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.
Moller neglects Amos 5—7 as a disservice to his argument that Amos is debating with his hearers about high living.
Responsorial Psalm: Psalm 146:7, 8-9, 9-10
This Psalm is available for funerals.
1 Timothy 16 :11, mentions the love, which is agape in Greek. At Paragraph 3, Benedict XVI begins his encyclical, “God is Love,” distinguishing love, which is charity, from love, which is sexual, and from love, which is friendship. The love required between the rich man and Lazarus is agape or true charity.
1 Tim 6:12-13
Gray uses 1 Timothy 6:12, the noble confession to write, “But now he [the author of 1 Timothy] has made the `good confession,’ as have Timothy and Jesus (6:12-13.)” This is not a confession of sins but a witness of dedication to the Lord.
1 Tim 6:13
Fitzmyer understands 1 Timothy 6:13, to keep the commandment without stain or reproach not only in a personal sense, but also in a communal sense. Timothy is to keep the community within the commandment and without stain or reproach.
1 Tim 6:14
1 Timothy 6:16
Margaret Barker, The Great High Priest: The
Barker points out that the interior of the Holy of Holies would have been dark, only lighted by God.
1 Timothy 6:16
The Bishops use this verse in their
section “I Believe in God” to write that “God is Holy Mystery.” The Bishops make no mention of Saint Anthony
Alleluia: cf. 2 Corinthians 8:9
Gospel: Luke 16:19-31
Benedict XVI, “Encyclical Letter: Deus Caritas Est of the Supreme Pontiff Benedict XVI to the Bishops, Priests and Deacons, Men and Women Religious and All the Lay Faithful on Christian Love”
Benedict writes, “This principle [of love] is the starting-point for understanding the great parables of Jesus. The rich man (Cf. Lk 16:19-31) begs from his place of torment that his brothers be informed about what happens to those who simply ignore the poor man in need. Jesus takes up this cry for help as a warning to help us return to the right path.”
Blomberg writes, “… paraphrase can never exhaust a metaphor’s meaning but it can partially encapsulate it.” This means that the common practice of paraphrasing the Gospels on Sundays may have a proper place (to my personal annoyance).
Brodie writes that “the canonical Luke-Acts reproduces PL [Proto-Luke] unchanged and incorporates material from Mark, Matthew, and John.” This means that there is no lost “Q” document from which the Evangelists draw. Brodie goes on to argue that the history of what happened is lost in the literary genre, or manner of writing, of that day. This means that Luke may have been borrowing from Amos. If Brodie is correct, history according to the canons of the historical profession, is not present in the Evangelical Gospels. Scholars are not paying much attention to Brodie, therefore. Brodie, nonetheless, deserves better, even if he is wrong.
Greyfriars Review has been out of print for several years. My Vol. 18, Issue 1 (2004) only arrived April 6, 2007. The journal is dedicated to a scholarly presentation of spirituality. I look forward to the next issue.
In the 1930’s Saint Anthony was declared a Doctor of the Church. Uribe writes, “Anthony explains the book of scripture by means of the book of Nature.” Uribe goes on, “… the saint is entirely faithful to the Christian and medieval idea that nature is a sign or symbol of divine realities, a mirror of God, a book written in his own hand.” The material above the double line draws from this article.
… you received what was good during your lifetime … the Greek for good is similar to the Greek for love or charity. The former is a six-letter adjective, beginning with the same three letters (aga) as the latter five-letter noun. Good things, as here, can mean material goods.
The JustFaith topics, Immigration, Climate change, The UN Millennium Development Goals, Federal Budget Priorities, and Prison Reform, feed into these readings.
For more on sources see the Appendix file, included with the hard copy. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Trying to explain the difference between Plato and Aristotle, may be a lost cause. To illustrate, there is a difference between chair as something reached with the hand and as reached with the mind. What is reached by the mind, I call chair-ness. Plato regarded what is reached with the hand as only a reflection of what is reached by the mind. Aristotle regarded both what is reached by the mind and what is reached by the hand as real.
 the Catholic Biblical Quarterly, Vol. 66, No. 4 (April 2004) 625.
 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) 307.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 312.
 the Catholic Biblical Quarterly, Vol. 66, No. 4 (April 2004) 584.
 the Catholic Biblical Quarterly, Vol. 67, No. 4 (October 2005) 646, 652, 653, 659.
 London: T & T Clark International: A Continuum imprint, 2003 186.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006 50.
 the Catholic Biblical Quarterly, Vol. 53, No. 1 (July 1991) 55. 66-67.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) 756.
 Greyfriars Review, Vol. 18, No. 1 (2004) 56, 66, 70.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 296.