Material above the double line draws from material below the double line. Those uninterested in scholarly details should stop reading here. If they do, however, they may miss some of the fun stuff scholars are digging up.
Exodus 38:8b refers to serving women and their mirrors at the entrance to the tent of meeting. Everhart divides her article into six parts. She titles part 4, “A Redactor’s Hand? The Odd Placement of Exodus 38:8.” Redactor, which means editor, and rewriting Sacred Scripture. That also means that God is gentle with his revelation, permitting humans to develop the meaning of revelation over centuries.
Cheryl A. Kirk-Duggan, “‘Let My People Go! Threads of Exodus in African American Narratives”
Kirk-Duggan demonstrates how A Raisin in the Sun by Lorraine Hansberry (1930-1965) paralleled what is in Exodus 32.
Gerhard Langer, review of Christoph Dohmen, Exodus 19—40
The review uses the word complex three times on one page. Re-editing through the centuries causes the complexity.
Scott W. Hahn, “Covenant, Oath, and the Aqedah: Diaqhkh in Galatians 3:15-18"
Brings out First Testament violence in
Exodus. Hahn concludes, “In sum, the
laws and curses of the Mosaic covenant will not cause—or prevent—the promises
and sworn blessings of the Abrahamic covenant from reaching
Exod 32:4, 8
Chalmers pointed out that the Hebrew uses the plural form for gods, a form that can be either “singular or [sic] plural in meaning.”
case that the bull-calf is associated with the
Lectionary (1998): … `This is your God, O Israel …
The Vulgate (circa 410): … “Isti sunt dii tui,
Douay-Rheims (1582-1610): … These are thy gods, O Israel …
King James (1611): … These be thy gods, O Israel …
Catholic RSV (1966): … These are your gods, O Israel …
New American (1970): … `This is your God, O Israel …
New Jerusalem (1985): … “
This is a rare instance where the Lectionary, New American and New Jerusalem all agree, with the singular god against the other plural gods translation. God looks like a functional equivalent, rather than a literal equivalent translation.
Responsorial Psalm: Psalm 51:3-4, 13-13, 17, 19
Psalm 51 is available for funerals.
Reading 35B, the Fifth Sunday in Lent, develops Psalm 51.
1 Timothy 1:12
The Greek for strengthened in “I am grateful to him who has strengthened me,” carries the sense of invigorated with implication of JustFaith political and social involvement.
1 Tim 1:15
That there must be an element of
truth with the liar causes the paradox. Gray
comments, that when someone asked
At 1 Timothy 1:15, Gray refers to the formula, This saying is trustworthy. I note that, earlier, the author of 1 Timothy praises God, because he considered me trustworthy. 1 Timothy is still about the gentle Jesus, finding even sinners trustworthy.
Alleluia: 2 Corinthians 5:19
Gospel: Luke 15:1-32
Luke 15:1, 27
Robert Doran, "The Pharisee and the Tax Collector: An Agonistic Story"
In Luke, tax collectors flocked to hear John the Baptist and Jesus. The gentle Jesus called a tax collector to follow him. There is no violence. There is no retribution.
Agneta Schreurs, Psychotherapy and Spirituality: Integrating the spiritual dimension into therapeutic practice
Schreurs writes of an incest victim,
… she loved the story of the lost lamb: [sic] how dirty and lost you may be, Jesus still loves you. Various therapists of the regional mental health institute tried to help her with the usual approach for incest victims. It was all in vain. In the end, she found a religious therapist who used the story of the lost lamb as a crucial turning point in her healing process.
The Bishops write, “Christ’s parable of the prodigal son illustrates the sublime meaning of his earthly ministry, which is to forgive sins, reconcile people to God, and lead us to true happiness (cf. Lk 15:11-32).” The Bishops write nothing here about atonement. Elsewhere, the Bishops define “Atonement: By his suffering and death on the Cross, Jesus freed us from our sins and brought about our reconciliation with God the Father.”
The Bishops write about atonement in Chapter 8, “The Saving Death and Resurrection of Christ.” The Bishops write, “Jesus freely gave his life as a sacrifice.” The Bishops do not write, but do imply, that Jesus gave his life for us, as a sacrifice. Anselm is not indexed. Neither is Mel Gibson. Lisa Sowle Cahill, mentioned below, writes, “Anselm of Canterbury is no Mel Gibson.”
Violence, however, is indexed for seven pages, including wrong using religion to justify. The problem, however, is that the Bishops concern themselves with Islam, rather than Christianity. Cahill develops Judeo-Christian violence in the article cited below.
Abraham Smith, “A Prodigal Sings the Blues: The Characterization of Harriett Williams in Langston Hughes’s Not without Laughter”
Reinforces what Lisa Sowle Cahill writes about the Black experience, referenced below. The Black experience understands violence, but not as emanating from an abusive Father.
Lisa Sowle Cahill, "Quaestio Disputata: The Atonement Paradigm: Does it Still Have Explanatory Value?”
Cahill uses the Prodigal Son parable to help make her points objecting to sacralizing violence that “A model of salvation through sacrificial love, embodied on the cross, can still have transformative moral and political value, if linked with a vibrant belief in the Incarnation and Resurrection.” In other words, Christianity need not be the opiate of the masses. While Cahill does not place truth and politics side-by-side, that relationship is the problem.
An endeavor, like JustFaith, can improve society by accepting the political consequences of expressing the love of God for all humanity. The political consequence for Jesus was crucifixion. Crucifixion, however, did not dissuade Jesus from his own sense of self-worth. In the final analysis, crucifixion increased the value of Jesus through his resurrection in the lives of the Faithful and in his own bodily everlasting life.
The topics listed for 2007 at www.justfaith.org/JM125.html
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Michael F. Patella, O.S.B., Volume 3: New Testament: The New Collegeville Bible
Commentary: The Gospel According to Luke (
 the Catholic Biblical Quarterly, Vol. 66, No. 1 (January 2004) 50.
with a Steady Beat: Contemporary
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 509.
 the Catholic Biblical Quarterly, Vol. 67, No. 1 (January 2005) 98, 99.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) 616.
 the Catholic Biblical Quarterly, Vol. 67, No. 2 (April 2005) 231, 233.
 N.a., 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 IV: Order of Christian Funerals: Including Appendix 2: Cremation: 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 Jersey: Catholic Book Publishing Co., 1998) 271, 304.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 308, 312.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 269.
 London and Philadelphia: Jessica Kingsley Publishers, 2002 228.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006 92, 235. 505.
 Lisa Sowle Cahill, "Quaestio Disputata: The Atonement Paradigm: Does it Still Have Explanatory Value? Theological Studies, Vol. 68, No. 2 (June 2007) 429.
with a Steady Beat: Contemporary
 Theological Studies, Vol. 68, No. 2 (June 2007) 429.