The word for this Sunday is rejected, in the sense that being creatures, we, in our pride, may
feel rejected; but that
The Personal Notes for Easter note that Carroll Stuhlmueller, C.P. observes that both Eastern and Western Christianity celebrate with Psalm 118:24, that is the Easter Responsorial, This is the day the Lord has made; let us rejoice and be glad. Verse 24 is not used in these readings for the Fourth Sunday of Easter. The 118th Psalm is a major psalm of thanksgiving and praise.
In Paragraph 33, Pope
The centre of gravity in the Hail Mary, the hinge as it were which joins its two parts, is the name of Jesus. Sometimes, in hurried recitation, this centre
of gravity can be overlooked and with it the connection to the mystery of
The Rosary mystery is the Last Supper.
verse 11 He is the stone rejected by you, the builders, which has become the cornerstone.
Psalm 118:1, 8-9, 21-23, 26, 28, 29
This is one of the twelve Psalms using Halleluiah in the Masoretic or Hebrew text. Psalm 118 is also one of the six Psalms of the Hallel, 113-118. Psalm 118 is one of the Psalms that the Jewish and Christian traditions deeply incorporate into their liturgies. Being so embedded causes interpretive difficulties. Does the purpose of the liturgists and the purpose of the Psalmists differ? So far, I have been having no problems, though the scholars do. This Psalm also looks to the Exodus as a balm for the trials and errors of this life.
verse 22 The stone rejected by the builders has become the cornerstone.
verse 1 Alleluia
Give thanks to the LORD, for he is good,
for his mercy endures forever.
Verse 28 is strange.
verse 28 I will give thanks to you, for you have answered me and have been my savior.
The Vulgate has:
Deus meus es tu, et confitebor tibi,
Deus meus, et exaltabo te.
that I would translate:
I will proclaim, you are my God
I will exalt you, my God.
The New Jerusalem has:
You are my God, I thank you,
all praise to you, my God
I thank you for hearing me,
and making yourself my Saviour.
The New American has:
You are my God, I give you thanks;
my God, I offer you praise.
You are my God, I give you thanks,
I extol you, my God;
I give you thanks for having heard me,
you have been my savior.
Douay-Rheims, numbering this Psalm 117, has:
Thou are my God, and I will praise thee: thou are my God, and I will exalt thee.
I will praise thee, because thou has heard me, and art become my salvation.
Thou are my God, and I will praise thee: thou are my God, I will exalt thee.
You are my God, and I will give thanks to you;
you are my God, I will extol you.
For the Jewish liturgy, this verse would be sung by an individual and the following verse by the entire congregation as well.
verse 29 Give thanks to the LORD for he is good;
for his kindness endures forever.
1 John 3:1-2
verse 1c The reason the world does not know us is that it did not know him.
verse 2a Beloved, we are God’s children now; what we shall be has not yet been revealed.
Worldliness is tricky.
God did so love the world that he came into the world. John, however, presents a dichotomy. We are either children of God or children of
the Devil. One or the other, not in
between. Religious life can make the
Faithful very proud, in that the Faithful “are not like the rest of men.” The Faithful can take pride in their rejection. The knack is to work at being like
Feminists have objected to presenting God as an abusive Father. Hope and faith in the future, even especially the cosmic future, is how to deal with the abusive Father syndrome. Hope is an expectation fundamentally religious, seriously not secular.
A scholar depicts the dichotomy as follows:
ineradicable opposition to the light that shines within it (
verse 14 I am the good shepherd, says the Lord; I know my sheep, and mine know me.
Probably when I was an infant, Mom placed a copy of the
That sense of possible rejection is there for the Good Shepherd.
The Latin for shepherd is pastor. Frighteningly, since
there are no longer irremovable pastors,
the thought occurs that present arrangements leave local parish pastors in the
position of hired men, professionals assigned to run parishes. This hired
professional aspect of the current
verse 12 A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is a difficult because I have an important, powerful
friend who attacks me when I offer fraternal correction. The temptation to silence is strong. The words of the
The Great Father, himself, however, needs some correction where he writes, “…the holy women who triumphed over both the world and their sex…” The Pope equates the female sex with the world that may have been the case for him personally, but would not have been the case for females themselves. The residue of such papal thought throughout the Church lingers as part of current spiritual struggles.
verse 15 and I know mine and mine know me,
just as the Father knows me and I know the Father
The implication is that the Faithful in knowing
This is the key verse, enabling the Faithful to reject God. Saint
For though the Word of God is divine by nature, even in our flesh, and though He remains God by nature, we are His kindred because He has taken our flesh.…out of compassion for our whole fallen nature.…we did not know of Him first; He first knew us…He Who is by nature God took hold of the seed of Abraham, as Paul says (Heb. ii. 16).
verse 17 This is why the Father loves me, because I lay down my life in order to take it up again.
Such love is not unconditional. Neither is laying down one’s Christian life expected to be unconditional.
verse 18a No one takes it from me, but I lay it down on my own.
This is a proclamation of free will, something relatively not secular and not academic.
verse 18b-c I have power to lay it down, and power to take it up again.
This command I have received from my Father.”
The idea in 1
The mystery of God’s love is found in rejection. Plainly people do reject God, but God turns that very rejection into an aspect of his love for the Faithful and he expects the Faithful to turn their own rejection into an aspect of their love for the Father.
 All 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).
 The Vulgate, Saint Jerome, and the Latin
all refer to Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici
Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate
Joannis Pauli PP, II Promulgata Editio Typica Altera (00120
 Saint Joseph Edition of The New American Bible: Translated from the Original Languages with Critical Use of All the Ancient Sources: Including The Revised New Testament and the Revised Psalms Authorized by the Board of Trustees of the Confraternity of Christian Doctrine and Approved by the Administrative Committee/Board of the National Conference of Catholic Bishops and the United States Catholic Conference: with many helps for Bible reading: Vatican II Constitution on Divine Revelation, How to Read the Bible, Historical Survey of the Lands of the Bible, Bible Dictionary, Liturgical Index of Sunday Readings, Doctrinal Bible Index, and over 50 Photographs and Maps of the Holy Land (New York: Catholic Book Publishing Co., 1992).
 Alexander Jones, General Editor, The Jerusalem Bible: Reader’s Edition (Garden City, New York: Double Day & Company, Inc., 1968).
 The Holy Bible: Translated from the Latin Vulgate with Annotations, References, and an Historical and Chronological Table: The Douay Version of The Old Testament, First published by the English College at Douay, A.D. 1609: The Confraternity Edition of The New Testament: A Revision of the Challoner-Rheims Version Edited by Catholic Scholars under the Patronage of the Episcopal Committee of the Confraternity of Christian Doctrine (New York: P. J. Kennedy & Sons, 1950).
General Editor, The
Carroll Stuhlmueller, C.P., The Spirituality of the Psalms (
 St. Gregory, Pope and Doctor, “Given to the People in the Basilica of Blessed Peter the Apostle on the Second Sunday after Easter: The Unfading Pastures: the Christian Hope,” in 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), page 317.
 St. Gregory, Pope and Doctor, “Given to the People in the Basilica of Blessed Peter the Apostle on the Second Sunday after Easter: The Unfading Pastures: the Christian Hope,” in 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) 318.