Obedience is the key to the Lectionary readings for this Fourth Sunday in Advent. After God romances Mary through his angel, Gabriel, Mary makes her choice, like a disciple rather than a slave, may it be done to me according to your word (Luke 1:38). Mary, thus, gives her permission to face the cultural implications of having a child out of wedlock. The Lectionary emphasizes this verse by using it as the Alleluia verse. Feminist theologians offer insight. Theological feminism dates from 1968.
McDonnell goes on,
African American women reject servanthood in favor of the empowering “discipleship,” quite justly a major theme in feminist Mariologies.
Feminists object to the pay,
pray, and obey mentality of the hierarchy.
Some feminists see no hope in Sacred Scripture, which is also hierarchical.
Vatican II dismissed cultural
As someone with a cognate area at the
doctoral level in sociology and anthropology, my blood pressure rises when I
hear anthropology from the altar. Until reading
Dictionary definitions of anthropology:
1: the science of human beings; esp.: the study of human beings and their ancestors through time and space in relation to physical character, environmental and social relations, and culture. 2: theology dealing with the origin, nature, and destiny of human beings.
Feminist theologians insist on treating
The Rosary is both meditation and supplication. Insistent prayer to the mother of God is based on confidence that her maternal intercession can obtain all things from the heart of her Son. She is “all-powerful by grace,” to use the bold expression, which needs to be properly understood, of Blessed Bartolo Longo in his Supplication to Our Lady. This is a conviction which, beginning with the Gospel, has grown ever more firm in the experience of the Christian people. The supreme poet Dante expresses it marvelously in the lines sung by Saint Bernard: “Lady, thou art so great and so powerful, that whoever desires grace yet does not turn to thee, would have his desire fly without wings.” When in the Rosary we plead with Mary, the sanctuary of the Holy Spirit (cf. Lk ), she intercedes for us before the Father who filled her with grace and before the Son born of her womb, praying with us and for us.
The Rosary is also a path of
proclamation and increasing knowledge, in which the mystery of
The 2002 Apostolic Letter from
Lectionary (1998): “Hail, full of grace! The Lord is with you.”
The Vulgate (circa 410): “Ave, gratia plena, Dominus tecum.”
Douay-Rheims (1582-1610): Hail, full of grace, the Lord is with thee:
King James (1611): Hail, thou that art highly favoured, the Lord is with three:
New American (
New Jerusalem (NJB) (1985): Rejoice, you who enjoy God’s favour! The Lord is with you.
I am shocked that the Lectionary does not
follow the New American translation here. This is the most egregious example of
improper adulation of
Psalm 89, reflecting the crises of 598-586 B.C., is of little comfort. Psalm 89: 39-42, 45-47, and 50-52, beyond what the Lectionary uses, are about the people experiencing shaming through divine abandonment. The happy verses, celebrating the Exodus, used in the Lectionary omit the later verses that berate God for not keeping his promises and sending the Jews into their Babylonian Exile. Some feminists need a new Exodus. Psalm 89 is a community lament. Exile, of one sort or another, is part of the spiritual life. One way to deal with the solitude of trying to live a good life is with a life of Faith and obedience to inspirations of the Holy Spirit.
These contemplations are an effort to understand the
role of obedience in religious life correctly.
These reflections offer no template answer. The Lectionary begins with readings
Some manuscripts omit Romans 16:25-27, the very end of
the epistle. An
I recognize that the Greek apparatus is in a quandary at . While I do not understand the Greek problem, at least I can lay out the differences in translation by those who do understand the problem.
Lectionary (1998): to the only wise God,
The Vulgate (circa 410): soli sapienti Deo per Iesum Christum, cui Gloria in saecula. Amen.
Douay-Rheims (1582-1610): To
God, the only wise, through
King James (1611): To God [sic] only wise, be glory through Jesus Christ for ever. Amen.
New American (
New Jerusalem (NJB) (1985): to him, the only wise God, give glory through
The NJB shows Romans 16:25-27 in the form of poetry, undoubtedly a hymn. The problem is that Nestle-Aland keeps the Greek text in prose format.
Moving on to the Gospel, Luke 1 and 2 reflect the
colonial status of
One of the enduring problems with feminist theology is
dealing with the masculinity of
Only two more sections of John Paul II’s Rosarium Virginia Mariae remain, one for
the Fourth Sunday of Easter, May 14, 2005; the other for the Fourth Sunday of
Lent in 2008. This frees me to bring in
My purpose in bringing in the writings of the Pope is, like the purpose of the Pope writing, catechetical. Toward this end, I have applied to take part in the catechetical certification of the Richmond Diocese at Our Lady of Mount Carmel Church, in Newport News, Virginia. Only time will tell whether the Diocese and Church will accept my application. To begin with the encyclical,
Her Own Flesh And Blood
before the Last Supper,
Mary’s “Anticipated Eucharist”
As Mother of the Church,
Magnificat reveals her Eucharistic union.
In summation, following the truth is to follow God despite whatever political pressures may impinge on the truth. Mary, the Mother of God, does show the way, by choosing to believe that God has her best interests in mind. The Faithful may contemplate choices before them as they relate to the readings.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Merriam-Webster’s Collegiate ®
Dictionary: Eleventh Edition (
The Supplication to the Queen of the Holy
Rosary was composed by Blessed Bartolo Longo in 1883 in response to the
Alister McGrath, In the Beginning: The
 Louise Joy Lawrence, “`For truly, I tell you, they have received their reward’ (Matt 6:2): Investigating Honor Precedence and honor Virtue," the Catholic Biblical Quarterly, Vol. 64, No. 4 (October 2002) 693.
 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 ) 4.
 Lawrence Boadt, C.S.P., “The Use of “Panels” in the Structure of Psalms 73-78," the Catholic Biblical Quarterly, Vol. 66, No 4 (October 2004) 540.
 Melody D. Knowles, The Flexible Rhetoric of Retelling: The Choice of David in the Texts of the Psalms, the Catholic Biblical Quarterly, Vol. 67, No 2 (April 2005) 237-238.
 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.
“Letter on the Eucharist: Pope John Paul II,” A Simplified Version by Rev. Msgr. Vincent
M. Walsh (