Series A
Friday after Ash Wednesday
Psalm 51:1–9
Hosea 4:1–10
St. Matthew 17:14–21
Friday after Lent 1
Psalm 50:1–15
Jeremiah 26:1–15
St. John 2:13–22
Friday after Lent 2
Psalm 31:9–21
Jeremiah 17:5–14
St. John 3:25–36
Friday after Lent 3
Psalm 95
Jeremiah 7:21–28
St. John 5:18–30
Friday after Lent 4
Psalm 145:10–21
Jeremiah 18:18–23
St. John 10:31–42
Friday after Lent 5
Psalm 77:11–20
Ezekiel 37:21–28
St. Matthew 24:15–31
Series B
Friday after Ash Wednesday
Psalm 86:1–6
Deuteronomy 30:15–20
St. John 6:1–15
Friday after Lent 1
Psalm 138
2 Samuel 14:4–17
St. Mark 7:24–30
Friday after Lent 2
Psalm 50:8–23
Isaiah 1:10–20
St. Mark 8:11–21 (22–26)
Friday after Lent 3
Psalm 147:1–12 (19–20)
Deuteronomy 4:15–31
St. John 3:1–13
Friday after Lent 4
Psalm 34:1–14
Exodus 32:7–14
St. John 8:34–47
Friday after Lent 5
Psalm 102:(1–2) 11–22
Hebrews 9:15–24
St. Mark 12:1–12
Series C
Friday after Ash Wednesday
Psalm 1
Isaiah 58:1–9
St. Luke 5:29–39
Friday after Lent 1
Psalm 130
Ezekiel 18:21–28
St. Luke 11:14–28
Friday after Lent 2
Psalm 103:1–12
Micah 7:14–20
St. Luke 15:1–10
Friday after Lent 3
Psalm 34:1–10
Hosea 6:1–6
St. Luke 18:31–43
Friday after Lent 4
Psalm 81
Numbers 27:15–23
St. Luke 20:1–8
Friday after Lent 5
Psalm 18:1–6
Hebrews 10:1–10
St. John 11:45–57
4 comments:
Pr Stuckwisch,
I'm curious the source(s) for this lectionary. Not to pick, but as one who studies liturgy(ies).
Thanks for your question, Father Fenton. It's nice to hear from you.
I put the lections together myself, in an effort to coordinate something with the (LSB) Three-Year Lectionary that I use at Emmaus. I didn't start from scratch, however, but drew upon a number of sources and precedents.
The Roman Missal provides a single cycle of Lections for the weekdays of Lent, and that was one of my primary sources. In a number of cases, I chose to use a synoptic parallel, in order to integrate with the Gospel being heard on the Sundays in Lent in each series. On the one hand, the Roman Missal only covers one year, not three; on the other hand, it provides Lections for each day of the week, whereas we are only able to have the one weekday Divine Service (each Friday). Hence, the need for adjustment and so forth.
I also made an effort to include all of the Gospels appointed to the Sundays in Lent in the historic western lectionary (or synoptic parallels in some cases).
Finally, I took into account what I understand to be an important factor in the development of the Church's lectionaries (both East and West), namely, the lectio continua of the Holy Scriptures. This was a major consideration in the selection of Gospels for each Friday in relation to the Gospels appointed for the preceeding and following Sundays.
Most of the Old Testament (or Epistle) Readings, as well as most of the Psalms, derive from the Roman Missal. In other cases, I attempted to identify Psalms and Lections that would reflect upon and thereby serve the Holy Gospel.
This is still somewhat a work in progress, and I welcome any input or feeback that you or others might care to offer.
Thanks again for your question.
Pr Stuckwisch,
Thanks for the explanation.
By "Roman Missal," may I assume that you mean the post-1969 missal?
Also, has your research determined that during Lent the lectio continua rule was set aside in favor of themes aimed at the catechumenate? I ask because Parsh and Guéranger seem to suggest as much.
Yes, it is from the post-1969 Roman Missal that I've been working. With respect to the weekday lections for Lent, however, it indicates that a rather conservative approach was taken, so that most of the historic lections were retained.
As far as the development of Lent is concerned, I think that what you have described is to some extent true for the festival seasons. Nevertheless, I have gathered that vestiges of the more historic lectio continua remained, here and there, sometimes more obvious than others. Daily Mass and the growth of the sanctoral cycle both contributed to shifts and adjustments in the pattern of Sunday Lections (and to the lectio continue overall).
It seems to me that much of this is something the Church as a whole would not be able to reclaim, at least not in any sort of meaningful way. The rhtyhm of the week differs in practice so much from one parish to the next, that a Lectionary relying on weekday Masses would appear "full of holes" where only the Sundays are being observed. For good or ill, that is one of the things for which the Three-Year Lectionary has been developed to accommodate and rectify.
Within my own congregation, I am able (in such a case as Lent) to integrate what we do on weekdays with what is happening each Sunday. Granted, there are some liberties taken in doing so, but I believe it belongs to the shepherding and oversight of the flock entrusted to my care.
I'd be pleased to hear your own thoughts on this, especially from the perspective of your new context. The similarities and differences between the Eastern and Western Lectionaries have been a matter of real interest to me.
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