TheGospel inChristian liturgy refers to areading from theGospels used during various religious services, includingMass orDivine Liturgy (Eucharist). In many Christian churches, all present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of theBible is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels (seelectionary), is traditionally done by aminister,priest ordeacon, and in many traditions theGospel Book is brought into the midst of the congregation to be read.
TheGospel Book, usually decorated with an elaborate metal cover, is normally kept in a central place on theHoly Table (altar), referred to as theHigh Place. The only other objects that are permitted to occupy this place on the altar are theAntimension,chalice anddiscos (paten) for the celebration of theEucharist or, oncertain feasts, aCross or theEpitaphios. The Gospel is considered to be anicon of Christ, and isvenerated by kissing, in the same manner as an icon.
The reading of the Gospel is usually preceded by the chanting of aprokimenon oralleluia. The Gospel lesson is not simply read, but ischanted by one of the higher clergy (deacon,priest, orbishop). During the reading of the Gospel, all stand, and at the conclusion of the Gospel, ablessing may be made with the Gospel Book.
During theLittle Entrance atDivine Liturgy (and sometimes atVespers), the Gospel is carried inprocession from the Holy Table, through thenave of the church, and back into thesanctuary through theRoyal Doors.
The Gospel is read after theAlleluia which follows theProkeimenon andEpistle. During the Alleluia, the deacon (or priest) will perform a briefcensing, and the priest says thesilent prayer before the Gospel:
Shine forth within our hearts the incorruptible light of Thy knowledge, O Master, Lover of mankind, and open the eyes of our mind to the understanding of thepreaching of Thy Gospel; instill in us also the fear of Thy blessed commandments, that, trampling down all lusts of the flesh, we may pursue a spiritual way of life, being mindful of and doing all that is well-pleasing unto Thee. For Thou art the enlightenment of our souls and bodies, O Christ our God, and unto Thee do we send up glory, together with Thine unoriginate Father, and Thy Most-holy and good and life-creating Spirit, now and ever, and unto the ages of ages. Amen.
The deacon will ask ablessing from the celebrating priest or bishop:
Bless, master, the bringer of the Good Tidings of the holy Apostle and Evangelist _______(here he names the author of the Gospel he is about to read).
The priest (or bishop) blesses him saying:
May God, through the intercessions of the holy glorious, all-praised Apostle and Evangelist _______, give speech with great power unto thee that bringest good tidings, unto the fulfillment of the Gospel of His beloved Son, our Lord Jesus Christ.
The priest hands him the Gospel Book, and he brings it out to theambo (in front of theHoly Doors) and places it on ananalogion, from which he will read the Gospel facing the Holy Table. If a priest reads the Gospel, he will face the people as he reads. During the readingAltar servers stand to either side holding lit processional candles. In some practices servers also holdhexapteryga (ceremonial fans). In the Greek practice, the deacon may read the Gospel from theBishop's throne.
Prior to the reading, the following exchange takes place:
Deacon: Wisdom! Arise! Let us listen to the Holy Gospel!
Priest: Peace be unto all.
Choir: And to Thy spirit.
Deacon: The Reading from the Holy Gospel according to _______.
Choir: Glory to Thee, O Lord, glory to Thee!
Priest: Let us attend!
The deacon then reads the selection from the Gospel, after which the priest blesses him:
Priest: Peace be unto thee that bringest good tidings.!
Choir: Glory to Thee, O Lord, glory to Thee!
After the reading, the deacon returns the Gospel Book to the priest who places it in its place on the Holy Table.
In the SundayMatins service the Gospel is always read by thecelebrant (the priest or, if he is present, the bishop), rather than the deacon. On Sundays he reads from one of the elevenMatins Gospels, each of which gives an account of theResurrection of Christ. During the reading, the Gospel Book remains on theHoly Table and theHoly Doors are opened (the Holy Table represents theTomb of Christ, and the open Holy Doors represent the stone rolled away from the entrance). In this way, both the priest and the congregation face east during the reading (east being the direction the sun rises, symbolizing the Resurrection). Afterward, the priest and deacon bring the Gospel into the center of theTemple, and the faithful venerate the Gospel Book and receive a blessing from the celebrant.
On Weekdays, if there is a higher-ranking feast there will be a Gospel at Matins (normal weekday Matins does not have a Gospel reading). If so, the Gospel is still read by the priest, but from the center of the Temple, facing east, after which he returns the Gospel Book to the Holy Table. Instead of venerating the Gospel Book, the faithful venerate theIcon of the Feast, and receive the celebrant's blessing.
There will also be Gospel readings at other occasional services from theEuchologion. These are usually read by the priest and normally follow the pattern of Matins.
When a bishop or priest passes away and his body is prepared forburial, a Gospel Book is placed in the coffin with him. After the preparation of the body and before the funeral itself begins, it is traditional for the Gospels to be read continuously over him. The reading may be performed by a bishop, priest or deacon. During thefuneral procession, the Gospel Book is carried in front of the coffin, and there are several Gospel readings during the funeral.
Gospelpericopes (passages) are assigned for every Sunday, weekday (except duringGreat Lent), andfeast day of theliturgical year. There is always at least one Gospel reading any time the Divine Liturgy is celebrated. There may be up to three Gospel readings at the same service.
The reading is determined according to the annualliturgical calendar. (If a feast falls on a Sunday, the reading for that feast will often be included after or in place of the Sunday reading.) The cycle of readings begins withPascha (Easter) and thePentecostarion (the period from Pascha toPentecost), continues with the Sundays after Pentecost, and concludes withGreat Lent andHoly Week. The number of Sundays from one Pascha to the next varies from year to year; in some years, not all the passages for Sundays after Pentecost will be read, while in others, some weeks will have to be repeated.
The entirety of the four Gospels is read in the course of the liturgical year, beginning withJohn 1:1–17 at thePaschal Vigil. The readings fromJohn end on the Sunday of Pentecost, followed on Holy Spirit Monday (the day after Pentecost) byMatthew, starting in Chapter 4 (the previous chapters covering theGenealogy of Christ through theNativity are read during the services forChristmas). From the 12th Monday through the 17th Friday after Pentecost, the readings are from theGospel of St. Mark, with readings from Matt. Ch. 25 on Saturday and Sunday of the 17th week. The 18th Monday after Pentecost begins the readings fromLuke, ending on the 29th Sunday. During the remaining weeks, 30–32, the weekday readings are from Mark, the weekend from Luke. TheLenten Triodion (the Orthodox service book containing texts forGreat Lent andHoly Week) assigns Gospel readings for Saturdays and Sundays, but not for weekdays. The Divine Liturgy is not celebrated on weekdays of Lent, due to the penitential nature of those days.
Once Great Lent begins (during the service of Vespers onForgiveness Sunday), there are no Gospel readings on weekdays; instead, three Old Testament readings are appointed, one each from Genesis, Isaiah, and Proverbs (note: the Lenten services have a different structure so as to allow this arrangement of readings without the Gospel; seeLiturgy of the Presanctified Gifts). On Saturdays and Sundays, a Gospel is read with a message applicable to what the theme of that Sunday is (e.g.St. Mary of Egypt, theCross,Restoration of the Icons).
There are Gospel lessons appointed forVespers,Matins andPresanctified Liturgy onMonday,Tuesday andWednesday ofHoly Week. Also, on these days the four gospels are read in their entirety at theLittle Hours, stopping atJohn 13:32.
There is a Vesperal Divine Liturgy onGreat Thursday, at which the Gospel lesson is aconcatenation taken from all four Gospels. The remainder of theGospel of John (13:33 ff.), together with readings from the other Gospels having to do with thePassion, is read at Matins ofGreat Friday at a service called theTwelve Passion Gospels. There will also be Gospel lessons at each of theRoyal Hours on Great Friday, and at theVesperal Liturgy onHoly Saturday.
In the Greek practice, there is a reading of the Resurrectional Gospel at Midnight, during theprocession of the Paschal Vigil. In the Slavic tradition there is no Gospel reading at the procession, but both traditions have a Gospel at the Paschal Divine Liturgy which concludes the vigil.
In theRoman Catholic Church and in theAnglican Communion, a passage from one of the gospels is placed between theAlleluia orTract and theCredo in theMass. In aHigh Mass, it is chanted in a special tone (theTonus Evangelii).
Many Western churches follow aLectionary cycle of readings, such as theRevised Common Lectionary, which uses a three-year cycle of readings.
InAnglican Churches it is customary for the deacon or priest to read the Gospel from either thepulpit or to process to part way along the aisle and to read the Gospel from a Bible or lectionary that is being held by analtar server.
In theLutheranDivine Service, the pastor reads a passage from one of the gospels before thehomily.