Opening the Lectionary

Lectionary for Febuary 14th, 2010: Transfiguration, Year B

2010-01-23T10:43:00.000-08:00

Ex 34:29-35(1),* Ps 99 (1/2),** 2 Cor 3:12-4:2 (1),* Lk 9:28-36, (37-43) (1)*

* (x) indicates the text in question occurs ‘x’ number of times in the 3 year lectionary cycle
** (x/y) indicates the text in question occurs 'x' number '' '' '' with 'y' number of optional occurrences additionally

General Comments:

Much like the role it plays in Mark, the Transfiguration of Jesus marks a turn in our liturgical calendar as we enter the Paschal cycle of Lent and Easter.
However, this was not always so. In the general Medieval calendar, Epiphany 6 was the day set aside to celebrate the Transfiguration, rather than the Transfiguration being reserved for the last Sunday in Epiphany.
Interestingly, the Roman Catholic calendar diverges from this according to my lectionary lists of their Medieval, Vatican II, and present. They set aside August 6th seems to be the formal day set aside for the commemoration of Jesus' Transfiguration. For them, it would seem that the Transfiguration does not function as it does for
Matthew 17 seemes to have been the consensus account of Jesus' transfiguration in the one year lectioanries. Other synoptic stories have only been used since the use of the 3 Year Lectionary. The readings associated with the Transfiguration are as follows (In no particular order or pairing)
OT Readings: Exodus 34:29-35 Dan 3:47-51, 52-56 Dan 7:9-10, 13-14
NT: Readings: 1 Thess 4:1-8 1 Thess 5:14-23 2 Peter 1:16-21

Ex 34

This is the accound of Moses' appearance being made radiant because of the time he spent before the Lord.
Very little lectionary material draws from this part of Exodus, especially if one never draws from Year A's semi-continuous readings. It falls quickly on the heels of the idolatry of the golden calf, God's declaration that He would not go with the Israel into the land, and the making of the second set of the stone tablets. It is also surrounded by rules and regulations.
It would be good to give people a sense of context here, since this is a story not often dealt with.

Ps 99

One optional occasion for this psalm is Transfiguration A, making this potentially the psalm assigned to the Transfiguration two years out of three. It is a psalm which exalts God's majesty, and speaks of Moses, Aaron, and Samuel's speaking with God.

2 Cor 3

While there is a run of Corinthian readings this time of year (primarily from the first letter, but some from the second), this one is not a part of it in the sense of being a series. It is preceeded by 1 Cor 15 texts in general (having to do with the resurrection), but itself has such an emphasis upon transformation that it could only have been selected to inform the Transfiguration of Christ.
2 Cor 4 is used in Year B on Transfiguration as well (Text prior to 'Jars of Clay'), making this section of Paul's argument in 2nd Corinthians a strong part of our articulation of the Transfiguration. Incidentally, 2 Pt 1:16-21 is the other text used for the 2nd Reading on Transfiguration in Year A.

Luke 9

Luke's account of Peter's confession of Christ is not told in the lectionary, but it forms an important part of the Transfiguration. These two events are tied to one another, and should be treated as such. One matter as an aside Luke's account of Jesus' subsequent prediction of His death does not include Peter's rebuke of and by Jesus.
Verses 37 to 43 are listed as an optional addition to the reading of the Transfiguration by the RCL. They include an account of the exorcism of a boy, a declaration of Jesus' impending death, etc.

Role of the Transfiguration in past lectionaries:

Medieval Lectionary (General):

Epiphany 6, Matthew 17:1-9, 2 Pet 1:16-21

Roman Catholic Medieval - pre-Vatican II Lectionary:

Second Sunday in Lent: Matthew 17:1-9 1 Thess 4:1-8
Ember Saturday in Lent: Matt 17:1-9 2 Macc 1:23-26, 27; Wis 36:1-10; Dan 3:47-51, 52-56; 1 Thess 5:14-23

Service Book and Hymnal (Lutheran, one Year):

August 6th, but also Epiphany 6. Exodus 34:29-35, 2 Peter 1:16-21, Matt 17

Roman Catholic Lectionary from 1992 to Present:

Transfiguration of the Lord (August 6), Dan 7:9-10, 13-14, Ps 97:1-2, 5-6, 9+12 ++
2 Peter 1:16-19, Year A: Matt 17:1-9, Year B: Mark 9:2-10, Year C: Luke 9:28b-36

Lectionary for Febuary 7th, 2010: Epiphany 5 Year C

2010-01-23T10:41:00.000-08:00

Isa 6:1-8, (9-13) (2)*, Ps 138 (3/1)**, 1 Cor 15:1-11 (2)*, Lk 5:1-11 (1)*

* (x) indicates the text in question occurs ‘x’ number of times in the 3 year lectionary cycle
** (x/y) indicates the text in question occurs 'x' number '' '' '' with 'y' number of optional occurrences additionally

Isaiah

Isaiah 6 is read on this Sunday as well as on Transfiguration B. Since that wasn't so long ago, it might be interesting to see how this text influenced you last year if you used it. If you didn't use it, maybe it should be pulled out this time.
This text communicated something of the fearful mystery of who God is.
This text seems to have been selected because Isaiah and Peter had very similar expereinces of the presence of God in very different contexts.
Isaiah is one of the most preached books of the OT. We're going to be seeing it a lot during Lent. Maybe now is a good time to look ahead and brush off a commentary on the book as preparation.

Psalm

It is a royal song of praise to God
Psalm 138 is roughly more common than most. It will be read again in three months during Proper 12. It is read on Proper 16 of Year A and is an option on Proper 5 of Year B. Particularly noteworthy is that the most common Psalms tend to be repeated on the same festival every year (Psalm 72 on Epiphany). That is not the case with this psalm.

1 Corinthains 15

This marks the last of the 1st Corinthian series. However, it ends wonderfully. This text on the Resurrection is great on so many levels. Sunday of the series

Luke 5

The miraculous catch of fish is a fun story - especially since it's coming up during ice fishing season.
For the historically curious: The Medieval lectionaries read this text together with 1 Peter 3:8-15 (Doing good, suffering, ready answers of faith) on Trinity 5. The old Lutheran lectionary (SBH) added the OT text Lamentations 3:22-33 (God's mercies are new every morning). The connection between these texts and Luke seem tenuous at best. The old Book of Common Prayer used 1 Kings 19:19-21 instead of Lamentations (drawing a line between Elisha's call and Peter's), and added Psalm 84:8-end (Better is one day in your courts than a thousand elsewhere).

By the time that the Ordinary Time journey through Luke resumes on the other side of Trinity Sunday, it will have skipped all of Luke 5:12-7:17. In that time, a leper and paralytic are healed, Levi is called, Fasting comes up, Jesus is Lord of the Sabath, the Twelve are chosen, cities are blessed and cursed, enemies are to be loved, judging is thrown out, trees are identified by their fruit, builders are shown to be wise or foolish, a centurion shows faith, and a son is raised from the dead for his widowed mother.

Pay attention to stuff like that. You'll start seeing the lectionary in a whole new way.

Lectionary for January 31st, 2010: Epiphany 4 Year C

2010-01-20T16:49:00.000-08:00

Jer 1:4-10 (1/1)**, Ps 71:1-6 (1/1)**, 1 Cor 13:1-13 (1)*, Lk 4:21-30 (1)*

* (x) indicates the text in question occurs ‘x’ number of times in the 3 year lectionary cycle

** (x/y) indicates the text in question occurs 'x' number '' '' '' with 'y' number of optional occurrences additionally

The reading from Luke continues where it left off mid story from last week. Epiphany 5 (next week) will pick up with Lk 5:1-11.

The lectionary completely omits Luke 4:31-44 (the intervening material), which follows Mk 1: 21-39 (Epiphany 4 and 5, Year B). This has the effect of highlighting Luke's unique accounts for preachers at the expense of telling all of Luke's story.

This week, the 1st Corinthians series brings us to the most popular Biblical text for weddings.

Those who regard this text as overused at weddings might have good reason to avoid preaching it today. However, having it come up outside a wedding offers unique opportunities too.

Preaching this text in series offers an opportunity to speak directly about the gifts of the Spirit, which were explored in 1 Cor 12 on Epiphany 2 and 3. If this route is chosen, keep in mind that 1 Cor 14 (which synthesizes 1 Cor 12 and 13) is omitted from the lectionary, and may be brought into a sermon to good effect.

Psalm 71 caught my attention. It is one of the lesser used psalms in the lectionary, being used only once. However, most of the psalm is left out on those occasions it is used. Perhaps this was for the sake of brevity. Perhaps this was to focus on the percieved core of the psalm. Perhaps this was to avoid the one or two hard verses which come up in it. However, there is valuable material in the rest of this psalm. Consider using it.

The opening verses of Jeremiah are wonderful verses having to do with the calling of a child to preach the Word of the Lord. It is a pity they are only used once in the lectionary, but they are hardly alone in that. However, this is even an abreviated form of the calling passage, which continues through the end of the chapter. For those not interested in dealing with the dark foretaste of Jeremiah's sermon material, a simple extension of the passage to verse 12 will accomplish this.

Please pardon the formatting issues. This will be addressed as soon as my computer begins to behave again...

Lectionary for January 24th, 2010: Epiphany 3 Year C

2010-01-12T14:45:00.000-08:00

Neh 8:1-3, 5-6, 8-10 (1)*; Ps 19 (3/2)**; 1 Cor 12:12-31a (1)*; Lk 4:14-21 (1)*

* (x) indicates the text in question occurs ‘x’ number of times in the 3 year lectionary cycle
** (x/y) indicates the text in question occurs ‘x’ number ’’ ’’ ’’ with ‘y’ number of additional optional occurrences

Greetings all! You can continue to expect pieces which work through the lectionary texts for every major festival and thus serve the needs of preachers – the primary users of the lectionary. However, this is only one part of lectionary preaching. I have some ideas for special topics of interest in the lectionary that will begin making their way out after I get a critical mass of festival-specific pieces out – stay tuned.

Now… where were we… Right.

Does anyone out there want desperately to be known for preaching the same sermons every year? Didn't think so. Unfortunately, without work, this is practically guaranteed to happen in lectionary preaching. Certainly when faced with the same texts year after year, repetition is easy to fall into (Christmas 2, Ash Wednesday, Maundy Thursday). However, even repeated themes year by year may also be enough to get congregations wondering “Where have I heard that line before……”

During my Epiphany 2 post, I showed how Epiphany 2 gives John’s perspective on Jesus’ baptism or the beginning of his ministry (depending on the year), while the synoptics always get to talk about Jesus’ baptism on Epiphany 1 and about the start of Jesus’ ministry on Epiphany 3. With such predictable themes showing up every year – be warned: Without trying to, you might end up quoting yourself.

After Epiphany 3, texts stop sounding alike year after year as the synoptic gospels head down their separate paths of telling the story of Jesus.

Now, time for something completely different! Believe it or not, we do have an OT text we can work with - and I think we should give it a try. Not only does the Nehemiah reading only occur once in the lectionary, it is also the only reference to Nehemiah. Since Ezra is completely skipped in the lectionary, that makes this the only chance we get to tell the stories of Nehemiah and Ezra (who figures prominently in the reading). The exile gave shape to the Hebrew canon and New Testament Judaism – seriously consider the possibilities of teaching about it now. If you choose not to, then please at least lead a bible study on these books to make up for their being ignored – the whole story of Scripture needs to be told.

For those interested in more trivia about the old fashioned lectionary (like on the 17th), here’s one quick tidbit: Beginning with Epiphany 3, most pre 1970 lectionary traditions I know of begins an exploration of Matthew 8 over several Sundays, accompanied by excerpts from Romans. The old Book of Common Prayer used these readings: 2 Kings 6.l4b-23, Psalm 102.15-22, Romans 12.16b-21, Matthew 8.1-13. Maybe give it a try to shake things up...

Lectionary for Jan 17, 2010: Epiphany 2, Year C

2010-01-11T18:49:00.000-08:00

Isa 62:1-5; Ps 36:5-10; 1 Cor 12:1-11; Jn 2:1-11

When using the lectionary, there is no such thing as ordinary time – at least in the sense of it being uninteresting. In every text selection, something is always happening. In part, it is my goal to convince you of this through future postings.

We are now entering the second week of so called ‘Ordinary Time’. What does it take to become ‘Ordinary?’ By not being associated with either Christmas or Easter – the two festivals most people manage to show up for. Incidentally, as much as I respect and use traditional liturgical terms, there has to be a more compelling title for ‘Ordinary Time!’ Let’s not give people another excuse to not show up – I’m open to suggestions!

Perhaps the most important thing to note about Ordinary time is that the synoptic gospel of the year is the source of every gospel reading – in our case, that would be Luke. Be that as it may, this is the one festival in Year C’s ordinary time where Luke is not cited for the gospel. Actually, Epiphany 2 pulls from John 1 or 2 every year. Rather than being arbitrary, this gives John a voice in between Sundays devoted respectively to the baptism of Jesus (Epiphany 1) and the beginning of Jesus’ ministry (Epiphany 3).

My normal perspective on preaching the lectionary is to preach on John whenever I get the chance unless I have a particularly good reason to go elsewhere. For example, the 1^st Corinthians series beginning on Sunday deserves serious consideration. However, there is something special about the gospel reading for this Sunday in particular. Principally, this is the matter of its antiquity. For five hundred years (maybe much longer!) before the advent of a three year lectionary (in Vatican II), Western lectionary churches almost uniformly read John 2:1-11 on this festival every year. The Epiphany 2 focus on John seems to be a liturgical nod to the prior traditions surrounding the use of this text.

When there were only two readings in churches, it was read with Romans 12:6-16 (which presently only occurs in the Year A Romans series following Pentecost). The Lutheran Service Book and Hymnal has it read with Isaiah 61:1-6 (only used in Advent 3, Year B, and only in part). Lectionary rogues might consider breaking with the RCL 1^st Corinthian series if they are not planning on utilizing it to draw on the very, very old tradition of holding John 2 and Romans 12 together. Perhaps Isaiah 61 could be used instead of Isaiah 62.

One parting thought: For at least five centuries (until the 1970s), this reading (together with Romans 12) was delivered on Epiphany 2 year after year, whether under Tridentine Catholocism or Lutheranism, among the Reformed or Anglicans. Wouldn’t it be fascinating to learn what it was about Jesus turning water into wine that these radically different parties found so indispensable?

Appendix: The components of the different OT Texts which most likely resulted in their being used with John 2:1-11 historically.

Isaiah 62:1-5 (RCL): 'As a young man marries a maiden, so will your Builder marry you, and as a bridegroom rejoices over the bride, so shall your God rejoice over you.' Connected to the wedding in Cana.

Isaiah 61:1-6 (Medieval): 'The Spirit of the Lord is upon me...to proclaim the year of the Lord's favor...' In Luke, this text is associated with the beginning of Jesus' ministry. It could be this was intended to be paired with the wedding in Cana in relationship to the beginning of Jesus' ministry.

1 Kings 4:1-17 (BCP): Elisha making much oil out of little for a widow. Elisha promised an old couple would have a child. Similar to Jesus supernatural provision at the wedding.

One Year Anniversary

2010-01-11T13:08:00.001-08:00

After a year of time off of this blog, I am coming back to this little project.

In the last (long) while, I've been tinkering, working, and experimenting - perhaps soon I will even be publishing (stay tuned!). Expect more and better material coming around the corner.

Until then!

Silence and Epiphany

2009-01-23T06:10:00.000-08:00

To those who follow this blog - my profound apologies for my silence of late. There are three reasons for this.

1. I'm still getting used to this blogging thing.

2. Coming from my angle of lectionary analysis, Epiphany is a pretty simple season. We progress from the synoptic Baptism to the synoptic Transfiguration, giving the Gospel of John time on Epiphany 2 to comment on the beginnings of Jesus' ministry. All the while, the epistle focuses on the letters to the Corinthians, priveleging 1st Cor over 2nd Cor. The relationship between the epistles and the Gospels are minor at best, though usually workable, as I tried to show in my last post.

3. Most of my work in matters pertaining to the lectionary of late have focused upon expanding and refining my database, particularly in the area of creating a comprehensive list of texts omitted from the lectionary altogether. Dry, dull, methodical, and tedious - like most of the fundamental work that goes into this project - it's reward comes in unexpected gems of information I would have never predicted, like this selected list of books that never appear in the 3 year lectionary: Ruth, Esther, Ezra, Obadiah, Jude, 2 John, and 3 John

I'll resume blogging soon, with a turn towards Lent, as planning for this preaching intensive season begins.

The Corinthian Epiphany - Year B

2009-01-02T20:56:00.000-08:00

Be advised, the month and a half of 1st Corinthians is here. If you are interested in doing something constructive with these readings, the time to think ahead about it is now. I've already posted a longer piece on this entitled "The Corinthian Epiphany" should you be interested in it.

The year B list of texts: 6:12-20; 7:29-31; 8:1-13; 9:24-27; [2 Cor 1:18-22; 3:1-6; 4:5-12]
http://bible.oremus.org/?ql=95495696

A list of these texts in relation to their counterparts in the Gospel readings is provided here:
http://bible.oremus.org/?ql=98165129

A list of the texts from the above text is provided below. I've also inserted brief commentary on their contents and routes to harmonize them. Needless to say, don't take my summaries for granted. They exist to speed along connections for you.

However, at the very least, it makes sense to point out the series of readings from 1st Corinthians so that the congregation can make their own connections if none will be made in the sermons.

------- ------- -------

Eiphany 2
1 Cor 6:12-20 - Glorify God in your body and don't fornicate.
John 1:43-51 - Calling Phillip and Nathaniel (similar with next week)
-- Contrasting discipleship with such sins. Discipleship, response to the Gospel, and glorifying God in your body.

Epiphany 3
1 Cor 7:29-31 - Extreme urgency of the moment calls for unusual demands
Mark 1:14-20 - Markan calling of the first disciples (similar with last week)
-- Urgency in ministry, urgency in discipleship works well with the the calling of the first disciples. Real ministry rarely lacks something that is extremely urgent.

Epiphany 4
1 Cor 8:1-13 - Sacrificed meat, Christian Freedom vs offending sensitive Christians
Mark 1:21-28 - Jesus teaching with authority casting out a demon, and amazing people.
-- Meat sacrificed to idols and demons vs Jesus' authority and Christian freedom works well - freedom from forces of evil, authority over them, but not to be self serving.

Epiphany 5
1 Cor 9:16-23 - Responsibility and effort in preaching the Gospel
Mark 1:29-39 - Jesus healing many people, prays alone, and moves on
-- Christian responsibility as viewed through the lens of Jesus' ministry and Jesus' sense of responsibility and His hard labor.

Epiphany 6
1 Cor 9:24-27 - Live the faith like a runner competing for the one and only trophy
Mark 1:40-45 - Jesus heals the leper, and the Messianic secret broken
-- There once was a time to keep Jesus secret. That time is no longer. Now, compete with one another to announce Christ. (faithfully, not poorly)

Epiphany 7 (Won't occur in 2009, skip to Transfiguration)
2 Cor 1:18-22 - Paul defending himself from the allegation of hypocrisy
Mark 2:1-12 - Jesus heals the paralytic and forgives sin

Epiphany 8 (Won't occur in 2009, skip to Transfiguration)
2 Cor 3:1-6 - Competence and confidence from the Spirit, not from the self
Mark 2:13-22 - Calling Levi, eating with sinners, fasting and new wineskins

Epiphany 9 (Won't occur in 2009, skip to Transfiguration)
2 Cor 4:5-12 - Treasures in pots, strength in weakness
Mark 2:23-3:6 - Lord of the Sabbath

Transfiguration Sunday
2 Cor 4:3-6 - Blindness to the light of the Gospel
Mark 9:2-9 - Markan Transfiguration
-- Blinding light of the Transfiguration contrasted with blindness to the light of the Gospel

Feedback

2009-01-02T20:48:00.000-08:00

I am genuinely curious to find out which posts I have created thus far are of interest to those who are following this blog. Please comment and tell me what is of value, and you will receive more of it. Please comment and tell me what is not of value, and you'll see less of it.

Your interest is greatly flattering and appreciated!

Epiphany on a Sunday?

2009-01-02T20:22:00.000-08:00

At text study this last week, I ran into an interesting pastor who was visiting someone he knew in the area, but decided to show up at our text study for the fun of it. He kind of took it over in ways that frustrated me, but he did mention at least one idea I found interesting.

Epiphany, he complained, being a fixed festival, is being diminished because of people's reticence to come to mid week services, and so he had taken to celebrating Epiphany on a sunday instead, the sunday preceeding the Baptism of Christ. He is quite sold on the importance of Epiphany as part of the Christian mindset, and wants to be able to preach on it.

Ultimately, I'm glad when I run into such innovative usage of the lectionary. It is not our master, but something we use to guide people through the story of Scripture. Frankly, I would commend this idea to others - I'm considering myself.

However, if this option is chosen, Epiphany will be substituted for Christmas 2 whenever it occurs (4/7 years), and whenever Christmas 2 doesn't occur (3/7 years), Epiphany will be substituted for Christmas 1. Christmas 1 deals with the childhood of Jesus from Luke and Matthew, and Christmas 2 is John on the Word become Flesh.

Practically, this means that John 1 in all its fullness will never occur in worship since it only appears on Christmas 2. Such a loss absolutely MUST be compensated for, for the Word become flesh is so central to our message. Creativity on Christmas or on Epiphany, or even throughout the rest of the year.

It is true that stories about Jesus' childhood wouldn't be eradicated by celebrating Epiphany during Christmas since there are usually two Sundays during Christmas. However, their role would be diminished. It may be that these stories will show up often enough for you, and that's fine. It may be they don't, in which case creativity is in order.

Would you actually use this option? Why? Why not? I invite comments.

Christmas 2 ABC - Jesus the Word become Flesh

2008-12-22T07:56:00.000-08:00

Jer 31:7-14 (Christmas 2 ABC; Proper 25 B)
Ps 72:1-17, 10,14 (Christmas 2 ABC; Advent 2 A)
Eph 1:3-14 (Christmas 2 ABC; Proper 10 B)
Jn 1:(1-9) 10-18 (Christmas 2 ABC; Advent 3 B; Christmas III ABC)

Four out of seven years has two Sundays between December 25th (Christmas) and January 6th (Epiphany). As such, this Sunday is only celebrated just more than half of the time.

Christmas 2 in all years focuses on John 1. Provisions are made to ensure that there is no overlap with the optional reading from John on Christmas (This is known as Christmas III). However, should John not be used for Christmas, I would recommend utilizing the whole of John 1, because it only occurs on the festivals of Christmas and Christmas 2, and it is a cornerstone for our understanding the incarnation of Christ.

Note that Advent 3 included excerpts from this, focusing on the preaching of John the Baptist on Jesus.

Year B, Christmas 1 - Jesus' Childhood

2008-12-22T07:51:00.000-08:00

Isa 61:10-62:3 (1 Occurence)
Ps 148 (4 Occurences, Christmas 1 ABC, Easter 5 C)
Gal 4:4-7 (1 Occurence)
Lk 2:22-40 (1 Occurence)

Three out of seven years has only one Sunday between December 25th (Christmas) and January 6th (Epiphany). As such, this Sunday is the only Sunday before epiphany just under half of the time.

The gospel for Christmas 1 in all years focuses on the stories of Jesus’ childhood. Conveniently enough, there are only three such stories: Jesus’ presentation in the temple (Luke), the flight and exile in Egypt (Matthew), and Jesus as a child being left behind in the Temple (Luke). As such, it is an opportunity to expand on the story of Jesus’ birth.

The gospel for Christmas 1 in year B gives an opportunity to fully tell Luke’s stories surrounding the birth of Jesus as it follows on the heels of the Christmas reading. I would actually suggest that the reading begin with the verse concerning Jesus’ circumcision, which is included in the Christmas reading because of the naming of Jesus. However, given the ideas of Mary’s purification after birth and Jesus’ dedication in the temple according to the law of Moses, Jesus’ circumcision on the 8th day falls in line with the ritual theme of the prescribed reading.

Christmas Eve, Morning, and Evening

2008-12-09T08:35:00.000-08:00

All of the readings for Christmas are the same each year in the lectionary. This is both a blessing and a curse. The blessing is that, for those who attend Christmas services each year, uniformity breeds familiarity and comfort, and becomes part of the Christmas tradition. The curse is the need to come up with something fresh and new to say each year concerning the old, old story. For that, there are many quality resources, online and on book shelves.

However, my bias in all of these things is to say that the longer you see a pattern coming, the more time you have to think about it. If one is especially interested in such things, laying out ones own discarded ideas for one Christmas for use on subsequent ones seems profitable. However, I leave that for the especially interested to pursue.

However, for those who tire of this pattern, there may be some help to be found in the Lectionary of all places. Unbenounced to me, the lectionary distinguishes between the readings on Christmas Eve, Morning, and Afternoon/Evening. Somewhat impractical in use at the average congregation, it seems to presuppose a monastic type community, in which worship is the center of the community, such that 3 worship services in 36 hours would not seem over the top. I would thus suggest that any of the three could be used for the service at a church with only one service, though some things are more appropriate than others.

The Gospel readings for Christmas Eve and Morning are essentially interchangable, though should one desire to preach two different sermons at each service, Luke's nativity has been divided in half by the lectionary, with the option of simply expanding the nativity story if one only has one service. Christmas Evening has a reading from John 1 which seems like a good option should one see fit to have two other services. Nonetheless, it seems singularly unadvisable to preach on the ethereal word made flesh except when one has already preached on the babe in the manger.

For the Epistle, again, Christmas Eve and Morning have similar readings - Titus 2 and 3 respectively. This is the only opportunity to preach out of Titus in the lectionary, so it is advisable to do at least some work with those texts. Using each every other year would be a neat way to keep some things changing should that be desirable.

Psalms 96, 97, and 98 are the psalms for Christmas Eve, Morning, and Evening respectively. It seems remarkable that there is this numerical progression among the psalms among these services. I would be curious to discover the source of that decision. Nonetheless, again, any of these could be chosen

Almost without saying, the great prophet Isaiah is the prophet of choice on Christmas. Passages from chapters 9, 62, and 52 are taken for Christmas Eve, Morning, and Evening. Again, presumably these can be used interchangably should you desire to use fully appropriate 1st Lessons to bring out different parts of the Christmas story this year.

Christmas Eve
Isa 9:2-7

3 Occurences per cycle, all on Christmas Eve

Ps 96

5 Occurences per cycle

Christmas Eve ABC
Proper 24 A
Epiphany 9 C
Proper 4 C

Ti 2:11-14

3 Occurences per cycle, all on Christmas Eve

Note: Titus 2 appears only on Christmas Eve, and Titus 3 only appears on Christmas Morning. Thus, Christmas is the only time to work with the book of Titus in worship.

Lk 2:1-14 (15-20)

3 occurences per cycle, all on Christmas

Note the parenthesis only apply if there is also a different Christmas morning service.

Christmas Morning
Isa 62:6-12

3 occurences in the cycle, all on Christmas Morning

Ps 97

4 Occurences in the cycle

ABC Christmas Morning
Easter 7 C

Ti 3:4-7

3 occurences per cycle, all on Christmas Morning

Note: Titus 2 appears only on Christmas Eve, and Titus 3 only appears on Christmas Morning. Thus, Christmas is the only time to work with the book of Titus in worship.

Lk 2:(1-7), 8-20

3 occurences per cycle, all on Christmas Morning

Note that the parenthesis only apply if there is a different Christmas Eve service

Christmas Evening
Isa 52:7-10

3 occurences per cycle, all on Christmas Evening

Ps 98

3 occurences per cycle, all on Christmas Evening

Heb 1:1-4, 5-12

3 occurences per cycle, all on Christmas Evening

Jn 1:1-14

7 Occurences in 3 yr cycle

Advent 3 B (1:6-8, 19-28) ---> Just occured
Christmas Evening ABC
Christmas 2 ABC (vs 1-9 optional, minimizing overlap)

Year B, Advent 4 - Preceeding the Nativity

2008-12-09T07:54:00.000-08:00

Advent 4 turns all attention to the stories of Matthew and Luke.

Year B records Luke's annunciation to Mary. Year C tells of Mary's subsequent trip to Elizabeth. Year A rounds off the story after a fashion with Joseph's decision to marry Mary after a vision in spite of her pregnancy.

Luke 1:26-38

1 occurences in 3 years

Luke will feature greatly in the next weeks. Christmas Eve or Morning focuses on Luke, as does the Sunday after Christmas. After that, there's no Luke until next Advent. 3 sermons in a row on Luke 1 and 2 might warrant some planning ahead to avoid running out of material. Though, if that happens, there are always other texts to rely on.

Romans 16:25-27

1 occurence in 3 years

Psalm: Luke 1:46b-55

2 occurences in 3 years

The other occurence is Advent 4, Year C; appropriate placement given that it is the year of Luke.

The Magnificat, as sung by Mary. Perhaps most appropriately sung after the reading of the Gospel, but that is a judgment call.

2 Samuel 7:1-11

1 Occurence in 3 years

The initiation of the Davidic covenant, establishing the house of David as king over Israel, of which Jesus is considered culmination and heir.

The Corinthian Epiphany

2008-12-05T08:27:00.000-08:00

Apparently, someone over at the RCL committee loved 1st Corinthians. A lot. So much so, that whether you've known it or not, every year, running from Epiphany 2 through Epiphany 8 (6 in Year B, after which it goes to 2nd Corinthians), we have a month and a half of readings from 1st Corinthians.

It seems noteworthy that they didn't want to extend this all the way through Epiphany 9 - the longest Epiphany can go for. My guess is that they wanted to protect their beloved book being read on the Sunday least common in the Church calendar, so they made sure that Epiphany 9 was full of 2nd Readings that weren't significant to this project of theirs.

So, what texts are actually being read?
Year A: 1:1-9; 1:10-18; 1:18-31; 3:1-9; 3:10-11, 16-23; 4:1-5
http://bible.oremus.org/?ql=95495597
Year B: 6:12-20; 7:29-31; 8:1-13; 9:24-27; [2 Cor 1:18-22; 3:1-6; 4:5-12]
http://bible.oremus.org/?ql=95495696
Year C: 12:1-11; 12:12-31a; 13:1-13; 15:1-11; 15:12-20; 15:35-38,42-50; 15:51-58
http://bible.oremus.org/?ql=95495822

Let me just ask: does this catch any of you off guard? That you've been preaching or hearing 1st Corinthains so regularly, but never noticed it?

Now, what is being omitted? That is almost more interesting to me than what is being read. Well, all of chapter 2; 3:12-15; 4:6-21; Chapter 5; 6:1-11; 7:1-28, 32-40; 9:1-23; Chapter 10 and 11; 12:31b; Chapter 14; 15:21-34, 39-41, and Chapter 16. Another day I'll provide my own analysis of this choice. Today, it'll have to wait. For the curious, links to all the texts have been provided.
http://bible.oremus.org/?ql=95496413

I'm not sure what logic can be ascribed to this choice. I have some ideas and some issues with such logic. However, again, more on that for another post.

Ultimately, use the lectionary the way it's meant to be used: A guide through the whole story of Scripture in Sunday worship. Use your best judgment. Maybe simply making people aware of what's going on will increase their interest in and retention of the reading at hand - a brief word on the relationship between the 2nd Lesson of this and preceeding and following weeks from the lector of the day. Just an idea.

Substantive analysis of the lectionary from a week to week basis is difficult, if not impossible. This kind of analysis is the kind I've been working on. For more, first tell me you're interested (this takes work, and I won't do it if it's not interesting), and then, stay tuned.

Soli Deo Gloria

Year B Advent 3 - The Baptist Part 2

2008-12-05T07:01:00.000-08:00

John 1:6-8, 19-28
7 occurences in 3 yrs

Years A, B, and C, Christmas Evening (if applicable)
Years A, B, and C, Christmas 2, John 1:(1-9) 10-18

Note: Last week was the beginning of Mark. This is the beginning of John. Next week is the beginning of Luke.

In all three years, Advent 2 and 3 both focus on John the Baptist. Year A tells the whole story of the Baptist in Matt 3, and then goes to the interpretation of him in Matt 11. Year C divides up the introduction of the Baptist from the preaching of the Baptist. Year B goes first for Mark's terse account of John, and then goes over to the Gospel of John on the Baptist.

So, it would be fully appropriate to focus on John's distinctive vision of John - it is a very unique vision and deserves to be explored. However, unfortunately Mark's terse dealing with this sounds like John. If last week there was so much focus on the Baptist as to render further exposition irrelevant, the Isaiah text could be used as the primary jumping off point, and then the John text could be used to refer back to last week, but with a renewed focus on testifying about Christ and upon our anointing in our baptism to testify concerning the good news of Jesus.

1 Thessalonians 5:16-24

1 occurrence in 3 yrs

Psalm 126

3 occurrences in 3 yrs
Year C, Lent 5
Year B, Proper 25

Isaiah 61:1-4

1 occurrence in 3 yrs
7 weeks of concentration in Isaiah or prophetic texts

Year B Advent 2 - The Baptist Part 1

2008-12-05T06:39:00.000-08:00

Mark 1:1-8
Advent 2 and Advent 3 are always explorations of John the Baptist. Advent 2 is marked by an exploration of John the Baptist through the eyes of each of the Synoptic Gospel writers. Mark is read for Advent 2 this year, and John is read next week. Note the similarities between the two readings and plan ahead for how to differentiate the sermons.

2 Occurrences in 3 yr lectionary
Year B, Baptism of our Lord, Mk 1:4-11 -- 7 Sundays from now
Note: This itself will in part be repeated Year B, Lent 1, Mk 1:9-15. Considering how to handle these three differently would be good

2 Peter 3:8-15a

1 Occurrence in 3 yr lectionary

Psalm 85:1-2, 8-13

3 Occurences in 3 yr lectionary
Year B, Proper 10
Year A, Proper 14

Isaiah 40:1-11

1 Occurrence in 3 yr lectionary
8 weeks of concentration on Isaiah and other prophetic texts
Note: All this time spent in Isaiah - 2 months worth - warrants brushing up on the book. No other OT book gets this kind of exposure.