Responsorial Psalm: Psalm 145:10-11, 15-16, 17-18 (cf. 16)
Second Reading Ephesians 4:1-6
Alleluia Luke 7:16
The antiphon for this Sunday is “The hand of the Lord feeds us; he answers all our needs.” One of our needs is getting over racism, even as a concept. Racism is negative. The positive side of racism is inclusiveness, love, walking in the moccasins of others as much as possible.
We need not be too literal. In
The prayer for this Sunday is to take current scholarship and apply it to the spiritual life. As we wrote for these readings in 2003,
Several comments in the July 2003 the Catholic Biblical Quarterly seem germane: The quotations and their references are from the Pontifical Biblical Commission’s The Interpretation of the Bible in the Church published in 1993 and approved by Pope John Paul II in at least a quasi-magisterial manner.
… The Scriptures belong to the entire church (
These Personal Notes, then, are not preaching, but are a sharing of my nonprofessional sense of Scripture.
Those 2003 Notes bring us to these 2009 Notes that are
On Friday, May 29, Arroyo, showed love for Father Alberto Cutie, who gave up his priesthood in the Roman Catholic Church to join the Episcopal Church. Father Cutie had been photographed with his lover on a beach in Miami. Arroyo said he knew and admired Cutie. Arroyo had difficulty accepting what had happened. That was love. But not everything changed.
What has this to do with racism? Racism is lack of love, lack of inclusiveness, a lack that we find in the unchallenged approach asserted by the Republican woman, Mary Ann Glyndon, who refused the Laetare Medal from the University of Notre Dame because Notre Dame honored the Democratic President. Glyndon disapproves the political approach President Obama takes toward abortion. In this context, the Faithful will watch how Arroyo treats the news of the murder of Dr. George Tiller, who performed late term abortions, and the silence of the hierarchy about the crime of his murder.
Arroyo spent the first half of his program interviewing Glyndon, the
United States Ambassador to the Vatican.
At the same time, Glyndon excoriated the Supreme Court of Earl Warren
that handed down the school desegregation decision; she proclaimed that the
This is not just “feel good” spirituality.” Scholars are pointing out that Jesus, the Galilean, reached across his Galilean biases. What does it mean that Jesus was a Galilean? When the Greek Syro-Phoenician woman had to say to Jesus that even dogs ate scraps from the table, did she alert him to his lack of inclusiveness? Just how isolated were the Galileans? Scholars are asking.
Part of the answer to the isolation of the Galileans only arose in
1997, when archeologists published their findings. The ancient material culture of
To shift political attention, even as a Chosen People, the Israelites
were a migrant people. Migrants need to
hold on to their own identity, as they merge into new groups. While such merging was necessary for the
Israelites, such merging also became a Christian tradition. There is an immediate political relevance. We turn our attention from
Diaz is the new nominee as Ambassador to the Holy See. He has a professional theological interest in
the human rights of migrants. For
example, as part of his scholarly work, he reviewed A Promised Land, A
Perilous Journey: Theological Perspectives on Migration, edited by Daniel G. Groody and Gioacchino
Campese in the current edition of Theological Studies.
Though born in
According to the Catholic News Agency, Diaz is “inspired in the Latino and Black liberation theology, such as the forthcoming `The Life-giving Reality of God from Black, Latin-American, and U.S. Hispanic Theological Perspectives,’ `Otherness in Black Catholic and Latino/a Catholic Theologies and the Otherness of God … .’” We can watch whether Arroyo has this Democratic nominee on his program. Interest now turns from Arroyo and Diaz to what secular scholars are thinking about what it means to love.
Love is about identity, basically, the ability to treat one’s neighbor
as oneself. A change is taking place in
the secular world about linking identity with a particular place, for example
Historians, still tend to associate place only with geographic space. This historian is an exception who does not
and never has associated the place called
The overriding prayer for this Sunday, “The hand of the Lord feeds us;
he answers all our needs” is about inclusiveness toward those whom the Faithful
reach out in love. That inclusiveness
extends to those politicians and legislators who both do and do not share
values of the Faithful. The sense is
that of a Galilean reaching out. That
outreach extends to the James of the Chosen People of
On the one hand, the Gospel of Mark hides the Divine nature of Jesus. The Gospels of Matthew and Luke, on the other hand, proclaim the Divinity of Jesus from the beginning. The Gospel of John, used this Sunday, also extols the Divinity of Jesus and links his deeds with his person. When Jesus feeds the five thousand, he does not make any exceptions.
The Faithful want to extend their love to the Galilean aspect of Christian identity that in one way is open to others and in another way is not so open. Realizing that Jesus is the Christ tends to make the Faithful withdraw from the world. Realizing that Jesus expects the Faithful to spread the Gospel opens the Faithful to find common ground to love those with whom they disagree.
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.
2 Kings 4:42-44
2 Kgs 4:38-44
Paul Lawrence, The IVP Atlas of Bible History
The map shows where Elijah ministered,
particularly on Mount Carmel, which boarders
Psalm 145:10-11, 15-16, 17-18 (cf. 16)
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-righteous pride required to lead a Christian life and the unacceptable non-academic dictates which cause interior conflicts within Christianity and the Catholic Church.
I can make out enough of the Greek to be satisfied that Psalm 145 in the Lectionary is Psalm 144 in the Codex.
Aelred Cody, O.S.B., review of Markus Witte (ed.), Gott und Mensch im Dialog: Festschrift fur Otto Kaiser zum 80. Geburtstag, Volumes 1-2
Richard G. Kratz regards Psalm 145
“the concept of God as king not only of
Stephen L. Cook, review of Roger Tomes, "I Have Written to the King, My Lord": Secular Analogies for the Psalms
Tomes explores the relationship between the Psalms and God to the relationship between ancient vassals and their lords. Tomes does well with their similarities, but does not do well with their dissimilarities.
The Greek for they saw the signs may also be they saw the works. This is like the hymn “How Great Thou Art,” in which redactors changed the original words from “consider all the worlds thy hands have made,” to all the works …” Another change was from rolling to mighty thunder.
The bishops use this verse as a doctrinal statement, as follows, “The Church is one. She professes `one Lord, one faith, one baptism’ (Eph 4:5). This unity, sustained by the Holy Spirit, includes a diversity of gifts, talents, cultures, and rites.” It seems to me that Church history is about finding, rather than assuming, unity. That, perhaps, is what the Bishops mean.
manuscript; dating from the Third Century is in the Pacific School of Religion,
A Sixth century
manuscript with these verses is in the Public Library in
A Seventh Century manuscript with
these verses is in the Staatliche Museen in
John 6:4. 10
Paul Lawrence, The IVP Atlas of Bible History
The map depicts
Jerome H. Neyrey, S.J., "`I Am the Door' (John 10:7, 9): Jesus the Broker in the Fourth Gospel"
As a broker, Jesus is wealthy, inducing others to accept him.
Sean Freyne, “The Galilean Jesus and a Contemporary Christology”
The material above the double line leans heavily upon this article.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 Peter S. Williamson, “Catholic Principles for Interpreting Scripture,” the Catholic Biblical Quarterly, Vol. 65, No. 3 (July 2003), 337, 338, 346, 348.
 http://news.yahoo.com/s/ap/20090602/ap_on_re_us/us_abortion_shooting_suspect (accessed
 For a recent explanation, with statistics, see V. P.
Franklin, “Commentary: The Election of Barack Obama: The Debt has Not Been Paid,” The Journal of
 Miguel H. Diaz, review of A Promised Land, A Perilous Journey: Theological Perspectives on Migration, edited by Daniel G. Groody and Gioacchino Campese in Theological Studies, Vol. 70, No. 2 (June 2009) 490-491.
 http://www.catholicnewsagency.com/new.php?n=16129 page 2/11 (accessed May 31, 2009).
 Robert Self, “Review Essay: Writing Landscapes of Class, Power, and Racial Division: The Problem of (Sub)Urban Space and Place in Postwar America,” Journal of Urban History, Vol. 27, No. 2 (2001) 237-250.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 578.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 532.
 Breaking Bread 2006, (
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 97.
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 120.
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 125.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 287.