What is a Lectionary
The Lectionary is the liturgical book of the Roman Rite containing the biblical readings used at Mass and on certain other occasions (Baptism, Wedding, Funeral). It is one of the 3 liturgical books which enable the celebration of Mass, the others of which are the Missal for the rites and prayers of the Mass and the Gradual which contains the chants or musical settings for some Mass texts.
The image below shows the interrelationships between the documents upon which our faith is built, and you can see where the Lectionary sits in the scheme of things. (The Gradual need not concern us here, as it has not yet received an English translation; its function has been filled by hymn books and other resources.)
The Second Vatican Council mandated the publication of a new Lectionary containing a wider selection of the Scriptures, both Old and New Testaments. This was achieved by instituting a three-year cycle of readings which permits the reading, over that period, of most of the New Testament and the most important parts of the Old. The first edition of the Lectionary appeared in 1969 and the second in 1981. Whereas the texts in the Missal and Gradual were translated from Latin, the official liturgical language of the Roman Rite, the vernacular editions of the Lectionary were translated directly from the original biblical languages: Hebrew and Aramaic for most of the Old Testament, and Greek for all of the New Testament and some parts of the Old.
The bishops of England and Wales have decided to update the Lectionary we use and to adopt henceforth the English Standard Version of the Bible. What does this mean for us? Well, it means a change to the Mass books that are used in our parish, which give texts for Sunday Masses in Advent, Christmas, Lent, Easter, Saints and Ordinary time – a total of six volumes, two for each of the three years of the lectionary cycle. Because we will no longer be hearing the readings from the Jerusalem Bible translation which are used in our old books, these books need to be replaced after the current liturgical year finishes, and the first change should therefore take effect from the first Sunday of Advent 2024.
Why a new Lectionary
There are several reasons for the changes being made to the Lectionary.
Since 2001, there has been a movement, encouraged by Rome, for large swathes of the Catholic world to produce a second wave of translations of the liturgical books. The first wave came into play on the heels of the Second Vatican Council where the wider opening to vernacular liturgy was endorsed. As the new millennium dawned, if was felt that the translations needed refreshing. Languages, least of all English, do not stay still. The use of English continues to spread throughout the world, usage of the vocabulary develops and there is a new sensitivity to inclusive language ... and much more .. so there is a heightened need for greater fidelity to the original text and a preference for more formal translations.
Scriptural versions being used now sound somewhat jaded, new English language versions of the bible have proliferated, offering alternative for liturgical use, examples of which include the New Revised Standard Version (NRSV), Catholic Revised Standard Version (CRSV), the Revised Jerusalem Bible (RJV), the English Standard Version (ESV) etc. etc.
In addition, more feasts, memorials and national calendars have been added all of which need to be included. Finally, the need to replace old, torn, worn out volumes presents the opportunity for change.
What is the Lectionary based on?
Bible translation are often “family” affairs. The English Standard Version (ESV) was born in the 1990’s. It was conceived amid a flurry of new translations through a collaboration of 100+ biblical scholars overseen by an oversight committee of 12 members. It was a largely American affair and was originally published by an American Christian publisher, Crossway in 2001, with subsequent editions in 2007, 2011 and 2016. The ESV belongs to the oldest and most venerable of these families in the English speaking world stemming from the King James Bible (KJB) in 1611 and since the late 19th century this has produced many versions, the most widely used being the Revised Standard Version (RSV) used widely in the 20th century. The ESV is a further revision of the RSV and made some 60,000 changes to the RSV.
The intention of the ESV was to produce a Bible both accurate and beautiful, It incorporates the latest scholarship regarding the original Hebrew, Greek and Aramaic texts. Fidelity to the original languages is the principle used to pick a way through the controversial terrain of “inclusive language”. It is not made a criterion of itself which will disappoint some, but it yields a text which is markedly more sensitive to gender specificity than the RSV and the Jerusalem Bible (upon which the Catholic texts are based.)
No translation is perfect but the ESV can legitimately claim to be a Bible based on quality textual scholarship, grounded on a robust sense of Scriptures worth and a strong grasp of the unity of Scripture and Christ. It shows respect for and aims for transparency to the original language and ‘harvests’ more of the complex meaning and imagery of the Bible. It is not the work of one individual but of many. A collaborative venture as modern scholarship demands.
What does the Lectionary ask of us and what will it bring us
A version of Scripture that highlights closeness to the original text is more demanding on the listener that those texts that purport to be more “accessible”. It is more challenging to read and to understand since it does not try to explain everything. It requires more of the reader, the preacher and the interpreter, but it does promise more by being transparent to the original meaning.
The essential point is to value the act of reading in the Liturgy of the Word. We all know the difference it makes when readings are well read and when they are not-so read well. It requires us to prepare better, to clearly enunciate, pronunciation and understand the structure and meaning of the text. The faithfulness to the original wording along with the sensitivity to the scripture translation will require adequate preparation. For example, some passages of the Letters of St. Paul are difficult to understand especially if the reader has not prepared correctly and taken the time to understand the meaning behind the words. Whether it be the reader, the Deacon or the celebrant and presenter of the Homily, all need to spend a little more time in preparing to ensure the meaning of the words, as well as the words themselves are communicated. This should not be seen as an extra burden but as an opportunity for growth.
Above all, listening and responding to the Word of God is the essence of the Liturgy of the Word and culminates in the Liturgy of the Eucharist, where the great deeds of salvation are proclaimed and having grown in knowledge of Our Lord Jesus Christ, we enter into deeper communion with Him.
As we wait for the final coming of Our Lord, we attend to the words of Scripture as we all make our common journey as the pilgrim people of God. He has spoken, so let us receive the sublime treasure of the revealed Word as Our Lady did. May our New Lectionary help us to do the same.
A synopsis from the booklet “Hearing Christs' voice – A New Lectionary for the church” written by Bishop Hugh Gilbert, OSB who currently serves as Bishop of Aberdeen.
Catholic Truth Society 2024.