in the record of floor discussions, the development of the
contrast, without theological development, by mentioning the new Domestic
Church Dogma in 1992, the Catechism of the Catholic Church, promulgated
the new dogma. The Church accepted the
is an issue. The issue with the family
As the family deals with new information, information that the institutional Church can ignore and condemn, e.g. Galileo and other scientific truisms, the family is forced to work without further institutional guidance. This means that so-called cafeteria Catholics, picking and choosing what they accept, are acting as the basic building blocks of the parish and diocese. Cafeteria Catholics, in as much as their lives are Christ-centered, are the Church. That is why they do not leave, something the hierarchy does not understand.
the institution of marriage redefining itself through negotiation and
compromise, reflections on this week’s readings offer the Faithful some theology
This is the third Sunday in a row for the 34th Psalm. Psalm 34:18 emphasizes thanksgiving for what God is doing. Thanksgiving is an element of negotiation for further blessings from God. The acrostic nature of Psalm 34 is in thanksgiving for the ability to express what God creates through language. Pastoral Care of the Sick uses verses 2-3 and 16-17 from this reading. Psalm 34:20 offers a sense of compromise and negotiation, “Many are the troubles of the just one, but out of them all the LORD delivers him.”
Ephesians 5:21-32 offers a lot about compromise and negotiation in how the Lectionary translates the various verses.
Ephesians 5:21 translates fear as reverence.
Lectionary (1998): reverence
The Vulgate (circa 410): timore
Douay-Rheims (1582-1610): fear
New American (1970): reverence
New Jerusalem (1985): reverence
Ephesians 5:33, omitted from the reading, but declaring that men are to love their wives, while their wives are to fear them has the following translations for fear.
Lectionary (1998): …
The Vulgate (circa 410): timeat
Douay-Rheims (1582-1610): fear
New American (1970): respect
New Jerusalem (1985): respect
The Greek has fear, which may be translated respect.
Translating fear as reverence and respect is a sign of negotiating and compromise.
Lectionary (1998): should be subordinate
The Vulgate (circa 410): subiecta … in omnibus
Douay-Rheims (1582-1610): be subject
New American (1970): should be subordinate
New Jerusalem (1985): should be subject
In omnibus is not literally in the original Greek.
According to Jeremy Corley, Ephesians 5:25, that Christ handed himself over is a Eucharistic allusion to the Last Supper and crucifixion.
Lectionary (1998): to sanctify her cleansing her by the bath of water
The Greek has to sanctify in verse 25, rather than the Vulgate verse 26.
The Vulgate (circa 410): ut illam sanctificaret mundans lavacro
Douay-Rheims (1582-1610): might sanctify it, cleansing it by the laver
New American (1970): to sanctify her cleansing her by the bath of water
New Jerusalem (1985): to make her holy by washing her in cleansing water
I see no problem above between the different versification between Greek and Vulgate.
Lectionary (1998): shall leave … and be joined
The Vulgate (circa 410): relinquet … et adhae
Douay-Rheims (1582-1610): shall leave … and shall cleave
King James (1611): shall leave … and shall be joined
New American (1970): shall leave … and be joined
(his) father and (his) mother, but without the parentheses in the Lectionary.
New Jerusalem (1985): leaves … and becomes attached
grammarian has the sense of adhesive for be
joined. How to describe the new
relationship between a man and his mother and his wife differs between cleave and join. Negotiating the
translations described above reflect some of the negotiating
Let me share my own faith through the hymn “Adoro Te Devote”
(I Adore You Devoutly). “Behold true
body born of
60. In undertaking the journey into the Third Millennium, we do not need a new program, because the gospels and Church tradition give us a plan which is centered in Christ Himself. The renewal of Christian living must pass through the Eucharist.
Every Church activity and all pastoral planning must draw
its strength from and culminate in the Eucharist. Without the Eucharist (in which we have
61. There must be no reduction or exploitation. The Eucharist must be experienced in its
integrity, both in celebration and in the prayerful moments afterward. In these moments, the Church is manifested as
the people of God the body and the bride of
which I would add, the
readings are about the smallest unit of the institutional Church, the family,
recognized as the
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Karol Wetly, Love and Responsibility
(1981) as cited
 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) 286, 324.