The theme for these readings is courage in the face of uncertainty. Faith is the source of such courage. Pentecost furnishes an occasion for the Faithful to share courage and Faith among themselves. For example on the occasion of the Anointing the Sick and Dying sacrament the Faithful can gather to renew the strength of their courage in the face of the uncertainties involved. Raw courage always requires the tempering effect of the virtue of prudence.
September, at the annual Black Catholic retreat for the Richmond Diocese,
Acts 2:1-11, used in the Lectionary, marks the beginning of evidence in Acts that early Christians used miracles for missionary purposes.
Pilch applies secular standards to all hearing in their own languages. Pilch suggests that the Disciples speaking in tongues may have been in a trance and that what people heard was the same, but understood according to their first languages. Were that the case, similar events seem present today among charismatics.
Responsorial Psalm: Psalm 104:1, 24, 29-30, 31, 34 (cf. 30)
Barker regards Psalm 104 as praise for the building power of God. Psalm 104:24, how manifest are your works. Barker gets into the creation of angels and the presence of angelic hosts around God. The Lectionary also uses the word works in verse 31. The creative power of God gives the Faithful reason for their courage in the face of uncertainty.
The Church makes this reading available in its care for the sick.
Since I have already translated this passage once from the Greek, I thought I would begin checking the marginalia in the Greek text. When I discovered I did not understand the apparatus, the abbreviations, I decided I needed to restudy the introductory material. I was startled at the reality.
The Greek is not a definitive text. As the Introduction words it, “… this text is a working text … it is not to be considered as definitive …” If the Faithful do not have a definitive Greek text, then no text in the vernacular, in the Latin, or in the ancient lectionaries can be any more definitive. Such uncertainty gives pause for courage, especially since the Magisterium claims for itself the right to determine the words of which texts are inspired.
1 Cor 12
Barker writes, “in her [the woman who
joins things together] role as the Spirit (a feminine noun in Hebrew and
Aramaic), she was the bond of unity which inspired
Accepting the feminine side of God
almighty must have been difficult for
1 Cor 12:4-29
1 Cor 12:13
The Church makes this reading available for funerals.
This time around, I translated the Latin to versify the English. In the process, I found that the Lectionary uses brothers and sisters to translate fratres, which, ordinarily is translated brothers. The brothers and sisters of the lead-in, changes from lead-in to lead-in, without explanation. The brothers and sisters of verse 12 belongs in that same unexplained category.
Gagnon regards Romans 8:15-18, “… you received a Spirit of adoption, through whom we cry, `Abba, Father!’” as applying to non-Christian Jews. In other words, Paul is saying that to be led by the Spirit is not enough, unless it leads to Christ.
The antithesis in verse 17, as Paul
moves from children to heirs to suffering to glory appears to be basic
methodology in early Christian preaching. Elements of uncertainty and courage permeate
Bernardin Schneider, O.F.M., "The Corporate Meaning and Background of 1 Cor 15,45b—`O Eschatos Adam eis Pneuma Zoiopoioun"
In verse 10, the spirit is alive, the Lectionary uses the lower case,
perhaps referring to the human spirit, receiving the Holy Spirit. Schneider writes that the spirit of verse 10 is ambiguous.
He also writes that verse 11, “… the
Spirit of the one who raised
Alleluia: No Scripture Reference
Bishops use verse 20 to document as historical that “all the Apostles saw him.” In the Lectionary, verse 20 has disciples, not Apostles.
Bishops use (Jn 20:22) as part of the
title for Chapter 9, “Receive the Holy Spirit (Jn 20:22)” in
From all that these Notes have said about the difference between Swiss and Mediterranean time, I am at a loss about what the bishops may mean when they write, “For two thousand years, Christian time has been measured by the memory of that `first day of the week’ (Mk 16:2, 9; Lk 24:1; Jn 20:1), when the Risen Christ gave the Apostles the gift of peace and of the Spirit (cf. Jn 20:19-23).” For comments on the difference between the first day of the week and on the third day, see 063A Pentecost_A Catholic Bible Study 020519 on the internet.
Moloney observes, “ … The Beloved Disciple does not see Jesus, and thus must be judged as the first disciple to merit the final blessing of Jesus … All subsequent readers of this text may not see Jesus, but, like the Beloved Disciple, they are blessed in their belief without sight.”
The ministry of
I versified this in the Lectionary from the Latin. Verses 23b and 24 exhibit sloppy scholarship. Comparing the English translations from the Sixth Sunday of Easter C on page 431 with Pentecost on page 500 gets the following results:
Whoever does not love me does not keep my words …
Those who do not love me do not keep my words …
In the following passage, the versifications, the line breaks, are different.
The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.
The Advocate, the Holy Spirit whom the Father will send in my
will teach you everything
and remind you of all that I told you.”
The difference in the use of the quotation mark at the end, though without ellipsis, is explainable because the Lectionary ends the quote there on Pentecost. The Lectionary continues the quote for the Sixth Sunday.
The other differences between page 431 and 500 are signs of sloppy scholarship, Academic rigor would have both translations the same or, at least, would recognize explain, and accept responsibility for the differences.
For this Sunday, I eliminated and did not repeat what was used for:
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 the Catholic Biblical Quarterly, Vol. 55, No. 3 (July 1993) 487.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 164.
 the Catholic Biblical Quarterly, Vol. 67, No. 4 (October 2005) 609, 610.
 London: T & T Clark International: A Continuum imprint, 2003 45, 107, 158, 186, 272, 283, 334.
 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 VI: Pastoral Care of the Sick: Rites of Anointing and Viaticum: 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 York: Catholic Book Publishing Co., 1983) 269.
 Nestle-Aland,: Novum Testamentum: Graece et Latine: Textum Graecum post Eberhard et Erwin Nestle communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, Bruce M. Metzger: Textus Latinus Novae Vulgatae Bibliorum Sacrorum Editioni debetur: Utriusque textus apparatum criticum recensuerent et editionem novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae (Deutsche Bibelgesellschaft 1999) Editio XXVII 2*.
 London: T & T Clark International: A Continuum imprint, 2003 257.
 the Catholic Biblical Quarterly, Vol. 67, No. 4 (October 2005) 647.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 94.
 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) 215.
 London: T & T Clark International: A Continuum imprint, 2003 157.
 the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000) 67.
 the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000) 304 ff.
 the Catholic Biblical Quarterly, Vol. 40, No. 3 (July 1978) 363.
 the Catholic Biblical Quarterly, Vol. 29, No. 3 (July 1967) 460 as found at http://126.96.36.199/pls/eli/ashow?ishid=n0008-7912_029_03&lcookie=2792486&npage=450-467 070115.
 the Catholic Biblical Quarterly, Vol. 45, No. 2 (April 1983) 205 ff.
 the Catholic Biblical Quarterly, Vol. 67, No. 2 (April 2005) 284-302.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006 94, 101,178, 203, 236, 244.
 the Catholic Biblical Quarterly, Vol. 67, No. 3 (July 2005) 465.
 Theological Studies, Vol. 67, No. 2 (June 2006) 250.
 the Catholic Biblical Quarterly, Vol. 29, No. 3 (July 1967) 466
as found at http://188.8.131.52/pls/eli/ashow?ishid=n0008-7912_029_03&lcookie=2792486&npage=450-467 070115.