The Criticism of the New Testament. Frederick Henry Ambrose Scrivener
24–31.
5th, xiii. 31-xiv. 2.
6th (παρασκευῇ), xiv. 3–9.
7th (σαββάτῳ), Luke xx. 46-xxi. 4.
Κυριακῇ ιζ´ (of the Canaanitess) Matt. xv. 21–28.
σαββάτῳ πρὸ τῆς ἀποκρέω, Luke xv. 1–10.
Κυριακῇ πρὸ τῆς ἀποκρέω, (of the Prodigal), Luke xv. 11–32. 1 Thess. v. 14–23 (1 Cor. vi. 12–20, B-C. III. 42).
2nd day of the week of the Carnival, Mark xi. 1–11. 2 Tim. iii. 1–10.
3rd, xiv. 10–42. iii. 14-iv. 5.
4th, 43-xv. 1. iv. 9–18.
5th, xv. 1–15. Tit. i. 5–12.
6th (παρασκευῇ) xv. 20; 22; 25; 33–41. Tit. i. 15-ii. 10.
7th (σαββάτῳ) Luke xxi. 8–9; 25–27; 33–36; 1 Cor. vi. 12–20 (2 Tim. ii. 11–19, B-C. III. 24).
Κυριακῇ τῆς ἀποκρέω, Matt. xxv. 31–46. 1 Cor. viii. 8-ix. 2 (1 Cor. vi. 12–20, B-C. III. 24).
2nd day of the week of the cheese-eater Luke xix. 29–40; xxii. 7–8; 39. Heb. iv. 1–13.
3rd, xxii. 39-xxiii. 1. Heb. v. 12-vi. 8.
4th, deest.
5th, xxiii 1–33; 44–56. Heb. xxii. 14–27.
6th (παρασκευῇ), deest.
7th (σαββάτῳ), Matt. vi. 1–13. Rom. xiv. 19–23; xvi. 25–27.
Κυριακῇ τῆς τυροφάγου Matt. vi. 14–21. Rom. xiii. 11-xiv. 4.
Παννυχὶς τῆς ἁγίας νηστείας.
Vigil of Lent (Parh., Christ's) Matt. vii. 7–11.
Τῶν νηστειῶν (Lent).
σαββάτῳ α´, Mark ii. 23-iii. 5. Heb. i. 1–12.
Κυριακῇ α´, John i. 44–52. Heb. xi. 24–40.
σαββάτῳ β´, Mark i. 35–44. iii. 12–14.
Κυριακῇ β´, ii. 1–12. i. 10-ii. 3.
σαββάτῳ γ´, 14–17. x. 32–37.
Κυριακῇ γ´, viii. 34-ix 1. iv. 14-v. 6.
σαββάτῳ δ´, vii. 31–37. vi. 9–12.
Κυριακῇ δ´, ix. 17–31. 13–20.
σαββάτῳ ε´, viii. 27–31. ix. 24–28.
Κυριακῇ ε´, x. 32–45. 11–14.
σαββάτῳ ϛ´ (of Lazarus) John xi. 1–45. xii. 28-xiii. 8.
Κυριακῇ ϛ´ τῶν Βαΐων, Matins, Matt. xxi. 1–11; 15–17 [εἰς τὴν λιτήν, Mark x. 46-xi. 11, Burney 22]. Liturgy, John xii. 1–18. Phil. iv. 4–9.
Τῇ ἁγίᾳ μεγάλῃ (Holy Week).
2nd, Matins, Matt. xxi. 18–43. Liturgy, xxiv. 3–35.
3rd, Matins, xxii. 15-xxiv. 2. Liturgy, xxiv. 36-xxvi. 2.
4th, Matins, John (xi. 47–53 (al 56) Gale) xii. 17 (al. 19)-47 (al. 50). Liturgy, Matt. xxvi. 6–16.
5th, Matins, Luke xxii. 1–36 (39, Gale). Liturgy, Matt. xxvi. 1–20.
Εὐαγγέλιον τοῦ νιπτῆρος, John xiii. 3–10.
μετὰ τὸ νίψασθαι, 12–17104; Matt. xxvi. 21–39; Luke xxii. 43, 44; Matt. xxvi. 40-xxvii. 2. 1 Cor. xi. 23–32.
Εὐαγγέλια τῶν ἁγίων πάθων ιυ χυ. (Twelve Gospels of the Passions).
(1) John xiii. 31-xviii. 1. (2) John xviii. 1–28. (3) Matt. xxvi. 57–75. (4) John xviii. 28-xix. 16. (5) Matt. xxvii. 3–32. (6) Mark xv. 16–32. (7) Matt. xxvii. 33–54. (8) Luke xxiii. 32–49. (9) John xix. 25–37. (10) Mark xv. 43–47 (11) John xix. 38–42. (12) Matt. xxvii. 62–66.
Εὐαγγέλια τῶν ὡρῶν τῆς ἁγίας παραμονῆς. (Night-watches of Vigil of Good Friday).
Hour (1) Matt. xxvii. 1–56. (3) Mark xv. 1–41. (6) Luke xxii. 66-xxiii. 49. (9) John xix. 16 (al. 23 or xviii. 28)-37.
Τῇ ἁγίᾳ παρασκευῇ (Good Friday) εἰς τὴν λειτουργίαν (ἑσπέρας, B-C. III. 42).
Matt. xxvii. 1–38; Luke xxiii. 39–43; Matt. xxvii. 39–54; John xix. 31–37; Matt. xxvii. 55–61. 1 Cor. i. 18-ii. 2.
Τῷ ἁγίῳ καὶ μεγάλῳ σαββάτῳ (Easter Even).
Matins, Matt, xxvii. 62–66. 1 Cor. v. 6–8 (Gal. iii. 13, 14, B-C. III. 24). Evensong, Matt, xxviii. 1–20. Rom. vi. 3–11 (λειτουργ. Matt. xxviii. 1–20, ἑσπέρας Rom. vi. 3–11, B-C. III. 42).
Εὐαγγέλια ἀναστάσιμα ἑωθινά (vid. Suicer Thes. Eccles. 1. 1229), eleven Gospels, used in turn, one every Sunday at Matins, beginning with All Saints' Day (B-C. III. 42). In some Evst. these are found at the end of the book.
(1) Matt. xxviii. 16–20. (2) Mark xvi. 1–8. (3) ib. 9–20. (4) Luke xxiv. 1–12. (5) ib. 12–35. (6) ib. 36–53. (7) John xx. 1–10. (8) ib. 11–18. (9) ib. 19–31. (10) John xxi. 1–14. (11) ib. 15–25.
We have now traced the daily service of the Greek Church, as derived from the Gospels, throughout the whole year, from Easter Day to Easter Even, only that in Lent the lessons from the 2nd to the 6th days inclusive in each week are taken from the book of Genesis. The reader will observe that from Easter to Pentecost St. John and the Acts are read for seven weeks, or eight Sundays. The first Sunday after Pentecost is the Greek All Saints' Day, their Trinity Sunday being virtually kept a fortnight earlier; but from the Monday next after the day of Pentecost (Whit-Monday) St. Matthew is used continuously every day for eleven weeks and as many Sundays. For six weeks more, St. Matthew is appointed for the Saturday and Sunday lessons, St. Mark for the other days of the week. But inasmuch as St. Luke was to be taken up with the new year, the year of the indiction [Arund. 547], which in this case must be September 24105, if all the lessons in Matthew and Mark were not read out by this time (which, unless Easter was very early, would not be the case), they were at once broken off, and (after proper lessons had been employed for the Sunday before and the Saturday and Sunday which followed106 the feast of the Elevation of the Cross, Sept. 14) the lessons from St. Luke (seventeen weeks and sixteen Sundays in all) were taken up and read on as far as was necessary: only that the 17th Sunday of St. Matthew (called from the subject of its Gospel the Canaanitess) was always resumed on the Sunday preceding that before the Carnival (πρὸ τῆς ἀποκρέω), which is also named from its Gospel that of the Prodigal, and answers to the Latin Septuagesima. Then follow the Sunday of the Carnival (ἀποκρέω) or Sexagesima, that of the Cheese-eater (τυροφάγου) or Quinquagesima, and the six Sundays in Lent. The whole number of Sunday Gospels in the year (even reckoning the two interpolated about September 14) is thus only fifty-three, the Canaanitess coming twice over: but in the Menology or Catalogue of immoveable feasts will be found proper lessons for three Saturdays and Sundays about Christmas and Epiphany, which could either be substituted for, or added to the ordinary