In only one place in all of Sacred Scripture does
anyone get the better of a discussion with
An immediate problem is that for the past twenty-five
years the papacy of
The readings begin with Isaiah 56:1, observe what is right, do what is just. This exhortation implies what is required to enter Mount Zion or Mount Saint Francis or the inner sanctuary of the souls of the Faithful. Why bring in Saint Francis? Because, as Jotham Parsons of Duquesne University puts it, “what was unique to the Franciscans, though, was the vision they inherited from St. Francis, which included a highly sensual spirituality, a suspicion of hierarchy, and a messianic commitment to the perfection of Christian life.”
To enter one’s own soul in the presence of God, one
must be observing what is right and doing what is just. One must use one’s
In the Lectionary the Canaanite woman prays, “have pity on me” (
The Canaanite woman is not putting
When the Canaanite woman calls
Isaiah 56:7 implies the courage to stand up for the Gentiles. “My house shall be called a house of prayer for all peoples.” Mark tells the Faithful that when Jesus objected to what was happening in the Temple, with, “my house shall be a house of prayer, but you have made it a den of thieves,” he signed his own death warrant, because at that point the religious hierarchy sought to kill him. Jesus was not threatening to replace the Temple that he recognized as a valid, proper place of prayer. Jesus was doing nothing wrong. As time went on, those who stood up for Jesus were themselves martyred, as are the Faithful today as they stand up for one another.
The Second Temple, where Jesus expressed his anger, had only been completed forty-five years earlier under Herod the Great who died in 4 B.C. The massive rebuilding project included the royal portico, a covered place, where trading would have been taking place. The Faithful had to exchange money for payment of the temple tax, the purchase of sacrifices, and, perhaps, other things as well. Jesus was adamant. God lived in the Temple. The Temple was a house of prayer even for Gentiles, where business transactions had no place.
Psalm 67 in the Lectionary is another example of sloppy scholarship there. The following chart shows how the Lectionary uses and documents Psalm 67.
Reading Page verses Antiphon Sunday
18A 108 2,
3, 5, 6, 8 (2a) Solemnity
57C 428 2-3 5, 6, 8 (2a) 6th Sunday of Easter
118A 772 2-3 5, 6, 8 (2a) 20th Ordinary Time
The chart shows that Reading 18A identifies verses
2,3, with the comma, whereas
Insofar as the use of reason is concerned,
I think I see a difference in faces between religious scholars from the Judeo-Christian traditions and other scholars. Judeo-Christian scholars reflect the shining light of Psalm 67:2, let his face shine upon us. Non-religious scholars, seeing how politics tortures the truth, tend to become depressed; whereas religious scholars have a knack of joy, sunshine and Faith that God almighty is in charge, after all. One of my personal goals from this Psalm is to try smiling more, something I do tend to learn from non-scholars. Isaiah 56:7 observes that joy is part of acceptable offerings to God.
Romans is trying to use reason in
The dominant view is that “all
Romans reveals difficulties translating the Greek.
Lectionary (1998): The gifts and the call of God are irrevocable.
The Vulgate (circa 410): sine paenitentia enim sunt dona et vocatio Dei!
Douay-Rheims (1582-1610): For the gifts and the calling of God are without repentance.
New American (1970): For the gifts and the calling of God are without repentance.
New Jerusalem (1985): There is no change of mind on God’s part about the gifts he had made or of his choice.
The call of God
means vocation. For in
Verse 30 presents more difficulties:
Lectionary (1998): you once disobeyed God
The Vulgate (circa 410): vos non credidistis Deo
Douay-Rheims (1582-1610): you also in times past did not believe God
New American (1970): you once disobeyed God
New Jerusalem (1985): you were in the past disobedient to God
the Greek has disbelieved throughout
verses 30-32. Obey and believe relate
differently to the teaching Magisterium of the Church. Implications of the distinction are beyond my
scope. The Lectionary is reflecting
on the Canaanite woman that she not only believed, but she also used her reason
Lectionary (1998): of the mercy shown to you.
The Vulgate (circa 410): nunc autem misericordiam consecuti estis
Douay-Rheims (1582-1610): now have obtained mercy
New American (1970): have now received mercy
New Jerusalem (1985): now you have been shown mercy
Since none of the above translations used exactly what Murphy-O’Connor claimed, Murphy-O’Connor overstated his case. There are other legitimate ways to translate verse 30.
Of course, humans make mistakes when using reason; they also make mistakes when using Faith, as the case of Galileo demonstrates. In Matthew 15:24, “I was sent only to the lost sheep of the house of Israel,” Jesus takes his place with sinners, lost sheep. When Faith absolutely supplants reason, the resulting Faith becomes irrational.
The question is how do Faith and reason affect one
another? These readings are about the
use of reason in
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Jotham Parsons, review of
The Concise Columbia Encyclopedia, 3rd
Hendrikus Boers, “2 Corinthians 5:4—6:2: A Fragment of
Murray Baker, “
 Richard J. Clifford, S.J., “The Unity of the Book of Isaiah and Its Cosmogonic Language," the Catholic Biblical Quarterly, Vol. 55, No. 1 (January 1993 ) 16.