Roman Lectionary

Disciplinary status: Church discipline
GuideThe inspiration and ecclesial proclamation of Scripture involve dogma and authoritative doctrine; the assigned pericopes, cycles, ministers, translations, options, propers, and current editions are binding Roman liturgical discipline.
Contents

The Roman Lectionary is the authorized ordering of Sacred Scripture for proclamation at Mass in the Roman Rite, formally given in the Ordo Lectionum Missae and embodied in approved Latin and vernacular Lectionaries for Mass.[1]

A lectionary (Latin: lectionarium) is a book or listing that contains a collection of scripture readings appointed for Christian or Jewish worship on a given day or occasion. There are sub-types such as a "gospel lectionary" or evangeliary, and an epistolary with the readings from the Epistles of the New Testament.

Identity and authority

The Roman Lectionary is more than a Bible divided at convenient points. It authoritatively assigns pericopes, boundaries, sequence, responsorial psalms, Gospel acclamations, incipits, conclusions, ritual headings, and liturgical occasions. Scripture remains inspired because God is its author; assignment to a particular Mass is an act of the Church's liturgical authority serving the unity and formation of the worshiping people.

Ordo Lectionum Missae names the ordered plan and its introductory norms. Lectionarium Missalis Romani names the volumes containing the full Latin texts. Vernacular Lectionaries prepared by episcopal conferences require ecclesiastical approval and confirmation according to law. A parish handout, missalette, digital display, or study Bible can assist participation but does not become the approved liturgical book merely by reproducing a reading.

Lectionary, Missal, and Evangeliary

The Roman Missal principally supplies the Order of Mass, presidential prayers, prefaces, and Mass formularies. The Lectionary supplies readings, psalms, and acclamations. The Book of the Gospels or Evangeliary contains Gospel pericopes and receives distinctive procession and veneration. These books belong to one celebration but should not be named interchangeably.[2]

The Liturgy of the Word

At Mass God speaks to his people in the proclaimed readings, Christ announces the Gospel, and the assembly responds through silence, psalmody, acclamations, profession, and prayer. On Sundays and solemnities there are ordinarily an Old Testament reading, responsorial psalm, apostolic reading, and Gospel; during Easter Time Acts can take the Old Testament position. Weekday Mass ordinarily has one reading before the Gospel and a psalm.

The readings and homily form an ordered act, not a lecture series. The homily unfolds the mysteries of faith from the sacred text in relation to the celebration and the needs of hearers. Silence allows reception; the responsorial psalm is itself biblical proclamation in musical or recited response. Options in the approved books are genuine options, but private substitution of a preferred passage or translation is not.

Sunday and solemnity cycle

The Sunday cycle extends across Years A, B, and C. Matthew is heard principally in A, Mark in B, and Luke in C; John appears in every year at major seasons and supplies substantial passages, especially where Mark's shorter Gospel leaves room. The cycle year changes with the First Sunday of Advent rather than 1 January.

The first reading is ordinarily selected in typological or thematic relation to the Gospel, while the second reading often follows an apostolic book semi-continuously. This structure places Christ within the unity of the divine plan without forcing every text into one theme. Solemnities and feasts possess proper or selected readings suited to the mystery and can interrupt the ordinary Sunday sequence.

Year B and John 6

Because Mark is shorter, several Sundays in Year B proclaim the Bread of Life discourse from John 6. The sequence offers sustained Eucharistic catechesis while remaining part of the ordinary cycle. It does not make John the Gospel assigned to a fourth year, nor does it mean every Johannine passage is reserved to Year B.

Weekday cycle

Ordinary weekdays use a two-year cycle for the first reading: Year I in odd-numbered civil years and Year II in even-numbered years. The weekday Gospel sequence repeats annually. Continuous or semi-continuous readings from biblical books expose the faithful to sustained passages that cannot fit the Sunday pattern, while appointed seasons and celebrations interrupt the sequence.

The numbered weekday does not alone identify a reading. The principal liturgical celebration must first be determined from the calendar. A solemnity, feast, privileged weekday, obligatory memorial with proper readings, ritual Mass, funeral, or permitted votive formulary can alter the set. National and diocesan propers add legitimate assignments unknown to a universal lookup lacking location.[3]

Temporal and sanctoral arrangement

The Proper of Time orders readings for Advent, Christmas Time, Ordinary Time, Lent, the Sacred Paschal Triduum, and Easter Time. Major days possess texts chosen to reveal the celebrated mystery; Ordinary Time develops broader sequences. The Lectionary is extensive but does not promise public proclamation of every biblical verse at Mass.

The Proper of Saints gives readings for celebrations with their own texts. Commons supply appropriate passages for classes such as martyrs, pastors, doctors, virgins, holy men and women, and the Blessed Virgin Mary. A proper reading directly concerning the saint or mystery can be mandatory; otherwise rubrics may permit a Common or continuation of the weekday series. Feast rank does not automatically mean three readings in every circumstance.

Ritual, votive, and other Masses

Further sections contain readings for Christian initiation, Confirmation, Orders, Matrimony, Anointing, religious profession, dedication, and other ritual Masses; Masses for various needs and occasions; votive Masses; and Masses for the Dead. Their use depends on pastoral circumstances and the calendar. A thematic relevance does not permit a ritual set where the rite or law does not allow it.[4]

Principles of selection and interpretation

The postconciliar order opens the biblical treasury through complementary principles: typological pairing, thematic selection for mysteries, harmony among readings, continuous and semi-continuous proclamation, seasonal concentration, and pastoral choice among printed options. These principles are theological and liturgical, not a claim that the selected verses exhaust a book's historical meaning.

A reading is interpreted first according to its literary and historical sense, then within the unity of Scripture, living Tradition, and the analogy of faith. Its place in the year supplies a real canonical and liturgical context. Homiletic interpretation may draw connections among readings, Eucharistic Prayer, collect, preface, and season, but should not invent links that contradict the text or Catholic doctrine.[5][6]

Ministers and proclamation

An instituted lector or another qualified lay reader normally proclaims readings before the Gospel. A deacon proclaims the Gospel; in his absence a priest does so. The psalmist sings or recites the responsorial psalm, and the cantor leads the Gospel acclamation. Distribution of roles manifests the ordered assembly while never turning proclamation into performance or denying that Christ acts through the liturgical office.

Readings are proclaimed from the ambo, an enduring place reserved for the Word. The dignity of the book, procession, candles, incense, standing for the Gospel, signing, acclamation, and kissing of the text give the Gospel distinctive honor while all Scripture is received as God's Word. Clear preparation respects sense, pronunciation, pace, and silence; dramatized voices, projected substitutes, or casual paraphrase generally obscure the rite.

Approved translations and territorial editions

The Holy See establishes the Latin typical order. Conferences of bishops select a biblical translation, prepare liturgical adaptations and proper texts within their competence, approve them by the required vote, and seek confirmation or recognitio as law provides. The resulting edition governs its territory. A translation approved for private Bible reading is not thereby approved for liturgical proclamation.

English-speaking territories use different approved translations and editions. Pagination, versification, incipits, psalm responses, calendar propers, and permitted choices may differ without changing the Roman Rite's doctrinal faith. Readers and publishers must use the current territorial book rather than combine familiar wording from several countries or silently modernize an authorized text.

National and diocesan propers

A national calendar assigns readings for patrons and celebrations proper to a country; dioceses, religious institutes, and particular churches can possess further approved texts. The same civil date can consequently carry different readings in Rome, New York, Manila, or an abbey. A reliable presentation identifies the calendar and territory instead of calling one local assignment universal.

History of Roman lectionaries

Early Roman worship used Gospel books, apostolic collections, capitularies listing incipits and endings, and later plenary lectionaries. Medieval uses developed related but nonidentical annual cycles. The Roman Missal standardized after Trent printed Epistle and Gospel with each Mass, allowing one volume to carry prayers and readings while separate ceremonial Gospel books continued in solemn worship.

Sacrosanctum Concilium directed that Scripture be opened more lavishly over a prescribed number of years. Paul VI promulgated the revised Missal in 1969; the first Ordo Lectionum Missae appeared that year, the complete Latin Lectionary followed, and the second typical edition was promulgated in 1981. The reform greatly enlarged biblical proclamation and influenced other Western Christian lectionaries without making them Catholic liturgical books.[7][8]

Other authorized Roman and Catholic systems

The general Roman Lectionary does not govern every Catholic liturgy. The 1962 Roman Missal uses its authorized one-year Epistle and Gospel cycle where that book is lawfully celebrated. The Ordinariate use and Ambrosian Rite possess distinct approved arrangements. Eastern Catholic Churches follow their own lectionaries and calendars shaped by their ritual patrimonies.

A Catholic lectionary should be identified by rite, edition, territory, and period. Similarity of individual pericopes does not prove dependence, and difference does not imply doctrinal contradiction. Comparative study can illuminate common inheritance, reforms, and ecumenical influence while leaving each community's authority and sacramental setting explicit.

Relation to the Divine Office and other rites

The Liturgy of the Hours has its own cycle of psalms, biblical readings, patristic readings, responsories, and canticles. Sacraments and sacramentals outside Mass likewise possess appointed Scripture. A passage proclaimed at Morning Prayer or a funeral does not become the Mass reading for that day, and the Mass Lectionary should not be used as a universal index to every liturgical proclamation.

Lectio divina, catechesis, Bible study, and private devotion properly range beyond the liturgical selection. The Lectionary forms Catholic biblical memory by repetition and association, but it presupposes the complete canon and sustained study. Pastors should help the faithful recognize cycles and connections while resisting the false conclusion that verses not heard at Sunday Mass are unimportant or suppressed.

Pastoral use and digital presentation

Schedules and applications should compute the actual celebration before retrieving readings, honor local propers and transfers, distinguish required readings from options, and state the territorial edition. A date-only database can easily assign an ordinary weekday when a solemnity takes precedence or select Year I when a feast supplies proper texts.

Digital access can aid preparation, accessibility, and study, but copyright permissions and liturgical approval remain distinct questions. At celebration the dignified approved book signifies that the Word is received from the Church rather than assembled by the minister. Technology serves proclamation best when it is accurate, unobtrusive, and subordinate to the embodied liturgical act.

History

By the Medieval era the Jewish community had a standardized schedule of scripture readings from both the Torah and the prophets to be read in the synagogue. A sequential selection was read from the Torah, followed by the haftarah – a selection from the prophetic books or historical narratives (e.g. Judges, Kings, etc.) closely linked to the selection from the Torah. The early Christians adopted the Jewish custom of reading extracts from the Old Testament on the Sabbath. They soon added extracts from the writings of the Apostles and gospels.[9]

Both Hebrew and Christian lectionaries developed over the centuries. Typically, a lectionary will go through the scriptures in a logical pattern, and also include selections which were chosen by the religious community for their appropriateness to particular occasions. The one-year Jewish lectionary reads the entirety of the Torah within the space of a year and may have begun in the Babylonian Jewish community; the three-year Jewish lectionary seems to trace its origin to the Jewish community in and around the Holy Land.[10]

Within Christianity, the use of pre-assigned, scheduled readings from the scriptures can be traced back to the early church, and seems to have developed out of the practices of the Second Temple period. The earliest documentary record of a special book of readings is a reference by Gennadius of Massilia to a work produced by Musaeus of Marseilles at the request of Bishop Venerius of Marseille, who died in 452, though there are 3rd-century references to liturgical readers as a special role in the clergy.[11][12]

Western lectionaries

Latin liturgical rites

Before the Second Vatican Council

Before the liturgical reforms of Vatican II, the Latin liturgical rite used a one-year lectionary consisting of a limited selection of sacred readings from the Scriptures. The reason for these limited selections was to maintain consistency, as was a true feature in the Roman Rite. There was one reading to be proclaimed before the Gospel, either taken from the Old Testament (referred to as Lesson) or from the letters of Saint Paul, Saint John, or Saint Peter (referred to as Epistle).

The Lesson (or Epistle) is contained in a book called the Epistolarium, a liturgical book containing the epistles that were to be said or sung by a subdeacon at a solemn High Mass. The Gospels are contained in a book called Evangeliarium, or more recently called as "Book of the Gospels", that were to be said or sung by a deacon at a solemn High Mass.

However, the Ambrosian Rite and the Mozarabic Rite have two readings to be proclaimed, called Prophetia and Epistola.

Catholic Mass Lectionary and the Revised Common Lectionary

After the Second Vatican Council of 1962–1965, the Holy See, promulgated the Ordo Lectionum Missae (Order of the Readings for Mass) in 1969, giving listings of the revised structure and the references to the passages chosen for inclusion in the new official lectionary of the Roman Rite of Mass. It introduced an arrangement of four passages, including one from the Psalms, to be used in Sunday masses, while three passages, also including one from a Psalm, are used for weekday Masses, consisting of:

  • First reading (Prima lectio) from the Old Testament or, in Eastertide from certain books of the New Testament, on Sundays, or from a New Testament Epistles on weekdays
  • Responsorial psalm (Psalmus responsorium) (ideally, to be sung, as contained in the Simple Gradual) or Gradual (as contained in the Roman Gradual)
  • Second reading (Secunda lectio) from one of the Epistles is read only on Sundays and Solemnities
  • Gospel reading (Evangelium)

These were arranged so the readings on Sundays and principal feasts recur in a three-year cycle,[13][14] Weekday readings consist of an epistle reading, which are read continuously over a two-year cycle, and a Gospel reading, which are read continuously over the course of the year so they repeat annually.

This revised Mass Lectionary, covering much more of the Bible than the readings in the Tridentine Roman Missal, which recurred after a single year, has been translated into the many languages in which the Roman Rite Mass is now celebrated, incorporating existing or specially prepared translations of the Bible and with readings for national celebrations added either as an appendix or, in some cases, incorporated into the main part of the lectionary.

The Latin Catholic lectionary as revised after Vatican II is the basis for many Protestant lectionaries, most notably the Revised Common Lectionary (RCL) and its derivatives, as organized by the Consultation on Common Texts (CCT) organization located in Nashville, Tennessee. Like the Roman lectionary, they generally organize the readings for worship services on Sundays in a three-year cycle, with four elements on each Sunday, and three elements during weekday services.

Three-year Sunday cycle

The lectionaries (both Catholic and RCL versions) are organized into three-year cycles of readings. The years are designated A, B, or C. Each yearly cycle begins on the first Sunday of Advent (the Sunday between 27 November and 3 December inclusive).

The Gospel of John is read throughout the Easter season, and is used for other liturgical seasons including Advent, Christmas, and Lent where appropriate. In Year B, chapter 6 of the Gospel of John is read on the 17th to the 21st Sundays of Ordinary Time (ninth to thirteenth Sundays after Trinity), during July and August, as the Gospel of Mark is the shortest Gospel.

Daily lectionaries

The Roman Catholic lectionary includes a two-year cycle for the weekday mass readings (called Cycle I and Cycle II). Odd-numbered years are Cycle I; even-numbered ones are Cycle II. The weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles; a responsorial Psalm; and a reading from one of the gospels. These readings are generally shorter than those appointed for use on Sundays. The pericopes for the first reading along with the psalms are arranged in a two-year cycle. The gospels are arranged so that portions of all four are read every year. This weekday lectionary has also been adapted by some denominations with congregations that celebrate daily Eucharistic services. It has been published in the Episcopal Church's Lesser Feasts and Fasts and in the Anglican Church of Canada's Book of Alternative Services (among others).

This eucharistic lectionary is distinct the various Daily Office lectionaries in use in various denominations. The Consultation on Common Texts has produced a three-year Daily Lectionary which is thematically tied into the Revised Common Lectionary, but the RCL does not provide a daily Eucharistic lectionary as such. Various Anglican and Lutheran churches have their own daily lectionaries. Many of the Anglican daily lectionaries are adapted from the one provided in the 1979 Book of Common Prayer.

Other lectionary information

In some churches, the lectionary is carried in the entrance procession by a lector. In the Catholic Church, the Book of the Gospels is carried in by a deacon (when there is no deacon, a lector might process in with the Book of the Gospels). When the Book of the Gospels is used, the first two readings are read from the lectionary, while the Book of the Gospels is used for the final reading.

The lectionary is separate from a missal, gradual, or sacramentary. While the lectionary contains scripture readings, the missal or sacramentary contains the appropriate prayers for the service, and the gradual contains chants for use on any particular day. In particular, the gradual contains a responsory which may be used in place of the responsorial psalm.

Anglican lectionaries

The traditional one-year Anglican lectionary, used in the ante-communion, largely follows the pre-Reformation practice with a few alterations. With few exceptions, it includes one reading from the epistles and one from the Gospels for every Sunday and holiday throughout the year. Present day Church of England Common Worship Lectionaries[15] were derived from the Revised Common Lectionary and published between 2000 and 2010. The traditional readings for Morning and Evening Prayer include a chapter from both the Old and New Testament everyday, as well as a selection from the Psalms. With this system, most of the Old Testament is read through once a year (with selections from the Apocrypha filling in the gap between September and the beginning of Advent), the New Testament (with the exception of Revelation) is read through three times a year, and the Psalms are read through once every month.

Eastern lectionaries

In the Eastern Churches (Eastern Orthodox, Oriental Orthodox, Eastern Catholic, the Assyrian Church of the East, Ancient Church of the East, and those bodies not in communion with any of them but still practicing Eastern liturgical customs) tend to retain the use of a one-year lectionary in their liturgy. Different churches follow different liturgical calendars (to an extent). Most Eastern lectionaries provide for an epistle and a Gospel to be read on each day. Other known witnesses of the Christian Jerusalem-Rite Lectionary are those preserved in Georgian, Caucasian Albanian language, and Armenian translations (6th to 8th centuries CE).

Byzantine lectionary

Those churches (Eastern Orthodox and Byzantine Catholic) which follow the Rite of Constantinople, provide an epistle and Gospel reading for most days of the year, to be read at the Divine Liturgy; however, during Great Lent there is no celebration of the liturgy on weekdays (Monday through Friday), so no epistle and Gospel are appointed for those days. As a historical note, the Greek lectionaries are a primary source for the Byzantine text-type used in the scholarly field of textual criticism.

Epistle and Gospel

The Gospel readings are found in what Orthodoxy usually calls a Gospel Book (Evangélion), although in strict English terms the Greek ones are in the form of an Evangeliary, and an Epistle Book (Apostól). There are differences in the precise arrangement of these books between the various national churches. In the Byzantine practice, the readings are in the form of pericopes (selections from scripture containing only the portion actually chanted during the service), and are arranged according to the order in which they occur in the church year, beginning with the Sunday of Pascha (Easter), and continuing throughout the entire year, concluding with Holy Week. Then follows a section of readings for the commemorations of saints and readings for special occasions (baptisms, funerals, etc.). In the Slavic practice, the biblical books are reproduced in their entirety and arranged in the canonical order in which they appear in the Bible.

The annual cycle of the Gospels is composed of four series:

  1. The Gospel of St. John read from Pascha until Pentecost Sunday
  2. The Gospel of St. Matthew divided over seventeen weeks beginning with the Monday of the Holy Spirit (the day after Pentecost). From the twelfth week, it is read on Saturdays and Sundays while the Gospel of St. Mark is read on the remaining weekdays
  3. The Gospel of St. Luke divided over nineteen weeks beginning on the Monday after the Sunday after the Elevation of the Holy Cross. From the thirteenth week, it is only read on Saturdays and Sundays, while St. Mark's Gospel is read on the remaining weekdays
  4. The Gospel of St. Mark read during the Lenten period on Saturdays and Sundays — with the exception of the Sunday of Orthodoxy.

The interruption of the reading of the Gospel of Matthew after the Elevation of the Holy Cross is known as the "Lukan Jump".[16] The jump occurs only in the Gospel readings, there is no corresponding jump in the epistles. From this point on the epistle and Gospel readings do not exactly correspond, the epistles continuing to be determined according to the moveable Paschal cycle and the Gospels being influenced by the fixed cycle.

The Lukan Jump is related to the chronological proximity of the Elevation of the Cross to the Conception of the Forerunner (St. John the Baptist), celebrated on 23 September. In late Antiquity, this feast marked the beginning of the ecclesiastical New Year. Thus, beginning the reading of the Lukan Gospel toward the middle of September can be understood. The reasoning is theological and is based on a vision of Salvation History: the Conception of the Forerunner constitutes the first step of the New Economy, as mentioned in the stikhera of the matins of this feast. The Evangelist Luke is the only one to mention this Conception (Luke 1:5–24).

In Russia, the use of the Lukan Jump vanished; however, in recent decades, the Russian Church has begun the process of returning to the use of the Lukan Jump.

Similarly to the Gospel Cycle, Epistle readings follow this plan although some exceptions vary:

  1. Book of the Acts of the Apostles read from Pascha until Pentecost Sunday
  2. Letter to the Romans, 1 Corinthians and 2 Corinthians From Pentecost to Elevation of the Holy Cross
  3. Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Hebrews From Elevation of the Holy Cross to the Circumcision of Christ, 1 January
  4. James, Hebrews, 1 Peter and 2 Peter read from the Circumcision of Christ to the Clean Monday, first weekday of Great Lent.

Old Testament readings

Other services have scriptural readings also. There is a Gospel lesson at Matins on Sundays and feast days. These are found in the Evangelion. There are also readings from the Old Testament, called "parables" (paroemia), which are read at vespers on feast days. These parables are found in the Menaion, Triodion or Pentecostarion. During Great Lent, parables are read every day at vespers and at the Sixth Hour. These parables are found in the Triodion.

Syriac and Malankara churches: Catholic, Orthodox

In the Jacobite Syriac Churches, the lectionary begins with the liturgical calendar year on Qudosh `Idto (the Sanctification of the Church), which falls on the eighth Sunday before Christmas. Both the Old and the New Testament books are read except the books of Revelation, Song of Solomon, and I and II Maccabees. Scripture readings are assigned for Sundays and feast days, for each day of Lent and Holy Week, for raising people to various offices of the Church, for the blessing of Holy Oil and various services such as baptisms and funerals.

Generally, three Old Testament lections, a selection from the prophets, and three readings from the New Testament are prescribed for each Sunday and Feast day. The New Testament readings include a reading from Acts, another from the Catholic Epistles or the Pauline Epistles, and a third reading from one of the Gospels. During Christmas and Easter a fourth lesson is added for the evening service. The readings reach a climax with the approach of the week of the Crucifixion. Through Lent lessons are recited twice a day except Saturdays. During the Passion Week readings are assigned for each of the major canonical hours.

If there is a weekday Liturgy celebrated on a non-feast day, the custom is to read the Pauline epistle only, followed by the Gospel.

References

  1. 1.Ordo Lectionum Missae, second typical edition — Acta Apostolicae Sedis record of the second typical edition and its authoritative ordering and introductory principles for readings at Roman Rite Masses
  2. 2.General Instruction of the Roman Missal — Current Roman Rite norms for the structure, offices, gestures, vessels, matter, distribution, reservation, and pastoral celebration of Mass
  3. 3.USCCB, Liturgical Year and Calendar — A bishops' conference overview of the Roman liturgical seasons, solemnities, feasts, memorials, colors, calendar resources, and national observance
  4. 4.USCCB, Questions about the Lectionary — A bishops' conference explanation of Sunday Years A–B–C, weekday Years I–II, sanctoral and ritual sections, approved translations, and publication
  5. 5.Congregation for Divine Worship, Homiletic Directory — Authoritative liturgical and theological principles for interpreting the ordered readings through the Paschal mystery, the liturgical year, doctrine, and the homily
  6. 6.Second Vatican Council, Dei Verbum — Dogmatic constitution on revelation, Tradition, inspiration, canonical reception, biblical truth, interpretation, translations, liturgy, study, and preaching
  7. 7.Second Vatican Council, Sacrosanctum Concilium — Conciliar constitution on Christ's action in the liturgy, the Eucharistic center, active participation, sacred time, rites, Scripture, and liturgical reform
  8. 8.Saint Paul VI, Missale Romanum — Apostolic constitution promulgating the revised Roman Missal and explaining the enlarged cycle of readings directed by the Second Vatican Council
  9. 9."Lectionary". Encyclopædia Britannica Online. Retrieved 2007-07-06.
  10. 10.Elbogen, Ismar. Jewish Liturgy: A Comprehensive History. Original publication 1913. Trans Raymond P. Scheindlin for Jewish Publication Society edition 1993.
  11. 11."Lectionary". Britannica. Retrieved 12 February 2022.
  12. 12.Palazzo, Eric (1998). A History of Liturgical Books from the Beginning to the Thirteenth Century. Liturgical Press. p. 91. ISBN 978-0-8146-6167-3.
  13. 13.The Council's Constitution on the Sacred Liturgy referred to "a prescribed number of years".
  14. 14.Holyhead, V. (2006), Welcoming the Word in Year C: With Burning Hearts, p. 145, Liturgical Press, Collegeville, Minnesota
  15. 15.[1]
  16. 16."The Lukan Jump - Professor N.D. Uspensky - From the Desk Manual of the Moscow Patriarchate". www.orthodox.net. Retrieved 2023-01-25.