Our thanks to Dr Agnieszka Fromme for sharing with us this interesting article about theological censorship in the post-Conciliar lectionary. It will be presented in two parts.
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| Jefferson Bible (photo from Smithsonian) |
Was a “Richer Table of the Word” Truly Set for Us in 1969?
A Comparison of the Tridentine Lectionary and the Ordo Lectionum Missae
Dr. Agnieszka Fromme
One of the aims of the liturgical reform following the Second Vatican Council was to “open up the treasures of the Bible more lavishly, so that a richer share in God’s word may be provided for the faithful” (Sacrosanctum Concilium 51). The introduction of the new Ordo Lectionum Missae in 1969 promised precisely that: a “richer table of the Word” – as the programmatic phrase in the official preface to the new Lectionary put it.
A three-year Sunday cycle and an expanded set of readings were meant to offer greater biblical variety, whereas the traditional Tridentine lectionary emphasized theologically dense repetition. But was this goal truly achieved?
Anyone who has ever held the modern Lectionary in hand will have stumbled upon its cryptic Scripture references – such as 1 Cor 6:13c-15a; 17-20 or Rev 1:9-11a, 12-13, 17, 19. Those who do not settle for vague piety but have the courage to look closely at these liturgical fragmentations are soon confronted with an uncomfortable question: Which parts of Holy Scripture have been deliberately omitted – and why? When verses appear to be systematically fragmented or trimmed in multiple places, it raises the suspicion that this may not simply be a matter of length or practicality – but at times a form of ideological filtering. Which leads to the underlying question: Was a truly “richer table of the Word” prepared for us in 1969 – or merely a pre-sorted, pre-portioned plate? This study thus approaches the question not only quantitatively, but above all qualitatively.
By the 4th century, various regions – such as Rome, Jerusalem, and North Africa – had established lectionaries: collections of reading texts assigned to specific days and feasts. These orders varied regionally but generally followed the liturgical year with its major feasts like Easter, Pentecost, and Christmas. In Rome, a fixed set gradually emerged, providing for each day of the year a reading from the Epistles or Old Testament and a Gospel – often supplemented by a Gradual (intermediate chant).
Although the entire Catholic Church can be styled “Roman” in the sense that it is under the Pope in Rome, there obviously exists significant liturgical diversity within this one Church. This was evident, for example, during the recent papal election through the varied liturgical attire of cardinals from different traditions. The term “Roman” typically refers to the Roman Rite, the predominant liturgical form in the Western Church. However, it is only one of 24 rites within the Catholic Church. The following discussion pertains exclusively to the Roman Rite.
The Roman Mass, often referred to as “Tridentine,” does not, in its substance, originate from the Council of Trent itself. Instead, it has deep roots in the early Church. From this tradition, the Roman liturgy developed in the West, receiving its first comprehensive organization and stabilization under Pope Gregory the Great († 604). In subsequent centuries, the “Mass of the Roman Curia” became the predominant form in the papal environment. This local role might have continued till today – had the Reformation not intervened.
In response to the significant attacks on the Catholic understanding of the Eucharist, priesthood, and sacraments, the Council of Trent (1545-63) sought to clearly define Catholic doctrine and establish liturgical unity to protect the faithful. Pope St Pius V, therefore, published the Missale Romanum in 1570, standardizing the form of the Roman Curia Mass for the entire Church – except where another liturgical rite existed that was demonstrably older than 200 years, a regulation aimed to exclude all Protestant-influenced innovations. The Roman liturgy then remained largely unchanged for 400 years, shaping Catholic worship well into the 20th century.
With the promulgation of the Missale Romanum in 1570, the lectionary for the entire Roman Rite was also established. It followed a one-year cycle, as do all traditional rites. The so-called Tridentine lectionary is based on a much older liturgical tradition and contains, for each Sunday and feast day, an Epistle (usually from the Pauline letters) and a Gospel, carefully paired over centuries. Weekdays generally did not have their own pericopes but repeated readings from Sundays or saints’ feasts.
Although the volume of biblical text was quantitatively limited, the recurring readings fostered a mystagogical anchoring in the believers’ faith life. Regular Mass attendees encountered the same central Gospel passages repeatedly – leading to a deep familiarity with the mystery of salvation. The liturgy “imprints” rather than merely “informs” – serving as a spiritual practice. The combination of Epistle and Gospel was not merely thematic or chronological but theologically deliberate. Often, the Epistle elucidates the spiritual significance of the Gospel event. Many of these pericopes are strongly sacramental, ecclesial, and dogmatic – addressing grace, sin, redemption, and the holiness of the Church. The selection focused on particularly poignant and dense Scripture passages, resulting in a clear catechetical and apologetic effect. In confronting heresies or ideological challenges, the Tridentine lectionary was often perceived as theologically refined and incisive.
Key features of the new order:
- Introduction of a three-year cycle for Sundays and feast days:
- Year A: Focus on the Gospel of Matthew
- Year B: Mark
- Year C: Luke
- The Gospel of John is included during Lent, Eastertide, and on solemnities
- Introduction of a two-year weekday cycle (Year I and Year II)
- Introduction of three readings on Sundays:
- First Reading: usually from the Old Testament
- Second Reading: usually from the Apostolic Letters
- Gospel
The goal of this reform was to allow a much larger portion of the Bible to be heard over three years – approximately 70% of the New Testament and 13% of the Old Testament.
The order was promulgated by the Vatican’s Congregation for Divine Worship. The respective bishops’ conferences are responsible for translations and pastoral adaptations (e.g., to national feasts). The lectionary must be used for all public celebrations of Mass in the Pauline rite; exceptions are only permitted in certain pastoral contexts (e.g., children’s Masses, weddings, or funerals). [1]
In Roman Catholic liturgy, the Gospel is the preferred foundation for the homily, though all three readings may be incorporated. In contrast to the Protestant pericope system, the Catholic homily is not tied to a single fixed “preaching text”, allowing greater thematic freedom. This enables stronger connections between the Old and New Testaments – for example, typological interpretation (e.g., sacrifice – Eucharist – Paschal mystery).
Liturgically, this is properly referred to as the homily – an exposition of the day’s readings, especially the Gospel. It is an integral part of the Mass and obligatory on Sundays and holy days of obligation. The homily may only be given by a priest or deacon and aims to deepen faith through scriptural and mystagogical reflection.
The broader term sermon is also used outside the liturgy, often for Lenten preaching, catechesis, or missionary talks, which are not necessarily tied to the day’s readings and may be delivered by laypeople or religious.
To frame these observations theologically, this section outlines key cornerstones of Catholic dogma that define the Church’s understanding of grace, liturgy, Scripture, and ecclesiology. These serve as reference points for the comparative analysis that follows.
Faith and Works, Grace and Human Cooperation
The Catholic Church does not view grace as merely external divine favor but as an interior transformation and empowerment of the person to participate in the divine life. The human being is not passive but actively cooperates with grace once moved by it. This cooperation is itself a gift but an inseparable part of salvation. Correct interpretation of Paul’s rejection of “works of the law” (e.g., Rom. 3, 28; Gal. 2, 16) is essential. Paul refers here to ritual prescriptions such as circumcision or dietary laws – not works of love, moral commandments, or cooperation with grace. [2]
Sanctification as a Lifelong Process
God’s grace aims not just at legal acquittal but at the true transformation of the person. The Catholic Church stresses the need for continuous growth in holiness – through sacraments, works of love, prayer, and daily struggle against sin. The path to full communion with God is a lifelong process requiring fidelity, repentance, and perseverance to the end. This directly contradicts the notion of “once saved, always saved”. Catholic teaching opposes this idea, which appears in some Protestant traditions (especially Calvinist predestination), as it conflicts with the biblical exhortation to “work out your salvation with fear and trembling” (Phil 2, 12), and warnings against apostasy, lukewarmness, or moral laxity (cf. Heb 6, 4-6; Rev 3, 16). [3]
Unity of Scripture and Tradition
The Church teaches that divine revelation is transmitted not by Scripture alone, but by Sacred Scripture and Sacred Tradition together, both flowing from the same divine source. The interpretation of this revelation is entrusted to the Church’s Magisterium, guided by the Holy Spirit. [4]
The Church as Visible Sign of Salvation
The Church is not just a spiritual community but a visible and efficacious sacrament of salvation. Founded by Christ, she is both divine and human. Salvation is sacramentally mediated within her – especially through the Eucharist, which is the source and summit of ecclesial life. Liturgy is not merely religious expression but Christ’s action through his Church. In celebrating the seven sacraments, especially the Eucharist, the faithful truly participate in the mystery of redemption. [5]
The Sacramental Priesthood and the Sacrificial Nature of the Mass
The Catholic Church affirms that the Eucharist is not merely a memorial meal but a true and proper sacrifice. In the Mass, Christ’s sacrifice on the Cross is made present in an unbloody, sacramental manner through the ministry of the ordained priest, who acts in persona Christi capitis – in the person of Christ the Head. The ministerial priesthood is essentially distinct from the common priesthood of all the faithful and is conferred by the sacrament of Holy Orders. The priest is not merely a presider but a sacramental instrument, through whom Christ himself offers the sacrifice. [6]
Real Presence and Transubstantiation
The Catholic Church teaches that Jesus Christ is truly, really, and substantially present in the Eucharist – body, blood, soul, and divinity. This presence comes about through the transformation of the substance of bread and wine into the substance of Christ’s body and blood: transubstantiation. The appearances (accidents) remain, but the inner reality is fully changed. A profound hint of this Eucharistic reality is found in the Lord’s Prayer: “τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (= supersubstantialem) δὸς ἡμῖν σήμερον” (Mt 6, 11) – “Give us this day our supersubstantial bread.” [7]
In Part 2, we will present a table in which many examples are given of how readings in the new lectionary deliberately sidestep, by means of excluded verses, the dogmatic principles listed above.
ABOUT THE AUTHOR: Dr. Agnieszka Fromme holds degrees in German Studies, Theology, and Information Technology. She earned her doctorate in theology in 2012 in Poland, with a dissertation in catechetics focused on the RCIA and a large-scale study of young people's faith life. After her marriage, she moved to Germany, where she currently works as a programmer. Theology remains her deep passion, now pursued mainly alongside her profession. Under the pen name Pia Lamm, she has published several books, some of which are available also in English (see here).
NOTES
[1] In the nuptial Mass of the traditional Roman Rite, the Gospel is always Matthew 19 – on the indissolubility of marriage. Today, this passage is just one of ten optional readings – just as the indissolubility of marriage itself seems to have become one option. In funeral liturgies, on the other side, the famous Dies irae sequence has disappeared. German Wikipedia puts it with remarkable candor: “The Dies irae is no longer used in the liturgy of the Ordinary Form of the Roman Rite according to the new Missal, due to the image of an angry God (‘Day of wrath…’) that the sequence conveys. It is, however, permitted at the grand Requiem on All Souls’ Day so that the treasure of Church music may be preserved.” In plain terms: it was removed because it no longer fits the times – but in order not to lose it musically, it may be performed once a year, on All Souls’ Day. That is, on a weekday when few people attend Mass, since most visits to the cemetery already take place on All Saints’ Day. But certainly not at ordinary funeral Masses – where there would be the risk of confronting lapsed or secular mourners with the idea of an “angry God.”
[2] References: Catechism of the Catholic Church (CCC) 1996–2001; Müller, G.L., Katholische Dogmatik: für Studium und Praxis der Theologie Herder 1995, pp. 800–805; Diekamp-Jüssen, Katholische Dogmatik, Alverna 2013, pp. 678–778; Denzinger, Kompendium der Glaubensbekenntnisse und kirchlichen Lehrentscheidungen, Herder 2017, nos. 1520–1534.
[3] References: CCC 2012–2016; Diekamp-Jüssen, pp. 784–799; DH 1535–1563.
[4] References: CCC 80–83, 95; Müller, pp. 53–94; Diekamp-Jüssen, pp. 42–85; DH 1501–1507, 4207–4214.
[5] References: CCC 748–780, 1113–1131; Müller, pp. 573–578; Diekamp-Jüssen, pp. 804–856, 1081–1084; DH 1601, 3011–3014, 4118.
[6] References: CCC 1362–1372, 1547; Müller, pp. 640, 705–706, 751–753; Diekamp-Jüssen, pp. 960–972, 1095; DH 1743–1750.
[7] References: CCC 1373–1381; Müller, pp. 710–711; Diekamp-Jüssen, pp. 912–948; DH 1636–1642.
