The readings for this Sunday are about not placing too much store in the goods of this life, including understanding the spiritual life. The antiphon, I shall live in the house of the Lord all the days of my life is about the transition from temporal to eternal life. Sometimes the Faithful are so blinded that they do not see their own sins. This is especially true in matters like racial prejudice. Despite the lack of spiritual insight, the Psalmist is still hopeful, with another view. As the 23rd Psalmist puts it, The LORD is my shepherd; I shall not want.
Philippians is about accepting whatever life circumstances afford, without taking whatever happens too seriously. As the Alleluia verse related to Ephesians puts it in the liturgy today, May the Father of our Lord Jesus Christ enlighten the eyes of our hearts. The Gospel is about Faith in the midst of uncertainty in this life. Enjoying retirement, I already feel a little taste of what Isaiah 25:8 describes as The Lord GOD will wipe away the tears from every face. Many times tears were close to the surface when I feared losing my job.
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 scholarly details.
The Church uses this passage for funerals.
J. Gerald Janzen, "Qohelet on Life `Under the Sun'"
Jansen writes, “It is, of course, one of the fundamental features of liturgical experience that its participants engage, or are engaged by, time and eternity in ways distinct from their profane experience.” That is the meaning of Isaiah 25:8, … he will destroy death forever …
Paul Lawrence, The IVP Atlas of Bible History
Psalm 23:1-3a, 3b-4, 5, 6
To my bewilderment (because I lack a copy) and delight, the
Septuagint Old Testament is now partially online. The history of the manuscript is as follows. Sometime between 1844
Constantin von Tischendorf (1815-1874) discovered the manuscript of the New
Testament and part of the First Testament in the monastery of St. Catherine on
During his lifetime, Tischendorf knew of sixty-nine uncials. Uncial Bibles were written in Greek. The Mount Sinai manuscript is an uncial. An uncial is a Latin or Greek manuscript written in the Fourth to Eighth Centuries in capital letters.
Codex Sinaiticus, the technical name for the
Codex Vaticanus was unveiled later than Codex Sinaiticus,
but was probably written slightly earlier. Codex Vaticanus appears in the earliest catalog,
1475, of the Vatican Library. The
problem is that the
The problem was that the
The term Majority Text refers to what is used in the Eastern Orthodox Church. The Textus Receptus is based on the Majority Text. To survive, these European texts were written on vellum, that is, animal skins. It would take a whole herd of animals to do the New Testament. Scholars like to look at African parchment, which dates earlier and, because made of far less expensive reeds, is easier to obtain. The merged result is the eclectic Greek, used for these presentations.
All of the above gets us to the 23rd Psalm, which is available online in the Codex Sinaiticus. I am able to read the typeset Greek but not the photocopy of the original manuscript. I am thrilled to have gotten this far. Perhaps I will be able to understand the photocopy later. At least I have the Greek version, the Septuagint, of some parts of the First Testament. Prior to this, I had no access to that Greek.
Margaret Barker, The Great High Priest: The
From what Barker says about You spread the table before me, I take a Eucharistic understanding.
Philippians 4:12-11, 19-20
Basil S. Davis, "Severianus of Gabala and Galatians 6:6-10"
Davis writes, “It
is not inconceivable that Paul should have demanded `pupils’ to `reward or pay
their teachers.’” Davis goes on, “So J.
B. Lightfoot cites several passages … [including Phil 4:10-20] to show that
`the obligation of the hearers of the word to support the ministers of the word
is again and again insisted upon by
cf. Ephesians 1:17-18
Matthew 22:10 has a difficulty with a word for wedding which does not appear in the Lectionary.
Lectionary (1998) … and the hall was filled
The Vulgate (circa 410) … et impletae sunt nuptiae discumbentium.
Douay-Rheims (1582-1610) … and the marriage was filled
King James (1611) … and the wedding was furnished
Catholic RSV (1969) … so the wedding hall was filled
New American (
New Jerusalem (1985) … and the wedding hall was filled
These translations make me feel as if I am beginning to understand the Greek apparatus. It looks to me as if the Codex Sinaiticus and Codex Vaticanus agree with the Vulgate, Douay-Rheims, and King James.
Margaret Barker, The Great High Priest: The
Barker is concerned
about life in the
Terence J. Keegan, O.P., “Introductory Formulae for Matthean Discourses”
Keegan is trying to group what belongs together in Matthew. One suggestion is that Matthew 22:1-14, used today, is part of a larger section extending from 21:23 to 24:2.
Barbara E. Reid, O.P., review of Marianne Blickenstaff, `While the Bridegroom Is with Them’: Marriage, Family, Gender and Violence in the Gospel of Matthew
Reid writes that the key insight of Blickenstaff is that the two parables unique to Matthew, the Wedding Feast (22:1-14) [used today] and the Ten Virgins (25:1-13) associate the bridegroom “not only with joy and celebration but also with separation and violence.” The violent king does not symbolize the divine. Blickenstaff “argues that violence is not a mark of the reign of God but is a result of human tyranny.”
Pheme Perkins, Luise Schottroff, The Parables of Jesus
Important books are translated into English, as is this one. Schottroff is a German feminist. She does not offer a detailed commentary, but instead offers a new way of viewing the parables, without “both the obvious and the indirect anti-Judaism of most interpretations. …” Schottroff asserts that the parable of the wedding banquet concerns Roman political violence. The point of view that Schottroff takes is that “Parables hold up a mirror to the harsh realities of life for a populace that could barely survive economically.”
Todd E. Klutz, review of Richard L. Rohrbaugh, The New Testament in Cross-Cultural Perspective
Rohrbaugh regards the great supper in the reading today as “warnings to the rich about their exploitation of the weak.”
Mark F. Whitters, "Jesus in the Footsteps of Jeremiah"
Whitters contends that this parable, along with other Matthean passages, hints that Jesus is the Jeremiah to the nations, establishing a new covenant.
Edward F. Siegman, C.PP.S, "Teaching in Parables: (Mk 4:10-12; Lk 8:9-10; Mt 13:10-15)"
Siegman observes that even half a century ago, “All scholars today stress the importance of the oral catechesis in the formation of Gospel traditions.” This means that the Gospels were passed around orally, before being written down. The point about the wedding feast is that Gentile Christians should not take their Faith for granted or they may find themselves outside the Church, like so many of the Jews.
Joseph Plevnik, "`The Eleven and Those with Them’ According to Luke”
Plevnik compares the wedding feast in Matthew with that in Luke 14:20 ff., which the Sunday Lectionary does not use. Plevnik thinks while the rest seized his servants, treated them shamefully, and killed them is a secondary insertion, made by the early catechists.
October 12, 2008
My friend, Marge
Nocks has retired to a nursing home in
 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) 210, 261.
 the Catholic Biblical Quarterly, Vol. 70, No. 3 (July 2008) 474.
 Downers Grove, Illinois, InterVarsity Press, 2006, 105.
 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) 143, 223, 253, 267.
 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: Prepared by International Commission on English in the Liturgy: a Joint Commission of Catholic Bishops’ Conferences (New York: Catholic Book Publishing Co. 1983) 171, 188, 323.
 National Catholic Reporter: The Independent News Source, Vol. 44, No. 25 (August 8, 2008) col. 1, page 4.
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 13.
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 4-6.
 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. (Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989) 4. http://www.answers.com/textus%20receptus 080817.
 at http://www.codex-sinaiticus.net/en/manuscript.aspx?book=26&chapter=23&inputControl=420&lid=en&side=r&zoomSlider=0 080817 and http://www.codex-sinaiticus.net/en/manuscript.aspx?book=26&chapter=23&inputControl=420&lid=en&side=r&verse=7&zoomSlider=0 080817 and http://www.answers.com/topic/codex-sinaiticus 080818.
 London: T & T Clark International: A Continuum imprint, 2003, 90, 246, 248326 fn. 57.
 London: T & T Clark International: A Continuum imprint, 2003, 67.
 the Catholic Biblical Quarterly, Vol. 44, No. 3 (July 982) 422.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 533.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) 782.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 830.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 246.
 the Catholic Biblical Quarterly, Vol. 23, No. 1 (January 1961) 180.
 the Catholic Biblical Quarterly, Vol. 40, No. 2 (July 1978) 207.