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27 Sunday Ordinary Time-B 27th Sunday Ordinary Time-B SCRIPTURE: CATECHISM: THEME Rdg 1 - Genesis 2:18-24 CCC# 369-379 In God’s Image Rdg 2- Hebrews 2:9-11 CCC# 606-623 Sacrifice of Christ Gospel Mark10:2-16 CCC# 1601-1666 Marriage 1st Reading – Genesis 2:18-24 This second story of Creation is from the Jahwist tradition. Scholars have discovered 4 traditions in the Pentateuch (first 5 books of the Bible) The Jahwist, Priestly, Deuteronomist and Elohist. Reference: John Pich, Georgetown University Until the late 1600s Moses was believed to be the author of the Torah or Pentateuch. Richard Simon (1638-1712) noticed that some stories in Genesis were very similar. Simon proposed that Ezra was responsible for the final form of the Pentateuch. Thus, the Torah was a product of the postexilic period; the fifth century B.C In 1878 Julius Wellhausen formed the Documentary hypothesis 1. duplication and repetition of material; 2. variation in the ways of referring to God; 3. contrasting author perspectives; 4. variation in vocabulary and literary style; 5. evidence of editorial activity. Therefore by using the above criteria, there are 4 sources for the Torah. Characteristics of the 4 traditions: Yahwist: uses narrative style, stories and describes God as anthropomorphic (having human qualities). Elohist Called “E” because this source calls God Elohim. God is distant, Deuteronomist Called “D” because this source is characterized by the language and style of the Book of Deuteronomy. Priestly called “P” because this source is influenced by priestly concerns. Written at different times- or collected at different times. Yahwist and Elohist the oldest 1 J,D and E possibly combined during the Exile (587 BC) Priestly the “youngest”- after the Exile. Our reading is from the Yahwist tradition. Think of the characteristics of God in this story of creation. Compare it to what God seems like in the first story of creation. In light of Pope Francis’ visit, these readings catch our attention. It is good to compare the two creation stories and ponder the meaning for us today. 2nd Reading – Hebrews 2:9-11 We will be reading from Hebrews until the 33rd Sunday in Ordinary Time (34th Feast of Christ the King) This book of the NT has been disputed for a long time. The author is unknown. Hebrews was probably a written homily that was sent as a letter. It is assumed that the piece is directed to Jewish Christians. The quotations and scriptural cross-references are numerous, to both Old and New Testament sources- indicating that the author was well versed in both. The author saw the original hearers of this ‘letter’ as being in danger of apostasy- there it is a paranetic writing, although the author insists it is a “message of encouragement” The Holy Father calls us to solidarity with our “brothers and sisters” from every place. The last line of this reading is stunning- Jesus is not ashamed to call us “brothers (or sisters)…Who do we find difficult to call “brother?” Gospel reading from Mark10:2-16 Divorce in the Jewish law or not? Dt. 24:1-5 1 When a man, after marrying a woman, is later displeased with her because he finds in her something indecent, and he writes out a bill of divorce and hands it to her, thus dismissing her from his house, 2if on leaving his house she goes and becomes the wife of another man, 3 and the second husband, too, comes to dislike her and he writes out a bill of divorce and hands it to her, thus dismissing her from his house, or if this second man who has married her dies ,4 then her former husband, who dismissed her, may not again take her as his wife after she has become defiled. That would be an abomination before the LORD, and you shall not bring such guilt upon the land the LORD, your God, is giving you as a heritage. 5 When a man is newly wed, he shall not go out on a military expedition, nor shall any duty be imposed on him. He shall be exempt for one year for the sake of his family, to bring joy to the wife he has married. What the Rabbis understand: Rabbi Richard Elliott Friedmann,suggests that this is not the Old Testament divorce law at all, but rather is about remarrying. The Etz Hatim commentary states that remarriage is not permitted. Hence the saying 2 Jews 3 opinions There are two groups who approach Jesus the Pharisees- looking for theological answers and “people” looking for relationship. This is a complex pericope re: marriage and divorce. One scholar suggests that this is an eschatological statement on the part of Jesus- meaning that in a perfect world, i.e. the Kingdom, relationships will be like the relationship with God (Jesus) and his people…total fidelity and everlasting love. Recently the Holy Father has simplified the process of annulment. He has also expressed concerned for those who are divorced and the reception of the Sacraments. Neither of these issues show a change in the essential doctrines of the church. The media, of course, puts a spin on everything. The CCC is helpful in understanding the Churches actual, abiding teachings on the Sacrament of Marriage. 2 .
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