readings cause me to wonder about class conflict. The first reading is from the First Book of
Kings. There the Lectionary
contrasts the prophet
Psalm 16 is about inheriting; about God being the inheritance of the Faithful. As the Creator of all classes of people, God levels all social classes. Galatians is about slavery transformed from a social class of this life into a social class of the next life. My stress is on freedom, freedom to change the way in which society is organized.
The key word
in the Greek is devouring in 5:15. Max Zerwick,
against William D.
In the Gospel, the problem is what to do with the Samaritans, a class of people inimical to the Jews. When the Samaritans rejected Jesus and his disciples, they kept on going to Jerusalem, bypassing the Samaritan problem. Jesus does not want to exacerbate class conflict.
Nothing new available.
Responsorial Psalm 16:1-2, 5, 7-8, 9-10, 11 (cf. 5a)
is the Jewish confession of faith, made up of Deut 6:4-9, 11:13-21 and Num
15:37-41. At Acts 2:25-28 (Third Sunday of Easter, Lectionary reading
Psalm 16:8 `I set the LORD ever before me;
Psalm 16:8 with him at my right hand I shall not be disturbed.
Peter with him at my right hand I shall not be disturbed.
Psalm 16:9 Therefore my heart is glad and my soul rejoices,
Psalm 16:9 my body, too, abides in confidence
Peter my flesh, too, will dwell in hope,
Psalm 16:10 because you will not abandon my soul to the netherworld,
Peter because you will not abandon my soul to the netherworld,
Psalm 16:10 nor will you suffer your faithful one to undergo corruption.
Psalm 16:11 You will show me the path to life,
Psalm 16:11 fullness of joys in your presence, the delights at your right hand forever
Where Psalm 16:11 for this 13th Sunday in Ordinary Time; Easter Sunday—Easter Vigil, Cycles A, B, and C; and 33rd Sunday in Ordinary Time, Cycle B have fullness of joys, The Third Sunday of Easter, Cycle A, has abounding. I do not understand why the difference.
I think of
Galatians 5:13, referring to slavery, refers back to Galatians 3:28, about which Williams writes, “It is not surprising that it [Galatians 3:28] would come to occupy such a place [concerning the role of women] in this debate because it appears to suggest that those who are `in Christ’ have overcome the triple barriers of race, class, and gender that have been used historically to deny human freedom and equality.”
At Galatians 5:14,
Nothing new available.
Western linear readers expect a
journey to go from point to point, rather than to jump around, as
Weinert maintains that
Resseguie considers the journey of
Richard Clifford, S.J. and Khaled Anatolois, "Christian Salvation: Biblical and Theological Perspectives”
Scholars dispute where the travel narrative ends. I like ending positively, at the Ascension.
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. 62, No. 3 (July 2000) 424.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 475.
 in Yet with a Steady Beat: Contemporary
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 289.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 366.
 the Catholic Biblical Quarterly, Vol. 56, No. 2 (April 1994) 274, 275, 276, 281, 282.
 the Catholic Biblical Quarterly, Vol. 58, No. 2 (April 1996) 267, 268
 the Catholic Biblical Quarterly, Vol. 44, No. 1 (January 1982) 73.
 the Catholic Biblical Quarterly, Vol. 53, No. 1 (January 1991) 58.
 Theological Studies, Vol. 66, No. 3 (September 2005) 712.
 Theological Studies, Vol. 66, No. 4 (December 2005) 746.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 343.