[I found this article on the Vanderbilt website.]
The Revised Common Lectionary, first published in 1992, derives from The Common Lectionary of 1983, both based on the Ordo Lectionem Missae of 1969, a post-Vatican II ground-breaking revision of the Roman Lectionary. “The post-Vatican II Roman Lectionary represented a profound break with the past. Not only were the readings organized according to a plan whereby a richer fare of scripture was read in liturgical celebrations, in contrast to the medieval lectionary where the choice of readings was simply helter-skelter, but for the first time in history the Sunday lectionary covered a period of three years, each year being dedicated to a particular synoptic author–Matthew, Mark, or Luke. A fourth year was not dedicated to the gospel of John because readings from this gospel permeate the sacred seasons, especially the latter part of Lent and most of Easter.”
(from The Roman Lectionary and the Scriptures Read in Church, by Frank C. Quinn. National Catholic Reporter, Volume 31, no. 5 (November 18 1994), p. 6)
On October 31 in 1517, the priest and scholar Martin Luther approaches the door of the Castle Church in Wittenberg, Germany, and nails a piece of paper to it containing the 95 revolutionary opinions that would begin the Protestant Reformation.
Martin Luther’s understanding of faith departed from the prevailing Catholic belief system in many ways: he believed that salvation is a gift God alone grants to sinners who passively affirm their faith in Christ, rather than something a sinner can actively obtain through the performance of good works; that the Eucharist is a sacrament that undergoes consubstantiation as opposed to transubstantiation; and that the church is an egalitarian “priesthood of all believers” and not hierarchically divided between laity and clergy. His translation of the Bible into German vernacular lessened the laity’s dependence on what he saw as a predatory ecclesiastical authority.