“Let us stand aright!  Let us attend!”

“Take heed then to how you hear” [Luke 18:18].

“Make sure that you never refuse to listen when He speaks” [Hebrews 12:25].

We are blessed with hearing the Scriptures at every Divine Liturgy, be it on the Lord’s Day or on any other day on which the Liturgy is celebrated.  Therefore, we will hear at least one reading from an Epistle and one from a Gospel.  And when the calendar so designates it, there may be two sets of readings—and when there exists a complicated convergence of feast days and commemorations, there are even Liturgies at which there may be as many as three prescribed readings!

The readings from the Scriptures are the culminating moments of the first part of the Liturgy, referred to as the “Liturgy of the Word,” or “The Liturgy of the Catechumens.”  Before we commune with Christ in the Eucharist, we commune with Him through the inspired words of the Holy Scriptures—the words of the Word.  This is the public proclamation of the Word of God, meant to complement each believer’s personal or “domestic” reading of the Scriptures.  Just as we pray both liturgically and personally; so we hear and read the Scriptures both liturgically and personally.  Each is essential to support and make the other meaningful.  To ignore one or the other is to impoverish our relationship with Christ.

By the presence of the Holy Spirit, our minds are open to the full meaning of the sacred texts that we hear.  This was revealed to all Christians of all generations on the Road to Emmaus, when the Risen Lord encountered Cleopas and an unknown disciple: “And beginning with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself” [Luke 24:27].  Following this encounter and the “breaking of the bread,” during which these disciples recognized the Risen Lord, “They said to each other, ‘Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures’?” [Luke 24:32].  Christ speaks to us today through the reading of the Scriptures, thus making it possible for us today to experience the identical “burning of heart” when we, too, make the time to read the Scriptures. As Father John Behr succinctly said, “In the Church, we are still on the road to Emmaus.”

Due to the great importance of the liturgical proclamation of the Scriptures, these readings are prefaced by a dialogue between the celebrant, the designated reader and the gathered faithful.  I will concentrate here on the liturgical reading from the Gospel, aware that the preparation for the Epistle also has its own solemn and very similar introduction.  Before the reading from the Gospel, we thus always hear:

Priest or Deacon:  Wisdom!  Let us stand aright.  Let us listen to the Holy Gospel.

Priest:  Let us attend!

This solemn dialogue reveals to us that we are about to do something of great importance—proclaiming the living Word of God amidst the assembled believers, clergy and laity alike.  And this prefatory dialogue is therefore meant to get our attention.  In fact, the final words before the actual reading are “Let us attend!”  In some translations, it may be “Let us be attentive!”  In simple English it could be “Pay attention!”  Right before this we are directed to “stand aright.”  This is lost in some translations, which twice read “Let us attend,” as a translation of two different Greek words in this dialogue.  When we hear “let us attend” for the first time, this is actually “let us stand aright,” based on the Greek command Orthi, which means more-or-less literally “stand aright.”  The second “let us attend!” is based on the Greek word proskhomen.  The point is that standing at attention is a potentially better bodily posture than sitting for the gathering of our (scattered?) thoughts, as well as simply a bodily posture that expresses greater respect for listening to the Lord teaching us through the words of the Gospel.  Strange as it may sound to us, there is something of the soldier standing at solemn attention as he is about to hear his “orders” that must be faithfully fulfilled.  This is an image that is found often in Christian antiquity.  In our Liturgy today, it is a time when there should be no movement in the church, and nothing to distract us from hearing the Gospel with an attentiveness that expresses our love of the Gospel as the “precious pearl” worth more than anything else.  An outer silence in the church will hopefully facilitate an inner stillness within our minds and hearts that honors the Gospel reading as the sharing of the “words of eternal life” on our behalf.

As a possible “test” to measure our actual attentiveness at a given Liturgy, we can ask ourselves later in the day—or perhaps even during the week!—what was the Gospel reading that I heard earlier in the Liturgy?  An attentive listening of the Gospel would mean that we can identify the evangelist and, even more importantly, the prescribed text for the day.  And the same should hold true for the Epistle reading.  “He who has ears to hear, let him hear!”  If our ultimate goal is to live out the teachings of the Gospel beyond the initial hearing of the Gospel, then our awareness of the text, accompanied by a “burning of heart,” will allow us to meditate upon a given passage with the goal of actualizing the teaching heard in our daily lives.  How would any of this be possible if we forget the Gospel reading once we leave the church?  (The homily is meant to support that process—but that may or may not happen!)  If we forget the Gospel reading, that means that we may have “attended” church, but that we were not “attentive” in church.  To “be” there cannot be reduced to our bodily presence.

To further emphasize the great significance of the Gospel reading at the Liturgy, there is a wonderful prayer offered by the celebrant before we actually get to the dialogue outlined and commented on above.  This prayer is placed immediately after the final Alleluia verse following the Epistle reading.  And it prepares us for the ensuing dialogue.  For this reason alone it is my humble opinion that this “Prayer before the Gospel” should be chanted aloud by the celebrant of the Liturgy—the bishop or priest.  Further, for the attentive reader of the Scriptures, there are numerous scriptural passages that are gathered together, alluded to, or paraphrased in this prayer, a few of which will be pointed out:  “Illumine our hearts [2 Corinthians 4:6],  O Master Who lovest mankind, with the pure light [Revelation 21:23-25] of Thy divine knowledge.  Open the eyes of our mind [Ephesians 1:18; Luke 24:45] to the understanding of Thy Gospel teachings.  Implant also in us the fear of Thy blessed commandments, that trampling down carnal desires [2 Peter 2:10], we may enter upon a spiritual manner of living [1 Corinthians 2:12, both thinking and doing such things as are well-pleasing unto Thee [Philippians 2:13].  For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee we ascribe glory, together with Thy Father, Who is from everlasting, and Thine all-holy, good, and life-creating Spirit, now and ever and unto ages of ages. Amen.”

Obviously, a good deal is made of the Gospel reading at each and every Liturgy.  This is because the Gospel is “Good News” to which we should listen attendively—and obey.  Familiarity may dull our appreciation of this, but we must always struggle against familiarity leading to spiritual laziness or inattentiveness.  When (over-) familiarity turns to boredom, then we are facing a spiritual crisis of sorts.  Putting aside any such temptation, let us acknowledge how privileged and blessed we are to “stand aright” in church at the Liturgy and to hear the Holy Gospel.  “Let us attend!”