(1/13) It's indicative of the OF lectionary's complexity that the two Sisters make quite a few factual errors in their podcast: globalsistersreport.org/news/arts-and-…
It is earnest, & I fully endorse the encouragement for Catholics to read the Bible. But sadly there's a *lot* of inaccuracies...
(2/13) The basic account of the development of the OF lectionary (1:30) is not really very accurate.

Mark doesn't begin the 3-year Gospel cycle (2:00) - Year A is Matthew, B is Mark, C is Luke. (I think Sr is getting confused with the weekday cycle, which does begin with Mark.)
(3/13) The assumption that Mark is the earliest Gospel and John the latest (2:00-2:15) is debatable, although it is the case that Coetus XI shared these assumptions.

The use of John in the OF lectionary is not primarily during "Advent & Lent" (2:25) - Sister means Lent & Easter.
(4/13) The 1st reading on weekdays is not "usually from the NT" (2:40) - it alternates between OT and NT books. In fact, the OT is read in roughly 20 out of the 34 per annum weeks in Year I of the weekday cycle, and 18 out of 34 weeks in Year II.
(5/13) One of the biggest errors comes at 3:38, where Sister asserts that there are two "tracks" for the OT reading on Sundays: "sequential" and "thematic".
This is not true!
She has confused the Revised Common Lectionary with the Catholic Ordo lectionum Missae.
(6/13) The RCL, an adaptation/development of OLM that is utilised in a number of Protestant denominations, does have two tracks for the Sunday OT reading after Pentecost: see lectionary.library.vanderbilt.edu/lections.php?y… for this year. But this is *not* a feature of the Catholic order of readings.
(7/13) The "Common of Apostles" (5:00) is not a thing in the OF lectionary; the Apostles, in fact, are all assigned proper, obligatory readings.
(8/13) And then, at around 6:15, the old myth that somehow refuses to die: that almost all the Bible is read in the 3 year Sunday cycle ("almost its entirety in the course of 3 years").

THIS IS WRONG.

Can people just stop making this claim? Please?
(9/13) The stats are given by Rev Fr Felix Just at catholic-resources.org/Lectionary/Sta….
Even in the weekday cycle, only 13.5% (!) of the OT is read (excl the psalms).
Although I would quibble with Fr Just's EF stats, as they're not quite like for like, the ones for the OF are accurate.
(10/13) In the 3 year Sunday cycle, only 3.7% of the OT (excl Psalms) and 40.8% of the NT is read. This is a far cry from "almost the entirety of the Bible in 3 years".
For those who continue to make this claim:
(11/13) The Sisters also manage to shoe-horn in comments about the perceived lack of women in the lectionary (7:18 onwards) as well as "inclusive" language translations somehow being a fruit of Vatican II (9:40 onwards)...?!
(12/13) Finally, the enthronement of the Gospel at Vatican II was not "a new gesture that hadn't been done before", as is mistakenly asserted (8:25) - it goes back to at least the Council of Ephesus in 431.
(13/13) It is good that the Sisters are enthusiastic about Catholics reading their Bibles. That's great!

But while giving people this much-needed encouragement, please can we be as accurate as possible in what we say and claim about the Bible and the lectionary?

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More from @M_P_Hazell

15 Apr
(1/14) Tomorrow's collect in the Ordinary Form, for Friday in Week 2 of Easter, is a good demonstration of my misgivings with the post-Vatican II liturgical reforms.
(Incidentally, this particular example is not something that can be laid entirely at the Consilium's door!)
(2/14) The collect, as found in the 2002 Missale, is as follows:
Deus, spes et lumen sincerorum mentium, da cordibus nostris, te supplices deprecamur, et dignam tibi orationem persolvere, et te semper praeconiorum munere collaudare.
(3/14) This collect does not occur in the 1970 or 1975 editions of the post-Vatican II Missal. It is part of a number of additions and small changes that were made to the prayers of Eastertide in its 3rd edition (2002).
Read 14 tweets
13 Apr
"The future of liturgical reform": a perpetual, never-ending 1970s, that can’t be bargained with, can’t be reasoned with, doesn’t feel pity, or remorse, or fear, and absolutely will not stop, ever, until the liturgy is dead. religionnews.com/2021/04/13/the… (h/t @RorateCaeli)
"Can a deacon or layperson anoint the sick or hear confessions?"

10 PRINT "TRENT SAYS NO"
20 GOTO 10
RUN
With this logic, what's to stop non-Christian spouses recieving Holy Communion?
Just give it to everyone - we don't even read 1 Corinthians 11:27-29 anymore, so who even cares, amirite? </sarcasm>
Read 7 tweets
23 Feb
(1/4) I have spent a little time with the supplementary volumes of the «Corpus orationum» this evening, to make a rough calculation of how many prayers from the EF Missal made it into the OF Missal.
The most generous figure I can come up with is 616 out of 1206 prayers = 51.1%
(2/4) I have checked the sources for all the Collects, Prayers over the Offerings, Postcommunions, Prayers over the People, and other orations (e.g. Good Fri intercessions) in every section of the 2008 Missal (Propers, Commons, Ritual, Votive, VNO, etc.), including appendices.
(3/4) In the 616 prayers sourced from or contained in the EF, I have also included the 184 that were "centonised", i.e. for which parts were taken and combined with other texts to make essentially new prayers. (The figure drops to 35.8% if we exclude these.)
Read 5 tweets
12 Feb
(1/7) This article (see pics) from Fr Gerald O'Collins, S.J., was published in this week's Tablet: Vol. 275, no. 9389 (13 Feb 2021), pp. 8-9 (also at thetablet.co.uk/features/2/194…).
It is, unfortunately, a bit of a disaster, containing two major errors. ImageImage
(2/7) Fr O'Collins spends two paragraphs excoriating the ESV for incorrectly translating ὤφθη in 1 Corinthians 15:5-8 as "he was seen" instead of "he appeared".
Except, the ESV doesn't say "he was seen" - it reads "he appeared" (see pic)! Image
(3/7) At first, I thought that this might have been changed in the ESV - it has, after all, had a number of revisions (2007, 2011, 2016) since it came out in 2001. But I couldn't find these verses in any of the lists of textual changes.
Read 7 tweets
11 Dec 20
(1/13) I'm currently researching a paper I'll hopefully be presenting next summer on the spirit and intentions of liturgical reform between 1948-1963, specifically looking at the suggestions for a reform of the Mass lectionary. (Assuming the conference isn't postponed again!)
(2/13) At the liturgical congresses of the early 1950s, among the experts' suggestions for reform was an expansion of the readings at Mass, over a multi-year cycle (four years was often advocated).
But why did the experts feel that this was necessary?
(3/13) Fr Eduard Stommel, priest of the Archdiocese of Cologne, gave his thoughts at the 1951 Maria Laach congress:

„Die im Missale Romanum fixierte Perikopenordnung ist unvollkommen, unausgereift, ungleichmäßig aufgebaut und niemals einheitlich durchgestaltet worden.”
Read 13 tweets
10 Aug 20
(1/17) Thread: This article on the recent decision of the Scottish Bishops, in the wake of the Indian Bishops, to adopt the ESV-CE keenly searches for problems that don't really exist, and introduces other problems of its own:
(2/17) First off, the usual, tired criticisms about the ESV-CE's lack of inclusive language, and that this will "undoubtedly create problems of reception" in parishes. Image
(3/17) Really? I can count on one hand the number of people in parishes I've met since my conversion in 2008 who felt strongly about this.
This may be an issue for woke academics, but in my experience most people just aren't particularly bothered about inclusive language.
Read 17 tweets

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