59. The decision on revising the Lectionary for Mass was to draw up and edit a single, rich, and full Order of Readings that would be in complete accord with the intent and prescriptions of the Second Vatican Council. [SC 35, 51] At the same time, however, the Order was meant to be of a kind that would meet the requirements and usages of particular Churches and celebrating congregations. For this reason, those responsible for the revision took pains to safeguard the liturgical tradition of the Roman Rite, but valued highly the merits of all the systems of selecting, arranging, and using the biblical readings in other liturgical families and in certain particular Churches. The revisers made use of those elements that experience has confirmed, but with an effort to avoid certain shortcomings found in the preceding form of the tradition.
This strikes a good balance between respect for tradition and pastoral need without being slavishly linked to a secondary concept such as organic development. Back in the 1970’s there was a more exacting standard in viewing tradition and noting its shortcomings.
60. The present Order of Readings for Mass, then, is an arrangement of biblical readings that provides the faithful with a knowledge of the whole of God’s word, in a pattern suited to the purpose. Throughout the liturgical year, but above all during the seasons of Easter, Lent, and Advent, the choice and sequence of readings are aimed at giving Christ’s faithful an ever-deepening perception of the faith they profess and of the history of salvation.  Accordingly, the Order of Readings corresponds to the requirements and interests of the Christian people.
The Ninety Days and Advent get particular attention: any regular daily Massgoer will perceive this. It’s important to know that the broadening of the Lectionary wasn’t done for the sake or mere variety. The task was tackled with an eye to a deeper perception of Christian faith and an eye to salvation history. This standard is how it should be judged. It is also the standard that must be applied to the Lectionary of the 1962 Rite. In all its literary richness, is it sufficiently broad (taking in the whole of salvation history) and does it contribute to the deepening of faith? (Or is it seen as an adjunct to a human-driven tradition of knowledge?)