Apologies for the bad scan!
Father Hunwicke says concerning this lectionary:
"The Church of England's 1922/1928/1961 Lectionary for the Divine Office is not now its most commonly used lectionary. I think this is a shame (although, of course, this is no longer any business of mine). Its 'Common Worship' replacement is unbelievably complex and convoluted and, following the Bugnini abandonment of the 'gesimas', can make no attempt to start Genesis with Septuagesima. But the 1922/1928/1961 Lectionary is a product of the Catholic Revival's high summer of liturgical erudition. It bases itself patristically on what Pope Gregory the Great devised and explained about the meaning of his 'Gesima' season. It then uses the 'lectio continua' instinct and provides a systematic reading-through of most of the Bible each year (the New Testament, twice a year). This embodies, of course, an aim which the Anglican Patrimony owes to the Reformation period (together with the entire structure of the Anglican Divine Office): the principle that clergy and laity together should "read, mark, learn, and inwardly digest" the Scriptures."
Apologies for the bad scan!
Father Hunwicke says concerning this lectionary:
"The Church of England's 1922/1928/1961 Lectionary for the Divine Office is not now its most commonly used lectionary. I think this is a shame (although, of course, this is no longer any business of mine). Its 'Common Worship' replacement is unbelievably complex and convoluted and, following the Bugnini abandonment of the 'gesimas', can make no attempt to start Genesis with Septuagesima. But the 1922/1928/1961 Lectionary is a product of the Catholic Revival's high summer of liturgical erudition. It bases itself patristically on what Pope Gregory the Great devised and explained about the meaning of his 'Gesima' season. It then uses the 'lectio continua' instinct and provides a systematic reading-through of most of the Bible each year (the New Testament, twice a year). This embodies, of course, an aim which the Anglican Patrimony owes to the Reformation period (together with the entire structure of the Anglican Divine Office): the principle that clergy and laity together should "read, mark, learn, and inwardly digest" the Scriptures."
Apologies for the bad scan!
Father Hunwicke says concerning this lectionary:
"The Church of England's 1922/1928/1961 Lectionary for the Divine Office is not now its most commonly used lectionary. I think this is a shame (although, of course, this is no longer any business of mine). Its 'Common Worship' replacement is unbelievably complex and convoluted and, following the Bugnini abandonment of the 'gesimas', can make no attempt to start Genesis with Septuagesima. But the 1922/1928/1961 Lectionary is a product of the Catholic Revival's high summer of liturgical erudition. It bases itself patristically on what Pope Gregory the Great devised and explained about the meaning of his 'Gesima' season. It then uses the 'lectio continua' instinct and provides a systematic reading-through of most of the Bible each year (the New Testament, twice a year). This embodies, of course, an aim which the Anglican Patrimony owes to the Reformation period (together with the entire structure of the Anglican Divine Office): the principle that clergy and laity together should "read, mark, learn, and inwardly digest" the Scriptures."