Total abandonment brings the Faithful to total union with God. Palm Sunday, beginning with the procession of palms, begins with superficial union with God. When the situation becomes serious, the crowds turn on Jesus. Careful reading distinguishes between the plural, crowds (Matt 26:55, 27:20) to whom Jesus reaches out, and the singular, crowd (Matt 26:47, 27:15, 24), that helps condemn Jesus. Ultimately, the issue is total abandonment, first by Christ for the Faithful, then by the Faithful toward Christ.
Isaiah 50 presents a suffering, but hopeful, servant,
a precursor of the Messiah. Isaiah 50 is
part of the remnant returning from
Philippians joins the Trinitarian union with the love
of God for humanity. Philippians 2:6-11
also proclaims that before
Philippians 2:7 proclaims that
Matthew uses the metaphor of the Good Shepherd to hold
his narrative together, beginning with the infancy narrative and ending with
the passion narrative (Matt 2:6 9:36, 10:6, 16; 14:14; 15:24, 32; 18:12-14;
25:32; and 26:31-32). Matt 26:31-32 is
the only place
Somehow, an emotional union between God and the Faithful, both as a group and as individuals, results from the apparent abandonment both to and by God. Jesus is the Son of David, who had a very emotional relationship with the LORD, particularly as seen in Psalm 22. David not only felt abandoned by God but he also abandoned God by sin. Jesus took on the sins of the world, as the Lamb of God, to enable the Faithful to draw emotionally close to their Creator.
Total abandonment involves total commitment. It took one of my students to point out that
I, personally, tend to confuse what I hope for from others for commitment from
others. I see what
Unconfused and clear, the best religious leaders of
his time convinced themselves that by putting
A sense of the self-assurance of the Jewish leaders is
found just four years before the outbreak of war with Rome. At that time, a Jew was purportedly “flayed
to the bone” for predicting doom for the temple. In rabbinic tradition, threats against the
temple warranted capital punishment. For
The Lectionary mentions, temple in the passion narrative by
Abandonment also highlights courage in the face of
uncertainty. Nonviolence is one large
focus of uncertainty. Though
During his passion and death,
Because of the passion, death, and resurrection of
Scriptural references to the Lectionary follow. Since the main purpose of these Notes is annotating the scriptural references in the index at www.western-civilization.com, references pertinent, but not fitting the flow imposed above, are included below. I do not assume that the reader is following the readings cited either in the Lectionary or in the Bible. Like the footnotes, the citations are for reference purposes for anyone interested. The large, bold letters facilitate locating exactly what the Lectionary presents for these Notes.
37A At the procession with Palms
Verse 5, about the meek king refers to the third beatitude, Blessed are the meek (or oppressed), for they shall inherit the earth that, in turn reverberates back to Zephaniah 3:12. Zephaniah is one of the twelve Minor Prophets who worked in the reign of Josiah, 640-609. Zephaniah is a prophecy of the Day of the LORD. That day is present with Jesus.
38ABC At the Mass
Psalm 22:8-9, 17-18, 19-20, 23-24 (2a)
Reading Page Verses Antiphon Sunday
38A 243-244 8-9, 17-18, 19-20, 23-24 (2a) Palm
53B 409-410 26-27, 28, 30, 31-32 (26a) Easter 5
The Lectionary omits verse 10 that compares God to a midwife. This verse, with verse 9, is one of at least six depatriarchializing tendencies in Sacred Scripture: (Gen -27; Deut 32:18; Num 11:12; Isa 42:14a; Isa 49:15; Psalm 131:2).
Fragments of Psalm 22 are included among the Dead Sea Scrolls.
This passage is one of twenty-five with common material found in all four evangelists.
Verse 1, Bethphage is already written up for Palm Sunday in 2003.
Matt 21:2, obtaining an ass and colt is only a colt in Mark
11:2. This is one example of the
Matt 26:17 parallels Matt 14:15, the first miracle of the loaves.
Matt 27:39-44 causes one to wonder how
The Lectionary in verses 38 and 44 translate the Greek for robbers as revolutionaries. Why escapes me.
For more on sources see the Appendix file.
 Terence J. Keegan, O.P., “Introductory Formulae for Matthean Discourses,” the Catholic Biblical Quarterly, Vol. 44, No. 3 (July 1982) 425.
 Carroll Stuhlmueller, C.P., "Deutero-Isaiah: Major Transitions in the Prophet’s "Theology and in Contemporary Scholarship,” the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980) 28.
 Joseph Plevnik, S.J., "The Understanding of God at the Basis of Pauline Theology, " the Catholic Biblical Quarterly, Vol. 65, No. 4 (October 2003) 565, 570.
 F. Gerald Downing, “`Honor’ among Exegetes”, the Catholic Biblical Quarterly, Vol. 61, No. 1 (January 1999) 67.
 Charles H. Talbert, "Paul, Judaism, and the Revisionists,” the Catholic Biblical Quarterly, Vol. 63, No. 1 (January 2001) 17.
 John Paul Heil, "Ezekiel 34 and the Narrative Strategy of the Shepherd and Sheep Metaphor in Matthew,” the Catholic Biblical Quarterly, Vol. 55, No. 4 (October 1993) 698, 706.
 C. T. R. Hayward, “The Sacrifice of Isaac and Jewish Polemic Against Christianity," the Catholic Biblical Quarterly, Vol. 52, No. 2 (April 1990) 294.
 Mark K. George, “Yhwh’s Own Heart," the Catholic Biblical Quarterly, Vol. 64, No. 3 (July 2002) 459.
 Jack Dean Kingsbury, “The Developing Conflict between Jesus and the Jewish Leaders in Matthew’s Gospel: a Literary-Critical Study," the Catholic Biblical Quarterly, Vol. 49, No. 1 (January 1987) 64, 68, 71.
 Brendan Byrne, S.J., “Jesus as Messiah in the Gospel of Luke: Discerning a Pattern of Correction,” the Catholic Biblical Quarterly, Vol. 65, No. 1 (January 2003) 88.
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October 1982) 571.
10 (While the footnote number may be incorrect, the
sequence is correct. The problem is with
the Word program). Craig
 Remigius of Auxerre, Ecclesiastical Writer, +908 in Exposition from the Catena Aurea; Origin, Priest and confessor, Christ’s Entry into Jerusalem, St. Ambrose, Bishop and Doctor, The Colt a Figure of the Gentiles, St. Jerome, Priest and Doctor, The Meaning of the Gospel, St. John Chrysostom, Bishop and Doctor, Lessons of Today’s Gospel, St. Leo the Great, Pope and Doctor, On the Passion of our Lord, The Sunday Sermons of the Great Fathers: Volume Two: From the First Sunday in Lent to the Sunday after the Ascension, tr. and ed. M. F. Toal, D.D. (P.O. Box 612, Swedesboro, NJ 08085: Preservation Press, 1996), 157-184.
 Jack Dean Kingsbury, "The Developing Conflict between Jesus and the Jewish Leaders in Matthew’s Gospel: a Literary-Critical Study,” the Catholic Biblical Quarterly, Vol. 49, No. 1 (January 1987) 57-58, 73.
 Barbara E. Reid, O.P., “Violent Endings in Matthew’s Parables and Christian Nonviolence," the Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 237-238. 248.
 Mark Allan Powell, ”Matthew’s Beatitudes: Reversals and Rewards of the Kingdom,” the Catholic Biblical Quarterly, Vol. 58, No 3 (July 1996) 466, 476.
 Dennis Hamm, S.J., “The Tamid Service in Luke-Acts: The Cultic Background behind Luke’s Theology of Worship (Luke 1:5-25; 18:9-14; 24:50-53; Acts 3:1; 10:3, 30)," the Catholic Biblical Quarterly, Vol. 65, No. 2 (April 2003) 225.
 Patrick W. Skehan, Eugene Ulrich, Peter W. Flint, “A Scroll Containing “Biblical” and “Apocryphal” Psalms: A preliminary Edition of 4QPsf (4Q88)," the Catholic Biblical Quarterly, Vol. 60, No 2 (April 1998) 269.
 Terence J. Keegan, O.P., “Introductory Formulae for Matthean Discourses," the Catholic Biblical Quarterly, Vol. 44, No. 3 (July 1982) 422.
Mark Kiley, “`Lord, Save my Life’ (Psalm 116:4) as Generative Text for Jesus’