Many people never connect the Collect as setting the doctrine taught by a particular Sunday’s appointed epistle and gospel lessons, or that it is or was meant to progress thematically. If they change every year, the connection becomes even more obscure. The Collects and lessons were set for the purpose of building on each other like chapters in one big story. That’s exactly what Rev. Melville Scott DD set out to demonstrate back in 1903 when he wrote his book The Harmony of the Collects, Epistles, and Gospels. He showed how the ancient Church Year isn’t just a calendar; it’s a year-long teaching program that walks you step-by-step through the Christian life. I’ve been writing on this so that our present generations will see and appreciate this treasure passed on for centuries. In this post I’ll show how it works from Palm Sunday to Rogation Sunday (that’s the Fifth Sunday after Easter). I’ll break it down in clear terms. I’ll then show you how St. Thomas Aquinas in the 13th-century and The Rev P.M. Scott, two very different men, in different times and places, pass on the faith once delivered without adding or subtracting across the centuries. A famous Roman Catholic theolgian’s collection of sermons and an obscure Anglican Vicar’s (Castlechurch, Stafford in England (1860–1929)) commentary, are in harmony on the substance of Gospel throughout the year. This is Catholicity across almost 7 centuries and it is simply beautiful.
There is no known rendering of P.M. Scott.
Part 1: Melville Scott’s “Harmony” – The Logical Flow from Palm Sunday to Rogation Sunday
Scott’s contribution. Every Sunday’s Collect (the opening prayer), Epistle, and Gospel are deliberately linked by the Church to teach one clear doctrine that flows right into the next Sunday. It’s like a curriculum of salvation. Here’s the concise progression he lays out for this season:
Palm Sunday begins with the Example of the Cross building on Passion Sunday’s focus on the doctrine of the Cross and the readings focus on Christ Himself: Philippians 2 shows His humility (emptying Himself, becoming a servant, obedient to death), Matthew 27 paints the picture of His patient suffering under betrayal, mockery, and crucifixion. The Collect prays that we live that same humble, patient spirit. Scott shows the shift from “the redeeming work” to “the Divine Sufferer Himself.”
Good Friday seals it with the full Sacrifice of the Cross—the atoning reality behind the example.
Easter Day reveals pure victory: The Resurrection launches the whole Easter season under the banner THE LIFE OF PARDON. Christ’s risen life isn’t just a happy ending; it’s the power source that makes forgiveness real and turns it into new and daily living.
Then the five Sundays after Easter unpack that pardoned life in practical steps:
1st: Risen Life in Christ (union with the risen Lord).
2nd: The Life of Love (love as the natural outflow).
3rd: The Life of Unworldliness (living as “strangers and pilgrims,” detached from passing distractions).
4th: The Life of Conformity (aligning our will with God’s pattern).
Rogation Sunday (5th Sunday after Easter): The Reality of Life. The Gospel (John 16) tells us to ask in Jesus’ name with real confidence. The Epistle (James 1) hammers home: don’t just hear the word—be doers of it. Scott calls this the moment when doctrine stops being theory and becomes authentic, fruitful, everyday Christianity. Prayer, faith, and obedience have to produce visible results in preparation for what Ascension and Pentecost teach.
To paraphrase Scott, it’s one seamless movement: Cross → Resurrection power → liveing out the risen life that is finally obtainable.
Part 2: Aquinas and Scott Agree – The One-Year Lectionary as Catholicism’s Genius Way to Hand Down the Faith
St. Thomas Aquinas, preaching in the 1200s, used the very same one-year lectionary (the traditional Catholic cycle that repeats every single year), and hit the identical themes in his homilies. Not a modern three-year rotation—just the same readings, year after year, so the Church could drill the faith deep into people’s hearts, have it become muscle memory, and pass it on cleanly to the next generation.
Aquinas’ sermons on these very passages line up perfectly with Scott:
On Palm Sunday he preaches on Christ’s self-emptying humility in Philippians 2 (“He made Himself of no reputation… obedient unto death”) and on the Passion in Matthew 27, urging us to imitate the Patient Sufferer who “most patiently sustained the injuries” and “did good to all.” Same example-of-the-Cross vibe Scott highlights.
Easter gets Aquinas celebrating the Resurrection as total victory over death and the gateway to new life with the Father—exactly Scott’s “spring of new life.”
By the Second Sunday after Easter he’s already talking about Christ as our living Example of innocence, patience, and charity—the “Life of Love.”
Third Sunday? Straight into living as “strangers and pilgrims” who abstain from fleshly lusts (unworldliness).
And on Rogation Sunday Aquinas nails the “Reality of Life”: he preaches on James 1 about bridling the tongue and actually doing true religion (no vain, fake faith), plus John 16 on asking in Christ’s name with power because the Lord is ascending to intercede for us.
Both men—Scott the Anglican scholar in 1903 and Aquinas the medieval Dominican—are working from the same ancient set of lessons and teaching the same coherent progression of doctrine towards sanctification and salvation. That’s not coincidence. The traditional one-year lectionary (the historic Western Rite cycle used for centuries in both earlier Catholic and Anglican traditions) was designed this way on purpose. It doesn’t switch up randomly; it repeats the same Gospels, Epistles, and prayers every year so that:
Scripture reveals God’s (not particular men) built-in logical storyline (Cross → Resurrection → example for lived reality).
Families, kids, and whole congregations absorb it year after year like a song you can’t forget.
The faith gets passed down intact—no reinventing the wheel every three years.
This is the Catholic faith at its finest: using liturgy and Scripture together as one living classroom that forms souls across generations to be acceptable to God. Scott made the harmony obvious in English in his day; Aquinas was preached it in Latin 700 years earlier.
So next time you hear those Palm Sunday psalms or Rogation prayers, remember—you’re stepping into a 2,000-year conversation that’s still teaching the same beautiful, logical path to Christian living. Pretty awesome, huh?
What do you think—does the traditional lectionary seem like the better method? Drop a comment if you’ve wondered how the church year worked or took note of the logic!
Sources: Melville Scott’s Harmony (1903) and St. Thomas Aquinas’ Ninety-nine Homilies Upon the Epistles and Gospels (traditional one-year cycle).
If you cannot find a church using these materials and the ancient one year lectionary, consider visiting St. Athanasius Anglican:
https://www.facebook.com/SaintAthanasiusAnglican
SaintAthanasiusAnglican.Org
You can also compare yourself by using LectionaryCentral.com -select any week and Scott is in the lefthand margin.
You can view Aquinas’ 99 Homilies here: https://archive.org/details/ninetyninehomili00thomuoft
or download them here: https://archive.org/download/ninetyninehomili00thomuoft/ninetyninehomili00thomuoft.pdf
Both these resources are offered regularly in our adult Christian Education classes which begin every Sunday at 9:30am.
Here is the complete list of Collects, Epistles, and Gospels for the period from Palm Sunday through Rogation Sunday (the Fifth Sunday after Easter) as they appear in the 1928 Book of Common Prayer (American edition). These follow the traditional one-year lectionary and align closely with the doctrinal progression discussed in Melville Scott’s Harmony.
Palm Sunday (The Sunday next before Easter)
Collect
ALMIGHTY and everlasting God, who, of thy tender love towards mankind, hast sent thy Son, our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility; Mercifully grant, that we may both follow the example of his patience, and also be made partakers of his resurrection; through the same Jesus Christ our Lord. Amen.
(This Collect is said daily until Good Friday.)
Epistle — Philippians ii. 5
LET this mind be in you, which was also in Christ Jesus...
Gospel — St. Matthew xxvii. 1
WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus...
First Sunday after Easter
Collect
ALMIGHTY Father, who hast given thine only Son to die for our sins, and to rise again for our justification; Grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen.
Epistle — 1 St. John v. 4
WHATSOEVER is born of God overcometh the world...
Gospel — St. John xx. 19
THE same day at evening, being the first day of the week... Peace be unto you... Receive ye the Holy Ghost...
Second Sunday after Easter
Collect
ALMIGHTY God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an ensample of godly life; Give us grace that we may always most thankfully receive that his inestimable benefit, and also daily endeavour ourselves to follow the blessed steps of his most holy life; through the same thy Son Jesus Christ our Lord. Amen.
Epistle — 1 St. Peter ii. 19
THIS is thankworthy, if a man for conscience toward God endure grief...
Gospel — St. John x. 11
JESUS said, I am the good shepherd...
Third Sunday after Easter
Collect
ALMIGHTY God, who showest to them that are in error the light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all those who are admitted into the fellowship of Christ's Religion, that they may avoid those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Lord Jesus Christ. Amen.
Epistle — 1 St. Peter ii. 11
DEARLY beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts...
Gospel — St. John xvi. 16
JESUS said to his disciples, A little while, and ye shall not see me...
Fourth Sunday after Easter
Collect
O ALMIGHTY God, who alone canst order the unruly wills and affections of sinful men; Grant unto thy people, that they may love the thing which thou commandest, and desire that which thou dost promise; that so, among the sundry and manifold changes of the world, our hearts may surely there be fixed, where true joys are to be found; through Jesus Christ our Lord. Amen.
Epistle — St. James i. 17
EVERY good gift and every perfect gift is from above...
Gospel — St. John xvi. 5 (or continuing from the previous week's theme in John 16)
(The Gospel continues the upper-room discourse, focusing on the work of the Holy Spirit and guidance into truth.)
Fifth Sunday after Easter, commonly called Rogation Sunday
Collect
O LORD, from whom all good things do come; Grant to us thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guiding may perform the same; through our Lord Jesus Christ. Amen.
Epistle — St. James i. 22
BE ye doers of the word, and not hearers only...
Gospel — St. John xvi. 23
VERILY, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you...
These readings form the seamless progression Scott highlights: from the example of the Cross (Palm Sunday) through the power of the Resurrection and the practical outworking of the risen life (union → love → unworldliness → conformity → reality in prayer and deed on Rogation Sunday).
You can view the full texts and context on reliable archival sites such as episcopalnet.org (linked in sources) or the digitized 1928 BCP PDFs.
Here are the references from Aquinas’ 99 Homilies:
Here are the same lessons from Aquinas’ 99 Homilies along with the additional citaions he uses to deepen the Lectionary. This is important because the idea of the 3 Year lectionary offering a broader exposurer to Scripture is silly. A good teacher uses the old Lectionary’s logical order as a starting point and works outward through the Bible- the only limitation is the notion one can’t go further.
Palm Sunday (The Sunday next before Easter)
Epistle (Philippians 2:5–11 / Phil. ii. 6) — Homily: Humility and Glory Additional citations: Acts 10:36, Romans 9:5, John 1:1, John 6:38, Wisdom 2:20, Hebrews 1:6, Romans 8:29, Hebrews 2:14, Luke 14:11, Job 22:29 (Vulgate). (Also quotes St. Augustine.)
Gospel (St. Matthew 27:35 “And they crucified Him”) — Homily on the Passion of the Lord Additional citations: 1 Peter 2:22, 1 Peter 2:23, Jeremiah 11:19, Acts 10:38, John 10:32, Luke 23:21, Matthew 27:27–30, Wisdom 2:20, Matthew 27:26, John 19:29, Psalm 69, John 19:34, Luke 23:44–45, Matthew 27:51, Matthew 27:52, Philippians 2:8–9, Colossians 1:20, John 12:31, Colossians 2:15, Zechariah 9:11.
Easter Day
The Easter Homilies (various short outlines on the Resurrection) Additional citations commonly referenced: Exodus 12:21, Numbers 9:3–5, Joshua 5:10 (the three mystical Passovers), Song of Songs (Canticles) 2:12, Matthew 28:2, Ezekiel 36:25, Jeremiah 11:19, and themes of the glorified Body and victory over death.
First Sunday after Easter
Epistle (1 John 5:4) and Gospel (John 20:19–23) — Post-Easter homilies on the risen life, overcoming the world, peace, and the Holy Spirit. Additional citations: References to faith conquering the world and the breathing of the Spirit (often linked back to John 20 and 1 John themes of new birth and victory).
Second Sunday after Easter
Epistle (1 Peter 2:19–25) — Homily: Christ Our Example (innocence, patience, charity). Additional citations: 1 Peter 2:21–24 (core), with emphasis on “Who did no sin” and Christ bearing our sins.
Gospel (John 10:11–16) — Homily: Christ the Good Shepherd.
Third Sunday after Easter
Epistle (1 Peter 2:11–17) — Homily on Strangers and Pilgrims (abstaining from fleshly lusts / unworldliness). Additional citations: 1 Peter 2:11 directly, with moral application to detachment from the world.
Gospel (John 16:16–22) — Homily on “A little while” (sorrow turning to joy).
Fourth Sunday after Easter
Epistle (James 1:17–21) — Homily on every good and perfect gift coming from above, and receiving the implanted word with meekness (conformity). Additional citations: James 1:17–21, with emphasis on the Father of lights and avoiding wrath.
Gospel (John 16:5–15) — Homily on the Holy Spirit’s work (conviction, guidance into truth, glorifying Christ).
Fifth Sunday after Easter (Rogation Sunday)
Epistle (James 1:22–27) — Homily: The Government of the Tongue (or on being doers of the word, not hearers only; true religion). Additional citations: James 1:22–27 (core), with strong focus on bridling the tongue and pure religion.
Gospel (John 16:23–33) — Homily: The Coming and Going of Our Blessed Lord (asking in Christ’s name, confident prayer, Christ’s ascension and intercession). Additional citations: John 16:23–33, with references to the Father, the hour coming, and peace in Christ.
You can see how these additional citations show how Aquinas richly layers the primary Sunday readings with supporting verses from across Scripture (Old and New Testaments, Wisdom literature, Prophets, and Psalms) to deepen the doctrinal points. This mirrors the seamless, logical progression Melville Scott outlines in his Harmony — moving from the example of the Cross (humility, patience, suffering) through Resurrection victory to the practical risen life (love, unworldliness, conformity) culminating in the reality of lived faith (doing the word and powerful prayer) on Rogation Sunday.
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