This is the second part of an article by Dr Agnieszka Fromme about the theological censorship of certain ideas in the lectionary of the post-Conciliar rite; the first part was published yesterday. Our thanks once again to Dr Fromme for sharing her interesting work with NLM.
4. Comparing the Lectionaries
The following analysis is part of a broader project in which I examine the differences between the traditional Latin Mass and the new form of the Eucharistic celebration. Here, the focus is on the theological implications of the new lectionary, which often subtly alters or shifts Catholic doctrine.
My lectionary analysis begins with the Missal of 1962 (which also serves as the basis for the following table) and compares it with the new lectionary to determine what happened to the originally included pericopes. The differences often concern the Epistle, which is especially theologically rich. Narrative texts from the Old Testament or Gospels, as well as parables of Jesus that do not pose potential theological tension, are usually omitted – unless particular verses were conspicuously redacted. My aim is not to produce a comprehensive comparison of the two lectionary systems, but to highlight theologically significant differences.
The readings in the Advent and Christmas seasons are largely similar or parallel, with some shifts. One example is the Epistle Titus 2:11–15, which is read in the old Missal on January 1, but appears in the new lectionary only in Year A on the Second Sunday of Advent. Therefore, the following table begins with the period that contains the most striking differences:
| Occasion | Missal 1962 | New (1969) Lectionary | Comment |
|---|---|---|---|
| Septuagesima | Mt 20:1-16 | Mt 20:1-16a (25th Sunday in Ordinary Time) | 1. Verse 16 is shortened here by omitting the second half: “For many are called, but few are chosen” is missing. |
| Ash Wednesday | Mt 6:16-21 | Mt 6:16-18 | The Gospel was shortened. The emphasis on prayer and fasting in secret – which is often used as an argument against public worship – remains. However, the call to actively store up treasures in heaven has been omitted. |
| Second Sunday of Lent | 1 Thess 4:1-7 | omitted (included in the new lectionary, but only on a weekday) | A particularly striking omission from the Sunday readings—Paul clearly emphasizes in this pericope the Catholic teaching that sanctification is a lifelong process and requires striving for ever greater perfection, and that even Christians are at risk of succumbing to sinful desires. Overall, this presents a very strong counterpoint to the Protestant doctrines of “sola fide” and “once saved, always saved.” |
| S. Joseph Sponsi B.M.V. | Sir 45:1-6 Mt 1:18-21 | 2 Sam 7:4-5a.12-14a.16 Rom 4:13.16-18.22 Mt 1:16.18 – 21.24a | The new readings emphasize different aspects of the life of St. Joseph, yet the pericopes are noticeably censored: In 2 Samuel, God’s chastisement as a Father has been removed; in Romans, Abraham’s old age is omitted, reflecting modernist skepticism toward miracles.[Note 8] |
| Third Sunday of Lent | Eph 5:1-9; Lk 11:14-28 | omitted, instead (depending on year): 1 Cor 10:1-6.10-12 or: Rom 5:1-2.5-8 (19. Sunday of Ordinary Time); Lk 11:14-23 | The omitted verses from 1 Corinthians speak of fornication and its punishment, once again highlighting the danger that even those who have become Christians can fall back into sin. The older pericope from Ephesians 5 emphasizes this danger and the necessity of a holy way of life. The missing verses from Romans 5 underline that hope is not the finished product of a once-accomplished work of salvation, but is attained through tribulation, perseverance, and proven character. In Luke 11, verses 24-28 – which contain a warning about the renewed danger of unclean spirits – have been removed. |
| Fifth Sunday of Lent | Hebr 9:11-15 | Appears as the second reading on Corpus Christi; replaced here by: Rom 8:8–11; Heb 5:7–9 or Phil 3:8–14 | In the pericope from Hebrews 5, verse 10 is omitted – this verse speaks of Jesus as a priest according to the order of Melchizedek, which points to the sacrificial character of the Holy Mass. In Philippians 3, the statement against the law requires a distinction between ritual regulations and the Decalogue. It is worth noting positively that verse 12 is retained, in which Paul speaks of the perfection he still strives to attain. |
| Palm Sunday | Phil 2:5-11 | Phil 2:6-11 (on 26. Sunday in Ordinary Time, vv1-11 are read) | On Palm Sunday verse 5 has been omitted: “Have this mind among yourselves, which is yours in Christ Jesus.” What remains is only the description of Christ’s kenosis, without the exhortation to imitate it. |
| Chrism Mass | Ja 5:13-16; Mk 6:7-13 | Moved to 24. Sunday year B; here instead: Isa 61:1-3a.6a.8b-9 Rev 1:5-8 Lk 4:16-21 | James here speaks of the Anointing of the Sick, while Isaiah focuses solely on Christ’s messianic mission. The pericope from Revelation emphasizes the universal priesthood. In Mark 6, we find the sending of the Twelve with the authority of Jesus (apostolic authority, ministerial priesthood), whereas Luke 4 essentially repeats the content from Isaiah. This very noticeable shift from the sacraments to the universal priesthood in the Chrism Mass is also reflected in the oration of that Mass. [Note 9] |
| Mass of the Lord’s Supper | 1 Cor 11:20-32 | Ex 12:1-8.11-14; 1 Cor 11:23-26 | Another very striking and deeply troubling omission: In the pericope from 1 Corinthians, verses 27-32 – with its explicit warning against receiving the Eucharist unworthily – have been removed. This warning is not found anywhere in the entire new lectionary, not even on Corpus Christi. |
| Easter Sunday | 1 Cor 5:7-8 | Acts 10:34a-37-43; Col 3:1-4 | The new readings contain only the joyful message of the Resurrection, whereas 1 Corinthians additionally emphasizes the necessity of a way of life that corresponds to this message. |
| Low Sunday | 1 Jn 5:4-10 | 1 Jn 5:1-6; Rev 1:9-11a.12-13.17.19 | In the pericope from Revelation, the two-edged sword was censored. |
| 3rd Sunday after Easter [Note 10] | 1 Pet 2:11-19 | 1 Pet 2:20b-25; Rev 7:9.14b-17 | The omitted part of 1 Peter 2:20a refers to suffering that is self-inflicted and therefore not meritorious. In the pericope from Revelation, the description of the heavenly liturgy is missing. |
| 4th Sunday after Easter | Ja 1:17-21; John 16:5-14 | Rev 21:1-5a Ja 1:19-20.23-26 on 22. Sunday B Partially on Pentecost Monday | A repeated emphasis on the universal priesthood. James 1:21–22 has been omitted: “But be doers of the word, and not hearers only, deceiving yourselves…” Verses 8–11 are absent from the new lectionary; they speak of the Holy Spirit convicting the world of sin, righteousness, and judgment. |
| Sunday after the Ascension | Rev 22:12-14.16-17.20 | The missing verses warn that sorcerers, fornicators, and others will not enter the heavenly Jerusalem, and that those who distort the word of God will be punished accordingly. | |
| Corpus Christi | 1 Cor 11:23-29 | The institution narrative from 1 Corinthians 11 is completely missing from the new lectionary on Corpus Christi, and it is censored on Holy Thursday – the warning against unworthy reception (see above) is omitted. | |
| 2nd Sunday after Pentecost | 1 Jn 3:13-18 | omitted | The omission of verse 18 – “Let us not love in word or speech but in deed and in truth”- from the new lectionary is particularly troubling. Especially in the Protestant context, where speaking in tongues is often seen as a sign of spiritual perfection, 1 John 3:18 almost serves as a counter-program. |
| 3rd Sunday after Pentecost | 1 Pet 5:6-11 | omitted | The warning about the devil as a roaring and prowling lion is missing from the new lectionary. |
| 5th Sunday after Pentecost | 1 Pet 3:8-15 | omitted | The exhortation that Christians should avoid evil and be zealous for what is good is missing. |
| 11th Sunday after Pentecost | 1 Cor 15:1-10 | partially on Easter Monday | On Easter Monday, this pericope does appear, but without verses 9–10. These verses emphasize that God's grace can remain ineffective without our effort. |
| 21st Sunday after Pentecost | Eph 6:10-17 | omitted | The spiritual battle and the “armor of God” are absent. |
The following section highlights some pericopes that were added to the new lectionary in comparison to the old Missal, yet appear in a censored version:
| Occasion | Pericope | Comment |
|---|---|---|
| 2nd Sunday in Ordinary Time (B) | 1 Cor 6:13c-15a.17-20 | The warning against sexual sin as a metaphor for spiritual adultery has been omitted. |
| 22nd Sunday in Ordinary Time (B) | Mc 7:1-8.14-15.21-23 | Some clarifying verses are missing, which make it clear that Jesus is drawing a distinct line between the commandments of God and human laws or ritual regulations – a very important distinction for properly understanding Pauline theology of law and grace in a Catholic sense. |
| 22nd Sunday in Ordinary Time (C) | Sir 3:17-18.20.28-29 | The omitted verses warn against false curiosity and the pursuit of hidden secrets – a valuable reminder in times of obsession with private revelations. |
| 25th Sunday in Ordinary Time (A) | Phil 1:20c-24.27a | The first part of verse 20 is omitted. It contains the reminder that even a believer – Paul himself included – can be put to shame, and that there is a risk of failing to glorify Christ in every aspect of his life. |
It is worth noting positively that some passages containing important Catholic teachings have been retained in the new lectionary – such as Galatians 5:16-6:10 (warning against temptations) – or even added, such as 2 Maccabees 12:43-45 (sacrifice for the dead), 1 John 5:2 and 1 John 2:3 (love expressed through keeping the commandments). Others have been moved e.g. from Ember Friday in Lent to a Sunday, Ezekiel 18:20–28 (rejection of “once saved, always saved”).
Summary
Numerous biblical texts have been altered in the new lectionary, revealing a clear trend toward a theology more aligned with Protestant and modernist interpretations. Particularly striking is the omission or shortening of many passages that emphasize key Catholic doctrines. A prime example is the removal of verses highlighting the necessity of active participation in sanctification and moral responsibility.
Important passages such as the warning against unworthy reception of the Eucharist or the teaching that sanctification is a lifelong process have either been entirely omitted or significantly weakened. Instead of emphasizing the sacrificial character of the Eucharist and the role of the sacraments, the focus is increasingly placed on a general priesthood—reflecting Protestant perspectives.
These changes in the new lectionary represent a shift toward a theology that emphasizes personal, subjective experience and a “simplified” understanding of grace, while the traditional Catholic teaching on the interplay of faith, works, and the sacramental order is increasingly diluted.
NOTES (numeration continued from part 1)
[8] St. Pius X, Pascendi Dominici gregis: The Philosophy of the Modernists; Acta Apostolicae Sedis 1907, 59.
[9] 1962 Collect: “Lord God, who in the regenerating of Thy peoples makest use of the ministry of priests, grant us to serve with perseverance in Thy will, that by the gift of Thy grace, the people made holy unto Thee may be increased in our days both in merit and in number. Through (our) Lord (etc.)”; 1969 Collect: “O God, who anointed your Only Begotten Son with the Holy Spirit and appointed him Christ the Lord, graciously grant that, made partakers in his anointing, we may be found witnesses of redemption in the world. Through our Lord…”
[10] The alignment of the old Sundays after Easter or after Pentecost with the new Sundays in Ordinary Time varies from year to year depending on the date of Easter. The assignments in this table correspond to the calendar of 2025.
