Material above the double line draws from material below the double line. Those uninterested in scholarly details should stop reading here. If they do, however, they may miss some of the fun stuff scholars are digging up.
Genesis 2:7-9; 3:1-7
Dale Launderville, O.S.B., “Ezekiel's Throne-Chariot Vision: Spiritualizing the Model of Divine Royal Rule”
Genesis 2:7 transfers life from God
into human life, “God … blew into his nostrils the breath of life …” The verse
is appropriate for contemplation before the March on
Bernardin Schneider, O.F.M., "The Corporate Meaning and Background of 1 Cor 15,45b—`O Eschatos Adam eis Pneuma Zoiopoioun" as found at http://184.108.40.206/pls/eli/ashow?ishid=n0008-7912_029_03&lcookie=2792486&npage=450-467 070115.
Schneider reports that
Casimir Bernas, O.C.S.O., review of Mamy Raharimanantosa, Mort et Espérance selon la Bible Hébraique
Bernas writes that in the case of the First Testament, Raharimanantosa concludes, as Bernas, the reviewer puts it, “faith resolves the conflict by the juxtaposition of conflicting ideas. Death is a question; hope is an answer.” In the New Testament, the meaning of death settles in separation from God.
Walter A. Vogels, review of André Lacocque, The Trial of Innocence: Adam, Eve, and the Yahwist
Vogels writes that Lacocque “attributes the [Genesis] text to “A Storyteller Called the Yahwist (J),” who wrote the whole story—`I shall in general take exception to highly hypothetical suggestions of text emendations’ (p. 6).” Vogels continues with the words of Lacocque. “`I shall call attention to the mostly overlooked dialectical mind of the author and to the fine psychological sense of reality’ (p. 6.)” Dialectic requires thought and confrontation of differing ideas, brought out by examining what various scholars write concerning the verses the Lectionary uses.
Richard Clifford, S.J. and Khaled Anatolois, "Christian Salvation: Biblical and Theological Perspectives"
Clifford reports that the tree of life occurs in only three places in the Christian Bible, one of which is here at Genesis 2:9. The other places are Genesis 3:22, 24, Proverbs 3, and Revelation 2 and 3. “In Genesis the tree of life grows in the Garden of Eden and is in poetic parallelism with the tree of the knowledge of good and evil (Genesis 2:9); only the fruit of the latter tree is forbidden to the first couple.” This causes a problem, if the Faithful are called upon, as they are, to discern the difference between good and evil. The problem resolves itself, when knowledge is taken to mean experiential knowledge, rather than theoretical understanding.
Psalm 51:3-4, 5-6, 12-13, 14, 17
This Psalm is available for Catholic funerals.
The bishops refer to this Psalm in Chapter 18, “Sacrament of Penance and Reconciliation.” The bishops write,
Even when the beloved King David lied, committed adultery, and caused the death of an innocent man, he was not beyond God’s mercy, to which he had a humble recourse. Psalm 51 gives us words to express the kind of contrition and to trust in God’s forgiveness [sic] that David felt after committing these sins.
Dale Patrick, review of William K. Gilders, Blood Ritual in the Hebrew Bible: Meaning and Power
Gilders examines the Hebrew or Masoretic text for the meaning and power of blood ritual. Gilders finds controversy in the practice. The reviewer, Patrick, writes, “… priests could not avoid theorizing about atonement when confronted by a pietistic, prophetic party that accorded atoning significance to the contrite heart (Ps 51:15-17; Isa 66:2-4).” Psalm 51, then, is a political rejection of blood ritual.
This passage is one of the “bookends of grace” that soften some of the harshness in other sections of Romans.
Frank J. Matera, "Christ in the
Romans 5:12, 19, 20b
The Catechism quotes the verses as follows:
Just as through one person sin entered the world, and by sin, death and … just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous. … Where sin increased, grace overflowed all the more.
This is the only scripture the Catechism cites in support of Original Sin. The various standard Biblical translations of the ellipsis in verse 12 above are as follows:
Lectionary (1998) and thus death came to all men, inasmuch as all sinned—
The Vulgate (circa 410) et ita in omnes homines mors pertransiit, eo quod omnes peccaverunt.
Douay-Rheims (1582-1610) and so death passed upon all men, in whom all have sinned.
King James (1611) and so death passed upon all men, for that all have sinned:
Catholic RSV (1969) and so death spread to all men because all men sinned
New Jerusalem (1985) and thus death has spread through the whole human race because everyone has sinned.
New Jerusalem contains the following note, “The exact meaning is a matter of debate. Perhaps `everyone has sinned in Adam,’ i.e. by participation in Adam’s sins, or perhaps the reference is to everyone sinning through their personal sins. In this instance, the Gk phrase would be best translated `by the fact that everyone has sinned,’ referring to the actual situation by which eternal death has extended to everyone. In fact, in the case of adults (who alone are considered here) the power of sin which entered the world with Adam had its effects through personal sins which in some way ratify Adam’s revolt. Alternative translation: `because of which everyone has sinned.’
New American (
has all men, but the
In addition, the
The grammarian, Maximilian Zerwick, S. J., remarks, “This causal sense must be adverted to in the formula ej w = `inasmuch as,’ lest one render obscurely and ambiguously (as does the Vulgate) `and so death has come upon all men ej w (Vulgate: in quo) all have sinned’ Rom 5:12, a rendering which has led some to take the previously mentioned `Adam’ an antecedent of `quo,’ whereas ej w simply means `inasmuch as.’” While the Lectionary does use inasmuch as, the Catechism omits that section of the verse. Whatever the bishops in the United States may be doing here lacks transparency, as seen by the ellipsis.
Reasoner identifies 5:12 (All Sinned) as one of twelve controversial texts or loci identified in Romans. This supports the contention that the bishops avoid controversial texts not only in their Lectionary, but also in their Catechism. I argue the matter of the Lectionary throughout these Notes, though not particularly here. Reasoner particularly supports the Catechism argument in favor of the doctrine of Original Sin, here.
Mark Reasoner, review of Kari Kuula, The Law, the Covenant and God’s Plan, Volume
Kuula points out inconsistency in the
Lisa Sowle Cahill, "Quaestio Disputata: The Atonement Paradigm: Does it Still Have Explanatory Value?"
Cahill worries about the Anselmian
theory of Christ’s death as atonement for sin making violence, somehow, sacred.
Cahill then uses Rom 5:14-19 to argue
that Saint Anselm (1033-1109)
narrowed the vision of
The grammarian, Zerwick, writes “The `justification of life’ Rom 5:18 seems to be the justification brought by life, consisting in life.”
Lectionary (1998) through one righteous act, acquittal and life
The Vulgate (circa 410) sic et per unius iustitiam in omnes homines in iustificationem vitae
Douay-Rheims (1582-1610) by the justice of one, unto all men to justification of life
King James (1611) by the obedience of one shall many be made righteous
Catholic RSV (1969) so one man’s act of righteousness leads to acquittal and life for all men.
New Jerusalem (1985) one man’s good act has brought justification and life
This is the verse to use to promote Respect Life Sunday.
The many appears three times in the Lectionary for this Sunday. One of those times is in verse 19, used in the Catechism above. This is what the grammarian writes, “… not `many’ but all (who are many), the fact of a great number being more prominent to the Semitic mind than the fact of totality …”
Thomas D. Stegman,
S.J., "Episteusa, dio elalhsa (2 Corinthians 4:13):
Lectionary (1998) the many were made sinners
The Vulgate (circa 410) peccatores constitute sunt multi
Douay-Rheims (1582-1610) many were made sinners
King James (1611) many were made sinners
Catholic RSV (1969) many were made sinners
New Jerusalem (1985) many were made sinners
The consistency of translation, many, renders the grammarian and my translation, all, unconvincing.
The bishops refer to this passage in Chapter 36, “Jesus Taught Us to Pray.” The bishops write, “A meditation on how Christ resisted temptation in the desert is a fruitful and inspiring example of how we should conduct ourselves in the face of temptation.”
Margaret Barker, The Great High Priest: The
Barker suggests that the temptations “record Jesus’ coming to terms with his new situation.”
Robert H. Gundry, “Mark 10:29: Order in the List”
Grundy relates Matthew to a “familiar three-part ascensive form,” in this case from desert to parapet, to a very high mountain.
Matt 4:3, 6
Mark J. Goodwin, “Hosea and `the Son of the Living God’ in Matthew 16:16b”
Goodwin writes, “… Matt 4:3, 6 …
identifies Jesus as the Son of God who is
Neil J. McEleney, C.S.P., “Peter's Denials—How Many? To Whom?”
McEleney uses this passage to exemplify that Matthew does not always follow his sources, including Luke, exactly. The problem McEleney brings up is between the plural stones in Matthew 4:3, about changing stones into bread, and Luke 4:3, where Luke uses the singular, stone,
Boris Repschinski, "For He Will Save His People from Their Sins" (Matthew 1:21): A Christology for Christian Jews
Repschinski points out that Matthew has a general preference to write of Jesus as the Son of God. Matthew 4:3, If you are the Son of God.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes.
These Notes for
Whether or not related to Vocation
Sunday, on January 13, the Bethlehem Monastery of Poor Clares in Barhamsville,
Virginia did recognize silver jubilees of several Sisters, Sisters outside
their own monastery. National Vocation
Awareness Week was January 13-19 in the
For an After-action Report on this, the First Sunday in Lent, see Reading 31A for the Fourth Sunday in Lent.
 the Catholic Biblical Quarterly, Vol. 66, No. 3 (July 2004) 375.
 the Catholic Biblical Quarterly, Vol. 29 (July 1967) No. 3 455 (149).
 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) 560.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 788.
 Theological Studies, Vol. 66, No. 4 (December 2005) 762.
 N.a., International Commission on English in the Liturgy: A Joint Commission of Catholic Bishops’ Conferences, The Roman Ritual: Revised by Decree of the Second Vatican Ecumenical Council and published by Authority of Pope Paul IV: Order of Christian Funerals: Including Appendix 2: Cremation: Approved for use in the Dioceses of the United States of America by the National Conference of Catholic Bishops and Confirmed by the Apostolic See (New Jersey: Catholic Book Publishing Co., 1998) 271, 304.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 513.
 the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000) 73.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006 70.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 346.
 Theological Studies, Vol. 68, No. 2 (June 2007) 419.
 Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek (Roma: Editrice Pontificio Istituto Biblico, 1994) 46.
 Max Zerwick, S.J. and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament unabridged, 5th, revised edition (Roma: Editrice Pontificio Istituto Biblico 1996) 470 at verse 15.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 740.
 London: T & T Clark International: A Continuum imprint, 2003, 31.
 the Catholic Biblical Quarterly, Vol. 59, No. 3 (July 1997) 474.
 the Catholic Biblical Quarterly, Vol. 67, No. 2 (April 2005) 274. Also cf. 278.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 264.
 Josephite News and Views: January 2008—May God Bless the Work of Our Hands this Year, page 3, column 1.