These readings are about people, whose first language is not American English. They are, however, in the United States, seeking a better life. For the Faithful, that better life, ultimately, is in the hereafter.
Material above the double line draws from material below the double line. Those who are not interested in scholarly details may stop reading here. If they do, however, they may miss some of the fun stuff scholars are digging up.
The JustFaith topics listed for
2007 at www.justfaith.org/JM125.html
Wisdom 18:9a-b, … in secret the holy children of the good were offering sacrifice and putting into effect with one accord the divine institution … refers to the efforts of the Faithful to improve the distribution of goods and services according to the maxims of holy charity.
Responsorial Psalm: Psalm 33:1, 12, 18-19, 20, 22
The Lectionary citation of 20-22 rather than 20, 21 is wrong. The Lectionary citation of 20, 21, for exactly the same verses for the Second Sunday of Lent, Reading 25A and the Twenty-Ninth Sunday in Ordinary Time, Reading 146B, must be correct. At least the Lectionary is contradicting itself. Again, sloppy scholarship.
This psalm is one of those using twenty-two lines, but is not acrostic, that is, poetry. Numerology, or the study of the occult significance of numbers, is present in the First Testament. Modern scholars are not interested in numerology, regarding it close to superstition.
Verse 1, praise, is about putting together a new, re-creative song. Singing at worship can renew the spirit within the Faithful. Psalm 33 looks back to the Exodus from Egypt as something about which to sing; in anticipation of the greater exodus from this life into the next.
prepein means fitting. The Lectionary uses Hebrews 2:10 in Cycle B, the Twenty-Seventh Sunday in Ordinary Time, Reading 140. Personal Notes develops Reading 140 in 2003 and 2006. The point Mitchell makes for this Sunday is that in 10:19—12:29 Hebrews is proving “the lasting quality of Jesus’ death by contrasting it with the ritual requirements for the Day of Atonement. Those sacrifices cannot perfect the conscience of the worshiper (9:9), but Jesus’ sacrifice can (9:14-28).”
Eschatology means last things or ultimate destiny. Thiel thinks it is sound to think about the lives of the dead. “We can think of the blessed dead as engaged in the moral task of promise-keeping.” The basic promise for humans is to do good and avoid evil. Thiel goes on to mention “the virtuous work of forgiveness.” Bette and I have a feeling that the deceased habitually bestow blessings on us after they pass on into the next life. That, basically, is why we feel blessed, no matter what happens.
The Bishops use this verse in Chapter 4, ”Bring About the Obedience of Faith.” To their credit, the Bishops mention nothing about the Magisterium in this chapter. The Bishops, however, never define faith, except as “both a gift of God and a human act by which the believer gives personal adherence to God …” This definition is reasonable according to the lexicographers, i.e. those who write dictionaries. I think of faith as accepting something on the word of another, as in the relationship between a professor and his students or parents and their children or the Magisterium and the Faithful.
For those who speak thus, the Greek means with a foreign accent, is the key verse to these readings. I think of the Hispanics and foreign Europeans I have known. Strangers in the land characterizes Christians seeking a better life, both in this life and in the next.
Mentions Homeland, reminding the Faithful of the homeless.
This is the clearest and most complete reference to the Akedah or “Binding of Isaac” in the New Testament.
Lectionary (1998): he
The Vulgate (circa 410): unde eum et in parabola reportavit.
Douay-Rheims (1582-1610): he received him for a parable.
Catholic RSV (1966): he did receive him back and this was a symbol.
New American (1970): he received
New Jerusalem (1985): figuratively speaking, he was given back
I wondered how the various
This reading is part of a larger
frame of reference, leading to
Duggan writes, “While Jesus embodied freedom, freedom itself was mired in religious, political, and social concerns. As a role model, Jesus employs both his freedom from evil and his freedom for service to God. Thus, Jesus was free to disregard tradition and free to identify with … the poor (… Luke 12:32-34) …” Latinos and African-Americans exemplify those with whom Jesus could identify and those who can identify with Jesus.
From the parable in these readings, Blomberg concludes, “Jesus enjoins faithfulness in stewardship to the tasks with which God entrusts one, regardless of the timing of the end of the age” and finding a homeland.
Deirdre Good, review of
The sense of the parable is that the master may arrive at any time. Moxnes objects to The Good News Bible adding home. It is not necessarily to home that the master is returning. The point seems to be that the nuclear family is a creation of the industrial age, rather than a construct of how the ancients lived. “Greek, Latin, and Hebrew do not have terms for our modern word `family.’” Deirdre Good reports that Moxnes concludes, that “accusations that he [Jesus] was a eunuch, a drunkard, and a glutton fit his picture [of Jesus not conforming to accepted family practices]. Jesus’ identification of God as the Father of a new household within a community of brothers creates a new household in place of ones he and his followers left.”
All in all, these readings are about a type of sojourn in the wilderness for Christians seeking a better life in a better homeland, ultimately looking to the next life.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
With the addition of the July 2007 edition, the index to the Catholic Biblical Quarterly at www.western-civilization.com now extends to 321 pages and 2.49 MB.
Included are six of seven new articles and twenty-three book reviews, reviews that included Biblical references found in the Sunday Lectionary.
The article by
The index and a list of colleges carrying the Catholic Biblical Quarterly
are both at www.western-civilization.com
Use of the www.western-civilization.com web site is as follows:
Usage Summary by Month
Year Western-civilization hits/day
Biblical Quarterly Index hits/month
Personal Notes hits/month
July 282 148 25 31 215 from
June 282 180 54 33
May 174 17 10 16 37 from
In order to use the List Serv
For example, in the
Date Reading Cycle
29 111 C
5 114 C
12 117 C
19 120 C
26 123 C
2 126 C
9 129 C
16 132 C
23 135 C
30 138 C
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Ideas, suggestions, corrections? Thank you.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 51.
 the Catholic Biblical Quarterly, Vol. 54, No. 4 (October 1992) 690.
 Theological Studies, 67, #3 (September 2006) 525, 537.
 the Catholic Biblical Quarterly, Vol. 39, No. 1 (January 1977) 66.
The Roman Ritual: Revised by Decree of the Second Vatican Ecumenical Council
and Published by Authority of Pope
N.a., International Commission on English in the Liturgy: A Joint Commission
of Catholic Bishops’ Conferences, The Roman Ritual: Revised by Decree of the Second Vatican Ecumenical
Council and published by Authority of Pope
 the Catholic Biblical Quarterly, Vol. 43, No. 2 (April 1981) 221.
with a Steady Beat: Contemporary
 the Catholic Biblical Quarterly, Vol. 53, No. 1 (January 1991) 64, 77.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 217.