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Lectionary, Church and Context – the Disaster of the Revised Common Lectionary Therevised Common Lectionary (RCL) As It Stands at Present Is a Disaster

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Lectionary, Church and Context – the Disaster of the Revised Common Lectionary Therevised Common Lectionary (RCL) As It Stands at Present Is a Disaster VOLUME xi ISSUE 1 MICHAELMAS 2005 Lectionary, Church and context – the disaster of the Revised Common Lectionary TheRevised Common Lectionary (RCL) as it stands at present is a disaster. This is a strong opinion, and in what follows I wish to explore my reasons for such a conclusion in relation both to specific aspects of the form of the lectionary as used by the Anglican Church of Canada, and in relation to broader questions of the function of lectionaries. Walter Deller am not opposed as a matter of contemporary lectionaries that have become principle to lectionaries – they are a the Revised Common Lectionary (in its normative aspect of the way most diverse forms) has been to give the Church religions handle their sacred texts, something valuable and helpful and good. and there is considerable evidence I’m no longer convinced that it is doing us that both Jewish communities of the good they may have intended to do. IJesus’ time and the earliest Christian com- munities had regular cycles and patterns The Anglican lectionary tradition and the for reading the books of the Bible. My dilemma of post-modernity questions relate more to how a lectionary I’m going to deal first with the Anglican lec- is interacting with ‘specific’ context, and tionary tradition. I am an Anglican and one to what expectations we might have about of the key perspectives from which I assess how a lectionary should interact with the the lectionary is the degree to which it as- scriptures themselves. sists my own part of the church universal in I pose these questions because I begin sustaining its unique identity and tradition. from a fundamental assumption. The Now clearly this may be an unfair question reading of the scriptures in public and to bring to an ecumenical lectionary; the in private is an essential element in how compromises in any ecumenical project the Spirit forms Christian individuals are such that they will increasingly blur the and communities to be faithful disciples diverse identities which have come together and to join with God in the unfolding for the common purpose. The assumption divine intention for creation, redemp- behind much ecumenism seems to be that tion and sanctification. (See, for instance, diversity is an evil thing for the Church. On the fine section on scripture in the recent the contrary, I think our diversity may be Windsor Report.) We read the scriptures as a Church because in one of the few ways in which the contemporary Church is suc- them we meet and know the Word made Flesh, through them ceeding in being faithful—it’s much too easy in a McDonaldized we are formed to love God and neighbour as partners with that world to imagine that God’s will for creation is that everyone Word and through their work in us, they release the Spirit into should eat Big Macs for Eucharist, and that Gothic arches should our world in ways that shatter all fetters and bonds. I think the be replaced by Golden Arches. The Revised Common Lectionary genuine intention of those who have been part of developing the certainly feeds the church on a Big Mac version of the Bible. Volume 11 | Issue 1 | Michaelmass 2005 There are two ele- Editorial Designer’s note ments to the Anglican Lectionary as it stands he public reading of Scripture has f you are reading this, you are among in the Book of Common been a part of Christian liturgy a very small group of dedicated Cana- Prayer (BCP) tradition. T since the very earliest days of the I dian Anglicans privileged to share this First, there is the Eucha- ancient Church. It is the bedrock upon fascinating debate about how we read ristic lectionary, a series which our faith is built and its phrases the founding document of the Christian of readings from the echo throughout the prayers and songs faith, the Bible. Epistles and the Gospels and rituals which we use week by week. As the designer of this publication for each Sunday of the Christian year, Naturally, the way in which Scripture since its inception some ten years ago (if accompanied by a series of thematic col- is used in liturgy has changed as the cir- the masthead is correct, this is the 41st lects. BCP scholars have argued cogently cumstances of the Church have changed issue) this has been the most difficult that this lectionary lays out a ‘doctri- down through the years. Today, most of one to design. More often than not I am nal’ exposition of the Christian faith, the mainline Christian churches use one confronted with a collection of diverse designed in some degree of continuity version or other of the Revised Common articles. Most of these lend themselves to with the tradition of the Western Church, Lectionary in choosing which portions of some sort of illustration. but also to make explicit the particular Scripture are used at a particular liturgy. In the present case no illustrations came theological emphases of the reformed tra- This issue of Liturgy Canada begins with to mind. This issue is about words, logos, dition as received in the Church of Eng- a forceful critique of the RCL by Dr.Walter The Word. It is also a thematic issue, i.e., land. This series of lections, reiterated on Deller, Principal and Professor of Old it is about one topic. Words are what I an annual basis through the cycle of the Testament and Congregational Life at specialize in as a designer/typographer. church year, sets out key elements of the the College of Emmanuel and St. Chad In book and publication design the de- faith of the church and its understanding in Saskatoon. Four other people who signer has to be constantly aware that it of discipleship and the faithful life. use and teach liturgy then comment on is the content, not the typography or the The second lectionary in the Book of Dr. Deller’s article. Walter is then given design, that is important. Readability is of Common Prayer is attached to the daily the last word in which to respond to the utmost importance. Such design has been Offices, setting out two passages from responders. referred to as “the quiet art.” It is quiet the Old Testament and two from the New We have previously used this method of because the first impression should not Testament for reading at Morning and opening up a particular topic in Liturgy be directed toward the typography, but Evening Prayer on each day of the calen- Canada, and we hope you find it stimulat- to the contents. So the designer has to be dar year. In this way the faithful heard ing and provocative. Often it is all too discreet and take a backseat, not exactly the entire New Testament about twice easy to simply carry on in the usual way the most prominent features of my per- each year, and the bulk of the Old Testa- in which we use Scripture, “the way we’ve sonality. ment over every two-year period. The always done it.” We hope that this edition Still, the eye needs some stimulation. In Psalms were read through in order once of Liturgy Canada will help you think a world innundated by communication, in the course of each month. I use the carefully about how Scripture serves and stimuli need to be provided to keep up term ‘the bulk’ because even in the 1552 teaches those who come to worship with the interest. I hope my use of words as Prayer Book most of Leviticus and sub- you every Sunday. illustrations – and as editorial comment stantial other portions were omitted from – help you to absorb the contents of this the office lectionary. Thus even this early The Rev. Canon John Wilton is the Incumbent important issue. in the formation of the Anglican tradi- of St. George’s Anglican Church, Willowdale, tion, some portions of the Old Testament Ontario, and is a member of the executive of Willem Hart is the designer of Liturgy seem to be set in a secondary relationship Liturgy Canada. Canada. to the rest of the canon in terms of their Volume XI, Number 1, Michaelmas 05 Review Editor Membership Rates ISSN: 1493-6259 John Hodgins <[email protected]> $30CDN (4 issues) $55CDN (8 issues) Executive This issue $75CDN (12 issues) David Harrison, Chair John Wilton, Editor Cheques payable to: Liturgy Canada Marion Jenkins, Secretary Willem Hart, Design & Production John Wilton, Business Manager Jane Hodgins, Copy Editor WEBSITE Steven Mackison, Treasurer Check out our website: Members (Ontario): Judie Arrowood, Paul Bosch, Episcopal Advisor www.liturgy.ca for a developing archive of Liturgy Sharyn Hall, John Hill, Linda Hill, Ken Hull, Dean Joachim Fricker Canada’s past issues and information about mem- Mercer, Sue Nicolls, Hilde Lorenz, Peter Wall; bership. We value contributions to this journal (Nova Scotia) David Fletcher; Letters to the Editor, Correspondence & from our Lutheran and other companions on the (Alberta) Greg Kerr-Wilson Membership Christian journey. Liturgy Canada, 77 Canterbury Place, North York, Liturgy Canada is an association for all Canadi- Ontario M2N 2N1 <[email protected]> ans and others interested in liturgy and mission. Liturgy Canada usefulness for Christian formation. This lectionary and its function. While more represents over a three-year period only lectionary was revised again in 1662. That of the faithful than we may imagine at- 20 percent of the entire scriptures. 1662 revision is still the authorized Prayer tempt to slog their way through the daily Over the entire three-year period, only Book of the Church of England, and the readings, the fact of our present context is 8.4 percent of the Old Testament is read prayer book of reference for the Anglican that Sunday morning is the main church (1740 of 20,684 verses).
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