By reintegrating their personal experiences with the Liturgy, the Faithful test [in the Greek dokimazein, the Nova Vulgata uses probetis] the meaning of their lives as an acceptable sacrifice to God. As Francis Moloney words it, “as always, it is the interplay between the sacred text and myself as its reader, enriched by a serious sharing with other readers who regard the same text as Scripture, that has led me to this surprising conclusion [elaborated in his scholarly article, cited below].” Sacred Scripture is full of surprises.
Psalm 63:4 proclaims that God’s kindness is a greater good than life. Psalm 63:2b, the Responsorial antiphon,
insists, my soul is thirsting for you, O
Lord my God. Foreshadowing
… papal moral teachings in the past have been changed in the course of time. Think of such issues as religious freedom, democracy, slavery, usury, the right to silence, capital punishment, the ends of marriage, and the role of women in family and society. The very fact that such changes have occurred despite papal teaching to the contrary indicates that such papal teachings cannot always claim certitude and at times have been wrong.
The Pope and the Teaching Magisterium can make mistakes. That notwithstanding, the Scriptures are full
of allusions to the Word of God being like bodily food. The Holy Eucharist changes the allusion into
reality. Within this reality,
Romans 12:1 is an exhortation
about the ministerial priesthood. As is
Luke expatiates as an important theme through two volumes of narrative what Paul expressed in a single sentence of exhortation: “I urge you therefore, brothers and sisters, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship” (Romans 12:1).
The translation of Romans 12:1 is exactly the same as that in the Lectionary.
One function of the ministerial priesthood is to enable the Faithful to offer their bodies as acceptable offerings. For example, when a widow wears the cross her husband wore in his last illness, to his funeral Mass, she is making just that offering. According to The Eucharist in the West, “This radical self-offering of the faithful is the only spiritual response that constitutes an authentic sacrificial act according to the New Testament (Romans 12:1).” I was at such a funeral Mass whereat the priest missed the point.
The meaning of Romans 12:1 is that “action is the only sphere in which commitment became real.” When the deceased is a suicide victim, the only action left is by the survivors. What to stress is not anything negative, e.g. “Do not commit suicide,” but rather something positive, e.g. “Make your sacrifice a living offering, acceptable to the Father.” Romans 12:1 highlights the debt theology of Saint Paul. The grace of God imposes an obligation on the redeemed to live a good life in debt to one another.
At the funeral Mass I attended, the priest went on, ad nauseam, about how suicide was irrational and, thereby wrong. In this instance, it was not the dearly departed who was as irrational and wrong as the preacher was. Suicide can be a very rational act, for example, sparing caregivers both consternation and expensive treatments.
What is wrong is excoriating the deceased and, thereby, placing his wife in such a defensive position that she proclaims that she is not ashamed of anything her husband did. What is wrong is letting those without a need to know, know that the deceased would not let those who loved him, love him. What is wrong is to imply that those who loved the deceased lacked enough love to prevent the suicide, by preaching that the deceased would not accept love.
Writing about the above sermon makes me feel like Jeremiah 20: 9 in the Lectionary, but then it [my need to speak out against destructive sermons] becomes like fire burning in my heart, imprisoned in my bones; I grow weary holding it in, I cannot endure it. Care of the Sick uses both Romans 12:1-2 and Psalm 63, as means of consolation, rather than invective.
To turn in a more gentle direction, as Vatican II words it in Presbyterorum ordinis:
For it is by the apostolic proclamation of the gospel that the people of God is called and gathered so that all who belong to his people, sanctified as they are by the holy Spirit, may offer themselves “a living sacrifice, holy and acceptable to God” (Romans 12:1). Through the ministry of priests, the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only mediator, which in the Eucharist is offered through the priests’ hands in the name of the whole church in an unbloody and sacramental manner until the Lord himself shall come (see 1 Cor. 11:26).
Ephesians is a reminder that life is lived in the context of other lives. The Lectionary prayer fits my personal needs, May the Father of our Lord Jesus Christ enlighten the eyes of our hearts, that we may know what is the hope that belongs to our call (cf. Ephesians -18).
In the Gospel,
Scholars participating in the late Twentieth Century
quest for the historical
The Lectionary Matt 16:21-27 passage is the
first prediction of the Passion in
In the Lectionary Gospel,
In the next verse, Matt ,
A careful reading of Matthew 16:21, 17:22-23, 20
;18-19 and Luke 9:22, 18-31-33 against Mark reveals
that Mark 8:31; 9:31, 10:33-34 has Jesus say he would rise “on the third day”
against Matthew and Luke who have Jesus say he would rise “after three days.”
The liturgical issue is when to
celebrate Easter. The reality that Jesus
both rose from the dead in his own body and in the bodies of the Faithful is
what is significant at a funeral
These Lectionary readings are about accepting
the Cross as a means for glorification in the
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata Editio Typica Altera (Liberia Editrice Vaticana: Editio typica prior: a. MCMLXXIX; Editio typica altera: a. MCMLXXXVI; 1986 Editio maior: ISBN 88-209-1523-5).
Because the following Nova
Vulgata wore out, I began using the above beginning with the Third Sunday
in Ordinary Time,
 Francis J. Moloney, S.D.B., “The Gospel of John as Scripture,” the Catholic Biblical Quarterly, Vol. 67, No. 3 (July 2005) 468.
 William L. Holladay, “Elusive Deuteronomists, Jeremiah, and Proto-Deuteronomy," the Catholic Biblical Quarterly, Vol. 66, No. 1 (January 2004) 66.
 Verse 9 in Henry Wansbrough, General Editor, The New Jerusalem Bible (New York: Doubleday, 1985) 875-876.
 Benjamin Fiore, S.J., “`Covert Allusion’ in 1 Corinthians 1—4," the Catholic Biblical Quarterly, Vol. 47 (January 1985) 86.
 Dennis J. Hamm, The Tamid Service in Luke-Acts: The Cultic Background behind Luke’s Theology of Worship (Luke 1:5-25; 18:9-14; 24:50-53; Acts 3:1; 10:3, 30” the Catholic Biblical Quarterly, Vol. 65, No. 2 (April 2003) 231.
As quoted by
 Jerome Murphy-O’Connor, O.P., “Corinthian Slogans in 1 Cor 6:12-20," the Catholic Biblical Quarterly, Vol. 40, No. 3 (July 1978), 393.
 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 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 (New York: Catholic Book Publishing Co., 1983) 267, 289.
As quoted by
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October 1982) 583-584.
 Barbara E. Reid, O.P., “Violent Endings in Matthew’s Parables and Christian Nonviolence," the Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 238, 241.
 Douglas R. A. Hare, “How Jewish Is the Gospel of Matthew?” the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000) 274.
 Randall E. Otto, “The Prophets and Their Perspective," the Catholic Biblical Quarterly, Vol. 63, No. 2 (April 2001), 234.