consists of two periods in the Church year: the weeks between the end of the Christmas season and the beginning of Lent; and
the weeks after Pentecost Sunday up to the beginning of Advent. The Sunday liturgies during this cycle have a common
thread connecting each week, that is the sequential reading of the gospel and the semi-continuous reading of the Epistles
of St. Paul. The first reading and the gospel form the primary focus for each Sunday. The second reading is usually
not directly related to the gospel topic and forms what can be considered a secondary theme for the day. While the theme
for all liturgies is essentially the same, our redemption through the paschal mystery, different parts of the church year
stress different aspects.
During Ordinary Time the emphasis can be considered evangelical. A
good summation of Ordinary Time might be found in the words spoken to the Apostles at the Ascension: Why do you
remain here looking up? We are to apply what we have learned through our meditation on the incarnation (the Advent/Christmas
season) and to live in the light of the resurrection. Week after week the successive readings of the gospel unfold the
need to live as Jesus would have us do. The lectionary readings teach about the kingdom of God, divine mercy, our nourishment
in Christ, the coming of end times, our need to make the most of our lives.
This year the lectionary readings for Ordinary time are drawn from cycle
A; the gospel selections are from the book of St. Matthew. Therefore, look at Matthew's gospel for direction in seasonal planning.
How does the gospel of Matthew differ from the other gospels? What do the differences mean to us as worshipping
community? What nuances does Matthew bring to the story of Jesus that are essential to our full understanding of Christianity?
Finally, what elements of our liturgical celebrations can we emphasize that underscore a Matthean perspective? How are
the gospels different? A symbolic representation of the differences can be found in nearly every church. They are the
symbols of the eagle, the ox, the man, and the lion. We find references to these four creatures in the book of
Ezekiel and again in the book of Revelations. People have long associated these symbols with the four evangelists, though
not always agreeing on which animal represents which author. It is, however, the interpretation of Athanasius that has
become the prominent one. According to Athanasius, St. John is depicted as an eagle because it is the only creature
able to look directly into the sun without being dazzled. John's perception of Jesus is mystical, with theological clarity.
The ox represents St. Luke because he saw Jesus as the sacrificial offering. The Lucan gospel with its unique
parables gives us a glimpse of the great mercy of God. St. Mark is depicted as a man for he brings human
qualities into the story of Jesus and his apostles. He is not afraid to show the dimness or self-centeredness of the
apostles. We are part of God's kingdom in spite of our frailties and shortcomings. The lion represents Matthew
because he saw Jesus as the lion of Judah, the long- awaited one, the fulfillment of the messianic dream. St. Matthew's
gospel is rich with the imagery of the Old Testament and places us as daughters and sons of the one God, the God of Abraham.
What then is Matthew's perspective beyond the idea that we are a people connected throughout salvation history?
Matthew must have been a good teacher. Examination of the structure
of the gospel of Matthew reveals a well organized approach to the story of Jesus. He viewed Jesus as proclaimer of the
new law and brought together the teachings of Jesus in the form of five discourses with connecting narrative. These
five discourses or sermons are:
The Sermon on the Mount (chapters 5-7)
The Missionary Sermon (chapter 10)
The Parable Sermon (chapter 13)
The Community Sermon (chapter 18)
The Final Sermon (chapters 23-25)
Matthew's gospel has always been placed first in the canon of the New
Testament. Until the most recent liturgical reforms it has been the most often used version of the gospel at liturgical
The book of Matthew can be seen as a bridge connecting the Old and the
New Testament. There is an essentially Jewish nature about Matthew's approach. Matthew was a devout Jew writing
for a Jewish/Christian community. His style of organization, composition and debate are representative of Jewish thought
and custom. He was an apostle who saw the connection between the past and the present, who saw the revelations of the
prophets and the fulfillment of prophecy in the person of Jesus.
Matthew was an eyewitness to the events of Jesus' life. He perceived
Jesus as the embodiment of Mosaic law.
Through Jesus, we have the law of Moses, the knowledge of the ages and
the love of an all-merciful God who led his people out of slavery.
The Mosaic law was not incomplete. Jesus came as the enfleshment
of God's law, the fruition of the Mosaic way.
We are a people of history,
we are Jewish,
our names have been called from the grave.
We have seen his footprints
in the dry seabed.
Matthew refers to Jesus as the Son of David more than any other gospel
writer. He is consumed with the legacy of Israel and succeeds in understanding Jewish scriptures in the light of Jesus'
life and teaching. Like the apostles on the road to Emmaus we are to hear and understand the words of the scriptures
so that we might discover Jesus in our midst.
Matthew places much importance on words, the words that relate Jewish
history, the words of the prophets and the words of Jesus. This is one of the nuances that can be applied to our seasonal
planning. The word of God was very important to Matthew. We can bring this Matthean spirit to the assembly through
increased devotion to the Word of God. This can be done through liturgical gestures of reverence, through encouragement
to participate in group and personal bible study. Strive to enhance the Liturgy of the Word through selection of high
quality responsorial psalm and pertinent gospel acclamations. Allow the proper amounts of silence to penetrate the assembly
before the next reading is read so that scripture can be meditated on. Encourage and practice daily scripture reading.
Matthew had a sense of the magnificence and sheer power of Jesus. He
saw Jesus as the Lion of Judah and his coming represents domination over the powers of darkness. Jesus is referred to
as “Lord” eighty times as compared to eighteen times in Mark's gospel. He clearly portrays Jesus as the Son of God and
leads us to understand Christ's divinity.
It appears that Matthew's gospel was not the first written and could
have been composed as late as 80 A.D. Some scholars believe this because of his concern for the community of believers.
He either witnessed or foresaw the persecution of the early Church.
Matthew was concerned with the mission of the Church and wrote of the
great power that was transferred from Jesus to his Apostles. St. Matthew is convinced that Jesus is with his Church
“always:to the end of time” (29:20). We see in Matthew's writing a call to form community, to become church, to act
and worship together in Jesus the Christ, through the Holy Spirit.
What is it that makes us church? Matthew calls us to live our mission
as community. Let us rejoice in forming communal activity: it is the action of living in the Holy Spirit.
What do we need to do to assist in unifying the community? As parish
animators, we need to work to further draw the assembly into the life of the parish. We need to work at creating an
open forum for parishioners to express their ideas.
This can be a time to evaluate the parish mission or statement.
What are our goals as a community of believers? In the spirit of
St. Matthew we can relearn and reclaim our spiritual past. We can work to clarify liturgical theology and thus preserve
our heritage as a people with ancient roots.
We can further incorporate Jewish culture into our lives. We can
teach our children the stories of God's deliverance of Israel. We can include Jewish celebrations in our cycle of worship
such as the festival of lights and the sedar meal.
We can stand up against the growing tide of anti-Semitism. We can
recognize how some of our practices offend Jews, such as using the word "Yahweh," a word that was never intended to
be spoken or sung, a word that has never appeared in either the sacramentary or the lectionary.
We can search and root out the anti-Semitic within, ourselves.
We can begin by admitting that we are racist, that we need God's help in seeing people as God's children.
by David Haney