Hearing the Word is not enough. Asking questions of the Word is not enough, either. The Word requires hearing, then understanding, and, finally, living out in real life, including the Cross.
The Gospel according
Rabanus (776 (784?)-856), probably the most learned man of his age explains:
Or, the ruler of the synagogue stands for Moses, and is called Jairus, that is, the `enlightener’, or `he who will give light’; because he received, to give to us, the words of life, and through this, being himself enlightened by the Holy Spirit, gives light to all.
In a similar way,
According to tradition,
For to me, he [
The book of Isaiah was composed in three sections. First, Second, and Third Isaiah all reflect
questions of Faith. First Isaiah simply
asserts Faith in the creating God leading the Chosen People through the Exodus,
New hope means looking beyond oneself and personal
salvation. Within the Jewish community
of Third Isaiah, there is tension between the prophets
thinking globally and the religious establishment thinking locally. Souls of the Faithful experience the same
tension, between securing salvation for themselves within a very unsafe world
and seeking salvation for others as an expression of their own love of God. Isaiah brings a message of hope within
Psalm 117 has only two verses, both of which the Lectionary
uses. Psalm 117 was one of the psalms
Hebrews is about Faith in unseen differences as the
hardcore source of
Hebrews implies that salvation is difficult, because
the Father disciplines the sons he loves.
The translators have a difficulty expunging the original Greek from
sexism. In reality, the Father also
disciplines the daughters he loves. In
In the Gospel,
The Gospel of Luke has question after question. In this instance,
In verse 29,
Here in the Lectionary,
The difference between the Samaritans and the Jews was
like the difference between the Protestants and the Catholics, strong
disagreements under one religious umbrella.
The Samaritans worshipped at
Verse 19, Tar shish, Put and Led, Mooch, Tubal and Java are
not all in the Bible Atlas. Only
Lud and Tubal are there. Lud is on the
Turkish side of the Dardanelles, which separates the Mediterranean and Caspian
seas. Tubal is in the Turkish mountains
Psalm 117:1, 2
The Lectionary uses this Psalm at two Sunday liturgies.
Readings Page in Verses used
87C 617 1, 2 (Mark ) Ordinary 9 (unused in 2004)
123C 795 1, 2 (Mark ) Today
The antiphon, “Go out to all the world and tell the good news” suits all of the readings.
Lectionary (1998): the fidelity of the LORD endures forever.
The Vulgate (circa 410): et veritas Domini
Douay-Rheims (1582-1610): and the truth of the Lord remaineth for ever
New American (1970): the LORD is faithful forever.
Diverges from Lectionary.
New Jerusalem (1985): and his constancy is never-ending.
Identifying truth with God, as distinct from identifying politics with God, is what I was looking for in the translations. The fidelity of the Lectionary suits truth in that truth, once grasped, is faithful and everlasting, as is the author of truth, God.
Hebrews 12:5-7, 11-13
Lectionary (1998): addressed to you as children
The Vulgate (circa 410): tamquam filiis loquitur
Douay-Rheims (1582-1610): speaketh to you as unto children
New American (1970): addressed to you as sons
This is another rare divergence between Lectionary and New American.
New Jerusalem (1985): you are addressed as sons
I was surprised to see the King James and
Douay-Rheims writes in verse 6 that the Lord “scourgeth every son whom he receiveth.” Such a translation seems to approve child abuse. Here the Lectionary does far better using the word discipline. Jerusalem does even better, changing discipline to training.
Lectionary (1998): for what “son” is there
The Vulgate (circa 410): Quis enim filius
Douay-Rheims (1582-1610): For whom the Lord loveth
New American (1970): for what “son” is there
New Jerusalem (1985): Has there ever been any son…
I have not figured out why son is either in quotation marks or italicized. I wanted to see if the various translations would help. They have not helped.
I am … the truth … says the Lord.
Lectionary (1998): passed through
The Vulgate (circa 410): iter faciens
Douay-Rheims (1582-1610): And he went through
New American (1970): passed through
New Jerusalem (1985): Through towns and villages he went teaching
The Greek uses the Middle Voice, somewhere between Active
and Passive, which I was trying to locate in the translations. Since English does not have a Middle Voice,
the meaning must be that
In the Greek, verse 23 has evidence of Hebrew influence,
which I would trace back to the Mother of God regaling
Where Mark 10 takes
Verses 25 and 27
Lectionary (1998): where you are from and where you are from
The Vulgate (circa 410): unde sitis and unde sitis
Douay-Rheims (1582-1610): whence you are and whence you are
New American (1970): where you are from and where [you] are from
Note the brackets in the second phrase, but not the first.
New Jerusalem (1985): where you come from and where you come from
The Greek has a present sense that I would take as existential. In other words, I do not know where you are now in your spiritual development, not in the sense of not knowing, but not wanting to know.
Lectionary (1998): And there …
The Vulgate (circa 410): Ibi …
Douay-Rheims (1582-1610): There …
King James (1611): There …
Jerusalem (1966): Then there …
New American (1970): And there …
New Jerusalem (1985): Then there …
I wondered why the Lectionary used the word And. And still seems both unnecessary and inappropriate as a conjunction. Saint Jerome omits any Latin for and. Wailing and gnashing of teeth is a sequential event, suitable for an and.
Lectionary (1998): some are last
The Vulgate (circa 410): novissimi
Douay-Rheims (1582-1610): they are last
New American (1970): some are last
New Jerusalem (1985): those now last
I wanted to see where the Lectionary found
justification for some. None of the other translations uses some.
By introducing some, the Lectionary
mitigates the twinkle in the eyes of
In conclusion, these readings are about outreach, beginning
with hope for the future in Third Isaiah, identification of universal truth
with God in Psalm 117, and with acknowledgment in Hebrews that prioritizing the
truth of the Gospel over politics of all stripes requires discipline and
training. Finally, the Gospel of Luke,
taken as a handing down of stories from
For more on sources see the Appendix file.
Rabanus, “Exposition from the Catena Aurea,” The Sunday Sermons of the Great Fathers: A Manual of
Preaching, Spiritual Reading and Meditation: Volume Four: From the Eleventh
Sunday after Pentecost to the Twenty-fourth and Last Sunday after Pentecost,
tr. and ed. M. F. Toal,
 St. John Chrysostom, Bishop and Doctor, On the Consolation of Death: First Sermon, PG 56, col. 293, De Consolatione Mortis: Sermo Primus in The Sunday Sermons of the Great Fathers: A Manual of Preaching, Spiritual Reading and Meditation: Volume Four: From the Eleventh Sunday after Pentecost to the Twenty-fourth and Last Sunday after Pentecost, tr. and ed. M. F. Toal, D.D. (P.O. Box 612, Swedesboro, NJ 08085: Preservation Press, 1996) 317.
 Standard Bible Atlas, 2nd edition (Cincinnati, Ohio: Standard Publishing, 1997) for Lud see page 16, Map 11 B2. For Tubal, see page 14, Map 9 B4 and page 15, Map 10 B4.
 Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek (Roma: Editrice Pontificio Istituto Biblico, 1994) 137.
 Dennis Hamm, S.J., “What the Samaritan Leper Sees: The Narrative Christology of Luke 17:11-19,” the Catholic Biblical Quarterly, Vol. 56, No. 2 (April 1994) 275-276.