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II

THE
LITURGICAL GOSPELS

W. H. FRERE, D.D.
of the Community, of the Resurrection

Mr p io

A. R. MOWBRAY & CO. Ltd.
London : z% Margaret Street, Oxford Circus, W.
Oxford : 9 High Street
Milwaukee, U.S.A. : Young Churchman Co.

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Gift of

PROF. CHAUNCEY BREWSTER TINKER

THE LITURGICAL GOSPELS

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II
THE
LITURGICAL GOSPELS

BY
W. H. FRERE, D.D.
of the Community of the Resutrection

A. R. MOWBRAY & CO. Ltd.
London : 28 Margaret Street, Oxford Circus, W.
Oxford : 9 High Street
Milwaukee, U.S.A. ; Young Churchman Co.

Note by the Committee. — The Alcuin Club takes no side in
the discussion as to the advisability at this time of Prayer Book
Revision. The Committee recognizes, however, that liturgical
knowledge should be put at the service of the Church as a whole,
with which the decision must ultimately rest, and that a body of
students, such as the Club is, should contribute, so far as it can,
to the solution of the questions, both ritual and ceremonial,
which are involved. Whether the Book of Common Prayer is
revised by this generation or .not, nothing but good can come
from the spread of sound knowledge upon liturgical subjects, and
the consequent growth in the mind of the English Church of a
high and consistent ideal of worship.

PREFACE

This little tract represents the utilization for a
practical and restricted purpose of some results
of a study of Latin Gospel-books, carried on
now for some time and over a considerable
area. The investigation is not yet completed,
though it may be said hopefully that it is
nearing a stage in which some tentative results
that emerge from it can be put forward, which
may carry further the work that has already been
done by Tommasi, Pamelius, Zaccaria, Ranke,
and more recently by Dom Morin and Fr.
Beissel. Meanwhile certain conclusions to which the writer
has been led may be utilized for the purpose
which this tract has in view, viz. the improve
ment of the series of Liturgical Gospels provided
in the Prayer Book. It must be left to a later
publication, and one of a technical sort, to justify
the main conclusions, which are here assumed, as
to the origin and history of the Capitulare
Evangeliorum ; and also to modify them in some
minor details, which are not germane to the present
purpose, but will need to be taken into account
in any fuller and more scientific dissertation.
In the interim the indulgence of the scholarly
reader is asked for much herein contained which
is only roughly stated, and, as yet, unproved.
W. H. FRERE.

CONTENTS

SECTION PAGE
i. The Source of the Gospels of the Prayer
Book, and the Enrichment needed in them i
2. The Scope of the Capitulare, and what
it offers for Enrichment .... 3
3. Enrichment of Christmas Day ... 6
4. Vigils, Ember Days, and Lent ... 9
5. Holy Week  11
6. Easter Day and Week  14
7. Whit Week  16
8. The Sundays after Trinity . . . -17
9. The Sundays after Epiphany ... 19
10. Weekday Gospels  20
11. Rogation Days  22
12. Saints' Days in General . . . 23
13. Direct Contributions from the Capitulare
to the Prayer Book of the Future . . 25
14. Further Contributions for later Festivals
(Red Letter Days) from the Old English
Diocesan Uses  26
15. The Enlargement of such Gospels . . 28

viii Contents
SECTION PAGB
1 6. Black Letter Days from the same sources
with Proper Gospels . . . . 29
17. The Utilization of the Medieval Common
of Saints for further Festivals . . 31
18. The Material available and its Disposition
for our Purposes according to the Prece
dent of the English Diocesan Uses . . 34
19. The Use of this Material for other
Festivals where there is no such Precedent 40
20. Summary as regards Black Letter Days . 42
21. Gospels for some Votive Masses ... 44
22. Conclusion  45
A List of Lesser Festivals .... 46

THE
LITURGICAL GOSPELS
The Gospels of the Book of Common Prayer are
derived from an ancient Roman list, or Capitulare
Evangeliorum, which in its earliest form belongs to
the seventh century. No MS. of its primitive con
dition survives ; the earliest that is extant seems to
belong to the first half of the eighth century. But
a comparison of the large number of copies of the
list, that survive in Gospel-books ranging from
that date to the eleventh century, shows plainly
the character of the original nucleus ; for there
is a nucleus which persists throughout, unchanged
in any essential respect, while new features are
being gradually added, which vary in more or
less degree, and vary increasingly in proportion
as they belong to later stages of development.
It is proposed to examine the series of Gospels
included in the Prayer Book, testing it primarily
by these early lists ; and where that cannot be
done, by the Service-books of the medieval Eng
lish dioceses, which drew upon the old Roman
material, incorporating it with little alteration,

2 The Liturgical Gospels
though with much addition. Further it is pro
posed, in the light of that examination, to see
what change or enrichment is now desirable.
Enrichment is the principal need ; for there is no
special gain in an excessive repetition of the
same passages. As it is, the same Gospel is
bound to recur as often as seven times consecu
tively in any ordinary week where no Holy Day
intervenes ; and the Saints' Days that have proper
Gospels are very restricted in number. Enrich
ment therefore is the first thing to be considered.
But incidentally in the course of the enquiry some
points will emerge in which a change is desirable
from the existing state of things.
Three sorts of enrichment have to be considered,
— first that which is needed in the Seasons, and
secondly that which is needed for Saints' Days.
Besides there is the third question whether the
ferial days of the ordinary part of the year should
not have some special provision made for them, on
the lines of the old system. The effect of such a
change would be to secure the reading of a far
greater part of the Four Gospels at the Eucharist
than at present, and this in itself seems very
desirable. The first two questions, however, have
a prior claim to consideration : and we shall chiefly
concern ourselves with them.
So far as the Seasons are concerned, enrichment
is chiefly required for ( i ) the weekdays in Lent,
(2) the Ember Days, (3) the Rogation Days,
(4) for additional celebrations on Christmas Day ;
(5) for the weekdays after Easter Day and Whit-

The Liturgical Gospels 3
Sunday ; (6) for the Dedication Festival, Harvest
Festival, and the like, and (7) for Funeral, Mar
riage, and other occasional offices.
§2
When we turn to the Capitulare to see how far
it can meet such requirements, we find that in
its primitive form it seems to have made provision
for the following papal services : three Masses of
Christmas Day ; the three festivals following,
the Sunday following, and the Octave ; the
Vigil and Festival of the Epiphany ; ten Sundays
after Epiphany besides Septuagesima and the two
following ; Ash Wednesday and the Friday fol
lowing ; the remainder of Lent, except (a) the
Thursdays up to Passion Week, and the Second
Sunday, for on those days no solemn stational
service was held in Rome ; and (b) the Saturday
before Palm Sunday and the Thursday in Holy
Week, because on those days a peculiar service
took the place of the usual one, and no provision
therefore was made in the ordinary Capitulare.
Provision was made for one Mass on Easter Day
and for each day in Easter week ; for the Pascha
Annotina, or anniversary of the previous Easter, and
for Low Sunday ; for the Great Litany on April
25 ; for the remaining five Sundays after Easter up
to Whitsunday with the Vigil and Festival of the
Ascension. Whitsuntide had its Vigil, its Feast,
and the ensuing Monday, Tuesday, Wednesday,
and Friday provided for. Then followed a set of

4 The Liturgical Gospels
twenty Sundays corresponding to those which we
reckon after Trinity, and four more which we
reckon as Advent. Provision was probably also
made for the three other Embertides, one soon
after Whitsuntide, one in September, and one in
Advent ; and the series closed with the Vigil of
Christmas. The provision for Saints' Days was not set on a
separate list, but interwoven with the provision
for Seasons. It included a number of local Roman
festivals which are not in our Prayer Book Kal
endar ; and there is a considerable number even of
our Red Letter Festivals which it did not include.
Leaving the question of the Saints' Days for dis
cussion later, we consider the above list. It meets
very fairly the list of requirements made above :
and indeed it does not seem unreasonable to
suggest that all these days which were provided
with a Gospel in the old Capitulare, so far as the
Seasons are concerned, should be similarly provided
for now in our Prayer Book. The Sundays need
not for the moment be in question, for our provision
for them is almost complete, 1 though it agrees not
with the earlier, but with a later form of the
provision in the Gospel Books. The following
occasions, however, are in question : —
Vigil of Christmas. Mt. i. 18-21.
Christmas, i. Lu. ii. 1-14.
1 The Second Sunday after Christmas has no proper Gospel, but
takes that of the Circumcision. This is according to ancient pre
cedent. There is no suitable material available which is unused, so
it is best thus to borrow.

The Liturgical Gospels 5
Christmas, ii. Lu ii. 15-20.
Vigil of Epiphany. Mt. ii. 19-23.
Friday before Quadragesima. Mt. v. 43 — vi. 4.
First Monday in Lent. Mt. xxv. 31-46.
First Tuesday in Lent. Mt. xxi. 10-17.
First Wednesday in Lent. Mt. xii. 38-50.
First Friday in Lent. Jo. v. 1-1 5.
First Saturday in Lent. Mt. xvii. 1-9.
Second Monday in Lent. Jo. viii. 21-29.
Second Tuesday in Lent. Mt. xxiii. 1-12.
Second Wednesday in Lent. Mt. xx. 17-28.
Second Friday in Lent. Mt. xxi. 33-46.
Second Saturday in Lent. Lu. xv. 11-32.
Third Monday in Lent. Lu. iv. 23-30.
Third Tuesday in Lent. Mt. xviii. 15-22.
Third Wednesday in Lent. Mt. xv. 1-20.
Third Friday in Lent. Jo. iv. 5-42.
Third Saturday in Lent. Jo. viii. 1-1 1.
Fourth Monday in Lent. Jo. ii. 13-25.
Fourth Tuesday in Lent. Jo. vii. 14-31-
Fourth Wednesday in Lent. Jo. ix. 1-38.
Fourth Friday in Lent. Jo. xi. 1-46.
Fourth Saturday in Lent. Jo. viii. 12-20.
Fifth Monday in Lent. Jo. vii. 32-39.
Fifth Tuesday in Lent. Jo. vii. 1-13.
Fifth Wednesday in Lent. Jo. x. 22-38.
Fifth Friday in Lent. Jo. xi. 47-54.
Wednesday after Easter. Jo. xxi. 1-14.
Thursday after Easter. Jo. xx. 11-18.
Friday after Easter. Mt. xxviii. 16-20.
Saturday after Easter. Jo. xx. 19-31 or 1-9.

6 The Liturgical Gospels
Vigil of the Ascension. Jo. xvii. i-ii.
Vigil of Pentecost. Jo. xiv. 1 5-2 1 .
Wednesday after Pentecost. Jo. vi. 44-5 1 .
Friday after Pentecost. Lu. v. 17-26.
Saturday after Pentecost. Mt. xx. 29-34.
Ember Days of September :
Wednesday. Mk. ix. 16-29.
Friday. Lu. vii. 36-50 or v. 17-26.
Saturday. Lu. xiii. 6-17.
Ember Days of Advent :
Wednesday. Lu. i. 26-38.
Friday. Lu. i. 39-47.
Saturday. Lu. iii. 1-6.
We are now able to see more clearly how far
this list of Gospels available corresponds with the
list already made of Gospels desired. So far as
the Seasons are concerned, the correspondence is
almost complete, and most of the material has
only to be adopted bodily to fill the places as re
quired. But there are points which require some
further consideration.

§ 3
We begin with a consideration of the enrichment
needed for Christmas Day, when a number of
Celebrations are usual and much material is avail
able. Comparing the Prayer Book with the
Capitulare, we notice that the old Gospel of the
second Christmas Mass is used in the Prayer Book

The Liturgical Gospels 7
for the Circumcision (Lu. ii. 1 5-20), after having
annexed to itself the short medieval Gospel of that
day, which consisted only of a single verse, Lu. ii
21. In earlier days this Gospel had not been so
short, for the passage assigned in the early forms of
the Capitulare to the Octave of Christmas had
been Lu. ii. 21-32, and it was only later curtailed
to a single verse. The curtailment was probably
due to the adoption of the festival of Candlemas ;
for then, a new Gospel being needed, twelve of
the thirteen verses were taken away from here to
serve there.
This festival has for its Gospel in the Prayer
Book Lu. ii. 22-40, that is the old Gospel of
Candlemas together with verses 33-40, which in
the ancient scheme belonged to the Sunday after
Christmas ; while that Sunday has Mt. i. 18-25,
the first four verses of which belong in the old
scheme to the Christmas Vigil.
The situation may be expressed in tabular form
thus : — Prayer Book Capitulare
Mt. i. 18-25, Sunday after Mt. i. 18-21, Christmas Eve.
Christmas. „ 22-25, First Mass of
Christmas.
Lu. ii. 1-14.
„ 15-21, Circumcision. „ 15-20, Second Mass of
Christmas.
„ 21, Circumcision.
„ 22-4.0, Candlemas. „ 22-32, Candlemas.
„ 33-40, Sunday after
Christmas.
The rearrangement of material thus made in
the Prayer Book is in itself exhaustive, except

8 The Liturgical Gospels
that it leaves Lu. ii.1-14 free and unallotted.
This passage therefore may well be used as an
additional Mass on Christmas Day, as in fact is
the case in the American Prayer Book ; and per
haps with this additional provision we may rest
content. The old scheme, however, provided three Christ
mas Masses, one for midnight, one for twilight, and
one at daylight ; and some may wish to restore this.
The midnight Mass is, however, a matter of doubt
ful expediency. It was never intended to be a late
evening service, after which people went home to
bed ; it was the beginning of Christmas Day. If
it were likely to be observed according to this
intention, there would be something to be said for
its recovery. But there seems no tendency for
worshippers to show such Christmas devotion as to
begin their Christmas at midnight and continue it
right ahead ; and failing that, the decadent sub
stitute of a Christmas Mass, which is only a
misplaced Evening Communion, is much to be
deprecated. The rearrangement of the material which the
Prayer Book has effected is, however, not very
satisfactory so far as the use of the passage in
St. Matthew is concerned. This Gospel is not
suitable for the Sunday after Christmas, and it
is suitable for the Vigil. It would be better
therefore to restore it to its old position there,
perhaps in the fuller form (vv. 18-25) rather than
the old shorter form (vv. 18-21). It will then
be very simple to divide again the two ancient

The Liturgical Gospels 9
Gospels which have coalesced to form the present
Gospel for Candlemas, setting Lu. ii. 22-32 for
Candlemas, and vv. 33-40 for the Sunday after
Christmas, as of old. The gain of such a restora
tion will not only be a recovery of the old plan, but
a more intelligent use of the Scriptures.
§ 4
Lent, Easter-week, and Whit-week are times in
the year when it is most desirable that weekdays
should have Scripture lessons of their own.
(1) The ancient scheme for Lent sets down a
Gospel from St. John for all the days from Friday
in the third week to the end of Passion Week,
Sundays as well as weekdays. Beyond this fact,
there is little to account for the choice of the parti
cular passages. But whatever may have been the
motives which dictated the arrangement, there it
stands available for present use ; and everything is
in favour of recovering it as the additional provision
now needed for Lent.
The ancient scheme is, however, incomplete,
partly because there were no stational Masses at
Rome on the Thursdays in Lent until the time of
Gregory II (f 731), and partly because of the
other interruptions to the series which have al
ready been mentioned above. We have therefore
to consider also the best way of filling up these
gaps. In all the existing Gospel-books except
the very earliest some provision for most of these
days has already been made. We consider the

io The Liturgical Gospels
Thursdays first. The morrow of Ash Wednes
day is provided with Mt. viii. 5-13 as its Gospel :
this clashes with the Third Sunday after the
Epiphany, but there is no rival claimant, so it
had better be taken. On the other Thursdays
many alternatives present themselves. The three
English Uses of Sarum, York, and Hereford agree
for the most part and follow a little group of
MSS. which gives the following series : —
Thursday after the First Sunday, Jo. viii. 3 1-47.
Thursday after the Second Sunday, Jo. v. 30-47.
Thursday after the Third Sunday, Jo. vi. 27-35.
Thursday after the Fourth Sunday, Jo. v. 1 7-29.
Thursday after the Fifth Sunday, Jo. vii. 40-53.
It will be noticed that all these are taken from
St. John : they are also passages which were
adopted as not being in use at any other place in
the year : so for both these reasons they are very
acceptable. The chief rival series to this (for
these Thursdays) is one found in a much larger
number of MSS.: but in this the Gospels are drawn
from two different evangelists ; they interrupt
the series of Johannine Gospels in the later part
of Lent, the last four being taken from St. Luke ;
and besides they are all borrowed from some
other place in the series and therefore occur in
duplicate. On all grounds therefore the Johan
nine series is to be preferred.
The two Saturdays in Lent which showed
gaps in the earliest books were much less satis
factorily filled up. The first Saturday is still

The Liturgical Gospels ii
left without a Gospel in most of the later Gospel-
books of our period. The MSS. which fill the
gap at all are mainly those of the small group al
ready mentioned. They give Mk. vi. 47-56, which
came from the Sixth Sunday after the Epiphany
when no longer needed there : this was adopted
in the three English secular uses, and is therefore
the best for our purpose. Similarly in the case
of the Saturday before Palm Sunday there are
many of the MSS. which leave the gap unfilled.
The larger number of those that fill it up use
for the purpose Jo. xvii. 1 to 11, or 15, or 26,
which clashes with the Vigil of the Ascension ;
a smaller number, belonging to the group followed
in England, use Jo. vi. 53-71 ; and there are
half a dozen or more other passages less com
monly used. It will again be best to follow the
secondary group and take Jo. vi. 53-71.
The same remarks apply to the Second Sunday
in Lent; here again great variety reigns. The
English books, however, followed the same small
but well-defined secondary group of MSS. in having
Mt. xv. 21-28, a Gospel borrowed from the ioth
Sunday after Epiphany of the primitive scheme.
This was taken as being no longer needed for its
old position, and it may well therefore be still
adopted to fill this gap. § 5
We come now to Holy Week. The Capitulare
in its earlier form had no Gospel for the Thursday

12 The Liturgical Gospels
(since the day had no ante-communion service), but
only the rubric Ad Lateranis conficttur chrisma.
The St. Matthew Passion was read on Sunday,
St. Luke on Wednesday, St. John on Friday. The
Gospels of Monday and Tuesday were taken from
St. John, being xii. 1-36 and xiii. 1-32 respec
tively. When a Gospel was wanted for the Thurs
day, that of Tuesday was adopted in whole or in
part (1-15), probably because of the account that
it contained of the Maundy. In many books the
passage was thus twice read in the week : but some
MSS. avoided this result, either by dividing Mon
day's Gospel into two and reading the second half
on Tuesday, or by prescribing the St. Mark Passion
to take the place left vacant by the transference of
Tuesday's Gospel to Thursday ; or by dividing
Tuesday's Gospel, taking only the first 1 5 verses
to Thursday and leaving vv. 16-32 at Tuesday.
Of these expedients by far the most satisfactory
is the adoption of the St. Mark Passion for Tuesday
and the transference of the Tuesday Gospel to
Thursday. It was not the most common, but it was
the one which our English secular uses followed.
The Prayer Book exhibits a different scheme for
Holy Week, which is evidently the result of a
desire to shorten the Gospels. St. Matthew's Pas
sion is retained at Palm Sunday, but only the later
half of the old Gospel (Mt. xxvii. 1-54 instead of
xxvi. and the whole of xxvii.). St. Mark is divided
between Monday and Tuesday, but only vv. 1-39
of chap. xv. instead of the whole. St. Luke is
similarly divided between Wednesday and Thurs-

The Liturgical Gospels 13
day and the end of the second of the two chap
ters of the Passion (xxiii. 50-56) is not read.
The second of the two chapters forming the Passion
according to St. John is read on Good Friday, but
only as far as the 37th verse. The result of this
is that Jo. xii. and xiii. are not read at all ; and as
regards the Passion, the account of the Maundy is
read on Maundy Thursday at Evensong instead
of at the Eucharist. The former of the two chap
ters, forming the Passions according to St. Matthew
and St. John respectively, are read at the Mattins
preceding, on Palm Sunday and Good Friday re
spectively ; the various accounts of the Burial,
which are docked at the end of the various Pas
sions, are represented by the Gospel of Easter
Even, which is Mt. xxvii. 57-64 (end). The old
scheme provided in this place an Easter Gospel,
Mt. xxviii. 1-7 ; for the service was a midnight
service and belonged really to Easter Day. Ac
cording to the old use the Saturday was free of
services in the later part of the day, until the
Easter Vigil began at night. Then in one long
series came the primitive Vigil Service, the great
Ceremonies, the Baptisms, the Confirmation, and
the Vigil Mass, lasting through the night into
Easter Morning.
This custom of keeping a real Vigil had vanished
long before the Reformation ; and it was better
frankly to give up the idea than to retain an un
real survival. The ceremonies are divorced from
their context when they are all anticipated, and
occur on Saturday morning — as is constantly the

14 The Liturgical Gospels
case now according to the Latin Rite ; and the
crisis of Easter is ruined. The Prayer Book is
wise in making Easter Even the day on which to
commemorate our Lord's burial ; and by keeping
on that note till the Evensong of the Saturday, it
does its best to reserve the unique transformation,
for which Easter Day stands, until the Day itself
dawns. No one will wish therefore to give up
this — indeed it needs safeguarding against ill-
advised attempts to make the Saturday Evensong
a festival service : and the only modification that
seems needed is the addition of two verses, Mt.
xxvii. 55, 56, to the Sunday Gospel, for at present
they have unaccountably fallen out in the dividing
of that chapter between Palm Sunday and Easter
Even.

§6
We come now to Easter Day, where the Prayer
Book gives as Gospel Jo. xx. 1-10. It is strange
to notice that apparently this passage was not used
in the earliest form of the Capitulare. The Gospel
for Easter Day was from St. Mark. However, in
early days a change was made which brought in
the Johannine Gospel (Jo. xx. 1-9) for the Satur
day in Easter week. The reason of the change
was that the later verses of this chapter were being
used twice over, vv. 19-31 on this Saturday and
vv. 24-31 on the following day. This repetition
was obviated either by taking only vv. 19-23 for
Saturday ; or by adopting for Saturday the begin-

The Liturgical Gospels 15
ning of the chapter xx. 1-9. It will probably be
thought best not to change the Easter Day Gospel
of the Prayer Book : in that case it will be wisest
to follow the former of the two rival precedents,
i.e. to set down Jo. xx. 19-23 (the present Gos
pel for Low Sunday) for the preceding day, and
Jo. xx. 24-3 1 for Low Sunday. The Prayer Book
already has the old Gospels for Monday and
Tuesday : and it is easy to add those for Wednes
day, Thursday, and Friday, dealing with Saturday
as suggested. The week will then be filled, and
this is a very desirable piece of enrichment.
But Easter Sunday itself wants enrichment : it
would be a distinct gain to have one or more
alternatives provided. The old Gospel from
St. Mk. xvi. 1-7 should be set alongside with the
present Prayer Book Gospel, as in the American
Book, perhaps with one additional verse ; and it
will be a gain to take here also the old Vigil
Gospel as a third alternative. The story of the
Resurrection will then be read, in churches where
there are three celebrations, from St. Matthew,
St. Mark, and St. John. The story according to
St. Luke will not be read. In some of the old
lists it was added as an alternative on Low Sun
day, in others it stood for Wednesday in Low
Week. It might be well to recover it in one or
other position. The second Gospel provided in
the old scheme after Low Sunday for the an
niversary of the previous Easter (In Pascha
annotina, Jo. iii. 1-1 5) is now in use at Trinity
Sunday, so it is not needed here.

16 The Liturgical Gospels

§ 7
The case of Whit-week is not so, parallel to that
of Easter-week as it appears to be at first sight.
It is now habitually associated with the Ember Days,
and this was so in the oldest Gospel-books ; later
an attempt was made to keep for the Octave its
festival character by putting the Ember Days in
one of the weeks following. The older usage,
however, finally prevailed and the great fast of the
fourth month asserted itself over the Octave.
There is an appropriateness in each alternative.
It was natural, when the idea of an Octave for
Whitsunday arose, to wish to keep it in festival
guise, and to exclude the fast ; while on the other
hand, ever since ordinations have been linked with
the Ember festivals, it has been suitable that they
should be closely linked with the festival of the
Descent of the Holy Spirit. We are not likely now
to wish for a change. That being so, the Wednes
day, Friday, and Saturday will be provided with the
Embertide Gospels, viz. Jo. vi. 44-51, Lu.xi. 17-26,
and Lu. iv. 38-43 ; and the week will then be filled
with the exception of the Thursday. Most of the
early Gospel-books provide nothing for that day ;
but the secondary group, followed by our English
uses, took Lu. ix. 1-6 when it was no longer
required at the Eighth Sunday after Epiphany.
It will be wise therefore to adopt this for the
Thursday.

The Liturgical Gospels 17

§ 8
We come now to consider the Sundays : and though
change in the existing provision of the Prayer Book
is a very different thing from addition and enrich
ment such as we have so far chiefly considered,
and is for the most part to be deprecated, it may
be well to set out the case in brief.
The Sundays from Septuagesima to Pentecost
(except the Second in Lent, which has already
been discussed) offer no difficulty. The tradition
is uniform and the Prayer Book follows it.
Similarly the four Sundays before Christmas and
the Sunday after it, though the former are not old
Roman Stational Masses, are unchanged through
out." But the case stands otherwise with the
Dominicae vagantes — those that fill up the variable
intervening spaces that follow Epiphany and Whit
sunday. The oldest extant books provided 10 Sundays
after Epiphany and 20 after Pentecost, to supple
ment the 22 already mentioned ; but the secondary
group adopted a different plan, giving five only
after Epiphany and 26 or even 27 after Pente
cost. This plan is followed by our English uses
and by the Prayer Book. In only one place is
there any important divergence. At the eighteenth
Sunday after Trinity there are the following five
alternatives : —
(i) Mt. xxii. 23 — xxiii. 12.
(ii) „ 34— xxiii. 12.
D

1 8 The Liturgical Gospels
(iii) Mt. xxii. 23 — 46.
(iv) „ 23—33.
(v) „ 34—46-
Of these alternatives (i) (ii) are probably due to
a mistake, for they each absorb the Gospel of
Tuesday in the second week of Lent (Mt. xxiii.
1- 1 2.) ; the alternatives therefore remaining are,
either to read about the interview of the Sadducees
with our Lord, or that of the Pharisees which fol
lowed, or both. The English diocesan uses agree in
having only the interview with the Pharisees,
and the Prayer Book follows them in this. There
seems therefore to be no reason for any change.
In several instances in this series of Sunday
Gospels, the addition of a verse or two is notice
able in the Prayer Book form of a Gospel, viz. at
the 6th, 15th, 1 6th, 21st, 23rd, and 24th Sundays.
In the last case the Gospel agrees with the York
use, but is four verses longer than in the uses of
Sarum and Hereford. In all cases but the first,
the gain is unquestionable ; the Gospel is carried on
to the end of the section, and the additional verses
thus incorporated were not otherwise utilised in
the scheme of Gospels. But the two additional
verses of the 6th Sunday form part of another
Gospel, that of the Wednesday in the third week
after Trinity ; and the addition is so far open to
question. Similarly at the 22nd Sunday two
verses are prefixed : these are very appropriate, but
they are part of a Lenten Gospel. The addition
therefore is a questionable improvement.

The Liturgical Gospels 19
§ 9
We turn next to the Sundays after Epiphany,
where the oldest tradition and the largest number
of MSS have 10 Sundays, but the secondary group
only 5. One might expect to find that the latter
group had reduced its Sundays after Epiphany and
increased its Sundays after Pentecost by transferring
some Gospels from the earlier position to the later ;
but this is not so, except in one case. The discarded
Gospels of the Sundays after Epiphany were
otherwise used up by the secondary group, as is
shown below : —
Sixth Sunday becomes First Saturday in Lent.
Seventh Sunday
Eighth Sunday = Thursday in Whit-week.
Ninth Sunday = Twentieth Sunday after Trinity.
Tenth Sunday = Second Sunday in Lent.
It will be noticed that only in the last case but
one does the sort of transference that might have
been expected actually take place.
The first five Sundays of the set are uniform in
all early MSS. Many of these give also an alter
native Gospel for the Second Sunday, Lu. iv.
14-22. This series is reproduced in the English
uses, except that York adopted at the 5 th Sunday
the alternative Gospel of the 2nd Sunday in place
of the usual one. The Prayer Book has followed
the ancient use for these five Sundays ; except that,
at the 4th, it has added to the old Gospel the
remaining seven verses of the chapter (Mt. viii. 28-
34). These verses are not utilized elsewhere in any

20 The Liturgical Gospels
normal form of the Capitulare, though they figure
at Friday in the 22 nd week after Trinity in the
Hereford use and in at least one old authority.
There is no need therefore to object to the addition.
A proper Gospel for the 6th Sunday after
Epiphany was first provided in the Prayer Book in
1 66 1. The medieval uses had been content with
five, because it had become customary to keep
the Sunday after the Epiphany as the Sunday in
the Octave. The series of five then began with the
following Sunday, and the Sundays were reckoned as
Sundays after the Octave of the Epiphany, instead
of Sundays after the Epiphany as before. In earlier
days presumably the need was met by using the
alternative Gospel usually provided at the 2nd Sun
day. In the Prayer Book a return was made to the
old plan, since no Octave was prescribed, but conse
quently the sixth Sunday could only borrow from
the fifth. To remedy this defect a 6th Sunday Gospel
was provided, and Mt. xxiv. 23-31 was taken for
the purpose. This provision clashes with the ar
rangements made in some few early English Gospel-
books for the Saturdays in the 20th and 25th weeks
after Trinity : but such clashing is of no great
importance, and the Gospel may well stand as it is.
§ 10
There remains one question more to be discussed
before passing from the Seasons to the Saints' Days,
viz. whether it is desirable to add Gospels for the
weekdays in Advent and Eastertide and in the

The Liturgical Gospels 21
times after Epiphany and Trinity, where such
provision was formerly made, i.e. on Wednesdays,
Fridays, and more rarely Saturdays. Apart from
the Ember Days and Rogation Days the need for
these is not great, compared with the need that
there is for the occasions previously mentioned : and
as the problem of the precedents is a somewhat
intricate one, it will be best not to enter upon it.
In case, however, the problem should come up
for discussion, it may be well to note in general,
that, in these, as in other cases, not provided for
in the original Capitulare, there is underlying the
early MSS. a double tradition, which may be
clearly made out, in spite of the many disloca
tions, confusions, and haphazard alterations that
characterize the ferial Gospels as they appear in
the early Gospel-books, (i) The older tradition,
supported by most MSS., is that which goes hand in
hand with the older and more widespread tradition
already noted, in such cases, e.g., as the provision
of 10 Sundays after Epiphany and 20 after Pente
cost, (ii) The secondary group appears again
sharply contrasted with this ; and the English uses,
as before, follow it for the most part. In later docu
ments the older tradition is found to borrow from
the newer to fill up its gaps ; and the two streams
of tradition become confused ; but by going back
to the earliest MSS., and studying them closely, the
two traditions can be distinguished clearly from
one another. For our present purpose there is no
reason to go any deeper into this question — one
of the most intricate that occur in the study of

22 The Liturgical Gospels
the Gospel-books ; but if ever it becomes de
sirable to add to the Prayer Book further ferial
Gospels for the year, this is the clue which will
have to be followed, in order to reach a right
decision as to the passages to be chosen for the
purpose. It may be noted also that until some such
< ferial Gospels are provided, a large number of
valuable passages will never be read at the Eucha
rist — e.g. the account of the Baptist's preaching ;
of the Baptism of Christ (unless it is set for the
Vigil or Octave of the Epiphany) ; of the Sabbath
in the cornfield, of the rich young ruler, and
many others from the synoptic record ; besides
passages peculiar to St. Luke — e.g. the Unjust
Judge, the dinner in Simon's house, and Zacchaeus,
unless set for the Dedication Festival.

The Gospels of the Ember Days of September
and Advent have already been given above, for
they form part of the early form of the Capitulare ;
but nothing has been said as to Rogation Days.
The old Roman rogation was the Litania Maior on
April 2 5 ; and in the earliest forms of the list this
appears immediately after Low Sunday with Lu.
xi. 5-13 as its Gospel. Later on two changes took
place : (i) the Gallican Rogation Days, the three
days before the Ascension, were adopted into many
forms of the Roman site, and (ii) the 25 th of April,
the old Roman Rogation, was adopted as St.

The Liturgical Gospels 23
Mark's Day. Consequently that day took a Gospel
appropriate to the Evangelist, and the Rogation
Gospel was transferred to the Monday before Ascen
sion Day. The primitive scheme had only one
Gospel for Rogations. One or two additional
Gospels are, however, found provided in a few
MSS.; they occur sometimes in the old Roman
position and sometimes in the Gallican place,
e.g. Lu. vi. 36-42 and Mk. xi. 22-26. The
former is the more common of the two ; but the
latter (beginning at ver. 23) has English precedent.
It is appointed for the Rogation Tuesday in the use
of York, where Sarum provides nothing special, and
Hereford has recourse to a still rarer selection,
Mt. vii. 7-14. It is desirable that the old Rogation
Gospel should be prescribed for the Monday, and
one of the above for the Tuesday.1

§ 12
The problem of the Saints' Days is one of a
rather different sort. The greater part of those
days which figure in the Capitulare do not reap
pear in the Prayer Book Kalendar ; nor are they
likely to be replaced in any future enlargement
of that Kalendar, since they belong for the most
part to obscure local Roman saints. At the same
time they cannot be left out of account, for they
provided the Gospels that later were assigned to
1 The York Gospel reappears at Wednesday in the 22nd week
after Trinity : but, if those ferial Gospels are not taken into account,
that is no objection to its use here.

24 The Liturgical Gospels
new names in the Kalendar which have survived —
and those Gospels, too, which, by a further develops
ment, came later to find a place in the Commune
Sanctorum, as suitable for a whole class of Saints.
The Capitulare in its early form knows nothing
of such a plan as yet. Every day has its own
proper Gospel assigned to it in the list : and
though the same passage may be used for several
Saints, the fact can only be discovered by a process
of comparison.
Following out this line, we may attack the
problem in two divisions : first setting down such
days with their Scriptures as are derivable direct
from the early form of the Capitulare ; and second,
tracing the growth of the Commune and the ad
dition of other Gospels which will be suitable for
days not included in the early list. In strict logic
such a procedure would first require a discussion
and settlement of the exact form of the Kalendar
as desired in a new edition of the Prayer Book.
But, without this, we shall find that the work can
be done roughly, leaving certain minor points to
be decided when the Kalendar is settled. For
the present it will be enough (i) to assume that
the present list of Red Letter and Black Letter
Feasts will continue, though without expressing
the opinion that they all necessarily should ;
(2) that Gospels are to be found in some .way for
all these days, and (3) also for a certain number of
additional days. The additions, which we shall
keep in view, are mainly those which have been
discussed or advocated already in the writer's Some

The Liturgical Gospels

25

Principles of Liturgical Reform ; but there will be
no need to cover exactly the same ground.

§ 1.3
The list of days and their Gospels, occurring in
the old Capitulare, and found in the existing
Kalendar of the Prayer Book, or likely to be
found in a future Kalendar, is as follows : —

St. Andrew. Vigil Day
St. Lucy
St. Stephen .
St. John
Holy Innocents .
St. Silvester .
St. Prisca
SS. Fabian and Sebastian
St. Agnes
St. Vincent
Purification St. Agatha
St. Valentine .
Annunciation St. George
SS. Philip and James .
St. John Baptist. Vigil Day

SS. Peter and

St. Paul
St. Peter's Chains
St. Lawrence.

Paul. Vigil Day

Vigil Day

Repose ofB.V.M. .
Nativity ofB.V.M. .
SS. Cornelius and Cyprian

Jo. i. 35-51.
Mt. iv. 18-22*.
Mt. xiii. 44-52. Simile thesauro.
Mt. xxiii. 34-39*.
Jo. xxi. 19-24 (to 25*)
Mt. ii. 13-18* or 24.
Mt. xxiv. 42-47. Vigilate.
Mt. xiii. 44-52. Simile thesauro.
Lu. vi. 17-23. 'Descendens Iesus.
Mt. xxv. 1-13. Simile decern "pirginibus.
Jo. xii. 24-26. Nisi granum.
Lu. ii. 22-32 (to 40*).
Mt. xxv. 1-13. Simile decern mirginibus.
Lu. ix. 23-27. Si quis 'vult.
Lu. i. 26-3812 (to 38^*). Missus estQabriel.
Lu. xxi. 14-19. Ponite in cordibus.
Jo. xiv. 1 -14*.
Lu. i. 5-17.
Lu. i. 18-25.
Lu. i. 57-68 (to 80*).
Jo. xxi. 15-19.
Mt. xvi. 13-19*. Venit Jesus in partes
Caesareae.
Mt. xix. 27-29. Ecce nos reliquimus.
Mt. xiv. 22-33. Jussit Jesus.
Mt. xvi. 24-28. Si quis fuit.
Mt. x. 37-42. 2}ui amat patrem, part of
Nolite arbitrari.
Jo. xii. 24-26. Nisi granum.
Lu. x. 38-42. Intra"pit Jesus.
Lu. i. 39-47. Exurgens Maria.
Lu. xi. 47-54. Vae "pobis.

26 The Liturgical Gospels
Michaelmas . . Mt. xviii. i-io.*
St. Martin . . Lu. xii. 35-40. Sint lumbi.
St. Cecilia . . Mt. xxv. 1-13. Simile decern tirginibus.
St. Clement . . Mt. xxv. 14-23. Homo quidam peregre.
Some of the above are used for more than one
occasion, and a Latin catchword is given to them
in the list, for purposes of identification. The
others are peculiar to the day.
The asterisk indicates agreement with the Prayer
Book, and in some cases shows that the Gospel is
longer there.
Such are the entries in the original Capitulare
which chiefly need our attention ; though, strictly
speaking, it can hardly be said that the Festivals of
the B. V. Mary in the above list are part of the
old Capitulare. Candlemas has a Gospel taken
from January 1 : the Annunciation and the
Nativity borrow from the Advent Ember Week,
and the Assumption has the passage previously
appropriated (with a slightly different opening)
to St. Felicitas (Lu. x. 38-42).

§ 14
It will be observed that this list makes no pro
vision for eleven of the present Red Letter Days.
They did not figure in the earlier lists, but they
crept in by degrees ; and most of them obtained
a place in the tenth and eleventh centuries. But
by that time uniformity has been lost, the list is
being enlarged locally in many centres, and diver
gent traditions are arising. For some of these

The Liturgical Gospels 27
days half a dozen or more different Gospels are
being prescribed before the end of the eleventh
century in different lists. A choice must there
fore be made as to which of the rival traditions
should be followed. For our present purpose we
choose the English tradition, as represented by
the three best known diocesan uses of Sarum,
Hereford, and York.
In most of these cases the three agree, and the
Prayer Book follows more or less exactly the
common tradition. Thus we have : —

1. St. Thomas Jo. xx. 24-29 (to 31*). '
2. St. Matthias . . Mt. xi. 25-30*
3. St. James . . . Mt. xx. 20-23 (to 28*).*
4. St. Bartholomew Lu. xxii. 24-30.* Facta est contentio.
5. St. Matthew . Mt. ix. 9-13*
6. St. Luke . . . Lu. x. 1-7.*
7. SS. Simon and Jude . Jo. xv. 17-25 (to 27*). Haec mando.
8. All Saints . . Mt. v. i-i2« (to 126*). Videns autem
Jesus.
In the three remaining cases the Prayer Book
follows Sarum : —
9. Conversion of St. Paul Mt. xix. 27-29 (to 30*). Ecce nos re-
liquimus.
10. St. Mark . . . Jo. xv. 1-7 (to 11*). Ego sum vitis vera.
11. St. Barnabas . . Jo. xv. 12-16*. Hoc est praeceptum.
Hereford differs in the first case, York in the
second, and both in the third.
1 The more common Gospel in the old sources is Hoc est prae-
ceptum. ' The more common Gospel in the old sources is Nthil opertum.

28 The Liturgical Gospels
§iS
Before we leave the existing Red Letter Days
notice must be taken of the addition of verses to
the Gospels made in the Prayer Book and indicated
in the above tables. The case of Candlemas has
been already considered. In most of the other
cases the addition is a gain : e.g. the St. Mark's
Day Gospel absorbs five verses of the xvth chapter
of St. John, assigned of old to the Wednesday be
fore Whitsunday ; but this is no harm, unless they
should be wanted in that capacity for insertion in
the Prayer Book. The rest of the chapter is as
signed partly to St. Barnabas (Hoc est praeceptum)
and partly to SS. Simon and Jude. At the latter
point the Prayer Book again adds verses beyond
the limits of the old Gospel — viz. verses 26, 27,
which belong to the Gospel of the Sunday after
Ascension. This elongation therefore seems less
justifiable. At St. John Baptist's Day a more considerable
elongation is found, for the old Gospel took in only
one verse of the Benedictus, while the Prayer Book
includes the whole. As the passage is not in
cluded in any other Gospel, this may be regarded
as a gain. The same may be said of the addition
of five verses to the Gospel of St James's Day.
Similar additions at St. Thomas's Day, St. John's
Day, the Conversion of St. Paul's and the Annuncia
tion may be justified on the same ground ; but it
must be admitted that in these cases they detract
from the point of the selection, rather than add to it.

The Liturgical Gospels 29
§ 16
We pass on now to deal with further festivals,
which it may be well to insert in the Prayer Book
series. In some cases a proper Gospel is demanded
because the day is directly connected with a scrip
tural passage ; in others there is no such direct
connexion, and the passages must be chosen on
general grounds. To the former class belong
certain days, which are set down here, together
with the Gospel of each according to the Capitulare,
or failing that the Sarum Use.
1. The Conception of the B.V.M. Mt. i. 1-16,
the Genealogy.
The Festival was not in the Capitulare, nor
perhaps is it needed in the Prayer Book. The
Gospel was one of the alternatives for the Nativity
of the B.V.M. (Sept. 8), and if it is replaced,
would come better there. In old days the Genea
logies were a special feature among scriptural
lessons ; they had proper and elaborate tunes of
their own, to which they were sung. But it is
doubtful whether, even if this musical treatment
were recovered, they would be edifying in these
days. It may therefore be preferable to choose,
if required, for either of these days, St. Luke
xi. 27-29 — "Blessed is the womb," etc. This
was in old days an alternative Gospel for the
Assumption, but it forms part of the Gospel of
the Third Sunday in Lent. The more usual
though less appropriate alternative was Lu. x. 38-
42, as has been mentioned above. This can be

30 The Liturgical Gospels
better employed, with good precedent, elsewhere :
so for any of these three days, or all, the former
excerpt seems preferable.
2. If St. Joseph's Day (March 19) is desired,
there are obvious passages of Scripture specially
appropriate ; but there was no provision for this
day made in the Capitulare or in any old English
diocesan use.
3. Holy Cross Day (May 3). Jo. iii. 1-15,
" Visit of Nicodemus."
This day and this Gospel are among the early
additions to the Capitulare, and they are common
to Sarum, York, and Hereford. But the passage
belonged originally to the Pascha annotina, and
was repeated by analogy at the Octave of Pente
cost. It was subsequently kept in the later
position to serve for Trinity Sunday, and figures
there now. It may be well therefore instead
to take here Jo. xii. 31-36, which is found at
Sarum and Hereford for Sept. 14, the other Holy
Cross Day (or to begin at verse 27 as in The
English Liturgy), and thus to use the same Gospel
on both days. This passage forms part of the old
Gospel of Monday in Holy Week, which has been
displaced by the Prayer Book rearrangement.
4. The Visitation (July 2), Lu. i. 39-47.
This is not an ancient use of this Gospel. It is
merely taken over here from the Assumption,
where it in turn was borrowed from an Advent
Ember Day.
5. St. Mary Magdalene (July 22).
The later medieval uses had for Gospel the

The Liturgical Gospels 31
passage (Lu. vii. 36-50) about the Sinner Woman.
This is, to say the least, a hazardous choice : for
the identification which dictated the choice is very
unlikely. It is probably better to have some un
questionable record of the Saint read, e.g. Jo. xx.
11-18, — "Our Lord's appearance to her in the
garden." 6. The Transfiguration (Aug. 6), Mt. xvii. 1-9.
7. The Name of Jesus (Aug. 7), Mt. i. 20-23.
8. The Beheading of St. John Baptist (Aug. 29),
Mk. vi. 17-29.
These call for no comment, and Holy Cross Day
in September has been already discussed.
§ 17
There remains the large series of minor festivals
— the present Black Letter Days and others to be
suggested — for which there is no passage directly
applicable ; so that one must be sought with a
more remote kind of appropriateness. The old
Capitulare had no Commune : it gave for every
day a reference to a particular Scripture. In
many cases, however, such a Scripture was used
for more than one Saint's Day ; so that actually,
though not obviously, some passages served for
groups of similar days. The easiest example of
this procedure is afforded by the days of Virgin
Saints. For this group of days only two passages
were utilized — the parables of the Treasure and
of the Ten Virgins. The former is found at the
feasts of St. Prisca, St. Agnes secundo, St. Pu-

32 The Liturgical Gospels
dentiana, St. Praxed, St. Sabina, SS. Lucy and
Euphemia, St. Lucy ; the latter at those of St.
Agnes, St. Agatha, St. Cecilia, and at the old
Roman feast of St. Mary at Christmastide (in
early copies, but not the earliest, of the Capitu
lare). These two passages are therefore still the
best ones to utilize for the said class. Thus the
days of St. Lucy, St. Prisca, St. Agnes, and St.
Agatha, among the older festivals recognized in
the Capitulare, should continue to have the
Gospels above mentioned ; and among additions,
St. Margaret of Antioch and St. Faith may well
have the former, according to Old English use,
and St. Bride, St. Perpetua, and St. Hilda the
latter. The Gospels allotted to other days present a
more complicated problem. In the list given above
(pp. 25, 26) a larger number of the Gospels
are distinguished by Latin catchwords. They
are, as has been noted already, those which were
not peculiar to a particular day, but common to
several days. They came therefore ultimately
to form the Commune. But the process of the
formation of the Commune was differently carried
out in different places : and the common stock,
when once formed, was differently utilized. For
example, the Gospel Qui vos audit (Lu. x. 1 6-20)
is peculiar in the Capitulare to St. Felix (Jan.
14) ; but when it comes into the Commune, York
uses it for a Confessor, while Sarum and Here
ford use it for a Martyr. It may be said,
however, in general that the Gospels given in the

The Liturgical Gospels 33
Capitulare for non-biblical Saints passed (with few
exceptions) into the Commune, leaving only some
of the biblical Saints to have proper Gospels.1
One or two that did not pass into the Commune
went out of regular use altogether. Thus in the
case of Euplus (Jo. xvi. 20-23) both festival and
Gospel went out of use2; again in the case of SS.
Nereus and Achilles the old Gospel (Mt. xix.
3- 1 1 ) went, 3 and another drawn from the Com
mune took its place.
The number of such Gospels contained in the
Commune in English uses is about forty. Not
all of these are available for Black Letter Days, but
over thirty are. The number of Black Letter Days
in the present Prayer Book Kalendar, apart from
those already discussed, is between forty and fifty.
It seems probable therefore that, so long as this
proportion, between feasts requiring Gospels and
passages available for them, is maintained, (and it
is not likely to be much altered by any revision
at present conceivable) there is no need for a large
Commune. Most of the days can have a proper
Gospel ; others can be supplied easily by a cross
reference. This, however, is a mere matter of
arrangement and can be decided later. Our next
step is to go through the Common Gospels, to note
the original place of each and trace to what other
1 And not all of them, for there was the Common of Apostles
which took Gospels amongst others from St. Peter and Paul
and the Commemoration of St. Paul.
8 But this Gospel only formed part of two Gospels of Eastertide,
those of the Third and Fifth Sundays after Easter.
3 But part of it was used for Weddings : see below, p. 44.

34 The Liturgical Gospels
festivals, among those for which we now have to
provide, each was allotted in medieval days.

§18
We may put this in tabular form, following for
convenience the order of the Sarum Commune.
Ego sum vitis vera,1 Jo. xv. 1-7 (or 9 or 11)
originally for St. Vitalis or (i-n) for St.
Hadrian. At Sarum for the Vigil of an
Apostle, and for a Martyr or Confessor in
Eastertide. Available for such a place — e.g.
St. George, St. Richard, or St. Alphege, and
actually in use at St. Mark.
Haec mando, Jo. xv. 17-25 : originally for
SS. Alexander, Eventius, and Theodulus,
St. Pancras, SS. Cosmas and Damian,
St. Chrysogonus. At Sarum for an Apostle.
Actually in use at SS. Simon and Jude.
Ecce ego mit to, Mt. x. 16-22 : originally for
St. Sixtus, etc. (Aug. 6). At Sarum for an
Apostle and for Martyrs. Available for
SS. Crispin and Crispinian, as at Sarum.
Ecce nos reliquimus, Mt. xix. 27-29, originally for
the Commemoration of St. Paul. At Sarum
also used for the Conversion ; and so actually
in the Prayer Book.
1 Sarum gives also as an alternative the last three verses of this
passage, Ego sum <vitis, njos palmites, Jo. xv. 5-7, for Martyrs and
Confessors in Eastertide.

The Liturgical Gospels

35

Venit Iesus in partes, Mt. xvi. 13-19, originally for
SS. Peter and Paul, and later for St. Peter's
Chair and Chains. So in Sarum, and
actually on St. Peter's Day.
Facta est contentio, Lu. xxii. 24-30 : originally for
St. Apollinaris. At Sarum for St. Bartho
lomew : and so in the Prayer Book.
Designavit dominus, Lu. x. 1-7 : not in the early
Capitulare, but adopted for St. Luke, and so
used in the Prayer Book. Sarum placed it
in the Common of Evangelists, but used it
also for St. Augustine of Canterbury out of
Eastertide.
Nisi granum, Jo. xii. 24-26 : originally for
St. Vincent, St. Lawrence (3rd Mass), and
St. Caesarius. Thence at Sarum in the Com
mon of a Martyr. Now available for
St. Vincent and St. Lawrence, the two
Deacon Martyrs.
Qui vos audit, Lu. x. 1 6-20 : originally for St. Felix ;
then at Sarum and Hereford for a Martyr,
at York for a Confessor.
Si quis vult, Mt. xvi. 24-28 : originally for the
Vigil of St. Lawrence, while the similar Gospel,
Lu. ix. 23-27, was used for St. Valentine, St.
Mennas, St. Nicomede (Sept. 15) ; the former
alone was used at Sarum for a Martyr ;
available for St. Valentine, St. Nicomede
(June 1), and St. Alban.
Si quis Venit, Lu. xiv. 26-33 originally for SS.
Timothy and Symphorian : thence at Sarum
for a Martyr ; and available for St. Oswald,

36 The Liturgical Gospels
St. Edward, and St. Edmund — the three royal
martyrs.
Nihil opertum, Mt. x. 26-32, originally for St.
Cyriac ; then at Sarum for a Martyr, and
available for St. Blaise. It is, however, only
the latter part of Cum persequentur (below).
Circuibat Jesus, Mt. ix. 35-38 : not in the early
Capitulare, but used at Sarum for a Martyr
Bishop, and available for St. Lambert.
Homo quidam nobilis, Lu xix. 12-28 : originally for
Pope Stephen ; then at Sarum for a Bishop
martyred, or a Confessor in exile ; and thus
available for St. Thomas of Canterbury and St.
Brice. It also stands at Sarum for St. Machu-
tus, and St. Clement ; but the latter has a
different Gospel in the Capitulare.
Elevatis Jesus oculis, Lu. vi. 20-23 : not in tne
early Capitulare, but used by Sarum for Many
Martyrs. It is only the latter part of Descen-
dens Jesus (below), and so need not be treated
separately.
Videns Jesus turbas, Mt. v. 1-12 : originally for The
Seven Brothers, but used by Sarum for Many
Martyrs. It became the Gospel of All Saints'
Day, and is so assigned in the Prayer Book.
Cum persequentur, Mt. x. 23-26 : originally for SS.
Protus and Jacinth, then for Many Martyrs,
and utilised for St. Boniface and his Com
panions.
Poniteergo in cordibus, Lu. xxi. 14-19 : originally
for St. Theodore (Nov. 9), and later for St.
George ; but taken at Sarum for Many

The Liturgical Gospels 37
Martyrs and not used for St. George. For
to that festival, coming in Eastertide, was as
signed Ego sum vitis vera. The instruction
of Our Lord which the Gospel contains is
addressed to hearers in the plural, therefore
there was some reason for the change. This
Gospel is, however, only part of Cum audieritis
(below) and need not be treated separately.
Descendens Jesus de montetl^u. vi. 17-23 : originally
for St. Sebastian, St. Hermes, and The Four
Crowned Martyrs ; it became a Sarum Gospel
for Many Martyrs, and thus for SS. Fabian
and Sebastian, and for St. Denys and his com
panions.
Cum audieritis praelia, Lu. xxi. 9-19: originally
for SS. Marcellinus and Peter, then for Many
Martyrs.
Attendite a fermento, Lu. xii. 1-8 : originally for SS.
John and Paul and for St. Hippolytus, then
for Many Martyrs.
Sedente Jesu super montem, Mt. xxiv. 3-13: originally
for SS. Processus and Martinian, then for
Many Martyrs. Part of this, Videte ne quis
(5-13), was used in some early lists as an
alternative Gospel for SS. Abdon and Sennen.
Vae vobis qui aedificatis, Lu. xi. 47-54 : originally for
SS. Cornelius and Cyprian ; then for Many
Martyrs, when the commemoration of those
Saints gave way to the observance of The
Exaltation of the Holy Cross. It is available
for St. Cyprian, or for the two bishops if they
are commemorated on this day. At present

38 The Liturgical Gospels
St. Cyprian's name alone appears in our
Kalendar, and on the 26th, the day of a
totally different Cyprian.
Egrediente Jesu, Mk. xiii. 1-13 : originally for SS.
Gervasius and Protasius, and then for Many
Martyrs.
Videte ne quis vos seducat, part of the previous
Gospel beginning at verse 5 : originally used
for St. Saturninus, then taken for Many
Martyrs.
Nolite arbitrari, Mt. x. 34-42 : originally for SS.
Gordian and Epimachus, and then for Many
Martyrs. Part of this,Q.#z amat patrem^l-^l),
was one of the Gospels of St. Lawrence Day.
Homo quidam peregre,M.t. xxv. 14-23: originally for
St. Marcellus, St. Mark (Oct. 7), St. Clement ;
then for a Confessor, and used at Sarum for
St. Nicholas, St. Wulfstan, St. David, St.
Dunstan, St. Basil, St. Cuthbert, St. Martin,
and also at York for St. Wilfrid, St. Aidan,
St. Evurtius, St. Willibrord.
Videte, vigilate, Mk. xiii. 33-37 : not originally in
the Capitulare, but used at Sarum for a Con
fessor, and allotted to St. Chad and St. Hugh.
Vigilate quia nescitis, Mt. xxiv. 42-47 : originally
St. Silvester, St. Fabian, St. Eusebius, St.
Calixtus, i.e. chiefly for Popes ; but used at
Sarum for the Common of a Confessor, and
allotted to St. Gregory, St. Patrick, St.
Ambrose, St. Aldhelm, and St. Germanus,
among others.
Vos estis sal (or Vos est is lux, at York), Mt. v. 13-19:

The Liturgical Gospels

39

not in the early Capitulare, but inserted before
the tenth century, and used thence for a Con
fessor and Doctor, and therefore for St.
Augustine and St. Jerome ; and at Hereford
and York for St. Ambrose.
Nemo accendit lucernam, Lu. xi. 33-36 : originally the
second Gospel for The Seven Brothers ; then
taken at Sarum for a Confessor and Abbot,
and used for St. Leonard and St. Edward,
and at York for St. Giles, St. Anthony and
St. Botulf.
Sint lumbi,1 Lu. xii. 35-40 : originally for SS. Felix,
Simplicius, etc., St. Agapitus and St. Martin ;
then at Sarum for Confessors, and available
for St. Swithun, St. Remigius, besides St.
Martin.
Misit Jesus duodecim, Mt. x. 5-8, or In viam gen
tium : not in the early Capitulare, but at Sarum
for Confessors.
To these we may add : —
Hoc est praeceptum, Jo. xv. 12-16 : originally for
SS. Tiburtius, Valerian, and Maximus, and
three other groups of Martyrs ; used at
Sarum not in the Commune, but for St. Barna
bas ; and so in the Prayer Book.
Loquente Jesu ad turbas, Mt. xii. 46-50 : originally
for St. Felicitas and her sons the Seven Bro
thers. It was taken at York and Hereford
into the Common of Many Martyrs, but not
at Sarum.
1 Or Nolite timere (32-35) as used at York and Hereford for a
Confessor.

40 The Liturgical Gospels
§ 19
These lists represent (with two exceptions) the
whole lists of Gospels for Saints' Days in the
Capitulare, and the English medieval diocesan uses ;
and in following the order of the Sarum Commune
above, we have noted in what way the Gospels
should be allotted (according to English precedent)
to the days which are more modern than the
Capitulare but are included in the Prayer Book
Kalendar. There remain the two unspecified
Gospels to be noticed : and further there is the
question of the allotment of Gospels to further
festivals, not included in the English diocesan uses,
but included in the Prayer Book Kalendar, or very
likely to be so at any future revision.
1 . a. The disappearance of the feast of St. Euplus
(above, p. 2,3) left Jo. xvi. 20-23 unassigned to any
Saint's Day. It would be specially suitable for a
group of martyrs like those of Lyons and Vienne.
b. The old Gospel of SS. Nereus and Achilles
is also unutilized (Mt. xix. 3-1 1). It would be
specially appropriate to St. Columba, and also more
appropriate to St. Cuthbert than the over-popular
Gospel, Homo quidam peregre, which is usually
allotted to him.
In the list from the Commune eight Gospels are
mentioned, which are not, following old precedent,
associated with any feast still to be continued.
They are therefore available for other feasts which
may be desirable now, though unadopted previously
in the diocesan uses.

The Liturgical Gospels 41
Qui vos audit, (Lu. x. 16-20) would be appropriate
for the two Founders of the chief orders of
Friars, St. Dominick and St. Francis.
Cum audieritis praelia (Lu. xxi. 9- 19) or in its shorter
form Ponite ergo in cordibus (14-19), the old
Gospel of St. Theodore and later of St. George,
speaks about faithful witness going unscathed,
and is suitable therefore for St. Athanasius, and
for St. Anselm.
Attendite a fermento (Lu. xii 1-8) is suitable for
Martyrs such as St. Irenaeus, and St. Justin,
who bore written witness, and for SS. Ignatius
and Polycarp, whom the Anglo-Saxon Church
commemorated together on Feb. 1.
Sedente Jesu (Mt. xxiv. 3-18), telling of the tribula
tions of the Parousia, might well be allotted
to St. Chrysostom, unless he is treated as a
Doctor.
Egrediente Jesu (Mk. xiii. 1-1 3) is of the same theme,
and is a longer form of Videte ne quis (ib. 5-13).
It might be used for St Willibrord instead of
Homo quidam peregre, for that belongs gene
rally to a Confessor, not a Martyr.
Nolite arbitrari (Mt. x. 34-42) is only a longer
form of the Qui amat patrem (ib. 37-42) of
St. Lawrence.
Misit Jesus duodecim (Mt. x. 5-8) is a good Mis
sionary Gospel, and suitable therefore for St.
Ninian, St. Theodore, and for St. Columban,
unless indeed he is treated as an Abbot and
given (with St. Gilbert of Sempringham), the
Gospel Nemo accendit lucernam.

42 The Liturgical Gospels
Loquente Jesu (Mt. xii. 46-50) is a general Gospel
suitable for those who have broken family
ties for the following of Christ, e.g. for SS.
Perpetua and Felicitas.
For any further Virgin Saints the two old Gospels
must serve, while for Matrons such as St. Monnica,
St. Margaret of Scotland, the Gospel Dum peram-
bularet, the equivalent oflntravit Jesus (Lu. x. 38-
42) (above, p. 26) is available and suitable.
§20.
Summing up the results thus reached we note: —
First, that six Gospels formerly in the Commune
are now allotted to Red Letter Days in the Prayer
Book. The Conversion of St. Paul, St. Mark, St.
Barnabas, St Bartholomew, SS. Simon and Jude,
and All Saints (cp. p. 27). The St. Mark's Gos
pel, Ego sum vitis vera, was formerly given also to
other festivals in Eastertide, and would therefore
be set down for St. George, St. Richard, and St.
Alphege, if medieval practice were followed. It
seems better, however, to disregard the medieval
plan of having a special Commune for Eastertide,
to keep Ego sum vitis vera for St. Mark's Day only,
and to allot other Gospels to these Black Letter
Days, choosing them as appropriate to the day itself
rather than as appropriate to the Season of Easter
tide in which they happen to fall. This Gospel
then will be proper to St. Mark's Day ; and every
Red Letter Day will continue to have, as at pres
ent, a Proper Gospel. For St. George's Day a

The Liturgical Gospels 43
return should be made to the Gospel allotted in
the Capitulare, Ponite ergo. St. Alphege might
well share with St. Willibrord the Gospel Egredi-
ente Jesu, and St. Richard share Videte, vigilate,
with the other English Confessor Bishops, St. Chad
and St. Hugh.
Secondly, a large number of Black Letter Days
will have a proper Gospel ; and there are a number
of other cases in which a Gospel will be used only
twice, so that a cross-reference from one place to
another is all that seems needed.
Thirdly, there are Gospels which will be in more
constant use and will therefore more conveniently
form part of a Commune ; e.g. Si quis vult for a
Martyr ; Attendite a fermento for martyred writers ;
Si quis venit for the three Martyr Kings ; Homo
quidam nobilis for certain Bishops ; Homo quidam
peregre, Sint lumbi, Ponite ergo, or Cum audieritis,
Videte, vigilate, and Vigilate quia for a Bishop
and Confessor ; Vos estis sal for a Doctor ; Nemo
accendit lucernam for an Abbot ; Misit Jesus for
a Missionary ; the two Gospels for Virgins ; and
Dum perambularet for Matrons.
We thus reach a scheme for the Saints' Days
which provides (i) a proper Gospel for every Red
Letter Day and for several Black Letter Days, (ii)
other Gospels shared between two days, printed in
the one place and referred to in the other, and
(iii) a set of Common Gospels which are uti
lized more constantly. The scheme is not here
fully worked out ; for until the Kalendar is settled
no final allotment can be made.

44 The Liturgical Gospels
§ 21
There remains the question of Votive Masses.
The Capitulare in its early form had a short list
of these, comprising no more than twenty Gospels.
The later developments introduced many more.
Among the primitives are the following: —
Ordination of Priests. Mt. xxii. 42-47.
„ „ Deacons. Jo. xii. 24-26.
Dedication of a Church. Lu. vi. 43-48.
Veiling of Nuns. Mt. xxii. 1-14.
Marriage. Jo. iii. 27-29.
Service of the Dead. Jo. v. 21-24.
» J°- vi- 37-39-
„ „ Jo. vi. 48-54.
„ „ Jo. xi. 21-27.
In later medieval days the Gospel read at an
Ordination (as also at the Veiling of a Nun) was
that of the day, not a proper Gospel. The Prayer
Book Ordinal, following Bueer, returned to the
earlier plan, but adopted different passages. For
the Dedication the later forms of the Capitulare
provided an alternative, viz. Lu. xix. 1-9, and this,
with an additional verse and a half, was adopted
by the English diocesan uses. A similar process
came about in regard to the nuptial Mass ; but
here the Gospel of the later Capitulare, Mt. xix. 1-6,
was the longer, while that of Sarum and Hereford
began at verse 3, and York kept the older Gospel of
the Capitulare. The Gospels for the Service of

The Liturgical Gospels 45
the Dead continued in use for the most part, and
the second was retained in the First Prayer Book.
The remaining provision made by the Capitulare,
in its earlier and later forms, seems hardly required
for our present purpose, and need not therefore be
considered. It does not meet modern requirements
in such matters, e.g., as a Harvest Thanksgiving,
or a Coronation Mass. Drought, flood, war, and
plague are provided for, journeys by sea and land,
and more questionable contingencies such as the
iniquities of judges and bishops. But for these we
must refer the searcher to other sources : our
attempt is limited to the consideration of the
Ancient Gospel-books, so far as they are likely to
affect the correction or enlargement of the series
of Gospels in the Book of Common Prayer.
§ 22
These notes seem to indicate certain lines of
reform and enrichment. On the one hand it is
desirable that more of the Gospels should be read
at the Eucharist through the year ; on the other
hand it is desirable, especially where there is a
daily Celebration, that worshippers should be given
greater variety of Scripture. This points especially
to the provision of Gospels for the Black Letter
Days and for the weekdays in Lent. But the
details of enrichment, like the small details of
reform, may be variously judged : the purpose of
this tract is to raise questions rather than give a
full and final answer to them.

A LIST OF LESSER FESTIVALS

Jan.

Feb.

March

April

May

8. Lucian

. ^In the Octave of
. I Epiphany.

13. Hilary .

17. Anthony

. Nemo accendit.

18. Prisca .

Simile . . . thesauro.

19. Wulfstan

Homo quidam peregre.

20. Fabian [and Sebastian]

. Vigilate. [Lu. vi. 17-23.]

21. Agnes .

. Simile . . decern.

22. Vincent

. Jo. xii. 24-26.

27. John Chrysostom

. Mt. xxiv. 3-18.

30. Charles K. .

1. Ignatius and Polycarp

. Attendite a fermento.

3. Blaise .

. Mt. x. 26-32. Or as

St. Boniface.

4. Gilbert

. Nemo accendit.

5. Agatha

. Simile . . . decern.

14. Valentine

. Si quis vult.

1. David .

. Homo quidam peregre.

2. Chad .

Videte, vigilate.

7. Perpetua and Felicitas

Mt. xii. 46-50.

12. Gregory

. Vigilate.

17. Patrick

. Vigilate.

1 8. Edward K. and M.

. Si quis venit.

21. Benedict

. Nemo accendit.

3. Richard

. Videte, vigilate.

4. Ambrose

. Vigilate.

19. Alphege

. As Willibrord.

21. Anselm

. Cum audieritis.

23. George

. Cum audieritis.

24. Wilfrid

. Homo quidam peregre.

2. Athanasius .

. Cum audieritis.

3. Inv. of H. Cross .

. Jo. xii. 27-36.

4. Monnica

. Bum perambularet.

6. John A.P.L.

. As St. John's Day.

46

The Liturgical Gospels

47

May

June

July

Aug.

Sept.

Oct.

19. Dunstan

Homo quidam peregre.

25. Aldhelm

Vigilate.

26. Augustine of Canterbury

Lu. x. 1-7.

27. Bede .

Vos estis sal.

1. Nicomede .

Si quis vult.

2. Martyrs of Lyons

Jo. xvi. 20-22.

5. Boniface [and his Comp.]

Mt. x. 23-26.

9. Columba

Mt. xix. 3-1 1.

10. Margaret Q.

Hum perambularet.

14. Basil ....

Homo quidam peregre.

17. Botulf.

. Nemo accendit.

20. Tr. of Edward K. and M.

See March 18.

22. Alban ....

. Si quis vult.

28. Irenaeus

Attendite a fermento.

2. Visitation

. Lu. i. 39-37-

4. Tr. of Martin

See Nov. 11.

15. Tr. of Swithun

Sint lumbi.

20. Margaret

. Simile . . . thesauro.

22. Mary Magd.

. Jo. xx. 11-18.

26. Anne ....

. Dum perambularet.

31. Germanus and Lupus .

. Vigilate.

1. Lammas

. As St. Peter's Octave.

4. Dominick .

. Lu. x. 16-20.

5. Oswald K. and M.

. Si quis venit.

6. Transfiguration .

Mt. xvii. 1-9.

7. Name of Jesus

. Mt. i. 20-23.

10. Lawrence

. As St. Vincent.

28. Augustine of Hippo

. Vos estis sal.

29. Beheading of John Baptist

. Mk. vi. 17-29.

3 1 . Aidan ....

Homo quidam peregre.

1. Giles ....

. Nemo accendit.

4. Tr. of Cuthbert .

. As St. Columba.

7. Eyurtius

. Homo quidam peregre.

8. Nativ. of B.V.M.

. Lu. xi. 27-29.

13. Cyprian and Cornelius .

. Lu.xi. 47-54.

14. Exalt, of H. Cross

. As the Invention.

16. Ninian

. Misit Jesus.

17. Lambert

. Mt. ix. 35-38.

19. Theodore

. Misit Jesus.

30. Jerome

. Vos estis sal.

1. Remigius

. Suit lumbi.

4. Francis

As St. Dominick.

6. Faith ....

. Simile . . . thesauro.

The Liturgical Gospels

Oct. 9. Denys [and his Comp.]
13. Tr. Edward Conf.
17. Etheldreda .
23. Justin M. .
25. Crispin [and Crispinian]
Nov. 6. Leonard
7. Willibrord
11. Martin
13. Britius
15. Machutus
17. Hugh .
20. Edmund K.
21. Columban
22. Cecilia
23. Clement
25. Katharine
Dec. 6. Nicholas
8. Conception
13. Lucy .
29. Thomas
31. Silvester

As SS. Fabian and Se
bastian.
Nemo accendit.
Simile . . . decent.
Attendite a fermento.
Mt. x. 16-22.
Nemo accendit.
Mk. xiii. 1-13.
Sint lumbi.
Homo quidam nobilis.
Homo quidam nobilis.
Videte, vigilate.
Si quis vult.
Misit Jesus.
Simile . . . decern.
As St. Machutus.
Simile . . . thesauro.
Homo quidam peregre.
As the Nativity.
Simile . . . thesauro.
Homo quidam nobilis.
Vigilate.

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Price is. 6d. ; or 6d. in paper covers.
VII. The Sign of the Cross in the Western Liturgies.
By the Rev. E. E. Beresford Cooke. Price is. 6d.

VIII. The "Interpretations" of the Bishops and their
Influence on Elizabethan Policy. By W. M.
Kennedy, M.A. Price is. 6d.
IX. Prayer Book Revision: The "Irreducible Mini
mum." Edited by Athelstan Riley, M.A. Price
zs. net.
X. The Bread of the Eucharist. By the Rev. R.
Maxwell Woolley, B.D. With eleven Illustrations.

PRAYER BOOK REVISION
PAMPHLETS
I. Liturgical Interpolations and Prayer Book Revision.
By the Rev. T. A. Lacey, M.A. Price is., or in
Paper covers, 6d.
II- The Liturgical Gospels. By the Rev. W. H. Frere,
D.D. Price is. 6d., or in Paper covers, is.

Reduced Prices. — Members can obtain, through the Secretary,
some of the first Collections at a third of the original price, and
other publications at a reduction.
Lantern Slides. — A varied selection of slides for lectures can be
borrowed from the Club. Further particulars on application.
For all information apply to Miss Ward, 20 Antrim Mansions,
Hampstead, N.W.
Publishers. — Messrs. A. R. Mowbray & Co. Ltd., 28 Margaret
Street, London, W., and 9 High Street, Oxford.

Printed by A. R. Mm&ray cif Co. Ltd., London and Oxford

YALE UNIVERSITY LIBRARY

3 9002 08954 981

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