The parallel between the readings of the ordinary form and the extraordinary form of the Roman Rite scheduled for Sunday, January 31, is particularly attractive.
In the extraordinary form, as we have seen, we are on the Sunday of Septuagesima , which begins to lead us towards Easter and recalling the fall of our progenitors and the salvation brought by Jesus Christ.
Paul reminds us that there is not enough to belong to the people of God for salvation: we must fight against temptation and show to benefit fully faithful to God's grace given to all, as well argue S. Bernard in the proposed track yesterday .
The Gospel of Matthew presents the offer of hope and salvation to the last, and while we are reminded of Paul's will and responsibility, the parable of the laborers in the vineyard shows the gratuity of grace and salvation, which is the same for the last and for the first.
Overall we find the equilibrium of the two readings of the human condition, given the possibility of salvation (grace) but not the actual implementation per se '(desire and commitment): thus, in the anthropological sense of existence, we have a man watching the fall and acknowledging our wretchedness can be preserved with pride, and also, in adopting a child of God, is preserved from despair.
Nell'introito same balance we find, with the verses of the Psalm that associates anguish of death around us to recognize God's deliverer, in the collection (from sin and sorrow request for the release), in the gradual (from Psalm 9), which predicts the Gospel of the day with the recognition of the poor by emphasizing the continuity between Old and New Testament, in the tract (Psalm 129) which incorporates the content of the Introit, the postcommunio concludes this wonderfully liturgical structure by placing a continuation of the fortification from the gifts received and further research gifts for eternity.
The grace of God will be useful to see also Titus 3, 4-7 , 1-9 II Timothy and Romans 9 to 11 , also Luke 15 and 18, 9-14 as well as Romans 8. In the conclusions (though grace is free, we must be proud of our work), we see Romans 4, 2-8 , I Corinthians 1, 26-31 , II Corinthians 11, 30 , Ephesians 2, 8-10 , Philippians 3, 4-11 . Also useful to read the whole Psalm 129 (130) .
Thus, suspended between the fall and salvation, between the past and the future of the human condition in its balance and suffering emerges from the current proposal of the extraordinary form of the Rite, the ordinary form, the Fourth Sunday of Ordinary Time, is intended to present a people that sees the rise and prophets sent by God, after the prophets, the "sign" even bigger, the kingdom of God in Jesus Christ is a people listening: listening to the prophets and the "signs" that maybe struggling to recognize or not recognize (Gospel of today) but we are a people that in its present receives Paul's exhortation to charity as a response to the suffering of those who are suspended between the fall and hope.
In this sense, there is here a certain complementarity between the scriptural content of ordinary and extraordinary form, whose readings were properly completed by the review that referred to in the preceding Friday and Saturday: the horrible sin of David, the prophet Nathan sent to let them recognize and forgiveness despite the tragedy of the death of his son with regard to the Old Testament and the Gospel (kingdom of God and Jesus as a "sign": "Who is he? ').
And with that, good Sunday with any form of ritual and the obvious recommendation to those unfamiliar with the extraordinary: Come and see !
Congratulations for reading and rereading of the "concordance"-style Anthony. The mutual enrichment of the liturgical forms goes from here.