Missals -- differences in daily readings

[Roguish]

Hi all,

I notice that there are plenty of threads here and elsewhere about the differences between different editions of the Daily Roman Missal, with the greatest significance accorded to everything up-to-and-including the 1962 edition, as compared to later editions.

Most of these discussion focus very much on the many changes related to the switch-over from the Tridentine mass to the Novus Ordo mass, i.e. changes to the Eucharistic prayer and other changes to the order of mass.

But what I’d like to know, is: Did the daily readings ever change?

And I don’t mean the translations of the readings. I mean the readings themselves. Do we still use the same scripture passages for the same days, if you compare a 1962 (or earlier) missal, to what we have now? Or have there been significant changes in that area as well? Strangely I can’t seem to find information about this.

Thank you​

Roguish

 

[PaulfromIowa]

Yes, the readings have changed and are now on a 3 year cycle. The current lectionary uses a much larger percentage of the Bible than did the old.

 

[Ad_Orientem]

You can view the traditional version of the readings (inserted into the ordinary of the Mass) over at DivinumOfficium Project. They also have the traditional Divine Office.

 

[OraLabora]

Yes, the readings have changed and are now on a 3 year cycle. The current lectionary uses a much larger percentage of the Bible than did the old.

That applies for Sunday Mass, but for weekday Mass there is a two-year cycle of readings.

 

[TimothyH]

In general…

Pre-1962 was on a one year cycle with the same readings every year. Post-1962 readings are now on a three year Sunday and two year weekday cycle.

Pre-1962 Mass had two readings - epistle and Gospel. The Old Testament was rarely read except for some feast days. Post-1962 has three readings for Sunday Mass and the Old Testament is read extensively.

I’m sure there are exceptions but that’s it in a nutshell.

More detail at Roman Missal Readings Prior to the Second Vatican Council. By the way, the links to the individual readings point to some fantastic artwork.

-Tim-

 

[ProVobis]

And I don’t mean the translations of the readings. I mean the readings themselves.

The change in calendar from Sundays after Epiphany, Pentecost, to Sundays in Ordinary Time was perhaps the most obvious change.

As people mentioned, there has been an extra reading before the Gospel, also about the cycles. I don’t know what happened to the Introit, Offertory, Secret, and one of the two Communion prayers, much of which was also Scriptural-based. The Collect remains; however, in many cases, that’s changed too.

 

[Roguish]

Thanks everyone. That’s a lot of very useful info.

It seems the biggest difference is that the current readings cover a lot more of the scripture than the old readings did.

Does anyone know (or care to venture an educated guess) why this change (i.e. greatly increased coverage of the Bible) was made?

I wonder about this, because it seems to me either could be argued as the better approach. More readings seems attractive (to me anyway), but on the other hand fewer readings (and therefore more frequent repetition) might make passages “stick” more.

 

[ProVobis]

I wonder about this, because it seems to me either could be argued as the better approach. More readings seems attractive (to me anyway), but on the other hand fewer readings (and therefore more frequent repetition) might make passages “stick” more.

Educators usually say the best way to learn is through spaced repetition. So I guess either approach has its advantages. You seemed to have made that point.

Of course, if you attend both, you’ll have even more readings every week/day.

 

[xzereus]

Thanks everyone. That’s a lot of very useful info.

It seems the biggest difference is that the current readings cover a lot more of the scripture than the old readings did.

Does anyone know (or care to venture an educated guess) why this change (i.e. greatly increased coverage of the Bible) was made?

I wonder about this, because it seems to me either could be argued as the better approach. More readings seems attractive (to me anyway), but on the other hand fewer readings (and therefore more frequent repetition) might make passages “stick” more.

Many Lutherans and Anglicans that I know have noted the similarity between their cycle and the Post-1962 cycle of readings. This causes some to say that this change was made to make non-Catholics feel more comfortable in knowing that scripture is finally being used (as if it was not in use before).

The true motivations of the movers behind the new missal would be quite difficult to determine since this was not a decision made by one person for one reason alone but by many people for many reasons.

Personally, I find the Pre-1962 readings to be superior and more carefully compiled. I have often found myself going “Huh?” when reading Post-1962 readings with no obvious connection to the celebration of the day, but this is a personal opinion.

 

[OraLabora]

The change in calendar from Sundays after Epiphany, Pentecost, to Sundays in Ordinary Time was perhaps the most obvious change.

As people mentioned, there has been an extra reading before the Gospel, also about the cycles. I don’t know what happened to the Introit, Offertory, Secret, and one of the two Communion prayers, much of which was also Scriptural-based. The Collect remains; however, in many cases, that’s changed too.

The introit and offertory are still there (I assume you mean the antiphon), and the music for it is in the Graduale Romanum. It’s just that most parishes have a hymn instead. At the weekly Mass I used to attend when my work allowed it, the introit (entrance antiphon) and communion antiphon were always read (no music at a 7 am weekday Mass). At the abbey I’m associated with, the entire propers (introit, gradual, alleluia, offertory and communion antiphons) are always chanted in Latin Gregorian chant. All for the OF Mass, using the approved post-conciliar book (Graduale Romanum) which is a revision of the pre-conciliar version that pairs the appropriate chants with the readings of the new cycle; the most challenging one being the Gospel of Mark (year B) which was not widely read pre-Vatican II.