Responsorial Psalm: Psalm 15:2-3, 3-4, 4-5
Alleluia: James 1:18
The readings are about purity of heart.
James describes “religion that is pure.”
Jesus continues on the same topic, raised by the Pharisees and scribes,
who had traveled from
Once the soul is God-centered, then the law can be adapted to liberate from legal nonsense, along the guidelines of proportionate reason. The Lectionary leaves out the part in Deuteronomy where the Grandmother of Jesus, Ruth, implicitly adapts the law to her own purposes. Ruth reinterprets the law to mean that Boaz not only inherits her deceased husband’s land, but he inherits her as well. That came as news to Boaz.
I do worry that the
Arroyo invited his audience to judge whether Kmiec won the debate. Whether or not Kmiec won the debate, at least he presented a Democratic point of view that until now has seemed forbidden on that show. I still get to grumble that Arroyo puts lawyers on the show, to explain the law, rather than moral theologians, to explain the heart. The Gospel this Sunday is about finicky laws that act as a warning to the Faithful about setting their priorities. Moreover, I would add, especially about setting moral priorities for working with the Obama administration.
Material above the double line draws from material below the double line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some interesting material.
Deuteronomy 4:1-2, 6-8
Paul Lawrence, The IVP Atlas of Bible History
Matthew J. Lynch, "
The emphasis in [Isaiah] 59:21 on the covenant being internalized for multiple generations, and then in 61:8-9 of it being known among the nations, recalls both the Abrahamic promise of a blessed progeny (Gen 12:3; 22:18) and its Deuteronomic recapitulation (Deut 4:5-14), in which Israel’s witness to the nations is linked with the need to teach Yhwh’s words to each generation.”
These Personal Notes are an attempt to continue to teach the Word.
Irene Nowell, O.S.B., Jesus' Great-Grandmothers: Matthew's Four and More"
Ruth fit the law to her own purposes, to the point that Boaz was surprised to find that he not only inherited the field that had belonged to her husband, but he inherited her as well.
The Lectionary omits verse 5 against which, with verse 6, Nowell writes, “The nearer relative appears surprised by the news that acquiring the field also implies acquiring the widow (4:5-6).” The omitted verse 5 is, “”Look: as Yahweh my God commanded me, I have taught you laws and customs, for you to observe in the country of which you are going to take possession.”
Psalm 15:2-3, 3-4, 4-5
The continuing point of the exercise reaching into the original manuscripts is to accept some doubt. From doubt results the search for truth as part of Christian life. The Church chose Sacred Scripture from many competing original manuscripts. Development of the words of Sacred Scripture is an historical reality. These Notes try to include this reality as an act of humility against the self-righteous pride required to lead a Christian life.
This is a red-letter day for the Codex Sinaiticus, because the following books are now available: Genesis, Leviticus, Numbers, Joshua, Judges, 1 Chronicles, 1 Chronicles (duplicate), 2 Esdras, Esther, Tobit, Judith, 1 Maccabees, 4 Maccabees, Isaiah, Jeremiah, Lamentations, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Psalms, Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, Sirach, Job, Matthew, Mark, Luke, John, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Hebrews, 1 Timothy, 2 Timothy, Titus, Philemon, Acts, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation, Barnabas, Shepherd of Hermes, and unidentified fragments. This means that it is now possible for me to check the First Testament Septuagint Greek, which would have been the Greek at the time of Jerome (347-420), rather than the Greek of Erasmus (1466/1469-1556). The Erasmus Greek is what scholars used from the time of the Protestant Revolt to the Twentieth Century. Currently, scholars use what I call the eclectic Greek, which takes into considerations all of the ancient manuscripts recently discovered.
What may be possible and what I am able to do are undoubtedly two different things. My intention is to print and store, in my study, the Codex for each Sunday, before delving into it. That printing will take three years beginning now. Because scholars tell the Faithful that the Psalms are such a quandary for the Lectionary, I intend to keep ensuring that I have the numbering correct. I also intend to back away from the more careful examination I have been giving in favor of printing the new texts, now available.
James 1:17-18, 21b-22, 27
Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, 2nd ed., Erroll F. Rhodes, tr.
The Bibliotheque Nationale et
The eclectic Greek for hearers only may also be transposed as only hearers. The Sinaiticus uses hearers only.
Mark E. Taylor and George H. Guthrie, "The Structure of James"
By dividing the reading, the Lectionary makes this difficult. The readings cross over two internal introductions to James. The focus for the introductions and the letter is purity of heart.
Timothy B. Cargal, review of Darian R. Lockett, Purity and Worldview in the Epistle of James
Lockett defines purity as “separation from the world.”
Mark 7:1-8, 14-15, 21-23
The Greek for purify is difficult. One of the words is to wash, from which baptism is derived; the other word is to sprinkle. The Sinaiticus uses sprinkle for purifying oneself and wash for purification of things.
The Greek for beds is difficult. The Sinaiticus includes beds. That much I can tell. Other manuscripts omit beds.
John Clabeaux, review of David Buttrick, Speaking Conflict: Stories of a Controversial Jesus
In the conflict stories, the protagonists ask Jesus a question, to which Jesus replies with another question. Buttrick examines the question Jesus returns to his antagonistic interlocutors. That question exposes real problems that continue through the ages, until even now. This section of Mark is one of those conflict stories, though I do not find the riposte from Jesus. Buttrick is a master preacher.
David B. Gowler, review of James G. Crossley, Why Christianity Happened: A Sociohistorical Account of Christian Origins (6—50 CE)
Crossley argues that the first Jewish Christians followed the Jewish law, but that the later Gentile Christians let the law go. Gowler is not fully satisfied with the argument.
C. Clifton Black, “Mark as Historian of God’s Kingdom”
Mark is about the coming of the
Sean Freyne, “The Galilean Jesus and a Contemporary Christology”
Freyne observes that the scribes
and Pharisees traveled to
These pastoral epistles are about exhorting the Faithful to remain Faithful. As Aageson words it, “their main purpose is to exhort rather than teach.”
Jonathan Klawans, review of L. William Countryman, Dirt, Greed, and Sex: Sexual Ethics in the New Testament and Their Implications for Today
Klawans is unimpressed with the search Countryman makes for sexual ethics in the New Testament. The focus is on purity of heart.
Dino Dozzi, "`Thus Says the Lord' The Gospel in the Writings of Saint Francis"
Saint Francis is about purity of heart, rather than externals. Saint Francis expects purity of hear to set priorities, especially including political priorities.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 the Catholic Biblical Quarterly, Vol. 70, No. 2 (April 2008) 255, 261.
 the Catholic Biblical Quarterly, Vol. 70, No. 1 (January 2008) 7.
 http://en.wikipedia.org/wiki/Jerome (accessed
 Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989, 96, 124, 126.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) 683, 686-692.
 the Catholic Biblical Quarterly, Vol. 71, No. 2 (April 2009) 408.
 the Catholic Biblical Quarterly, Vol. 70, No. 3 (July 2008) 594.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 815.
 the Catholic Biblical Quarterly, Vol. 71, No. 1 (January 2009) 68, 78.
 Theological Studies, Vol. 70, No. 2 (June 2009) 294.
 the Catholic Biblical Quarterly, Vol. 71, No. 1 (January 2009) 169.
 the Catholic Biblical Quarterly, Vol. 70, No. 4 (October 2008) 830.
 Greyfriars Review, Vol. 18, Supplement (2004) 22.