Bringing the presence of God out of difficult
situations is manifest in the contemplations offered for this Sunday. Though the Magnificat is unused in the
Lectionary readings for this Sunday,
1 Thessalonians 5:16-17 urges the Faithful to rejoice
in prayer at how
The Gospel of John brings together many theological
threads. John the Evangelist probably offered
his presentation many times, before his redactor wrote it down.
Through his Gospel,
The Gospel of John recognizes the Word of God in the
First Testament. These are words in
documents. The living Word in the New
Testament is Jesus. For
Questioning the original Greek can raise grave difficulties and gave way to the Protestant Revolt. God, however, is present in the difficulties. The risk of getting it wrong or upsetting the Faithful is one of the accepted risks developing these Personal Notes.
The original Greek for 1 Thessalonians 5: 16-24 is relatively stable. The Greek for 16-22 is in poetic form, form identified in neither the Nova Vulgata nor the Lectionary. This poetic form may mean that the Faithful sang the original verses 16-22 as a hymn, beginning with Rejoice and ending with Refrain from every kind of evil.
Because there were only two spots of unstable text, I was able to examine the instability more closely than before. The critical apparatus indicates that a however may have been omitted in several manuscripts.
1 Thessalonians 5:21
Lectionary (1998): test everything
The Vulgate (circa 410): omnia autem probate
Douay-Rheims (1582-1610): But prove all things
New American (1970): test everything
New Jerusalem (1985): test everything
The other omitted word is our found in the translation in the Latin translation of Irenaeus about 395.
1 Thessalonians 5:23
Lectionary (1998): May the God of peace make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ
The Vulgate (circa 410): Ipse autem Deus pacis sanctificet vos per omnis, et
integer spiritus vester et anima et corpus sine querela in adventu Domini nostri
Douay-Rheims (1582-1610): And
may the God of peace himself sanctify you in all things: that your whole spirit
and soul and body may be preserved blameless in the coming of our
Jerusalem (1966): May the God of peace make you perfect and holy; and may you all be kept safe and blameless, spirit, soul and body, for the coming of our Lord Jesus Christ.
New American (1970): May the God of peace himself make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ
New Jerusalem (1985): May the God of peace make you perfect and holy; and may your spirit, life and body we kept blameless for the coming of our Lord Jesus Christ.
A footnote to the New Jerusalem:
This is the only reference made by Paul to a tripartite division of body (see Rm 7:24/), soul (see 1 Co 15:44w [sic]) and spirit (which can be taken in two ways: as the divine presence in a human being, giving new life in union with Christ, Rm 5:5e, or more probably as the innermost depths of the human being, open and awake to the Spirit, see Rm 1:9e). The accent is on the totality of the effects of the sanctifying action of God 3:13; 4:3c, the effect of his fidelity.
The Rosary, a contemplative prayer
12. The Rosary, precisely because
it starts with
Consequently, while it must be
reaffirmed with the Second Vatican Council that the Liturgy, as the exercise of
the priestly office of
Examining 1 Thessalonians highlights the life of God within the
souls of the Faithful. Omitting our seems to mean that
Lack of worthiness before God implies difficulties or evil within the Faithful. Out of these difficulties arises the presence of God, celebrated first in the souls of the Faithful, then externalized in Christmas.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 Richard J. Clifford, S.J., “The Unity of the Book of Isaiah and Its Cosmogonic Language,” the Catholic Biblical Quarterly, Vol. 55, No. 1 (January 1993 ) 16.
 Nestle-Aland: Novum Testamentum: Graece et Latine: Textum Graecum post Eberhard et Erwin Nestle communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, Bruce M. Metzger: Textus Latinus Novae Vulgatae Bibliorum Sacrorum Editioni debetur: Utriusque textus apparatum criticum recensuerent et editionem novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae (Deutsche Bibelgesellschaft 1999) Editio XXVII, 32*.
Apostolic Exhortation Marialis Cultus
Constitution on the Sacred Liturgy