First Reading: Deuteronomy 18:15-20
Psalm: Psalm 95:1-2, 6-7, 7-9 (8)
Second Reading 1 Corinthians 7:32-35
Alleluia Matthew 4:16
These readings lend themselves to a consideration of the vocation
involved in the states of life in which mature adults find themselves. Deuteronomy and Mark show how Jesus develops and
extends the prophetic state of life of Moses.
Rather than confining himself to
Note that the
Material above the double line draws from material below the double line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some interesting scholarly details.
Richard D. Nelson, review of Peter T. Vogt, Deuteronomic Theology and the Significance of Torah: A Reappraisal
Although Nelson finds Vogt inconsistent and self-contradictory, Nelson writes, “Taken as a whole, this is a valuable contribution to our understanding that the purpose and theology of Deuteronomy cannot be fully grasped without taking into account its affirmation of Yhwh’s transcendent and universal sovereignty embodied in the gift of law.”
Kenton L. Sparks, "Gospel as Conquest: Mosaic Typology in Matthew 28:16-20"
as Pharaoh killed the Israelite children, so Herod killed the Jewish children. Just as Moses was saved from Pharaoh by
placing him in the Nile, so was Jesus saved from Herod by taking him to Egypt. Just as Moses departed from
Matthew sees to it that Jesus improved on the parallel.
Psalm 95:1-2, 6-7, 7-9 (8)
Psalm 95 (94)
The Codex Sinaiticus Manuscript
This is Psalm 94 in the Codex Sinaiticus. I was able to find words for let us sing joyfully; for he is our God and we are the people, that you would hear his voice, and your hearts. I was not, however, able to find words for Meribah and Massah. I do not know what to make of this, but I am learning about the Codex Sinaiticus, whose sign in the apparatus is like a fancy letter “N”.
Psalm 95:1-4, 6
The conflict between the Lectionary
and Catechism is at
Todd D. Still, "Christos as Pistos: The Faith(fulness) of Jesus in the Epistle to the Hebrews"
Still argues that Matthew contrasts the infidelity of the wilderness generation’s infidelity to God, with the Fidelity of Jesus.
1 Corinthians 7:32-35
1 Corinthians 7:32-35
Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, 2nd ed., Erroll F. Rhodes, tr.
A Third Century papyrus manuscript was found in 1910 and is in the Egyptian Museum in Cairo.
1 Cor 7:32, 34
A. Sullivan, "The Nonvowed Form of
Sullivan uses an unmarried man and an unmarried woman into a segue for the nonvowed form of the lay state. Sullivan begins with a demographic description of population in the year 2000. She notes that approximately twelve percent of Catholics forty years of age and older never married. She goes on to argue for developing a theology of a “vocation” to the single state, including homosexual.
The Bishops use the phrase, Quiet! Come out of him in their Chapter 22, “Sacramentals and Popular Devotions,” in a section called “Exorcisms.” The Catechism treats holy water under Blessings and How Do We Celebrate, but not here, under Exorcisms. As Father Richard A. McCormick, S.J., words it in his stuffy, academic prose, “To judge the moral character of many human actions [such as sprinkling with holy water], experience of its impact on persons is essential.”
Codex Sinaiticus Manuscript
There is a difficult text at Mark 1:27.
Lectionary (1998) one another
The Vulgate (circa 410) inter se
Douay-Rheims (1582-1610) among themselves
Catholic RSV (1969) among themselves
New American (
New Jerusalem (1985) one another
I am able to see that the Codex Sinaiticus differs from the eclectic Greek; at least I have gotten that far.
Alicia Batten, review of Jean Delorme, Parole et récit évangéliques: Études sur l’évangile de Marc
Batten writes, “The title of the [Delorme] collection, Parole et récit évangéliques, points to the notion that the Gospel of Mark presents itself from the very beginning as speech (parole) structured as story (récit).” Mark 1:21-28, used here, is one of a variety of pericope [sic] Delorme identifies. Batten concludes that this work serves as a useful introduction to semiotics. Semiotics is a general philosophy of signs and symbols that deals especially with their function in both artificially constructed and natural languages and comprises three branches of syntactics, semantics, and pragmatics.
Paul Lawrence, The IVP Atlas of Bible History
John Paul Heil, "Jesus with the Wild Animals in Mark 1:13"
After citing two other references to unclean spirits, Heil writes, “These unclean spirits know the more profound identity of Jesus as God’s beloved and favored Son empowered with the Spirit (1:10-11) to expel them from Israel, God’s Son, because Jesus overcame his testing by Satan, leader of the unclean spirits.”
Clint Tibbs, "The Spirit (World) and the (Holy) Spirits among the Earliest Christians: 1 Corinthians 12 and 14 as a Test Case."
Tibbs argues that the unclean spirit here is in grammatical parallel with the Holy Spirit elsewhere. Tibbs argues that theology and grammar are not synchronized; grammatically, Holy Spirit should not be capitalized
 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) 565.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (July 2006) 658-659.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (July 2007) 753.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006, 296.
Richard A. McCormick, S.J., The
Critical Calling: Reflections on Moral Dilemmas Since
http://www.codex-sinaiticus.net/print.aspx?manuscript=trut&imageTy... 081019 seems incomplete, but is the printout I am using.
 the Catholic Biblical Quarterly, Vol. 70, No. 2 (July 2008) 322.