At this time, June 19, 2005, some Personal Notes
are already on my web site at www.western-civilization.com/CBQ/Personal%20Notes
Readings 94A are already written up for June 23, 2002. In 2002, the purpose and prayer was to
engender “a look of peace, rather than anxiety, on my face.” The purpose this time is to examine the
weaning necessary to accept the unsophisticated causes of previous anxiety. The mature reason for not continuing to accept
anxiety rests in the reality of the grace of
The Lectionary begins where Jeremiah sees a
redemptive quality in his situation, enough to ask God to let me witness the vengeance you take on (Jeremiah 20:12) his
enemies. Contrary to the reading in
Psalm 69 divides into three panels, 2-14a, 14b-30, and 31-37, all of which the Lectionary incorporates. First is a lament, then a petition, and finally a declaration of divine praise, thereby following a pattern of weaning as one gets used to foraging for oneself. Such foraging for God takes place in the world.
Romans 5:12 and 13 both mention the world. Hebrew lacks a term for the world, in the sense of the universe, instead using heaven and earth that the Lectionary uses in Psalm 69:35. The universe is a large place, with plenty of room for mistaken paths. Romans is about the mistaken path of Adam corrected by Jesus.
Romans is about a false start at weaning, original sin. That is why Romans is so exercised about the law. The false start is like taking the wrong fork in a bayou, going nowhere, and having to retrace steps to reintegrate the journey back on the river leading to God. Romans shows how to reach a more mature love of God, through the redirected example of Jesus Christ.
The Lectionary proclaims that sin entered the world. I wonder about the translation.
Lectionary (1998): entered
The Vulgate (circa 410): intravit
Douay-Rheims (1582-1610): entered
New American (1970): entered
New Jerusalem (1985): came into
The Greek for entered is basileuetw with a connotation of reigning, a connotation not found in the translations above. The English-Greek Lexicon does show a relationship with king and kingdom, but is silent on the verbal form. I think the sense of reigned fits the context better, that is, sin reigned, rather than simply entered.
The Lectionary translates Romans 5:12c well
with inasmuch as all sinned.
Contrary to Romans 5:12c Romans 5:14 does involve Adam. Where the Lectionary has pattern, the Greek also carries the meaning of the impression of a die, something with an influence beyond pattern. The Faithful are all, as it were, up the wrong creek together. Romans 5:14 presents Adam as the type of the one who was to come, namely Jesus. Jesus shows the Faithful how to handle anger while maturing in Faith. Jesus, as it were, broke the die cast in Adam.
about many dying because of the
about the gracious gift of the one man
Matthew, about not fearing anyone (Matthew 10:26), includes a misappropriated fear of offending misguided clerical parenting. The Magisterium has little to no problem attributing mistakes to the historical Magisterium. The problem is recognizing mistakes in the current Magisterium. In a similar way, there is little to no problem attributing mistakes to other parents. The problem is recognizing mistakes either in one’s own parents or in one’s own parenting. The issue is not to give up, but to keep seeking God in his glory. The mature reason for not accepting anxiety any longer rests in the reality of the grace of Christ.
For more on sources see the Appendix file.
Cited as verse 34 in
 Brendan Byrne, S.J., “The Problem of NomoV and the Relationship with Judaism in Romans,” the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000) 295, 309.
 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) 42-43.
 R. Barry Matlock, “`Even the Demons Believe’: Paul and pistiV Xristou," the Catholic Biblical Quarterly, Vol. 64, No. 2 (April 2002) 308.
 Mark Allan Powell, “Matthew’s Beatitudes: Reversals and Rewards of the Kingdom,” the Catholic Biblical Quarterly, Vol. 58, No 3 (July 1996) 469.