My Sense Of The Mass Is Peace Based On Adherence To Truth Determining Politics, Rather Than Political Expediency

Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. In the current political context, the Readings for this Sunday apply to Latin American migrants in Mexico, along the Texas border. These migrants are the “little ones” about whom Jesus expresses concern in the Gospel; not only concern but the very criteria upon which human life is judged.

Ezekiel promises that God is the Good Shepherd looking over these migrants. The 23rd Psalm does the same. 1 Corinthians shows that how God wants things outweighs how human powers would have them.

First Reading: Ezekiel 34:11-12, 15-17 Responsorial Psalm: Psalm 23:1-2, 2-3, 5-6 (1) Second Reading: 1 Corinthians 15:20-26, 28 Alleluia: Mark 11:9, 10 Gospel: Matthew 25:31-46

Annotated Bibliography Musings above the solid line draw from material below the line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some interesting details.

Ezekiel 34:11-12, 15-17 Ezek 34:11-24 Michael U. Udoekpo, review of Ignatius M. C. Obinwa, “I Shall Feed Them with Good Pasture” (Ezek 34:14): The Shepherd Motif in Ezekiel 34. Its Theological Import and Socio-political Implications1 Ezekiel is pertinent. Udoekpo writes, “his prophetic career was promoted initially in response to the faithless leadership, religious decadence, and moral aberrations of his time.” Obinwa seems to differ with the Lectionary translation. “He draws attention to the divine appellation adonay, which he suggests `must be rendered as `my Lord’ in the Book of Ezekiel, except when it occurs in the mouth of YHWH.” The difference occurs in verses 11, 15, and 17 where the Lord God should be my Lord God.

1 the Catholic Biblical Quarterly, Vol. 75, No. 3 (April 2013) 561.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Ezekiel 34:11-22 William Greenhill (1591-1671), “An Exposition of Ezekiel”2 On August 23, 2014, I sent an email to Intervarsity Press calling attention to the following typographical error. “God, finding his sheep wscattered [for scattered] into several nations . . . ”

Ezek 34:11-17 Karl William Weyde, MF, review of Anja Klein, Schriftauslegung im Ezechielbuch: Redaktionsgeschichliche Untersuchungen zu Ez 34-393 Weyde is cautious about how Klein times the various redactions of Ezekiel. This particular segment is timed for the restoration of the people of God. Interestingly, Weyde does not identify the people with whom God is concerned as either Israel, Juda, or People of God.

Psalm 23:1-2, 2-3, 5-6 (1) Funerals makes the Twenty-third Psalm available in four places,4 Pastoral Care of the Sick in three.5

2 in Reformation Commentary on Scripture: Old Testament XII: Ezekiel, Daniel, (ed.) Carl L. Beckwith (Downers Grove, Illinois: IVP Academic, An Imprint of InterVarsity Press, 2012) 165.

3 the Catholic Biblical Quarterly, Vol. 73, No. 1 (January 2011) 123.

4 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.

5 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.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Psalm 23:1-2 Wolfgang Musculus (1497-1563), “Commentary on John 10:10”6 Musculus does seem to assume that the church itself is not in danger, when he writes, “But the false shepherds become wealthy, and that is why they come into the church of God, not to abound as Christians but to have an abundance of earthly things.”

Psalm 23:3-4 Scott D. Mackie, “The Two Tables of the Law and Paul’s Ethical Methodology in 1 Corinthians 6:12-20 and 10:23—11:1”7 Mackie argues, “in the LXX translation of the same [23rd] psalm the avoidance of idolatry and the exercise of justice toward one’s neighbor are considered necessary conditions for membership in the community (23:3-4).” The Lectionary has he guides me in right paths for his name’s sake.

Psalm 23:6 St. Thérèse of Lisieux, The Story of a Soul: A New Translation, Robert J. Edmonson, CJ, (translator)8 The teenager that she is, Sant Thérèse writes,

Perhaps the little flower will be picked in its freshness or perhaps transplanted onto other shores . . . .I don’t know, but what I am certain of is that God’s Goodness and Love will always follow it (Ps. 23:6), and that she will never stop blessing the beloved Mother who gave her to Jesus.

1 Corinthians 15:20-26, 28

6 in Reformation Commentary on Scripture: New Testament IV: John 1—12, Craig S. Farmer(ed.), general editor, Timothy George, associate General editor, Scott M. Manetsch, (Downers Grove, Illinois: IVP Academic: An imprint of InterVarsity Press, 2014) 377.

8 Brewster, Massachusetts: Paraclete Press, 2006, 206.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. 1 Corinthians 15:20 Meter Martyr Vermigli (1499-1562), “Oration on Christ’s Resurrection”9 The Lectionary exclaims, Christ has been raised from the dead, the first fruits of those who have fallen asleep. Vermigli explains anticipated death in the context of resurrection, “although we have not yet attained the perfect resurrection, we are nonetheless engaged in it.”

1 Corinthians 15:2210 Huldrych Zwingli (1484-1531), “Annotations on Genesis 1:27” Zwingli thinks that the image of God is in the law of nature.

Musculus, “Commentary on Genesis 3:1-7” Musculus takes just as in Adam all die to write, “It is rightly judged that the destruction of our race stems from this: that Adam became the slave of sin through his disobedience and spread the toxin of sin into all his offspring by carnal propagation.”

1 Corinthians 15:24-25 Zwingli, “Commentary on John 12:31”11 Zwingli takes For he must reign until he has put all his enemies under his feet to write of the devil, “He fights, but he does not conquer; he besieges, but he does not take possession; he tempts, but he does not rule in those who have given themselves to the rule of Christ.”

9 in Reformation Commentary on Scripture: New Testament XI: Philippians, Colossians, Graham Tomlin (ed.) in collaboration with Gregory B. Graybill, general editor, Timothy George, associate General editor, Scott M. Manetsch, (Downers Grove, Illinois: IVP Academic: An imprint of InterVarsity Press, 2013) 207.

10 in Reformation Commentary on Scripture: Old Testament I: Genesis I—II, (ed.) John L. Thompson (Downers Grove, Illinois: IVP Academic, An imprint of InterVarsity Press, 2012) 44, 138.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. 1 Corinthians 15:2412 Martin Chemnitz, (1522-1586), “Loci Theologici” Chemnitz uses every sovereignty and every authority and power to refer to orders or ranks of angels. Chemnitz goes on, “dominions, powers, authority are in the second level of [angelic] rank.”

1 Cor 15:28 Susanne Watts Henderson, review of George T. Montague, S.M., First Corinthians13 Montague “explicitly denies the possibility of any latent pantheism in 1 Cor 15:28.” That God may be all in all. Henderson comments that the reading Montague offers for 1 Corinthians “shores up ecclesial hierarchy throughout.”

Mark 11:9, 10

Matthew 25:31-46 Matthew 25:31-46 is available for Funerals14

Matthew 25:31 Daniel B. Wallace, With Scripture, Subject, and Greek Word Indexes: Greek Grammar: Beyond the Basics: An Exegetical Syntax of the New Testament15 The Greek grammar emphasizes glorious in his glorious throne. Scholars wonder whether Jesus really said all of the son of man renditions in the Gospels or whether they were added later with a purpose of depicting Jesus as Lord.

Matt 25:24-35

13 the Catholic Biblical Quarterly, Vol. 75, No. 4 (October 2013) 810.

14 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) 233.

15 Grand Rapids: Michigan: Zondervan, 1996, 240.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Frank J. Matera, review of Stephen H. Travis, Christ and the Judgment of God: The Limits of Divine Retribution in New Testament Thought (2nd ed.)16 Some Blacks argue that Whites owe restitution for slavery. With that in mind, Matera writes,

Although retributive concepts and imagery are present in the Synoptic tradition (e.g. Matt 25:24-35), they are ultimately overshadowed by other ways of portraying divine judgment, since the distinctive thrust of Jesus’ message concerns one’s relationship to God as manifest in Jesus’ proclamation of the kingdom.

I am unaware of anyone using Matthew to argue for restitution for slavery.

Matthew 25:31-46 St. Thérèse of Lisieux, The Story of a Soul: A New Translation, Robert J. Edmonson, CJ, (translator)17 Thérèse reveals the inner workings of her soul as she works to be kind to those around her, looking forward to her heavenly rewards.

Matthew 25:31-46 Jeff Cavins, Tim Gray, and Sarah Christmyer, The Bible Timeline: The Story of Salvation18 Cavins asserts that “The kingdom of God is inside and not outside. It is spiritual and internal, not something physical that can be seen or touched.” “Thy kingdom come, thy will be done on earth as it is in heaven” does not seem to uphold the distinction made by Cavins.19

17 Brewster, Massachusetts: Paraclete Press, 2006, 181, 189, 281.

18 West Chester, Pennsylvania: Ascension Press, 2004, 2011, Session 19, page 135 and 3.

19 Cf. http://www.postost.net/2012/07/was-jesus-kingdom-spiritual-or-physical-no accessed August 24, 2014).

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Matt 25:31-46 Daniel G. Groody, C.S.C., “Crossing the Divide: Foundations of a Theology of Migration and Refugees”20 Groody argues, “From the perspective of a theology of migration, no text is more central than Matthew 31-46.” I doubt Sunday sermons will deal with that.

Matthew 25:31-46. Frank J. Matera, The Sermon on the Mount: The Perfect Measure of the Christian Life21 Versus Cavins, above, Matera writes,

To be sure, God’s kingdom has made its initial appearance in Jesus’ ministry. The mighty deeds that Jesus performs in healing the sick and casting out demons indicate that God’s rule is making its appearance. . . .It is only when Jesus returns at the end of the ages as the glorious Son of Man, however, that the kingdom will appear in all its power and glory in a manner that no one, not even God’s enemies, will be able to deny (Matt 13:41-43; 16:28; 25:31 [used here]).

Matt 25:31-33, 35-36, 41 John E. Thiel, "Time, Judgment, and Competitive Spirituality: A Reading of the Development of the Doctrine of Purgatory"22 Theil argues there are two styles of Faith, Pauline and Matthean. With Paul all human acts are lacking and are only transformed by grace. With Matthew, some acts are like goats and others like sheep, meaning humans have to accept some responsibility for their deeds. This refusal to use grace requires a place of atonement, namely Purgatory. The Matthean view of grace predominates.

20 Theological Studies, Vol. 70, No. 3 (September 2009) 663, 665.

21 Collegeville, Minnesota: Liturgical Press, 2013, 78 (source of the quote), 108, 109.

22 Theological Studies, Vol. 69, No. 4 (December 2008) 749.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Matt 25:32 Walter T. Wilson, review of Matthias Konradt, Israel, Kirche und die Volker im Matthausevangelium23 Konradt subdues the relationship between universal mission and universal judgment. I wonder if the influx of Muslims into Germany is a political influence tapping down that relationship.

Matthew 25:34 Martin Luther (1483-1546), “Sermon on Palm Sunday at Home”24 Reflecting on inherit the kingdom, Luther writes, “We should think like this: Wherever we are, there Christ is present.”

Matt 25:35 Gioacchino Campese, C.S., “The Irruption of Migrants: Theology of Migration in the 21st Century”25 Campese is as strong as Groody. Campese writes, “Jesus identifies with the stranger and indicates the attitude of welcoming as one of the main criteria of the final judgment (Matt 25:35, 43).” Campese thinks of Jesus as the Migrant Son of God.

Matt 25:36 Erin Vearncombe, “Cloaks, Conflict, and Mark 51-52”26 Vearncombe argues that the Greek for naked and you clothed me, clothed was not unusual and that the remarks in Mark do not denote anything unusual in his being covered with a cloak.

25 Theological Studies, Vol. 73, No. 1 (March 2012) 5, 22.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Matt 25:40, 45 Teresa Okure, S.H.C.J., “Jesus and the Samaritan Woman (Jn 4:1-42) in Africa”27 Okure uses Matthew 25:40 and 45 to “challenge all disciples to eschew traditions or racism, ethnocentrism, and sexism that sicken Christian life, inflecting its victims and rendering them incapable of recognizing who Jesus really is, especially in his brothers and sisters.”

Matt 25:40 Daniel G. Groody, C.S.C., “Jesus and the Undocumented Immigrant: A Spiritual Geography of a Crucified People”28 Groody again, as above, is identifying Jesus with migrants.

Matt 25:40 Jerome A. Miller, “Wound Made Foundation: Toward a Theology of Redemption”29 Miller argues that the Word of God, “Your Word responds to the historical reality of evil principally and primarily by becoming one with the violated.” That sounds like Latino children at the border of the United States, trying to enter.

Matt 25:40 Eugene Eung-Chun Park, “Rachel’s Cry for Her Children: Mathew’s Treatment of the Infanticide by Herod”30 Park argues that whatever you did for the least brothers of mine, you did for me, which Park translates as whatever you did to one of the least ( of these, you did it to me is an act of inclusion. Matthew begins by including the Holy Innocents of Herod and in his last sermon, again, includes the least.

27 Theological Studies, Vol. 70, No. 2 (June 2009) 416.

28 Theological Studies, Vol. 70, No. 2 (June 2009) 310.

29 Theological Studies, Vol. 70, No. 3 (September 2009) 545.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Matthew 25:40 Philip W. Comfort, New Testament Text and Translation Commentary: Commentary on the variant readings of the ancient New Testament manuscripts and how they relate to the major English translations31 Comfort shows no manuscript variations. Nestle-Aland shows some divergence with brothers of mine, leaving room for the argument of Park.32 A problem is that the Nestle-Aland Greek uses the genitive,  rather than the nominative of Park  At least Park is offering a pious thought.

Matthew 25:40 Richard Rohr, Falling Upward: A Spirituality for the Two Halves of Life33 Rohr speculates, “In the spiritual life, and now in science, we learn much more by honoring and learning from the exceptions than by just imposing our previous certain rules to make everything fit.” I wish the pelvic popes, John Paul II and Benedict XVI, were more attuned to this in their proclamations on human sexuality.

Matthew 25:40 John Calvin (1509-1564), “Commentary on Philippians 4:18”34 Calvin brings to mind the Roman Catholic hierarchy when he asserts that for the neglect of the poor, one of the least brothers of mine, “some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings.”

31 Carol Stream, Illinois: Tyndale House Publishers, Inc., 2008, 76.

32 Nestle-Aland, Novum Testamentum: Graece et Latine: Textum Graecum post Eberhard et Erwin Nestle communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, Bruce M. Metzger: Textus Latinus Novae Vulgatae Bibliorum Sacrorum Editioni debetur: Utriusque textus apparatum criticum recensuerent et editionem novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae (Deutsche Bibelgesellschaft 1999) Editio XXVII, 74.

33 San Francisco: Jossey-Bass: A Wiley Imprint, 2011, 55.

of 11 Personal Notes Thirty-fourth Sunday in Ordinary Time, 160A, November 23, 2014 © 2014 Raymond J. Jirran, Ph.D. Matthew 25:4135 Johann Wild (1495-1554), “Commentary on John 8:9” Referring to depart from me, Wild argues that sinners will not repent, but will try to flee judgment, to no avail.

Johannes Brenz (1499-1570), “Commentary on John 8:44” Personal Notes seems to be the only place holding truth and politics in tension. At the personal level, does truth determine politics, or does politics determine truth, is the question. Brenz writes, “But Satan, having abandoned truth, embraced a lie, and from this lie, sin arose, and through sin death entered in, and death was accompanied by hell.” Matthew refers to the eternal fire prepared for the devil and is angels.

For my background and more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes.

35 in Reformation Commentary on Scripture: New Testament IV: John 1—12, Craig S. Farmer(ed.), general editor, Timothy George, associate General editor, Scott M. Manetsch, (Downers Grove, Illinois: IVP Academic: An imprint of InterVarsity Press, 2014) 297, 324.