Episcopal Daily Office Readings
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Episcopal Daily Office Readings

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From the Old Testament, a psalm, an episonary related to the demonstrated by the excellent work of Gail Ramshaw published in Between Sundaysided three Old Testament readings, one gospel reading, one epistle reading, and one psalm or one per day.They were selected most ofteRevised Common Lectionary Daily Broad ecumenical enthusiasm for the Revised Common Lectionary, a three-year cycle of readings, reflects the hunger of Christians to explore the Bible t(Matthew, Mark, and Luke), with selections from portrait of Jesus Christ in the reading from each gospel provides the focus for each Sunday or In the first half of the church year, from reading (usually Old Testament, occasionally from Acts or from the Apocrypha) is chosen for its cond reading, from the epistles, isthe gospel.The psalm or canticle relates most closely to the first redinary Time or Sundays after Pethe series of first readings are offered.The same assigned epistle and gospel readings remain Revised Common Lectionary Daily ReadingsThe weekly pattern of the daily lectionary includes two readings each day.In addition, the psalm or canticle for the coming Sunday is indicated for use from Thursday through Sunday, and another psalm used from Monday through Wednesday.A brief descriptor indicating the theme of ent and relevance may appear in more than one place in the listings.

The principal source of the

illustrated in the following table.(Where Old Testament is notelly from Acts or the Apocrypha.

Where Psalm is noted, biblical canticles other than the psalms are occasionally Thursday Old Testament and epistle Friday Old Testament and epistle Saturday Old Testament and gospel

Psalm Psalm for approaching Sunday, repeated daily Sunday Readings Old Testament Psalm Epistle Gospel Readings that Reflect on Sunday Monday Old Testament and epistle Tuesday Old Testament and epistle Wednesday Old Testament and gospel Psalm New psalm or alternate

17 additional readings from the book of Ruth

Another principle identified by the compilers was allowing for multiple perspectives on a relation to the liturgical year.

Using the book of Ruth once again as illustration, we note the e axis Sunday.The fidelity of Ruth to Naomi and the Moabite people and Gods fiposterity are related to ear A The connection is thematic.In a similar way, for thematic reasons, Ruth is complementary series of year A.

In this instance, where the first reading for Sunday (I Kings 17:8-16) tells of God feedthrough Wednesday to show the compassion of God and of Naomis kin for two widows, both Naomi and Ruth.

Another selection principle is the provision for additional narrative continuity.In the semicontinuous readings of year B, Ruth is the first reading for two sufull book of Ruth is read from the Thursday of the text has been adjusted to accommodatemilarly expanded in the daily readings.The compilation of both the Revised Common Lhas sought to be sensitive to anti-Semitism, exclusive nationalism, and the culturally limited domestic codes of Israel and the early church.

Ca treat the Old Testament contemporary Jewish community.

The use of the Old Testament on most Sundays and each them while affirming larger truths.For examGomorrah, listed in the daily complementary series (year A), is selectedcompassion for Lot and his family in a hostile world.Using the Daily ReadingsThis daily lectionary is intended primarily for individual, family, or small group use.A brief

the lighting of a candle or lamp

a song or hymn

the psalm

the first reading

a short time of silence and reflection

the second reading

a silence

prayer for the needs of others, The readings may also be adapted for rvices, scripture may be selected from the whole collection of Postscript is subtitled ProposedCommon Texts.In its current form it is offere.It harbors no claim to perfecon Texts at any time.Visit www.commontexts.org to offer your comments..
Rcl
Reprinted from The Journal of the AssociatDecember 2006) with permission.The headline events of last summer’s General Convention in Columbus, Ohio, were Primate and the determination of a response to the Windsor Report.

A step of lesser prominence, but with the potential for far deeper ramifications hurch’s pews, was the formal adoption by The Episcopal Church of the Revised Common Lectionary (hereinafter RCL).

For those who may have missed this action, and the years of discussion that led to it, I offer this thumbnail introduction, and a brief guide to presents to musicians and others engaged in the planning of liturgy
episcopal daily office readings
Revised Common Lectionary Daily Readings - The Consultation On ...
In the daily readings the stories of Miriam, Deborah, Ruth, Esther, widows, Mary of Magdala, Lydia, and others are more fully represented. The book (anglicanquarterly.com)
The Revised Common Lectionary - The Episcopal Churches Of …
the BCP’s Daily Office Lectionary. ... The point of the Office readings does not lie in such ... The Episcopal Church’s Office of Liturgy and Music. (commontexts.org)
Calendar And Lectionary 2011 2012 - Old Saint Paul's Scottish ...
The Scottish Episcopal ... Eucharistic lectionary for certain saints’ days and the daily office lectionary ... 4 Readings for use at Daily Prayer are also ... (ang-md.org)
.

My presuppositions are that (a) readers serve in contexts where a lectionary is used, (b) they do not yet use oncerned with choosing music for any given Sunday that connects in some concrete way wowes its existence to the , the Lectionary of the Roman Catholic a result of the Second Vatican Council.

By its jump to a three-year pattern, this document unshackled liturgists from the limitations inherent in a one-year cycle of readings for public wors1980s, while Episcopalians adopted the Roman American Consultation on Common Texts

Roman Catholic, scholars, sought to improve on the Roman document, particularly its choices of readings from the Hebrew Scriptures.

The CCT produced a trial document (the Common Lready widely in use in North American e Anglican Communion (though sometimes with significant adaptations, as in the current LectionaEngland).

It may be the wave of lectionary revision in motion, man Catholic Church does not use the RCL, e Lectionary that started it all.The RCL has been authorized for trial use in certain designated Episcopal congregations since the mid-as an experimental option throughout the Church, by diocesan permissiGeneral Convention makes the RCL the officiThe Book of Common Prayer(although the text assignments for certain Holy Days not covered in the RCL remain intact).

This change takes effect on the First Sunday of Advent, Year A, in December, Like the Roman Catholic Lectionaryschedule of readings for congregational worship.

As in those earlier lectionaries, of lesson assignments, ng a selection from the Psalter.

The Epistle and Gospel readings assigned in it are broadly identical to those familiar to us from the BCP.

The r Gospel readings during most of Year A

the “Ordinary Time” cycle ofChristmas, Lent, and Easter, the Gospel assignments skip around a Acts, the Epistles, and Revelation—which constitute the reading before the Gospel, are also read more or less in course, that is, sequentially across a seriesin the “green” seasons, with occasional deviations when a different passage is chosen in The traits distinct to the RCL come in the pericopes chosen from the Hebrew Bible.The 1969 Lectionary marked the first systematic appearance of readings from the Hebrew Scriptures in Roman Catholic Eucharistic worship in more than a thousand years.

The Roman Catholic lectionary did not generally do narrative justice to it; the Lectionary eir thematic connection with

led to some fragmentation and discontinuity Hebrew Bible were neglected in the process.

So the RCL was formulated to address this fragmentation and neglect.Even so, through the first half of the liturgical year, from Advent through Eastertide, as in the 1969 Roman Catholic Lectionary.

tracks of readings e track essentially preserves the pattern of ptures (including the Psalm assignments) connect thematically with the day’s Gospel.

the RCL’s framers, the first reading follows se, as the stories must be drastically abridged to fit into the available number of weeks).

This latter track pursues kingship (Year B), and the stories of Elijah, Elisha, and the Minor Prophets (Year C).

Each Hebrew Bible reading in both tracks also has a Psalm assignment that fits it What results in this “narrative track” may feel familiar to those accustomed to using the BCP’s Daily Office Lectionary.

That two-has seven times as many reading slots available in each of its employs both lengthier and more continuous passnormative even in the RCL) nearly always leaves preachers groping in vain for thematic ity of the separate narrative lines.

Now a similar week-by-week continuity is availablwell—but it comes at the price of the thematic coherence within a given Sunday familiar from the Roman Catholic/BCP lectionary.Note that the two Ordinary Time tracks of the RCL are not like a weekly menu:

one is not meant simply to choose the Hebrew Bible readings from Column A or Column B, June, the intent is that that track will be pursued right through until Advent.

I’m sure that intention won’t keep some parishes from using it the other

make the determination of hoice ought to be made, not Sunday-by-Sunday, as with the occasional options already present in the BCP d with the awareness that that choice, when- and however it is made, will have implications for both preachers and musicians stretching all the way from the Second Sunday after Pentecost to the end of November.Perhaps an illustration is in order.

In the First Book of the Kings, Elijah’s encounters with the widow of Zarephath occupies most ofinto two episodes:

the woman’s drought-time generosity to Elijah, in vv.8-16, and the illness, death, and resurrection of her son (the first part of the story in conjunction with the image of the widow’s mite (Mark 12:38-Jesus raising the son of the wit for Proper 5C).

In the RCL, one track (I’ll call it the “thematic track”) has these same assignments.

It is the other, more continuous track where things second of two installments from Ruth, David (recall that Year B follows the kingship narrative).

required part is the widow’s
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