At this time [July 3, 2005], some Personal Notes are already on the web site at
www.western-civilization.com/CBQ/Personal%20Notes My first reflections over these readings are dated July 7, 2002, three years ago. Democracy was the concern then. This time I am struck by the relationship between humility and difficulty. The context is local sermons proclaiming that Christianity is difficult. My suggestion to the contrary is that humility makes Christianity easy and light.
Scholars think others added Zechariah 9—14 to the original Zachariah 1—8. The Book of Zechariah only has fourteen chapters. Zechariah 9 marks a shift from Zechariah 1—8, a shift from celebrating the monarchy to worrying about the present and hoping for the future. Jesus entering Jerusalem on the donkey gives it up, in the sense of applauds, the Spirit of God because of the future Resurrection.
The Book of Zechariah is part of intense interest in
the last twenty years in two post-exilic minor prophets,
Psalm 145:13 offers a different lesson in humility, a lesson arising out of sloppy scholarship. On page 678, the Lectionary documents the final two verses as 13-14, whereas, on page 938, the Lectionary documents the exact same verses as 13, 14. The official Nova Vulgata presents Psalm 145:13 in two different stanzas, only the second of which the Lectionary uses. This means that the documentation on pages 678 and 938 are both wrong.
Holding Church authorities accountable for such sloppiness is beyond me. Accepting such lack of accountability does require humility, which, if present, makes the acceptance easy, but if not present becomes a stumbling block to the Father, especially within the context of Humanae Vitae, as counseled in 2002.
Psalm 145:14 refers to those who are depressos. Since Psalm 145 is an acrostic, the Psalm is more intellectual than others filled with pure emotion. Psalm 145:14 suggests that humility is the way to relieve depression. One becomes depressed because of frustration with the way things are; but if one is humble, one can accept that God is in charge of the way things are, even as a loving Father.
The Josephite Harvest magazine comes to mind, concerned about Black Catholics. The issue is the institutional church and its concern for the ravages of abusive power on victims. Josephites struggle to alleviate the abuse and care for the victims.
God so loves the Faithful that he puts his Spirit in them. The Lectionary writes of the Spirit of God dwelling in the Faithful. The Greek for Romans 8:9 and 11, three times carries the sense of the Faithful making a home for the Spirit of God within their hearts. Romans is involved with the theology of Paul, proclaiming that the Faithful need not worry about their bodies if their souls are right. Romans is concerned about those stymied at the notion of a crucified Messiah.
Not worrying about one’s own body requires an act of profound humility as one accepts the human vicissitudes of life. In ever so subtle a way, Romans explains Zechariah and Psalm 145 to mean that the Spirit of God is about a human disposition within the soul as well as about a human disposition toward active political endeavors concerning the exercise of power, whether ecclesiastical or secular. Romans implies an active rather than a passive religious life.
Emphasizing the pronoun you, brings out the excitement of Romans. Romans 8:9 begins by observing the results of Christianity: you are not in the flesh, but in the Spirit, because you are making a home for the Spirit in your hearts. Romans grafts the Spirit of Christ onto you, the Faithful. Romans insists that you, in the person of the Faithful, will live, basically, in love.
Romans 8:1-39 reflects on how God can be righteous. The Romans passage insists that the justification of God cannot happen without understanding that Jesus is the Son of God. In other words, humility at being creatures enables all the Faithful, including Jesus, to find Christianity light and easy.
The Lectionary connects the humility of
Scholars have a difficult time trying to divine how
The Gospel of Matthew begins by explaining that
The Rosary, “a compendium of the Gospel”
only way to approach the contemplation of
Meekness is associated with Matthew 5:5, the meek who
will inherit the earth. Michel Talbot
dedicates a whole chapter to what Jesus means by referring to himself as meek. Talbot likes the idea that meekness means
non-violence and observance of the law. More generally,
On the one hand, if one insists on clinging to one’s own spirit, then Christianity becomes a burden. On the other hand, Romans 8:9 insists upon taking on the Spirit of God. The Spirit of God makes Christianity easy as a practice and light as a burden.
For more on sources see the Appendix file.
Sue Gillingham, “From Liturgy to Prophecy: The Use of Psalmody in Second
 National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998) 678, 938.
 Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata Editio Typica Altera (Liberia Editrice Vaticana: Editio typica prior: a. MCMLXXIX; Editio typica altera: a. MCMLXXXVI; 1986 Editio maior: ISBN 88-209-1523-5) 1035.
Because the following Nova Vulgata wore out, I began using the above beginning with the Third Sunday in Ordinary Time, January 23, 2004. While the above volume is bound better and is the edition seminarians used at The Catholic University of America in the Spring of 2004, the 1986 date is twelve years before the one below, that wore out.
Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione
habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata
Editio Typica Altera (00120
 Hanan Eshel and John Strugnell, “Alphabetical Acrostics in Pre-Tannaitic Hebrew," the Catholic Biblical Quarterly, Vol. 62, No. 3 (July 2000) 444.
 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) 308.
 Joseph Plevnik, S.J., “The Understanding of God at the Basis of Pauline Theology," the Catholic Biblical Quarterly, Vol. 65, No. 4 (October 2003) 562.
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October 1982) 583.
 Warren Carter, “Kernels and Narrative Blocks: The Structure of Matthew’s Gospel," the Catholic Biblical Quarterly, Vol. 54, No 3 (July 1992) 468.
 Jack Dean Kingsbury, “Observations on the `Miracle Chapters’ of Mathew 8-9," the Catholic Biblical Quarterly, Vol. 40, No. 4 (October 1978) 565.
John Paul II, Apostolic Letter Novo
Millennio Ineunte (6 January 2001), 20:
 Mark Allan Powell, “Matthew’s Beatitudes: Reversals and Rewards of the Kingdom,” the Catholic Biblical Quarterly, Vol. 58, No 3 (July 1996) 466.