My Greek focus is on Romans, exemplified in the proclamation, “I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us” (Romans ). In the Greek, consider carries a sense of counting, calculating, pondering, and the like. The Greek sense is cold, calculating conviction, something valuable in difficult times.
Pastoral Care of the Sick links suffering with glory in its liturgical use of Romans 8:18-27. Verses 18-27 in Pastoral Care of the Sick include four verses additional to what the Lectionary uses here at Mass. The idea in both readings is that the Faithful give up their lives in order to attain eternal life, somewhat as a seed gives up its life in order to attain new life.
The imagery through these readings is planting, whereby a seed dies in order to bring forth new life. Not all seeds and not all plants are good in the sense of desirable. Racism and other violations of human rights are like evil weeds crowding out the beauty of the human flowers of God.
God himself waters his human flowers with his holy
words, so that in honoring the rights of others, the Faithful are able to express
the love of God. Isaiah regards the word
of the Lord as rain and snow falling down from heaven and not returning without
nourishing what God has planted. Isaiah
recognizes the word of God as giving bread (Isaiah 55:10), something that
Christians recognize as the Holy Eucharist, the Bread of Life, the very
physical presence of
The royal psalm, Psalm 65, invokes harvest imagery, reminding the Faithful of the Josephite Harvest in the Black Apostolate. Psalm 65:10 announces that God has “prepared the grain,” that is vocations both to and from Black and other misrepresented and unrepresented Catholics. Psalm 65:14 returns to the Eucharistic theme, with “the valleys [are] blanketed with grain.”
More realistic than remembering the bygone glory of
Psalm 65, Romans relates to present suffering, “that creation itself would be
set free from slavery to corruption” (Romans 8:21). Romans then takes on a feminine identity,
“that all creation is groaning in labor pains” (Romans ). The
fact that the Messiah,
Romans turns the mystery of evil into a debt theology,
whereby humanity owes something to God for sending his Son to die for the
Faithful. The splendor of the salvation
exhibited in the life of
What about the role of crowds, that Matthew 13:2 mentions? Crowds are notoriously misrepresented and unrepresented. The American Historical Association only in 2005 published a web site trying to understand the crowd in the French Revolution. Jesus himself distains the crowd in Matthew 13:11, saying, “knowledge of the mysteries of the kingdom of heaven … to them it has not been granted.”
The “evil one” in Matthew 13:19 is the devil. Where Matthew declares the presence of evil; Romans explains how to deal with that presence, namely as an unfathomable mystery.
Matthew 13 presents those religious administrators who
do not recognize that
In the words of
These readings for the Fifteenth Sunday in Ordinary
Time are about incorporating evil into how the Faithful accept their Lord. Isaiah wrote in exile, an evil time, outside
the Holy Land. Psalm 65 recalls better
days, when the People of God flourished in the Holy Land. Romans breaks down what is happening, namely
I continue to struggle to place these A Catholic
For more on sources see the Appendix file.
 William D. Mounce, Zondervan Greek Reference Series: the Analytical Lexicon to the Greek New Testament (Grand Rapids, Michigan: Zondervan Publishing House: A Division of HarperCollins Publishers, 1993) 302.
 The Roman Ritual: Revised by Decree of the Second Vatican Ecumenical Council and Published by Authority of Pope Paul VI: Pastoral Care of the Sick: Rites of Anointing and Viaticum: Approved for use in the dioceses of the United States of America by the National Conference of Catholic Bishops and Confirmed by the Apostolic See: Prepared by International Commission on English in the Liturgy: a Joint Commission of Catholic Bishops’ Conferences (New York: Catholic Book Publishing Co. 1983).
Richard Bauckham, Gospel Women:
Studies of the Named Women in the Gospels (
 Sue Gillingham, From Liturgy to Prophecy: The Use of Psalmody in Second Temple Judaism, the Catholic Biblical Quarterly, Vol. 64, No. 3 (July 2002) 471.
 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) 562-563.
An On-Line Collaboration Organized By
 Neil J. McEleney, C.S.P., “Peter’s Denials—How Many? To Whom?" the Catholic Biblical Quarterly, Vol. 52, No 3 (July 1990) 468.
 Jeremy Corley, “The Pauline Authorship of 1 Corinthians 13," the Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 261-262.
 Jack Dean Kingsbury, “The Developing Conflict between Jesus and the Jewish Leaders in Matthew’s Gospel: a Literary-Critical Study," the Catholic Biblical Quarterly, Vol. 49, No. 1 (January 1987) 60.
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October 1982) 577.