First Reading: Isaiah 60:1-6
Responsorial Psalm: Psalm 72:1-2, 7-8, 10-11, 12-13 (cf. 11)
Second Reading: Ephesians 3:2-3 a, 5-6
Alleluia: Matthew 2:2
Gospel: Matthew 2:1-12
This is my eighth time through these readings. There is always something new and different. The idea of manifestation to the Gentiles always seems pertinent to Black Catholics.
Facilitators distributed Magnificat ®, Monthly Vol. 11, No. 9 / November 2009 at the annual Diocesan Richmond Black Catholic Retreat held at the Sheraton West Hotel from Friday, October 30 to Sunday, November 1. The Magnificat ® came as a gift from the publishers, a gift for which I am grateful. Many who read these Personal Notes also read the Magnificat ®. Those who know me well, know that I have long objected to the passive pay-pray-and-obey approach to the spiritual life I find in the Magnificat ®. As an act of gratitude, then, I will comment on this November issue. The reason my comments begin in January is because I write in anticipation.
When I explained to the facilitator who received the Magnificat ® benefice that I would be writing in gratitude for the gift, she asked me to mention her concern about the artwork. The artwork is consistently pay-pray-and-obey Renaissance, reflecting Medieval feudal relationships. The November cover shows a blond Mary shaking her finger at Jesus. So far, I have been unable to identify the artwork.
The problem is that social scientists show how malleable human society is. Relationships do not have to remain established the way they are. Changing those relationships is at the essence of the Feast of the Epiphany and is at the essence of the Black presence in the Catholic Church in the United States.
Let me try to identify the passive spirituality proclaimed in the Magnificat ®. Father Simon Tugwell, O.P. writes “. . . we must wait mysteriously for what already is. . . ” He might also write that the Faithful are to realize and make happen the equality of people in Catholic understanding.
The Magnificat ® translates Psalm 111:10 as To fear the Lord is the first stage of wisdom, something quite passive, versus The root of wisdom is fear of Yahweh, something quite active. Psalm 111 is not used in the Lectionary. Magnificat ® writes we will be saved through Christ from the wrath, rather than we will save ourselves through Christ . . . Father Hans Urs von Balthasar writes, “God gives us everything . . . we have nothing” (rather than Everything the Faithful are comes from God, which the Faithful actively return to God).
Material above the double line draws from material below the double line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some interesting material.
In the Sinaiticus, cover the peoples, carries a tribal sense; nations shall walk, carries a sense of kingdoms.
Psalm 72:1-2, 7-8, 10-11, 12-13 (cf. 11)
Psalm 72:11 (source of the antiphon)
One of the Royal Psalms, in the Sinaiticus nations carries the sense of kingdoms.
The following concludes my description of the Sinaiticus.
The electronic edition of Codex Sinaiticus is the heart of the Codex Sinaiticus Project website. It brings together some of the key outputs of the Codex Sinaiticus Project into one interlinked interface:
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This web page allows you to choose from a number of display combinations from the 'display options' menu on the right upper corner:
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Ephesians 3:2-3 a, 5-6
Known to people, carries the tribal, rather than generic sense of people.
The Sinaiticus helped me clear up some confusion from 2003.
Daniel W. Ulrich, review of Joel Willitts, Matthew’s Messianic Shepherd-King: In Search of `The Lost Sheep of the House of Israel’
Ulrich is not impressed.
Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, 2nd ed., Erroll F. Rhodes, tr.
The Alands explain, “Square brackets  in the apparatus enclose information derived not from the basic textual witnesses, but from modern editors . . . or punctuation variants (e.g., Matt. 2:4) which are signaled in the text by:, ;1, and so forth.” This is another case of my having trouble following the translation of the German grammar in which the Alands write. There are no brackets at this place in Nestle-Aland. There are semi-colons, evidently indicating different punctuation. Evidently there is a question mark in some of the manuscripts. The Sinaiticus has no punctuation whatsoever in verse 4.
The Alands also take some time to explain marginalia in Nestle-Aland.
We can now turn … to the supplementary information found in Nestle-Aland in the inner and outer margins of the pages . . . The information in the inner margin is only of historical concern for the student reader, but for the specialist it is both interesting and useful. These notes refer to the kephalaia, a chapter division system found in the manuscripts (essentially the pericope system of lectionary units, designated by italic numerals), and in the Gospels also the Eusebian section and canon table references. . . .As kephalaia numbers and section numbers are (usually) found in New Testament manuscripts, their inclusion in this edition makes it useful when working with manuscripts. It is not an error, incidentally, that kephalaion 1 in Matthew begins at Matt. 2:1; it is the regular usage in manuscripts not to number the first section. Where the beginning of an early division does not coincide with the beginning of a verse it follows the stronger punctuation division, and when this is not sufficiently clear it is indicated in the text by an asterisk.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 Magnificat ® Monthly Vol. II, No. 9 / November 2009, 35.
 Magnificat ® Monthly Vol. II, No. 9 / November 2009, 37.
 The New Jerusalem Bible (New York: Double Day, 1985) 930.
 Magnificat ® Monthly Vol. II, No. 9 / November 2009, 45.
 Magnificat ® Monthly Vol. II, No. 9 / November 2009, 48.
 http://www.codexsinaiticus.org/print.aspx?manuscript=true&imageType=standard&translation=true&transcription=true&transcriptionType=verse&phd=true&lg=en&quireNo=45&folioNo=8&side=v (accessed November 1, 2009).
 http://www.codexsinaiticus.org/print.aspx?manuscript=true&imageType=standard&translation=true&transcription=true&transcriptionType=verse&phd=true&lg=en&quireNo=61&folioNo=3&side=v (accessed November 1, 2009) Psalm 72 in the Lectionary is Psalm 71 in the Sinaiticus.
 http://www.codexsinaiticus.org/en/project/edition.aspx (accessed November 1, 2009).
 http://www.codexsinaiticus.org/print.aspx?manuscript=true&imageType=standard&translation=true&transcription=true&transcriptionType=verse&phd=true&lg=en&quireNo=84&folioNo=5&side=v (accessed November 1, 2009).
 http://www.codexsinaiticus.org/print.aspx?manuscript=true&imageType=standard&translation=true&transcription=true&transcriptionType=verse&phd=true&lg=en&quireNo=74&folioNo=1&side=r (accessed November 1, 2009). http://www.codexsinaiticus.org/print.aspx?manuscript=true&imageType=standard&translation=true&transcription=true&transcriptionType=verse&phd=true&lg=en&quireNo=74&folioNo=1&side=v (accessed November 1, 2009).
 the Catholic Biblical Quarterly, Vol. 71, No. 2 (April 2009) 425, 426.
 Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989, 243, 252, 254.