The Prayer Book Explained Part 8

_S. Mark's_ Gospel is similar to the two former. It recounts particularly the details of the various scenes of our Lord's Life, {50} and shows how frequently He retired for meditation,--"a living picture of a living man[1]." _S. John's_ Gospel, written long after the others, shows the three witnesses--the spirit and the water and the blood--that bear record that Jesus is the Son of G.o.d (1 S. John v. 8).

(_b_) The Epistles are not in chronological order. S. Paul's Epistles are placed first, then S. James, S. Peter, S. John and S. Jude. Of S.

Paul's Epistles, those to Churches come before those to Timothy, t.i.tus and Philemon. Of his Epistles to Churches, the order in the Bible is Rom., Cor., Cor., Gal., Ephes., Philip., Col., Thess., Thess. They fit into the History in the following groups: (I) Acts xvii.,--1 and 2 Thess,, (II) Acts xix. 22 to xx.,--1 and 2 Cor., Gal., Romans, (III) Acts xxviii.,--Philip., Col., Ephes., Philemon, (IV) _after_ the imprisonment described in Acts xxviii.,--1 and 2 Tim. and t.i.tus. The Epistles to Colossians, Ephesians and Philemon (a Colossian Christian) seem to have been sent by the same messenger. The Epistle to the Hebrews may have been written by S. Paul; but, as that is doubtful, it has been placed after those which are surely his. The Epistles which follow are called "General," because they are addressed to Christians scattered about in various countries. S. James and S. Peter have many references to the Sermon on the Mount. S. John dwells upon Love as the foundation upon which a Christian builds his life--the Love which G.o.d has shown us, and the Love which we have for Him and for one another.

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(c) The Revelation of S. John, written perhaps before the time when Jerusalem was besieged (A.D. 68-69), carries our thoughts away from the glories of the Jerusalem which was about to be destroyed, to the New Jerusalem and its glories, in Jesus Christ and His Church.

5. The Apocrypha supplies First Lessons for 21 days between Oct. 27 and Nov. 18; and also for the evenings of Innocents' Day and S. Luke's Day.

Article VI. quotes S. Jerome's description of the Apocrypha, where he says "the other books the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine."

These notes will, we hope, prompt the reader to make a study of the Bible not only for the guidance of his life, but also for the amendment of the offering which he makes to G.o.d in the Services of the Church.

B. Lessons and Lectionaries.

Acts xv. 21. "Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath Day." The reference is to the Mosaic regulations which were to a certain extent to be observed by all Christians, out of consideration for those Christians who were also Jews: _be sure that thou eat not the blood, for the blood is the life_ was a precept which would create a difficulty in a Jewish Christian's mind if a Gentile Christian disregarded it. Similarly as to meats offered to idols (cf. 1 Cor. viii. 10-13).

There was then in the Synagogues of the first century a "First Lesson"

from the Law.

{52} Acts xiii. 27. "The voices of the prophets which are read every Sabbath Day." There was then in the Synagogues a "Second Lesson" from the Prophets.

Acts xiii. 15. "After the reading of the Law and the Prophets the rulers of the Synagogue sent unto (Paul and his companions), saying, Ye men and brethren, if ye have any word of exhortation for the people, say on."

The pa.s.sage selected from the Law was a.s.sociated with a pa.s.sage selected from the Prophets--there was a Lectionary for Sabbath Services. The present Jewish Lectionary a.s.sociates Isaiah i. 1-28 with Deut. i. 1-iii. 22 as the Lessons for the Sabbath of Temple Desolation[2].

In S. Paul's Exhortation which followed (_vv._ 16-41) there are, in _vv._ 17-19, three words rarely found in the Bible, but of their rare use one ("exalted") is found in Is. i. 2, and the others in Deut. i.

31, 38 ("suffered their manners" and "gave for an inheritance").

The reference, in _v._ 20, to "judges" is also to be noted in connection with Is. i. 26. Bengel reasons that we may safely conclude that the two Lections on that day were those which we have just mentioned as a.s.sociated together in the present Jewish Lectionary[3].

S. Luke iv. 15-20. Jesus ... taught in their Synagogues--came to Nazareth--"entered, as his custom was, into the synagogue on the sabbath day, and stood {53} up for to read. And there was delivered unto him the book of the prophet Esaias." It appears from what follows (_vv._ 17-20) that the Lord read Isaiah lxi. 1, 2, either instead of the appointed pa.s.sage from Isaiah, or after He had read the appointed pa.s.sage. For Isaiah lxi. does not now appear in the Jewish Lectionary, and we know no reason for its omission now, if it was included before.

In any case what He said about it, He said as the Exhorter[4]. They divided the Law into 53 or 54 portions, and read the whole of them between one Feast of Tabernacles and the next, whether the Sabbaths were 50 or more. Each portion was divided into seven parts, read by seven different Readers (a Priest and a Levite being the first two).

This Lesson apparently stood alone until in B.C. 163 Antiochus Epiphanes forbade the use of the Pentateuch. Lessons from the Prophets were used instead, and were not discontinued when the use of the Pentateuch was restored. Thus arose a practice of having a First Lesson from the Law, which they called Parascha (or, _Division_), and a Second Lesson from the Prophets, called Haphtarah (or, _Conclusion_).

The word _Holy_ was said before and after the First Lesson and a Doxology before and after the Second Lesson--an arrangement similar to our own. We may, indeed, believe that we derived from the Jews this and other uses of our Services. For we read in Acts vi. 7 that a great company of the priests were obedient to the faith, and {54} in Acts xviii. 7, 8 that at Corinth, when they ceased to be able to go to the Synagogue, the ruler of the Synagogue himself went with them to the wors.h.i.+p and teaching which they carried on in a house hard by. It would not be surprising, then, if the wors.h.i.+p thus begun was arranged after the old pattern to which they were all accustomed. For there are, not a few, proofs in the Acts of the Apostles that in those early days they attended the Services of the Temple at Jerusalem, and of the Synagogues in other places.

Justin Martyr[5], writing in defence of Christianity to the Emperor of Rome, describes the Holy Communion Service of his time as comprising two Lessons--one from the Prophets and the other from the Apostles, i.e., we suppose, the Gospels; a stage nearer to the two New Testament Lessons which are read at the Communion now. The use of an Old Testament and a New Testament Lesson at Daily Prayers may be a survival of the intermediate stage as described by Justin.

A Lectionary is a Table of Lessons arranged for a year. Our Table of Epistles and Gospels is derived from one which has been attributed to S. Jerome. The Sermons of his age show that there were stated Lessons for particular days[6]. Moreover, certain variations in the ma.n.u.scripts of the New Testament are explained by the early use of books in {55} which the Lessons for the days were written out in full[7], called Lectionaries or Evangelistaria.

The principle which governs our own Lectionary is that the Bible shall be read through[8]. The books are taken in order, beginning with Genesis, S. Matthew, and Acts on January 2, and going straight on, with two exceptions. First exception: Isaiah's clear prophecies of Messiah are deferred to Nov. 18 &c., so as to be read in Advent. Second exception: Revelation is read in the latter half of December.

The effect of beginning the New Testament in two places on Jan. 2 is that it is read twice through in the year--once at Morning Prayer and once at Evening Prayer.

For Sundays a different arrangement is made with regard to the Old Testament. The Sunday year begins with Advent, which is the season occupying twenty-eight days before Christmas. Selections from Isaiah are read on these four Sundays, on Christmas Day, and on the four or five Sundays which usually follow Christmas before Septuagesima. At Septuagesima we are antic.i.p.ating Lent and the Pa.s.sion: Genesis therefore supplies the Lessons, followed by Exodus at Pa.s.sion-tide, and the other books in regular course.

To this brief description we may add that Proper Lessons, specially chosen from Old and New Testament, are appointed for special Sundays and special {56} Holy Days. These take the place of those which appear in the regular list for the same days. If two special days coincide, the minister may read the Lessons of either, except that, on Advent Sunday, Easter Day, Whitsunday and Trinity Sunday, the Lessons for those days are to be read.

The principles of this arrangement have been in use since 1549; alterations in its details were made in 1559, 1604, and 1871.

In 1559 the Apocrypha was appointed for many of the Saints' Days, which nevertheless were left with their Old Testament Lessons in the Calendar. Thus these latter were invariably unread.

In 1604 this defect of the Calendar was corrected by moving the Lessons forward to make room for the Proper Lessons, and omitting some few of those which "might best be spared."

Until 1871 the New Testament was read through _thrice_ in the year, the Lessons being usually whole chapters. And the Gospels were always Morning Lessons, and the Epistles and Acts always Evening Lessons.

Revelation was almost altogether omitted.

From 1604 till 1871 the First Lessons from Sept. 28 until Nov. 23 were from the Apocrypha--eight weeks. The Apocrypha Lessons continue now only from Oct. 27 to Nov. 18.

The principle of selection has in all these changes been recognised; but always subordinate to a larger principle of reading in Church the whole Bible. Prior to 1871 the two Books of Chronicles were not read, being regarded as sufficiently represented by the corresponding chapters from the Books of the Kings. In {57} 1871 eighteen Lessons from the Chronicles were introduced in place of the corresponding pa.s.sages in the Kings.

We shall find in the next chapter that all these Lessons in Church are to be thought of in connection with their attendant Canticles--so that a Lesson and its Canticle form an act of Praise: "as after one angel had published the Gospel (S. Luke ii. 10-12) a mult.i.tude joined with him in praising G.o.d, so when one minister hath read the Gospel, all the people glorify G.o.d" (S. Luke ii. 13, 14)[9].

Rubric. _Then shall be read distinctly_, &c.] The words of this rubric were altered to some extent in 1662, the only notable change being the alteration of "The minister that readeth" to "He that readeth." The object of the change seems to be that one who is not 'the minister' may read the Lessons. The minister is still directed to declare where they begin and end.

He is to turn himself so as to be heard: and Canon 80 requires the churchwardens to provide a "Bible of the largest volume." A desk or Lectern is therefore implied as one of the 'Ornaments of the Church.'

It is usually a.s.sumed that the Congregation sits during the Lessons except when the Gospel is read in the Communion. Probably there were not seats for them when the rubrics were drawn up: custom has authorised their addition to the list of 'ornaments.' The movable seats, bequeathed by inc.u.mbents to their successors or others as they thought fit, are not recognised by any words in the Prayer Book.

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APPENDIX B.

JUSTIN MARTYR, _Apol._ I. 61-67.

61. * * * We bring them where there is water; and after the same manner of regeneration as we also were regenerated ourselves, they are regenerated; for, in the Name of G.o.d, the Father and Lord of all things, and of our Saviour Jesus Christ, and of the Holy Ghost, they then receive the was.h.i.+ng of water: for, indeed, Christ also said, _Except ye be born again, ye shall not enter into the kingdom of heaven_. * * * *

65. But after thus was.h.i.+ng him who has professed, and given his a.s.sent, we bring him to those who are called brethren; where they are a.s.sembled together, to offer prayers in common both for ourselves, and for the person who has received illumination, and all others everywhere, with all our hearts, that we might be vouchsafed, now we have learnt the truth, by our works also to be found good citizens and keepers of the commandments, that we may obtain everlasting Salvation. We salute one another with a kiss when we have concluded the prayers: then is brought to the President of the brethren, bread, and a cup of water and wine, which he receives; and offers up praise and glory to the Father of all things, through the Name of His Son, and of the Holy Ghost; and he returns thanks at length, for our being vouchsafed these things by Him.

[Here follows a brief description of this special Eucharist after a Baptism which we omit in order to give the longer description below.]

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67. * * * And on the day which is called Sunday, there is an a.s.sembly in the same place of all who live in cities, or in country districts; and the records of the Apostles, or the writings of the Prophets, are read as long as we have time. Then the Reader concludes: and the President verbally instructs, and exhorts us, to the imitation of these excellent things: then, we all together rise and offer up our prayers; and, as I said before, when we have concluded our prayer, bread is brought, and wine, and water; and the President, in like manner, offers up prayers, and thanksgivings, with all his strength; and the people give their a.s.sent by saying Amen: and there is a distribution, and a partaking by every one, of the eucharistic elements (_ton eucharistethenton_); and to those who are not present, they are sent by the hands of the deacons * * *.

_Library of the Fathers. S. Justin's Works._

[Antoninus Pius, to whom Justin addressed his two Defences, was Emperor of Rome from 138 to 161. The first of the two is that from which the above quotation is taken: its date has been placed as early as A.D.

139, and as late as A.D. 150. Justin's Martyrdom has been dated A.D.

166. His description of Services refers therefore to the 50 years which followed the death of S. John the Apostle.]

[1] Cambridge Companion.

[2] Speaker's Commentary on Isaiah, Appendix A.