Responsorial Psalm: Psalm 123:1-2. 2. 3-4 (2c d)
Second Reading 2 Corinthians 12:7-10
Alleluia cf. Luke 4:18
Prayer for this Sunday draws from the abandonment required to accept
and search for truth as part of the challenges of Faith. This is the year of Saint Paul. For Paul, Faith developed from first
attacking the followers of Jesus, then joining the group, now known as
Christians, and finally being sent away from
In the first reading, Ezekiel must face up to truths that his cultural institutions will not accept. God assures Ezekiel that eventually people will admit that Ezekiel is a prophet. Because of God, Ezekiel will be heard and even listened to.
Psalm 123 is about pleading for mercy, for being part of the deaf
institutions not listening to the prophets, such as Ezekiel. In the
My soul burns when I hear pundits proclaim that Catholics in the
2 Colossians glories in weaknesses.
For the faithful in the
In the Gospel of Mark, Jesus, again, proclaims amazement at the lack of Faith in his disciples. Before, Jesus was commenting on the situation in the stormy waters, as he slept in the stern of the boat. This time, Jesus comments on the unwillingness of people to accept the fact that the miracles he works are not the function of a human carpenter, but of the Great Carpenter, God. Such Faith can be frightening. Jesus wants the Faithful to believe that he can bring about better times.
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.
Psalm 123:1-2. 2. 3-4 (2c d)
The continuing point of the exercise reaching into the original manuscripts is to accept some doubt and the resulting search for truth as part of Christian life. The Church chose Sacred Scripture from many competing original manuscripts. Development of the words of Sacred Scripture is an historical reality. These Notes try to include this reality as an act of humility against the self-righteousness pride required to lead a Christian life and the unacceptable non-academic dictates which cause interior conflicts within Christianity and the Catholic Church.
Where the Lectionary uses the word pity three times in verses 2-3, the Codex uses a different word in verse 2. When the new Lectionary comes out, we may become more interested in tracking down such discrepancies.
Stephen L. Cook, review of Roger Tomes, "I Have Written to the King, My Lord": Secular Analogies for the Psalms
Cook relates that Tomes does well comparing the Psalms to contemporary letters. Cook, however, faults Tomes for not explaining that the Israelites expected far more from their God than did the writers of other contemporary writers. As Cook words his objection, the Psalms “… are prayers to a mysterious and wondrous entity—a being wholly other than any earthly analogue …”
2 Corinthians 12:7-10
2 Cor 2:9
The eclectic Greek and the Lectionary both have my [Paul’s] weaknesses in verse 9, but the word my is difficult, being omitted in important original Greek manuscripts.
2 Cor 12:9
The Bishops use this verse, about weakness, in Chapter 24,
“Life in Christ—Part Two.” The Bishops
write, “We should always take heart from
the words our Lord spoke to
2 Cor —10-13
Daniel W. Ulrich, “The Missional Audience of the Gospel of Matthew”
Ulrich argues that 2 Corinthians 12 is part of a broader treatment Paul is making for the Gentiles. Ulrich observes, “The tradition of hospitality within Pauline churches was so strong that they welcomed missionaries who sharply criticized Paul and preached `a different gospel’…” The conflict was over how much Jewish observance to carry over into Christianity, e.g. circumcision.
2 Cor 11—12
David L. Balch, review of Dieter Georgi, The City in the Valley: Biblical Interpretation and Urban Theology
Georgi argues that Paul is trying to dampen the competitiveness required for urban living.
2 Cor 12:1-7
Mayer I. Gruber, review of Philip
Texts (Companion to the Qumran Scrolls 7; Library of Second Temple
Alexander argues that Christians have difficulty accepting Jewish mysticism. Alexander thinks that Jewish mysticism has a place in Christian aesthetical thinking. As Gruber words it,
To scholars, clergy, students, and educated laypersons who search everywhere for ideas, meanings, and experiences beyond the scandals reported in the media, A.’s book will be a veritable inspiration. Until now the DSS [Dead Sea Scrolls] aroused attention partly because the delay in publishing the fragments from cave 4, which had to be put together like pieces of a jigsaw puzzle, was perceived as a scandal or conspiracy. A.’s new book demonstrates that the texts themselves are far more compelling than the real or alleged scandal. With A. as our guide, these texts can indeed lift us into the realm of God and the angels.
2 Cor 12:9d-10
Patricia M. McDonald, review of Hendrikus Boers, Christ in the Letters of Paul: In Place of a Christology
Boers argues that Paul is resolving his doubts as he goes along and is not developing what today is known as Christology.
2 Cor 12:9
Dino Dozzi, "`Thus Says the Lord' The Gospel in the Writings of Saint Francis"
In his First Rule, Francis wants his followers to engage the urban competitive world with only the truth, without any of the other accoutrements of power.
2 Cor 12:10
Thomas D. Stegman, S.J., "Episteusa, dio elalhsa (2 Corinthians 4:13): Paul's Christological Reading of Psalm 115:1a LXX"
Stegman argues that Paul engaged in both passive suffering imposed by others and active suffering that he imposed on himself in order to spread the Gospel. Stegman cites chapter and verse in support of his argument.
2 Cor 12:10
Richard J. Dillon, review of Tor Vegge, Paulua und das antike Schulwesen: Schule und Bildung des Paulus
Vegge tries to reconstruct the formal education of Paul. Dillon does not like Vegge, because Vegge ignores facts that do not suit his theory.
cf. Luke 4:18
Mark 6:6 is one more example of sloppy scholarship in the Lectionary. The Lectionary only uses Mark 6:6a, which it references as Mark 6:6, without qualification, without the “a.”
There is a difficulty with the Greek. The tense for amazed may be either imperfect active indicative or aorist active indicative. There is no aorist tense in English. Aorist means that the act is completed, finished, over with—signified by –ed in English. Imperfect means that the act is ongoing, incomplete—signified by -ing in English. The Lectionary and the eclectic Greek are in agreement. The Codex uses the alternative tense. The Codex omits the final letter, as it often does. The gobbledygook remains unresolved.
John C. Poirier, “Jesus as an Elijianic Figure in Luke 4:16-30”
Of course, the saying in Luke 4:24 (`no prophet is acceptable in his own country’) probably comes from Mark 6:4, but it does not perfectly fit its Lucan context, as Luke has just told us in the preceding verse that the people of Nazareth implicitly accept Jesus by asking him to heal his hometown folk. It is as if Luke in 4:24 gives an unconscious nod to Marks’s version, but fills out his account with a tradition that leads in a somewhat different direction.
This passage illustrates that an open mind is the first requirement, when dealing with doubtful matters
Paul Lawrence, The IVP Atlas of Bible History
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 http://www.codex-sinaiticus.net/en/manuscript.aspx?book=26&chapter=119&inputControl=420&lid=en&side=r&zoomSlider=0# 090301. Psalm 123 in the Lectionary is Psalm 122 in the Codex.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 531.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 80.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 146.
 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) 539-540.
 the Catholic Biblical Quarterly, Vol. 70, No. 1 (January 2008) 140.
 Greyfriars Review, Vol. 18, Supplement (2004) 74.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 727.
 the Catholic Biblical Quarterly, Vol. 70, No. 3 (July 2008) 626.