Christ Pantocrator

Jesus, gearing up for the most terrifying experience he and his disciples will ever know, commands them to love one another. This fairly arbitrary objection may be mine alone.

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But lots of us worship planners have pet frustrations with the Revised Common Lectionary My Facebook newsfeed—a place much like the wider world, if half the population went to seminary—attests to these regularly. Why pair these readings? Why skip those verses? How will we survive an entire month on Jesus the long-winded bread of life? Lectionary Jesus goes easy on the religious authorities in Matthew; come John, they remember his kindness by not once trying to stone him. Lectionary James praises good works but demurs from overmuch denunciation of the rich.

Even Paul suffers some notable omissions. Take his teaching in 1 Corinthians 11 on the ethics of receiving communion, a relevant word at a time of little consensus on the subject. In the lectionary, all that remains is the aforementioned institutional narrative, extracted to plug a hole on Maundy Thursday. Anyone in the pews who actually knows what maundy means, and why this Thursday is maundier than any other, has the RCL revisions to thank. Decades ago, Catholics used a one-year lectionary, and those Protestants who used a lectionary at all typically employed variations on the Catholic one.

Many churches rarely cracked open the Old Testament.

Lectionary Tales for the Pulpit, Series VII, Cycle B for the Revised Common Lectionary (Paperback)

This Roman lectionary established the now familiar pattern: Protestant churches took notice and soon adapted the OLM to their own needs, resulting in several lectionaries with minor differences. In , the Consultation on Common Texts—formed after Vatican II to develop English liturgical texts for ecumenical use—turned to the task of harmonizing these into one.

It accomplished this by treating the first readings in Ordinary Time much as the OLM already treated the second: Among other things, the RCL added a lot of important texts: The lectionary Herods—once practically nonviolent—now slaughter the Holy Innocents and execute John. And there are many more women mentioned, especially in the OT selections.

What's the text: Alternatives to the common lectionary

The 20th anniversary edition of the RCL , which details the above history, also explains some omissions. Local control over worship is the Protestant norm. And in recent years, several people have offered alternatives. In his book Year D , he offers an impressive start: Year D encourages local picking and choosing by assigning up to nine readings for a given day. Here Slemmons is motivated partly by the constitution of the Presbyterian Church U.

In any case, Slemmons wants more balance. Year D does offer compelling arguments for some of these choices. But it still feels like the preacher is being handed a stacked theological deck, a particular take on a central story in place of the story itself.


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Slemmons argues that a lectionary is always doing theology when it matches text to occasion. He allows that this is a fair criticism—of his OT selections. But Year D uses all remaining psalms, epistle texts and unparalleled Gospel material. Slemmons hopes for an eventual seven-year lectionary. This could greatly increase the amount of scripture proclaimed in worship. But how much would be heard?

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The RCL spreads these across three different seasons. Koester highlights the apocalyptic material in Mark But the story of Jesus belongs within a much larger story that stretches from the creation.


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  6. But if so it does this via multiple, simultaneous tracks—not the most accessible pattern for the biblically illiterate. Drawing on the themes found currently found in the Revised Common Lectionary, the Rev. Ackerman provides an additional set of readings for use each Sunday that draws on Biblical texts not found in the Revised Common Lectionary.

    Each section concludes with a prayer for illumination that draws the reader further into the spiritual depth of the selections. Having served as minister of a congregation in a rural setting in Western Pennsylvania for twenty years, Ackerman had used the Revised Common Lectionary as the basis of his preaching. In time, he began to see a need to explore the Christian scripture more fully within the context of worship. In time, this need resulted in the book, Beyond the Lectionary. Based on his use of the selected readings with the congregation at St.

    There are two main reasons for my disregard for lectionary guides. Firstly, because when I do consult one for inspiration, what I read there is almost always unanimously dull and lifeless. Secondly, because the three year Revised Common Lectionary RCL is now so familiar that there is little point re-reading the obvious.

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    But what Ackerman offers us here is astonishingly fresh and different! Ackerman calculates that the RCL uses only In Beyond the Lectionary he steps outside the box of the RCL to offer us an additional wealth of material for a fourth year of readings. And in doing this he tempts and challenges us with a year of hitherto publically unmined Bible readings. But what might these be, I hear you thinking? What do they teach us, I ask myself? The selection he makes is refreshing, enlightening, and fascinating.

    theranchhands.com | Sermons on the Second Readings, Series III, Cycle C | | Boeken

    Each set of four Sunday texts is carefully assembled for complementarity and cohesion. The comments he makes are carefully chosen: His current book, "Krasnodar Means Beautiful Gift," is autobiographical, recounting his family's experience in adopting from Russia. Are you an author?

    Help us improve our Author Pages by updating your bibliography and submitting a new or current image and biography. Learn more at Author Central. Popularity Popularity Featured Price: Low to High Price: High to Low Avg.


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