First Reading:                    Deuteronomy 30:10-14

Responsorial Psalm:          Psalm 69:14, 17, 30-31, 33-34, 36, 37 (cf. 33)

Second Reading:               Colossians 1:15-20

Alleluia:                             cf. John 6:63c, 68c

Gospel:                             Luke 10:25-37



Resurrection from the dead is the ultimate resolution for the destructive side of suffering.  The lives of the Faithful demonstrate the resurrection of Jesus.  Even with the destructive behavior of the hierarchy trying to escape the truth, thirty-three per cent of the people on the globe are Christian.  Moreover, they are not necessarily Catholic.

The Wisdom literature of Deuteronomy does not go so far as to identify Wisdom with God, himself, as does the New Testament.  Psalm 19 marvels that God is as wondrous as the sun itself.  Colossians is an early Christian hymn that pumps Christology into Wisdom, the wisdom of the Cross bringing peace to the faithful.  The Resurrection from the dead is the reason Wisdom finds hope in the Cross. 

Finally, Jesus explains what love means in the parable of the Good Samaritan.  The traveler suffers, but love makes him well again.  What the Good Samaritan does for the traveler left for half-dead, Jesus does for the Faithful when they are dead.  Jesus brings the faithful back to life in the next world and gives them hope in this world.


Annotated Bibliography

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 details.


Deuteronomy 30:10-14

Deut 30:12-14

David M. Beary, review of Per Jarle Bekken, The Word Is Near You: A Study of Deuteronomy 30:12-14 in Paul’s Letter to the Romans in a Jewish Context[1]

Bekken presents a good study about the intellectual environment out of which Romans relates the nearness of love to the human heart in Deuteronomy to the nearness of love prescribed by Jesus.


Psalm 69:14, 17, 30-31, 33-34, 36, 37 (cf. 33)


Psalm 19:8, 9, 10, 11

Carroll Stuhlmueller, C.P., "Deutero-Isaiah: Major Transitions in the Prophet's Theology and in Contemporary Scholarship”[2]

Nature as reflected in the sun, which in return reflects the promise of the glory of God, enamors Stuhlmueller.


Psalm 69

Lawrence Boadt, C.S.P., "The Use of `Panels’ in the Structure of Psalms 73—78”[3]

Boat writes, “In 1986, Leslie Allen identified two large `panels’ in Psalm 69 that stand in relation to one another as successive stages in the development of the Psalm (69:2-14a [14a begins the Psalm in the liturgy today]; 14b-30), namely, from lament to petition.  These panels are followed, in turn, by a half-size panel that contains a concluding declaration of divine praise (69:31-37) [also used today].”


Psalm 69

Paul R. Raabe, review of David G. Firth, Surrendering Retribution in the Psalms: Responses to Violence in the Individual Complaints[4]

Raabe reports, “The basic argument is that the lament psalms of the individual reject all forms of human violence and instead surrender the right of retribution to Yhwh alone.  To support his Thesis, F. examines … psalms of sickness (Psalms 38, 69 [used here]).”


Psalm 69:34

Stanley B. Marrow, Kosmos in John”[5]

Marrow argues, “Hebrew has no term for κόσμος, the universe.  Usually, the Hebrew Bible speaks of `heaven and earth,’ as in … `Let heaven and earth praise him, the seas and everything that moves therein’ (Ps 69:34).”


Colossians 1:15-20

Different languages perceive reality differently.  The ancient Greeks used pronouns for emphasis.  Translating this emphasis from the original Greek into English is an object of the highlighting on the last page of the hard copy, not found on the web site.  The purpose of the highlighting is to transfer the Greek emphasis on personal pronouns into the English translation.  Pronouns highlighted in blue have greater emphasis than in English, but are not as intense as the words marked in red.  Words marked with a vertical line, rather than fully highlighted, indicate places where the English translation lacks a pronoun corresponding to a pronoun in the Greek.  Words underlined with a horizontal line, indicate places where the English translation uses a noun, corresponding to a pronoun in the Greek.

Anyone wanting a copy of the highlighted verses, please ask me at  Thank you.


Colossians 1:15-20 is an early Christian hymn containing seven alls, all of which are relatively intense. 


Colossians 1:15-20

Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, 2nd ed., Erroll F. Rhodes, tr.[6]

P. Chester Beatty II in Dublin and the University of Michigan in Ann Arbor have a papyrus document dating from about 200 with Colossians 1—4:18. 


Col 1:15-20

Armin Siedlecki, review of Norman C. Habel and Peter Trudinger (eds.), Exploring Ecological Hermeneutics[7]

Hyun-Chul Cho, S.J., mentioned below, does not appear in this review.  Both Cho and Siedlecki, however, make the same point.  Nature does not exist only for humans; humans are part of nature.  The all-pervasive presence of God subverts the evident anthropocentricism in the original writing in Colossians.


Col 1:15-20

William Adler, review, Ronald Cox, By the Same Word:  Creation and Salvation in Hellenistic Judaism and Early Christianity[8]

Cox demonstrates that the development of early Christian hymns from Hebrew Wisdom literature is not linear.  Hebrew Wisdom Literature does not relate God to the cosmos, as does the New Testament. 



Col 1:15

Daniel G. Groody, C.S.C., “Globalizing Solidarity: Christian Anthropology and the Challenge of Human Liberation”[9]

Groody uses statistics [as above the double line] to look at the global economy and argue, with John Paul II, for a “globalization without marginalization” or “a globalization of solidarity.”  This article mentions the homeless three times and the health crisis once.  Groody quotes Gaudium et Spes, “He Who is `the image of the invisible God’ (Col 1:15) is himself the perfect man.  To the children of Adam He restores the divine likeness …”


Col 1:18-20

Hyun-Chul Cho, S.J., “Interconnectedness and Intrinsic Value as Ecological Principles:  An Appropriation of Karl Rahner’s Evolutionary Christology”[10]

Cho confronts the dark side of evolution that Rahner avoids.  Cho argues that Jesus Christ is the goal and end of creation and is the ultimate solution to the dark side of evolution.  The dark side of evolution is the death and destruction that makes way for the next stage of evolution.  The blood of the Cross brings peace to the dark side of evolution.  The key word is peace.  The Resurrection is the Divine promise of hope that everything will be made right in the next life. 

Without referencing Sacred Scripture, Newt Gingrich spoke on EWTN of this peace.  Gingrich and his wife agreed that he received a new sense of peace because of his becoming Catholic.[11]  I am connecting the Newt Gingrich peace to the readings for today.


cf. John 6:63c, 68c


Luke 10:25-37

In the Gospel at verse 27 … love your neighbor as yourself, yourself is intense and at verse 29, himself is relatively intense at to justify himself.  At verse 37, Go and do likewise, the Greek has You go, making the English Go imperative and intense.



Luke 10:25-42

Martin C. Albl, review of William Loader, The New Testament with Imagination: A Fresh Approach to Its Writings and Themes[12]

Albl reports that Loader leads the reader to use imagination reading the New Testament.  Generally, Loader is solid, but sometimes is misleading.


Luke 10:25-37

Daniel G. Groody, C.S.C., “Crossing the Divide:  Foundations of a Theology of Migration and Refugees”[13]

Groody argues, “In becoming a neighbor to all in the incarnation, that is, to all who live in the sinful territory of a fallen humanity, God redefines the borders between neighbors and opens up the possibility for new relationships.”


Luke 10:25-37

Benedict Thomas Viviano, O.P, review of Francois Bovon, Das Evangelium nach Lukas, Teilband 4, Lk 19.28-24.53[14]

Viviano reports that Bovon notes that “Luke describes the Samaritan as … traveling on the road, just as Jesus is doing.”  Since German is a second language for Bovon, his “German is unusually easy to read and clear.”  Bovon teaches in English at Harvard.  His native language is French.


Luke 10:25-29

Garwood P. Anderson, "Seeking and Saving What Might Have Been Lost: Luke's Restoration of an Enigmatic Parable Tradition"[15]

Anderson argues, “the relative paucity of interior monologue outside of the Lucan parables is not an argument against Lucan redaction in the parables as much as it might be an indication of the nature of the parable tradition itself.”


Luke 10:27

Dino Dozzi, "`Thus Says the Lord' The Gospel in the Writings of Saint Francis"[16]

Saint Francis uses the answer of the lawyer to urge his fellow brothers to love God with their whole understanding.



Luke 10:29-37

Jon Sobrino, S.J., “Jesus of Galilee from the Salvadoran Context: Compassion, Hope, and Following the Light of the Cross”[17]

Jesus delivers mercy with compassion, honoring the human dignity of those in distress.


Luke 10:30

Paul Lawrence, The IVP Atlas of Bible History[18]

The road to Jericho led from east to west from Emmaus.  It was an unsafe trade route.


Luke 10:33-35

Jerome H. Neyrey, S.J., “Lost in Translation: Did It Matter If Christians `Thanked’ God or `Gave God Glory’?”[19]

Thanking is private; glorifying is public.  Both are appropriate.


Luke 10:30-37

Lisa Sowle Cahill, "Quaestio Disputata: The Atonement Paradigm: Does it Still Have Explanatory Value?"[20]

Atonement is not so much the problem as human dignity.  Christian love is “different from destructive suffering that crushes the poor.”  The Good Samaritan, after all, continued on his way (and did not self-immolate), to return later.


Luke 18:9

Joseph Plevnik, "`The Eleven and Those with Them’ According to Luke”[21]

Plevnik argues that females were among the Eleven.



For more on sources see the Appendix file.  Personal Notes are on the web site at


[1] the Catholic Biblical Quarterly, Vol. 70, No. 4 (April 2008) 822.


[2] the Catholic Biblical Quarterly, Vol. 42, No. 1 (April 1980) 12.


[3] the Catholic Biblical Quarterly, Vol. 66, No. 4 (April 2004) 533, 535.


[4] the Catholic Biblical Quarterly, Vol. 69, No. 1 (April 2007) 114.


[5] the Catholic Biblical Quarterly, Vol. 64, No. 1 (April 2002) 93.


[6] Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989 99, 11.


[7] the Catholic Biblical Quarterly, Vol. 71, No. 4 (April 2009) 922, 923.


[8] the Catholic Biblical Quarterly, Vol. 72, No. 1 (April 2010) 140.


[9] Theological Studies, Vol. 69, No. 2 (June 2008) 256, 258, 258, 265, 267.


[10] Theological Studies, Vol. 70, No. 3 (September 2009) 637.


[11] Raymond Arroyo, the Encore Presentation on ETWN, “The World Over,” Saturday, May 1, 2010.  I do not own the technology required to record this program, and accept the risk associated therewith.


[12] the Catholic Biblical Quarterly, Vol. 70, No. 2 (April 2008) 380.


[13] Theological Studies, Vol. 70, No. 3 (September 2009) 652, 654.


[14] the Catholic Biblical Quarterly, Vol. 72, No. 1 (April 2010) 136.


[15] the Catholic Biblical Quarterly, Vol. 70, No. 4 (April 2008) 732, 733, 736, 747.


[16] Greyfriars Review, Vol. 18, Supplement (2004) 98.


[17] Theological Studies, Vol. 70, No. 2 (June 2009) 454.


[18] Downers Grove, Illinois, InterVarsity Press, 2006, 143.


[19] the Catholic Biblical Quarterly, Vol. 71, No. 1 (April 2009) 7, 23.


[20] Theological Studies, Vol. 68, No. 2 (June 2007) 426.


[21] the Catholic Biblical Quarterly, Vol. 40, No. 2 (April 1978) 207, 208.