Book of the Gospels is the Roman Rite liturgical book containing the Gospel passages appointed for proclamation, distinct from the Lectionary that contains the other readings.
The Evangeliary and the proclaimed Gospel
The Book of the Gospels, also called the Evangeliary or Evangeliarium, gathers the Gospel pericopes assigned by the Roman Lectionary to Sundays, solemnities, feasts, weekdays, ritual Masses, Masses for various needs, votive Masses, and Masses for the Dead as the edition provides. It is not simply a complete New Testament placed in a decorative cover. Its passages have liturgical incipits and conclusions, and their sequence belongs to the Church's approved order of readings. The Roman Lectionary remains the controlling system; the Evangeliary gives its Gospel portion a separate book because the liturgy accords the Gospel distinctive honor.
Christ is truly present in his word when the Scriptures are read in the Church, and the Gospel receives a special ceremonial prominence because it recounts his deeds and words and is proclaimed by an ordained minister. This distinction does not demote the prophets, psalms, or apostles from inspired Scripture. Nor does the Church adore paper, ink, binding, or ornament. Reverence shown to the book is directed through the sign to Christ who speaks to his people; the material volume is honored because of its sacred liturgical use and the Word it bears.[1]
Book, text, and translation
The text must come from the approved liturgical translation for the territory and conform to the confirmed Lectionary. A complete Bible, study edition, projected text, parish missalette, or printout does not automatically become an Evangeliary. When pastoral necessity affects the physical form, the competent liturgical norms still govern the authorized wording and worthy proclamation. The book's dignity recommends durable manufacture and noble appearance, but expense and ornament are secondary to authenticity, legibility, and actual use in proclaiming the Gospel.[2]
Not the Lectionary
The Lectionary normally rests at the ambo and supplies the first reading, responsorial psalm, second reading, and Gospel. The Book of the Gospels may be carried in procession and placed on the altar before proclamation because it contains only the Gospel readings. Calling both books a lectionary in casual speech obscures a real liturgical distinction. The Evangeliary does not determine a different Gospel cycle, authorize extra Gospel readings, or replace the Lectionary's non-Gospel contents; it embodies the same approved order in a book set apart for the Gospel.
Procession, proclamation, and veneration
At the entrance the deacon may carry the Book of the Gospels slightly elevated; if no deacon is present, a reader may carry it, though the reader does not thereby acquire the office of proclaiming the Gospel at Mass. The book is placed on the altar, not because the altar is a convenient shelf, but because the liturgy joins the table of God's word to the table of Christ's sacrifice. The Lectionary itself is not carried in this entrance procession. If the Evangeliary is not carried, it may already have been placed on the altar according to the General Instruction.[3][4]
During the Gospel acclamation the deacon receives the priest's blessing, takes the book from the altar, and processes to the ambo, with incense and candles on more solemn occasions. He greets the people, announces the Gospel, signs the book and himself, incenses the book when incense is used, and proclaims the text. In the absence of a deacon, a priest proclaims it. The minister does not replace the appointed passage, paraphrase difficult lines, assign parts to the congregation, or turn proclamation into dramatic impersonation. Vocal preparation serves intelligibility and faith rather than performance.
After the reading and in other rites
After the acclamation that follows the reading, the deacon or priest kisses the book with the prescribed quiet formula. When a bishop presides, the book may be brought to him to kiss, and in a solemn celebration he may bless the people with it. It is then placed in another suitable and dignified place rather than remaining on the altar through the Liturgy of the Eucharist. These actions belong to the rite; they should not be multiplied into invented gestures, passed around as a devotional object, or accompanied by explanations that interrupt the liturgy.
Other Roman celebrations can provide for Gospel proclamation and for a Gospel book according to their own rubrics. The book used in episcopal ordination also becomes an explanatory sign when it is held over the bishop-elect and then presented to him, expressing his duty to preach the Word of God. Such uses do not collapse every Gospel book into the Mass Evangeliary. Each rite supplies its own minister, text, action, and meaning, while the common principle remains that the Church receives and proclaims the Gospel as Christ's word, not as material available for private liturgical revision.
References
- 1.Verbum Domini — Benedict XVI on Christ's presence in the proclaimed word, the liturgical proclamation of Scripture, the ministry of readers, the homily, and the inseparable relation of word and sacrament
- 2.Liturgiam authenticam — The Holy See's authoritative enumeration of Roman liturgical books and its norms for typical editions, approved vernacular translations, publication, biblical texts, and the integrity of the Church's liturgical language
- 3.General Instruction of the Roman Missal — The approved Roman norms for the books, ministers, processions, chants, ambo, altar, proclamation of the Gospel, selection of Mass texts, and relationship among the Missal, Lectionary, Graduals, and Evangeliary
- 4.USCCB, The Deacon at Mass — The bishops' conference summary of the General Instruction's concrete norms for carrying, placing, incensing, proclaiming from, kissing, and reverently putting aside the Book of the Gospels