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Why the harmony between the readings of the Mass is useful and necessary light to light

Querculanus in post http://querculanus.blogspot.com/2011/01/ancora-su-parola-di-dio-e-liturgia.html
criticized my appeal for review of Elm criteria (the lectionary). On the one hand agrees with me admitting that "there is not always harmony between readings ," and the other asks rhetorically: " but why should there be? .

Behold, I will give my answer, or because it is useful and necessary there is harmony between the readings of the mass.

Querculanus involuntarily exposes the same reason the first post-synodal apostolic exhortation citing Verbum Domini at No. 57 that often speaks of the unity of the divine plan in Christ or intrinsic unity of the whole Bible.
There must be harmony between the Bible readings of the Mass because they are the official statement from God to his people, gathered to celebrate the works of God, that his plan of salvation, from creation of Adam to the present, it is now to completion in Christ. That is the faith of the Church, the whole faith of the whole Church, "according to the Scriptures ", as explained by the risen Jesus the two disciples of Emmaus in the first Christian sermon (Luke 24:27), as did the Apostle Peter in the first sermon after Pentecost, explaining the facts just occurred in Israel in light of the promises made to the fathers (Acts 2.14 s) , certify as the Apostle Paul (1 Cor 15:3-4), and finally as we confess in the Creed.
other hand we should entrust the fate choice of readings, biblical lottery is sometimes still practiced by some Christians (sic), but has never been endorsed by the Church.


The second reason why it is useful and necessary harmony between the readings is the simple fact that harmony is required by human reason.
The disharmony between the readings is not a service for their understanding that God's purpose from the very first time he spoke his word to man. Word that is not illogical nor irrational, but it is Logos " useful for teaching, for reproof, for correction and training in righteousness " (2 Tim 3:16). As St. Paul objected to the Corinthians: " suppose I come to you speaking in tongues. In what could be useful, if not notify you of a revelation or knowledge or prophecy or teaching? " (1 Cor 14 , 6).

now return to the words with which Querculanus not try to justify the need for the preacher (priest and deacon): " always agree with us all three readings that were announced .

1. do not have to agree to put the preacher reads heterogeneous, as is forty fifty-two on Sundays, because it is not all'omileta forcibly bring order where others have put tracks Bible heterogeneous.
2. But it would be for dell'omileta show through the homily proclaimed the unity of the three readings, not only the unity of Scripture, but the unit itself with the mystery that is celebrated after the homily: death , according to the Scriptures, and the resurrection, according to the scriptures of Jesus Christ.

purpose of the homily is precisely this: to tell Moses, by Prophets and the Psalms in what they refer to Christ. Only in this way arises in the minds and souls of the faithful that the Eucharistic Sacrifice and the Eucharistic communion will place in their hearts and their bodies: flesh sacrificed the Word made flesh, living flesh and resurrected because so invigorating.
The purpose of the homily is to show the profound unity, inherent between the two tables: the table of the Word of God and just laden table of the Body and Blood of Christ that is being served, so that the Eucharist is total, complete , integral, involving and take in its double movement downward / upward or diastolic / systolic whole history of salvation, the whole cosmos, the whole man and all Church.