The ".essons" of the Roman breviary are more varied. They occur only in matins, with the exception of a "short lesson," which is found in Prime and also in Compline. The lessons of matins are sometimes three, sometimes nine in number, according as the matins consist of one or of three "nocturns." See BREVIARY. When there are three nocturns, the lessons of the first are commonly from the Holy Scriptures, the books of which are so distributed throughout the seasons, that portions of every book shall he read during the year The lessons of the second nneturn consist either of a narrative of the life of a saint, or of the circumstances of a festival, or of a sermon or other discourse from a belly father; and those of the third are generally from a homily of one of the fathers upon the gospel appropriate to the festival. The "short Ivsons' of Prime and Compliue consist of sentences from Holy Scripture.
In the public and solemn offices, the lessons are chanted, the tones being reputed of ancient origin; and the chanting of the gospel especially being accompanied with special marks of reverence for the word of God, as the incensation of the book of the gospel, signing it with the sign of the cross, and the bearing of lights during the singing—a practice which was already ancient as early as the days of St. Jerome's controversy with Vigilantus. When the pope officiates solemnly, the epistle and gospel are chanted in Greek as well as in Latin, in order to denote the union of both the rites in one Catholic church; and at the coronation of at least one of the popes (Alexander V.), the gospel was sung in Latin, Greek, and Hebrew.
Iu the church of England the term is used only of the portions of Scripture appointed to be read at morning and evening prayer, and at the service for the burial of the dead. The enlargement of this part of the service formed a great feature of the reformed lit urgy, and was a return to the more ancient use, entire chapters being substituted for short selected passages. Four lessons are appointed for every day, two at morning and two at evening prayer. The first lesson, at each service, is taken from the Old Testa ment--which is read through, in course, once a year (the order of the books being only departed from in the reservation of Isaiah for the season of advent)—and from certain books of the Apocrypha, viz., Tobit, Judith, Wisdom, Ecclesiasiicus. Baruch, and the
histories of Susanna and of Bel and the Dragon, which are read for the reasons quoted from St. Jerome, in the sixth article of religion, viz., "for example of life and instruc tion of manners," but not "to establish any doctrine." The second lessons are from the New Testament, which is read through three times in the year—that in the morning from the gospels and acts of the apostles, that in the evening from the epistles.
"Proper," i.e., special first lessons, are appointed for all Sundays and holidays; those for Sundays were fixed at the restoration of the reformed liturgy under Elizabeth, and consist of chapters selected from the various books, so arranged as to follow the seasons of the church—e.g., those during Advent are taken from Isaiah, those from Septuagesima to Easter from Genesis and Exodus, so that the account of the institution of the Pass over and the going out from Egypt falls.on Easter day. The general purpose of the Sunday proper lessons seems to be that of representing the divine dealings with the church of the Old Testament. The first lessons, on the minor holy-days, are taken, in course, from the didactic books of the Old Testament and Apocrypha. Except on the chief festivals, there are no proper second lessons, the New Testament being ordinarily rend through, in course, on Sundays and week-days, so causing the fixed first lesson to combine with the varying second lesson, in a manner which sometimes throws much light on both. Parts of Leviticus and Joshua, and the two books of Chronicles, are omitted; and the Apocalypse is resorted to only to supply the second lessons for the feast of St. John the Evangelist, and at evening service on All Saints' day. The lessons for each service are ascertained by reference to a calendar, prefixed to the book of com mon prayer—the proper lessons, which always supersede the others, being given in separate tables. When a lesson is directed to be read to any verse, it is always exclusive of that verse. The lessons are allowed to be read by persons not in holy orders, but are directed to be so read "as may best be heard of all present." Each lesson is followed by a canticle or psalm, after the manner of the old responsory, and on the principle that every revelation of the divine character and dealings affords fresh material for His praise.