reading for June 17 began preparation almost a month earlier, May 13, Mother’s
Day, without realizing that June 17 would be Father’s Day. The wife of
Schreurs considers how a patient may
misuse the death of the first issue from
Draws a parallel between the parable
of the stolen lamb told by
The wife of
Responsorial Psalm: 32:1-2, 5, 7, 11
This Psalm exemplifies the sloppy scholarship endemic to the Lectionary.
093C You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
077B I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Vulgate Tu es refugium meum, a tribulatione conservabis me;
exsultationibus salutis circumdabis me.
077B, Sixth Sunday in Ordinary Time, seen
093C I acknowledged my sin to you,
077B Then I acknowledged my sin to you.
Vulgate Peccatum meum cognitum tibi feci
Verse 1, taking away sin, is atonement.
Makes the Jewish point that the LORD is the God of history. As Jensen words it, “There is, finally, another series of texts in which the psalmist benefits from counsel received directly from the Lord, who leads him by the right path, even to glory (Psalm 16:7; 32:8 [not used by the Lectionary] 73:24).”
His [Paul’s] teaching on justification by faith in Romans, Galatians, and Philippians was formulated to articulate and support his vision that Jew and Greek are equal and have equal access to the covenant promises (for Gentiles without recourse to the Jewish identity symbol of circumcision and the observance of certain parts of the law). This ideal was sustained in Paul’s theology and praxis even to the point of open conflict (as in his debate with Peter in Gal 2).
Irrelevant to the verses the Lectionary uses, but very relevant to uses of the word gentile. Cosgrove explains.
Although it is customary to translate the word eqnh as “Gentiles” with a capital G, as if this term were the ethnic counterpart of “Jews,” doing so is misleading if it gives the impression that Jews used eqnh as a proper ethnic name for non-Jews. Jews used the term eqnh at times of non-Jewish peoples generally and sometimes inclusive of themselves, inasmuch as they thought of themselves as an eqnoV.
Galatians confirms that there were
messianic Jews in the early Church. This article is part of the argument
whether the Faithful believe in
is Greek for law.
Byrne offers a translation different from the Lectionary, which is offered here for the purpose of embellishment, rather than correction.
Lectionary We who know that a person is not justified by works of the law but
Byrne But recognizing that a person is justified by works of the Law but
Lectionary through faith in
Lectionary not by works of the law, because by works of the law no one will be
Byrne not from works of the Law, seeing that `from works of the Law shall
Byrne no flesh be justified’(PS 143:2)”
Byrne goes on, “…
The Lectionary uses the vertical pronoun, I eight times in the eight lines of Galatians 2:19-21. Such egocentric writing is not considered good form in Western Civilization. Scholars debate whether such use of I, is a sign that someone other than Paul may have interpolated the passage. Corley regards this passage in Galatians as genuinely Pauline.
The scholarly debate is over how much
Scholars argue over an ambiguity in
the Greek, which could mean either faith in
Verses 19b-20a reflect antithesis
common in early Christian preaching. No
longer I, but
This article disagrees with that above. I like the idea, expressed in this article, that the sacrifice of Isaac prefigures the self-sacrifice of Jesus.
The significance of the life of
The Bishops cite these verses in
Chapter 18, “Sacrament of Penance and Reconciliation: God is
Luke 7:36-50 is also found at Matt 26:6-13, Mark 14:3-9 (reading 38B) and John 12:1-8. The commonality increases the historicity of what happened.
… the hymn penned by the ninth-century nun Cassiane speaks of “the woman who had fallen into many sins” (see Luke 7:36-50) falling before Jesus and saying, “I shall kiss Your [sic] most pure feet and wipe them with the hairs of my head, those feet whose sound Eve heard at dusk in Paradise, and hid herself for fear.” By embracing the feet of Jesus, the woman is therefore prostrated at the feet of Him who walked through Eden in the cool of the Day (Gen 3:8), the feet of Yahweh.
The ministry of Jesus is inclusive, rather than exclusive.
This is a triadic parable, with the creditor standing in for God and the debtors standing in for two contrasting subordinates. This triadic aspect leaves the parable open to three (as opposed to one) distinct lesson, which the reader is free to open up, examine, and explore.
The forgiveness of sins was a Jubilee
celebration. As Barker puts it, “Luke’s
account of Jesus in the synagogue at Nazareth [which the Lectionary used
Draws together the sinful woman washing the feet of Jesus and Jesus washing the feet of his disciples in John 13. According to custom exhibited by the sinful woman, the foot washing took place before the meal began. Jesus, therefore, probably washed the feet of his disciples before the Last Supper. The fact that oil was more commonly used than water did not surface in the sources.
On four occasions,
This is the first time for me to go through these readings. I used the Vulgate to identify the verses in my Lectionary, but I did nothing with the Greek.
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. 58, No. 2 (April 1996) 239.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 205.
 the Catholic Biblical Quarterly, Vol. 62, No. 3 (July 2000) 419-420.
 (Grand Rapids, Michigan/Cambridge, U.K.: William B. Eerdmans Publishing Company, 2002) 12-13.
 the Catholic Biblical Quarterly, Vol. 48, No. 3 (July 1986) 453.
with a Steady Beat: Contemporary
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 272.
 the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000) 66.
 the Catholic Biblical Quarterly, Vol. 63, No. 1 (January 2001) 11, 17, 21.
 the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000) 297.
 the Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 258, 266, 271.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 159.
 the Catholic Biblical Quarterly, Vol. 64, No. 2 (April 2002) 300-316.
 the Catholic Biblical Quarterly, Vol. 40, No. 3 (July 1978) 363.
 the Catholic Biblical Quarterly, Vol. 39, No. 1 (January 1977) 67.
 the Catholic Biblical Quarterly, Vol. 63, No. 1 (January 2001) 17 and 21.
 the Catholic Biblical Quarterly, Vol. 65, No. 4 (October 2003) 563.
 Theological Studies, Vol. 67, No. 2 (June 2006) 243, 244.
 the Catholic Biblical Quarterly, Vol. 54, No. 3 (July 1992) 489.
 Theological Studies, Vol. 68, No. 1 (January 2007) 101.
 the Catholic Biblical Quarterly, Vol. 53, No. 1 (January 1991) 63, 77.
 the Catholic Biblical Quarterly, Vo. 66, No. 3 (July 2004) 407.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 478.
 the Catholic Biblical Quarterly, Vol. 56, No. 2 (April 1994) 285, 287.