3 Lectionary 4 Encyclopedia of the Bible and Its

3 Lectionary 4 ■ Lengeling, E. J., “Pericopes,” NCE 11 (Detroit, Mich. 2003) including most of Lent; Jeremiah and the Lamenta- 123–28. ■ Metzger, B. M., “Greek Lectionaries and a Criti- tions in Passiontide; Revelation, Acts and the Ca- cal Edition of the Greek New Testament,” in Die alten Über- nonical Epistles after Easter; Kings and Chronicles N T , K setzungen des euen estaments die irchenväterzitate und after Pentecost; the Wisdom books and Apocrypha Lektionare (ed.K. Aland; ANTF 5; Berlin 1972) 479–97. (as now known) in the summer months; the remain- ■ Velkovska, E., “Byzantine Liturgical Books,” in Introduction to the Liturgy (ed. A. J. Chupungco; HLS 1; Collegeville, ing Prophets in November and December; and the Minn. 1997) 225–40. ■ Vogel, C., Medieval Liturgy:An Intro- Pauline Epistles after Christmas” (Parkes: 78). Al- duction to the Sources (trans.W. Storey/N. Rasmussen; Wash- though this basic ordering was widely followed, ington, D.C. 1986). there was considerable flexibility and variation in B. Medieval Times and Reformation Era the lengths and distribution of readings in individ- In the Middle Ages, a range of similar but distinct ual communities and traditions. While early imple- lectionary systems developed in churches, dioceses, mentation of this schema appears to have relied on and religious orders, providing scriptural readings conventional biblical manuscripts, on rare occasions for the Mass and scriptural and non-scriptural read- manuscripts presented the books of the Bible in li- ings for the divine office. In the medieval liturgical turgical order. Beginning in the 10th century, lec- practice, the readings were presented in various for- tionaries and collectars emerged that presented spe- mats, such as lectionaries (containing all the read- cific passages to be read at Matins and the other ings for mass and/or office), epistolaries and evan- hours of the office, and these selections (sometimes gelaries (containing the epistles then attributed to abbreviated) were incorporated alongside the other St. Paul and the gospels respectively), Missals elements of the office in Breviaries which began to (books for the mass containing antiphons, readings, develop in the 11th and 12th centuries and became and prayers) or Breviaries (books for the office con- widespread beginning in the 13th century. taining antiphons, psalms, readings, and prayers). In the 16th century, individual Reformation In the 16th century, Reformers adapted individual leaders took different approaches to the medieval lectionary traditions in different ways, while the lectionary legacy. Martin Luther maintained “the Catholic Church effectively standardized one of the customary Epistles and Gospels” for the Eucharist, medieval lectionary traditions through the 1568 while proposing a more flexible approach to bibli- Breviarium Romanum and 1570 Missale Romanum. cal readings for other services, stating that “for the Beginning in the 7th and 8th centuries CE, li- Epistles and Gospels we have retained the custom- turgical sources indicate a variety of systems of ary division according to the church year, because readings for mass. Though not universally consis- we do not find anything especially reprehensible in tent, several themes are apparent among the most this use … This we think provides sufficient preach- widely used systems. The readings are drawn espe- ing and teaching for the laypeople” (see Luther: 68). cially from the Epistles and the Gospels, especially Cranmer largely adopted the Sarum lectionary Matthew and John, but with some passages from (which was practically identical to that used in Ger- Luke and a few from Mark. The sources often man lands) for the eucharistic readings of the Book present roughly similar biblical content, but often of Common Prayer, while providing a list of biblical differ in arrangement. For instance, Rom 13:11–14 readings for Matins and Evensong that presented appears for the Epistle of the first Sunday of Advent most of the books of the Bible in biblical order, in the 13th century Dominican and Franciscan Mis- reading the OT (exepct 1 and 2 Chronicles and parts sals, but the two Missals differ in the gospel assign- of Ezekiel) over the course of one year, the NT three ment that day: the Franciscan Missal provides Luke times, then twice each year, and the Psalter read 21:25–33, whereas the Dominican Missal provides once monthly. Martin Bucer, Ulrich Zwingli, and Matt 21:1–9, reserving Luke 21:25–33 for the sec- John Calvin abandoned the concept of a lectionary ond Sunday of Advent. In this case, the Dominican composed of selections from the Bible, proposing selection is identical with that provided in the instead the proclamation of continuous selections Sarum rite, while the Franciscan selection is identi- from Scripture (see “Lectio Continua”). These vary- cal with the 13th century Missal of the Roman Cu- ing approaches are undergirded by a common con- ria. cern for providing biblical texts for preaching, but In the divine office, long readings from the OT reveal different conceptions of the best means to and NT were read at the office of Matins (along approach this goal. with non-scriptural readings such as patristic homi- Within the Catholic Church, a radical revision lies and lives of saints) with short readings at each of the approach to reading scripture in the office hour of the office. As proposed by the 7th-century was proposed by Cardinal Quinones in the 1530s. CE source known as Ordo Romanus XIII, during the This attempt at liturgical was deeply influential on celebration of Matins (also known as Nocturns or the approach of Cranmer, but was officially repudi- the night office), “the Bible was read according to ated by the Catholic Church in 1568 with the prom- the following continuous cycle: the Heptateuch in ulgation of the pruned but traditional Breviarium the weeks from Septuagesima to Passion Sunday, Romanum. In the period following the promulga- Encyclopedia of the Bible and Its Reception vol. 16 Authenticated | [email protected] © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/16/18 3:56 PM 5 Lectionary 6 tion of the post-Tridentine Missal and Breviary, The following article briefly introduces the de- Catholic communities with rites older than 200 velopment of the lectionary as a type of book and years were allowed to maintain them, but in prac- deals with the texts collected in the lectionaries, tice many elected to adopt the reformed Catholic why they are chosen, and how the practice of books. In some cases, the post-Tridentine reform church readings in Europe and North America has led to local adaptations of practice; in the early 17th changed in the modern era. This contribution fo- century, for instance, the Dominicans adopted the cuses on the readings for Sunday and holiday servi- Franciscan Missale Romanum-lectionary, maintain- ces; it will not address weekday or prayer services. ing certain particular traditions but rearranging 2. The Tridentine Lectionary and its Revision their liturgical legacy to match the now dominant after the Second Vatican Council. The Council of Roman lectionary. Until the liturgical reforms of Trent (1545–63) addressed the matter of Bible read- the mid-20th century, most Catholic, Anglican, and ing (Decree “Super lectione et praedicatione”) in its fifth Lutheran communities maintained the lectionary session (1545–47). In 1570, in his Missale Romanum, systems standardized in the 16th century, although Pius V standardized a lectionary that had developed the Anglican provinces enriched their approach in by tradition. This lectionary would remain in force the late 19th and early 20th centuries by drawing for the next 400 years. In this tradition, a set of on the ancient office lectionary tradition for the texts from the Gospels and Epistles is read each biblical readings of Matins and Evensong. year. Old Testament texts are only read for Epiph- Bibliography: ■ Curry, D. P., “Doctrinal Instrument of Sal- any, Good Friday, and the Easter Vigil. vation: The Use of Scripture in the Prayer Book Lectionary,” The liturgical reform of the Second Vatican in The Prayer Book:ATheological Conference Held at St.Peter’s Council addressed the objectives of both the Bible Cathedral (ed. G. Richmond Bridge; Charlottetown, P.E.I. Movement and the Liturgical Movement. The first 1985) 29–72. ■ Folsom, C., “The Liturgical Books of the decree of the council, “Sacrosanctum Concilium,” em- Roman Rite,” in Introduction to the Liturgy (ed. A. J. Chu- phasizes the necessity of incorporating the Bible pungco; Handbook for Liturgical Studies 1; Collegeville, into services to a greater extent than before. Sacro- ■ Minn. 1997) 245–314. Luther, M., “The German Mass,” sanctum Concilium 51 reads, “The treasures of the in Luther’s Works vol. 53: Liturgy and Hymns (Philadelphia, bible are to be opened up more lavishly, so that Penn. 1965) 51–105. ■ Martimort, A. G., Les lectures liturgi- ques et leurs livres (TSMÂO 64; Turnhout 1992). ■ O’Carroll, richer fare may be provided for the faithful at the M., “The Lectionary for the Proper of the Year in the Do- table of God’s word. In this way a more representa- minican and Franciscan Rites of the Thirteenth Century,” tive portion of the holy scriptures will be read to AFP 49 (1979) 79–103. ■ Palazzo, E., AHistory of Liturgical the people in the course of a prescribed number of Books from the Beginning to the Thirteenth Century (trans. M. years.” This goal is to be achieved through regular Beaumont; Collegeville, Minn. 1998). ■ Parkes, H., “Bibli- preaching as well as by means of a fully revised lec- cal Readings for the Night Office in Eleventh-Century Ger- tionary (cf. Sacr. Conc. 35.1). The revision of the lec- B many: Reconciling Theory and Practice,” in Reading the ible tionary (Ordo Lectionum Missae) began in 1969 and in the Middle Ages (ed.

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