A look at the Greek, on this
ecumenical problem of the Blessed Trinity, is highly ambiguous. Prior to the Fourth Century, the Eastern
Church Fathers did not teach that there is a Holy Spirit. The Council of Nicaea of 325 declared that
Jesus was God, but did not define the Blessed Trinity. What amazes me is that the Church did not
define that the Holy Spirit existed until the Fourth Century, in 381, with the
Council of Constantinople, which was only attended by Eastern bishops. The
This means that Biblical Faith has at least two meanings. The first is Faith based on how the Faithful originally understood the Bible. The second is Faith based on how the Faithful developed that understanding as time went on.
With Pope Benedict XVI in the country speaking about academic freedom, a more sophisticated than pay, pray, and obey presentation of the Faith is suitable. It makes sense that the Holy Father will speak to Presidents of Catholic Colleges about their need to produce vocations to the priesthood and religious life. That need on the part of the Presidents of the Catholic Colleges joins to the need of the Holy Father to support Catholic higher education for the laity.
As long as the Holy Father continues to regard Catholic colleges and universities as catechetical schools, limited to teaching what rote memory can offer, there will be a continuing problem with vocations. While rote memory can offer considerable understanding, rote memory is not the essence of higher education. Unrelenting search for truth, in other words, thinking, is the essence of higher education.
When I went to
What I said there was that we erred to teach church history as a history of scandal, when church history was a history of the work of the Holy Spirit among the Faithful. They applauded my comment. The true effort to associate with the doctrine of the Holy Trinity is the effort to find the presence of that Trinity in church history.
Material above the double line draws from and is based upon material below the double line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some of the interesting details scholars and others are presenting.
Exodus 34:4b-6, 8-9
Everhart wonders what a nice verse like 38:8b, about serving women with their mirrors, is doing in a place like Exodus 25—40, which include the Lectionary readings.
Brian Britt, “Prophetic Concealment in a Biblical Type Scene”
Britt uses bowed down as a sign of prophets hiding their prophecies.
Gerhard Langer, review of Christoph Dohmen, Exodus 19—40.
Dohmen insists that the Lord of the Hebrews was also kind and merciful. I wonder if the Lectionary is presenting a type of schizophrenic monotheistic God for the Faithful to contemplate.
Endres argues that the gracious and compassionate God, described in these Lectionary readings, also appears in the Book of Chronicles, as the Jews develop their idea of who God is.
Duggan writes that Niccacci argues “The dispositions of mercy and love, which Yhwh revealed to Israel in the covenantal renewal at Sinai, are now communicated to even the greatest of Judah’s enemies,” as the Lectionary puts it, slow to anger. The Lectionary skips over verse 7.
Joo shows how kindness and mercy balance the wrath of God. She wonders whether the Deuteronomic revision tried to shift blame for Jewish misfortunes from the LORD to the people. The reviewer concludes, “… a study of God’s anger evokes a study of God’s mercy (and vice versa) for balance.)”
Daniel 3:52, 53, 54, 55 (52b)
2 Corinthians 13:11-13
2 Cor 10—13
2 Cor 10—13
Ulrich writes, “The tradition of hospitality within Pauline churches was so strong that they welcomed missionaries who sharply criticized Paul and preached `a different gospel’ …” as the Lectionary implies for this Sunday, for example, live in peace.
2 Cor 10:13
Nasuti argues that in Chapters 10—13 Paul is holding up his weakness as a sign that Jesus is building him up.
2 Cor 13:10
Gagnon argues that it is Gentiles who need to live harmoniously together.
2 Cor 13:13
Joseph Plevnik S.J.,”The Understanding of God at the Basis of Pauline Theology”
Refers to the blessing of 2 Cor 13:13 as a sign of Faith in the Holy Spirit as the basis of Pauline theology.
2 Cor 13:13
Jerome Murphy-O'Connor, O.P., “Tradition and Redaction in 1 Cor 15:3-7”
The blessing of 2 Cor 13:13 is of a universal type, with all of you.
2 Cor 13:13
Jeremy Corley, “The Pauline Authorship of 1 Corinthians 13”
Corley argues that the three nouns of the blessing at 2 Corinthians 13:13, grace, love, and fellowship make the blessing Pauline.
cf. Revelation 1:8
According to Sadananda, Blomberg writes, “John 3:1-21 [of which the Lectionary uses 16-18] and 4:1-42 [used in Reading 28A, the Third Sunday of Lent] reflect the dialogues between the Johannine community and crypto [hidden]-Christians and Samaritan believers, respectively.” In other words, the Lectionary reading for today describes the outsider Johannine community.
Todd E. Klutz, review of Richard L. Rohrbaugh, The New Testament in Cross-Cultural Perspective
Rohrbaugh maintains that the Gospel of John arose from “an alienated group (an `anti-society’).” That is why John has to explain that Jesus did not come to condemn the world, but that the world might be saved through him.
Stanley B. Marrow, “Kosmos in John”
Marrows argues that God giving his Son for the world means that the world is not intrinsically bad.
Daly argues for a relationship between God sending his only son with Abraham being willing to sacrifice Isaac.
In the Lectionary God sent his Son, who, Neyrey observes, then came as a broker, between the Father and humanity.
Thatcher argues that the quotation marks used by the Lectionary do not definitely delineate where the speech of Jesus ends and the narrative of the evangelist begins. The ancients did not use quotation marks or other orthographical equivalents. The way best to understand is to treat John as delivered orally, in theater format.
Paul Lawrence, The IVP Atlas of Bible History 
This is one of at least ten maps
without a scale of miles. The map on
page 168, however, enables a rough calculation of eighty miles between
For more on sources see the Appendix file.
 Clint Tibbs, “The Spirit (World) and the (Holy) Spirits among the Earliest Christians: 1 Corinthians 12 and 14 as a Test Case,” the Catholic Biblical Quarterly, Vol. 70, No. 2 (April 2008) 313-330. No verses in this study pertain to Trinity Sunday. This volume, however, arrived the day I began to prepare Personal Notes for Trinity Sunday.
 the Catholic Biblical Quarterly, Vol. 66, No. 1 (January 2004) 50.
 the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 37 ff., 47.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 509.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 15.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (July 2007) 127.
 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) 552.
 the Catholic Biblical Quarterly, Vol. 66, No. 4 (October 2004) 661.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 80.
 the Catholic Biblical Quarterly, Vol. 50, No. 2 (July 1988) 255.
 the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000) 70.
 the Catholic Biblical Quarterly, Vol. 65, No. 4 (October 2003) 563.
 the Catholic Biblical Quarterly, Vol. 43, No. 4 (October 1981) 588.
 the Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 273.
 the Catholic Biblical Quarterly, Vol. 67, No. 3 (July 2005) 541.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) 830.
 the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 97.
 the Catholic Biblical Quarterly, Vol. 39, No. 1 (January 1977) 68.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 281, 282.
 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) 503, 504.