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The Revised Common Lectionary: The Consultation on Common Texts

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This is primarily a book of lists. The lectionary is the series of readings from the Bible for church purposes. Many denominations follow a lectionary, i.e., a pre-set cycle of readings, rather like schools following a similarly planned curriculum. There are advantages and disadvantages to this system - the greatest disadvantage some see is in a lack of flexibility for preaching. However, the greatest advantage I see in following a lectionary cycle is the inability to avoid difficult or problematic texts in the Bible. Too often preachers will succumb to the temptation to preach on the same comfortable and inspiring passages, and largely ignore the rest of the Bible. The lectionary doesn't enable one to do that, but stimulates creativity and learning in the congregation as they too are exposed to passages that might not make the top of the preferred reading lists.

Introduction
The introduction to this book presents a brief, 10-page essay on what a lectionary is, the history of lectionaries, and how to use the Revised Common Lectionary. It shows start and end dates for liturgical years, incorporates liturgical and worship calendars, sets up a three-year cycle of readings for Sundays, and discusses the use of the Old Testament/Hebrew Scriptures in Sunday worship. As the name `Revised Common Lectionary' suggests, there was an earlier lectionary, based largely on the Roman Catholic lectionary development after Vatican II. In the spirit of ecumenical cooperation, a large number of denominations participated in the Consultation that led to this development, with the understanding that it is binding on none of them.

Titles of Sundays and Special Days
This 3-page section gives the official or proper names to Sundays and special days. This is particularly useful for those in churches who would like a firmer understanding of Christian history but do not come out of a tradition that has incorporated much. Liturgical seasons such as Advent, Epiphany, Lent and the like are grouped with their respective times in the liturgical calendar.

Years A, B and C
The three years are largely based on the three synoptic gospels - Year A focuses on Matthew; Year B on Mark; Year C on Luke. John is incorporated in various ways throughout these three years. In Year B, Luke and John are used to supplement some of the Markan readings; in Year C, John is again used extensively. The other books of the New Testament are incorporated as secondary readings and most of the New Testament in fact gets covered in the three year cycle. For Old Testament readings, the lists present alternative scriptures and psalms for use, depending upon the intention of the congregation. Some churches (Roman Catholic, Lutheran, Episcopal) have a different intention behind the selection of texts, to fit their Eucharistic theological perspectives and the incorporation into the gospel message of the day, and so the lists give alternatives in many cases.

Special Days
This is a one-page chart of those special days - February 2: Presentation of the Lord; March 25: Annunciation of the Lord; May 31: Visitation of Mary to Elizabeth; and September 14: Holy Cross Day - that do not fit in neatly with the other charts. The readings for these in all three years are the same.

The Story of the Common Lectionary
This small 5-page section is a sort of `Cliff's Notes' to the history of the Revised Common Lectionary. After a proliferation of denominationally-specific lectionaries in response or reaction to the Roman revisions after Vatican II, an ecumenical effort was made to bring churches together more fully in the cycle of readings and preachings. To a certain extent, this continues to hold true as lectionary churches still adhere largely to the cycle of readings. This also aids clergy in working with each other for inspiration, consultation and planning of joint services.

Members of the Task Force
Among the lists of readings and calendars, this is a list of those primarily responsible for production of the document. Included in this list are liturgical and biblical scholars, pastors, priests, bishops, and lay persons from churches that used the Common Lectionary, tested the Common Lectionary, or had an interest in incorporating the revision into their church practices.

Helpful Reading
This bibliography is a good assortment of articles and books dealing with lectionary issues on various levels - philosophy, history, practice, and critique. It is somewhat out of date now, as the work on lectionary studies continues at a good pace.

Indexes
The indexes include a listing of scriptures by Sunday and liturgical year (say, what is read on the second Sunday of Advent in Year B?), as well as a listing of lectionary readings arranged according to the order of the books in the Bible.

This book is a book I pick up and use every week as I look to what will be read in my Sunday services. As I put together bulletins and worship booklets, and as I plan ahead for special services, this book becomes an invaluable aid to me. Some texts like the Anglican `Book of Common Prayer' include their denomination's variant of lectionary; which was produced prior to the advent of the Revised Common Lectionary. Similarly, there are lists available for other denominations. As I have a broadly ecumenical chaplaincy, I have opted to follow, for the sake of being as broadly inclusive as I can be, the Revised Common Lectionary as a rule. This means that the occasional Sunday may differ here and there with mainline denominations, but by and large the cycle is the same for all of us.

Not a book one sits down and reads, this is nonetheless a very valuable book for any who are in charge of worship services or planning for such, and can be useful for those who want to adopt the spiritual practice for a term of years of following the Bible in the same manner as much of the rest of Christianity.

Abingdon has done an excellent job of producing this edition of the RCL. Considering the low price, the paper is of good quality, the type face is clear and elegant, and the binding is plenty sturdy for personal use.

I note that one reviewer condemns the selection of readings, preferring the Roman lectionary. That certainly is his/her prerogative but s/he should be aware that this is a minority opinion, even among Roman clergy, at least in this country. While the RCL was generated by non-Catholic bodies, it is by no means hermeneutically (he ought to learn to spell that, by the way) "Protestant." A substantial number of Roman bishops strongly supported adoption of the RCL but were overruled by Rome. There are many, many rationales for choosing lections and none of them will satisfy everyone.

A very nice and inexpensive lectionary for personal use.

As a Baptist, I was not familiar with the concept of a lectionary growing up. I was introduced to it as a seminary student, and have fallen in love with the concept. The RCL connections millions of Christians around the world each week around a common theme of worship, and forces pastors to wrestle with difficult concepts in scripture. It is an excellent tool for ecumenical cooperation.

This was a great transaction! Book arrived quickly, in excellent condition, better than described.

Extremely pleased with the format of the study. Very easy to understand for laity.

Whilst being identified as "ecumenical," this revision of the very Protestant Revised Common Lectionary makes little changes in this Revision. The coordination of the Gospel reading with the Old Testament lection is subordinated to an OT lectio-continuo, for those Protestants who prefer to preach on the OT rather than preach the Gospel. This is so harmful to modern hermenuetics and exegesis. The Gospel, which is central in the Roman Lectionary, becomes just another reading in the RCL. All efforts by Episcopalians toward a "Season of Epiphany" is moot. Immediately after Baptism Sunday, the "Season of the Year" begins until Lent, completely undermining the excursus of the liturgical seasons to expound on the economy of salvation. But by far the most detrimental decision to favor Protestants was the decision to de-couple the OT from the Gospel reading. An option is provided as an alternative, and the Episltes have no coordination at all. So the preacher is free, indeed compelled, to preach on one of the three lections, rather than using the insights of all three lections to form a Gospel proclamation. Given the advances of the Roman Lectionary, and given the chance to make real improvements by coordinating more of the readings, this revision is a throw-back to uncoordinated readings, and the apotheosis of the OT over the Gospel.