Bob Jensen

Matthew’s Gospel
With the beginning of Advent, we turn to Matthew’s
Gospel to guide us through the coming year. Some
have described Matthew’s gospel as an expanded
edition of Mark, the first of the gospels to be written.
Matthew retains Mark’s general sequence of events.
However, he frames it with an account of Jesus’ birth
and post resurrection appearances. Matthew adds five
blocks of teaching material, emphasizing Jesus as the
inaugurator of a new covenant who definitively
interprets the Mosaic Law, and through fulfilling specific
prophecies in the Hebrew Scriptures proves his identity
as Israel’s Messiah.
Matthew is writing for a Jewish Christian community
and is concerned to show how Jesus fulfills Judaism.
His life mirrors the events of Israel’s history. Most of
all, Jesus is pictured as the new Moses.
Writing a decade or two after the Roman destruction of
Jerusalem, Matthew softens Mark’s portrait of a more
fiery Jesus, adding parables that imply a delay in the
Second Coming. He focuses on the missionary work of
the church and instruction to the Twelve, who are
pictured in a much better light than in Mark’s gospel.
From Matthew’s gospel we get the word “Church.”

Today, we celebrate Our Lord Jesus Christ, King of the universe.
Father Bill shares an article written by Father Paul Turner,
pastor of Cathedral of the Immaculate Conception
in Kansas City, MO.

Our Lord Jesus Christ, King of the Universe
By Fr. Paul Turner
Jesus Christ is king of all creation. At the end of Matthew’s Gospel, Jesus tells his disciples that all authority in heaven and on earth has been given to him (28:18). The Revelation of John calls him King of kings and Lord of lords (19:16). People wanted to make Jesus a king after he worked the miracle of the loaves, but he went away by himself instead (Jn 6:15). They wanted a secular king to govern their land. Jesus wanted to rule their hearts.
The Catholic Church celebrates the kingship of Christ on the last Sunday of the church year. The liturgical year reaches its climax in a celebration that honors the supreme command of Christ. He has dominion over all creation, and he rules every person who believes in him.
The feast of Christ the King entered the Catholic calendar in 1925, which Pope Pius XI had set aside as a holy year. Pius thought the feast would bring the year to a solemn close, help combat the forces of secularism, and remind the world that Christ is its ultimate ruler. The pope chose the last Sunday of October because of its proximity to the end of the liturgical year and to serve as a prelude to All Saints Day on Nov. 1. The same day was already being observed as Reformation Sunday in the Protestant traditions.
Pope Paul VI moved the observance from the end of October to the very last Sunday of the church year in order to exalt its theme even more. Now we end the year with an idea that sums up all that we have celebrated and that prepares us to start anew: this Jesus, whose birth we will soon celebrate, is the king of all creation.

“If the Book of the Gospels, which is more
important than the Lectionary, is not
enthroned after the proclamation, why
would the Lectionary?”
~ Fr. Bill

Two Books Defined

There are two books from which we proclaim the Sunday readings. The Lectionary is used for the first two readings, and the Book of the Gospels is used for the third reading from Matthew, Mark, Luke, or John. Greater reverence is given to the Book of the Gospels, for it reflects the words of Jesus. The ritual states that the Book of the Gospels may be accompanied by candles and incense, and is kissed, and enthroned upon the altar before the Liturgy of the Word. However, once the gospel is proclaimed, the Book of the Gospel no longer is given any focus. The words of the gospel are now located in the minds and hearts of those who listened to it.

I have never understood the local custom here at St. John the Baptist for placing the Lectionary on a bookstand in the sanctuary after the first two readings. If the Book of the Gospels, which is more important than the Lectionary, is not enthroned after the proclamation, why would the Lectionary? When the lector proclaims “The Word of the Lord,” he/she is not referring to the book, but rather to the act of proclamation – the experience of speaking, hearing, and taking to heart God’s Word in the scriptures.

I have asked around a bit to try to understand the origin and meaning of this local custom of placing the Lectionary on the bookstand. It seems to be one of those things describes as “we have always done it that way.” Beginning with Advent, I would like not to enthrone the Lectionary on a bookstand after the readings. The goal is to:

•  express the dynamic experience of proclaiming God’s Word. It is not the book; it is the speaking, listening and taking to heart God’s Word.
•  not give the impression that the Lectionary is more important than the Book of the Gospels,
•  not add an additional focal point in the sanctuary (Only the altar, ambo, presider’s chair as well as the crucifix and the paschal candle during the Easter season are mention in the ritual as belonging in the sanctuary)

If anyone can give further insight to why “we have always done it this way,” please send me a note.