Rejoice is the word for today.
verse 34b for those who owned property or houses would sell them
A scholar points out that owning land must have been widespread. Houses were not bought and sold to make a profit, as is the case today. There was no housing market. Houses were bought and sold without a view to a non-existent market.
At the same time, love brought a rejoicing unity of spirit to these early Christians.
Psalm 118:1-2, 13-15, 22-24
The Church utilizes this Psalm during the Easter Vigil and Easter, but with different verses. Verses 13-15 and 24 are unique to this Sunday.
Verses 13-15 I was hard pressed and was falling, but the LORD helped me,
My strength and my courage is the LORD, and he has been my savior.
The joyful shout of victory in the tents of the just.
Stuhlmueller offers a different translation.
I was pushed hard, so that I was falling, but the LORD helped me.
The LORD is my strength and my might; he has become my salvation.
There are glad songs of victory in the tents of the righteous:
verses 22-23 The stone which the builders rejected has become the cornerstone.
By the LORD has this been done; it is wonderful in our eyes.
This is the day the LORD has made; let us be glad and rejoice in it.
Stuhlmueller translates the same verses:
The stone that the builders rejected has become the chief cornerstone.
This is the LORD’s doing; it is marvelous in our eyes.
This is the day that the LORD has made; let us rejoice and be glad in it.
Another scholar notes that a new foundation, a new temple is laid here, as Mark 14:57-58 puts it, “not made with hands.” The new temple is the hearts of the Faithful.
Additionally, Stuhlmueller writes,
Psalm 118 may have been sung when pilgrims gratefully came to Jerusalem for the feast of Tabernacles, the final harvest festival: verse 15 refers to “the Tents,” the booths in which pilgrims lived during the eight-day festival; verse 24, to the refrain, “let us rejoice” (“grant salvation”) …
The relationship of Psalm 118 to the Easter celebration has a deep history, indeed. A scholar notes that Isaiah imitated Psalm 118 in thanksgiving for deliverance from exile.
The Church also offers this reading on the feast of The Baptism of the Lord.
The first verse is particularly salient, bringing
verse 1 Everyone
who believes that
and everyone who loves the Father loves also the one begotten by him.
The Alleluia verses of the Lectionary are not indexed. I intend to compose this index and eventually publish it on my web site. I will send a copy of my file to anyone interested.
The Church also utilizes these verses from
The verse most intriguing to me is
verse 19a On the evening of that first day of the week
because of its contribution to determining the day of the
week of Easter. While the Church
celebrates Easter on Sunday, an argument can be made that
The Greek-speaking church’s preference for speaking of the
empty tomb’s discovery as having happened “on the third day” (
The existence of the earlier tradition which spoke of the
empty tomb as discovered “on the first day” instead of “on the third day” lends
verse 19c Jesus came and stood in their midst and said to them, “Peace be with you.”
The grammarian writes that stood in their midst carries a sense of motion.
Another scholar notes that the agreement between
verse 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
This verse means that one can refuse the penance imposed by the sacrament of reconciliation without penalty. One is simply no worse off than one was before. This rationale for not accepting penance imposed during the sacrament of reconciliation was suggested in these notes before.
While not making my observation, the grammarian notes a difference in the Greek tenses for forgive and retain. Forgive is in the aorist, a past act, retain is in the present “because here we have simply continuing in the same state.”
While Didymus does mean the twin, Didymus also means one who cannot make up his mind. Alcuin Albinus, educator and theologian (735-804) writes, “Didymus (geminus) means twofold or doubting …” Alcuin also writes, “Thomas means abyss; for with sure faith he penetrated to the depths of the divinity.”
verse 25e … I will not believe.”
The grammarian points out that the Greek used here is of special solemn emphasis.
The poor man just would not rejoice.
verse 27a Then he said to Thomas, “Put your finger here and see my hands …”
verse 31 But these are written that you may come to believe
and that through this belief you may have life in his name.
The grammarian points out that this verse gives the purpose of the Gospel of John, “addressed to the pagans to be converted or to Christians to be confirmed in their faith.”
When we study creation, we, necessary, learn something about the Creator. I always feel that college is about learning something about God. Pius pabulum, contrariwise, is of little use for learning about God. The science television channel leaves me in constant awe as I learn about dinosaurs, the cosmos, and the laws of nature. The wonderment of God is awesome. God loving us, me in particular, is simply dumbfounding. So, rejoice.
 Indented verses are taken from National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998).
 National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998) 341, 346.
 National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998) 131.
 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) 34.
 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) xvi.