is a praiseworthy practice for him to place the Book of the Gospels on the altar, after which, together with the Priest, he venerates the altar with a kiss.
"175. During the singing of the Alleluia or other chant, if incense is being used, the Deacon ministers to the Priest as he puts incense into the thurible. Then, bowing profoundly before the Priest, he asks for the blessing, saying in a low voice, Your blessing, Father. The Priest blesses him, saying, May the Lord be in your heart. The Deacon signs himself with the Sign of the Cross and replies, Amen. Having bowed to the altar, he then takes up the Book of the Gospels which was placed on it and proceeds to the ambo, carrying the book slightly elevated. He is preceded by a thurifer carrying a smoking thurible and by ministers with lighted candles. At the ambo the Deacon greets the people, with hands joined, saying, The Lord be with you. After this, at the words A reading from the holy Gospel, he signs with his thumb the book and then himself on his forehead, mouth, and breast. He incenses the book and proclaims the Gospel reading. When this is done, he acclaims, The Gospel of the Lord, and all reply, Praise to you, Lord Jesus Christ. He then venerates the book with a kiss, saying quietly the formula Per evangelica dicta (Through the words of the Gospel), and returns to the Priest’s side.
"When the Deacon is assisting the Bishop, he carries the book to him to be kissed, or else kisses it himself, saying quietly the formula Per evangelica dicta(Through the words of the Gospel). In more solemn celebrations, if appropriate, the Bishop may impart a blessing to the people with the Book of the Gospels.
"Lastly, the Deacon may carry the Book of the Gospels to the credence table or to another suitable and dignified place."
In some places it has become custom to place the Book of the Gospels in a designated visible place after the proclamation. Since these books are usually beautifully bound and imprinted with sacred images it would be most appropriate to place them with the front cover facing forward.
In conclusion, it would appear that the instructions received by our reader in his first steps in the priesthood would have appeared logical at the time but have been superseded by subsequent developments in liturgical practice.
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