Personal Notes Trinity Sunday 165B 2009 Raymond J. Jirran

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1 Readings First Reading: Deuteronomy 4:32-34, Responsorial Psalm: Psalm 33:4-5, 6, 9, 18-19, 20, 22 (12b) Second Reading Romans 8:14-17 Alleluia Revelation 1:8 Gospel: Matthew 28:16-20 Commentary The Great Commission of Trinity Sunday is to make disciples of all nations. As the Faithful engage a new growing global economy, two fundamentally different approaches are available. One is isolationist, maintaining identity, excluding those who do not conform. This approach is clear, neat, authoritarian, and anti-intellectual. The other approach engages the changes with an aim to Christianize all nations. This approach excludes no one. Everyone is included. Conformity is not required. This approach is unclear, ambiguous, messy, collaborative, and intellectual. While all Catholics incorporate both approaches, Black Catholics have had little choice but to use the latter, inclusive approach. That Black experience is vital to the contemporary Church. That is how I intend to argue before the Richmond Diocesan Black Catholic Commission Saturday, April 18, after this is written and distributed, but long before June 7 th, Trinity Sunday. My first purpose will be to gain a Diocesan institutional membership in the Association for the Study of African American Life (ASALH) and History. My secondary purpose will be to form at least a Branch of ASALH. There is a theological dimension to this Black Catholic experience, past, present, and future. Reconciling the death with the resurrection of Jesus is like reconciling suffering with the resurrection of the Faithful. The problem is promise-keeping. There is difficulty with the theological promise of God to love the Faithful through all the pain suffering, and death associated with earthly life. The negativity, nonetheless, enables God to show love for the Faithful and for the Faithful to show love for God. An ASALH Branch would facilitate examining whether the Black Catholic experience embraces such love. The responsorial antiphon, Blessed the people the Lord has chosen to be his own holds the readings together. Deuteronomy is about keeping the statutes and commandments from Moses, in other words, maintaining identity. The Book of Romans is about maintaining identity as children of God. The Gospel Identifies and names doubt that Jesus died and rose from the dead and, thus, identifies and names doubt that the Faithful should expect the same death and resurrection. Not only are the Faithful expected either to live with or overcome their doubt, but the Faithful are to go forth and make disciples of everyone everywhere no easy task. The Gospel is about engaging change and maintaining identity. Page 1 of 11

2 ================================================================== Annotated Bibliography 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 prayer-provoking information. Deuteronomy 4:32-34, Psalm 33:4-5, 6, 9, 18-19, 20, 22 (12b) Codex Sinaiticus 1 The continuing point of the exercise reaching into the original manuscripts is to accept that there are many original manuscripts from which the Church chose Sacred Scripture. Development of the words of Sacred Scripture is an historical reality. These Notes include this reality as an act of humility against the self-righteousness required to lead a Christian life and the unacceptable non-academic dictates which cause interior conflicts within Christianity and the Catholic Church. Looking at the Greek, what the Lectionary translates as trustworthy, the Codex translates as in faithfulness. The element of faith shifts from the Faithful to God, for in this Psalm it is God who is faithful and trustworthy. This psalm is also about promises kept. Romans 8:14-17 Romans 8:14-17 The Church draws from Romans 8:14-17 in Pastoral Care of the Sick e=standard&inputcontrol=420&lid=en&manuscript=true&phd=true&side=r&transcription =true&transcriptiontype=page&transcriptiontype=verse&translation=true&zoomslider= Psalm 33 in the Lectionary is Psalm 32 in the Codex Sinaiticus. 2 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) Page 2 of 11

3 Romans 8:14 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. 3 Evidently there are several papyrus manuscripts dating from about 200 in Dublin, P. Chester Beatty II; Ann Arbor at the University of Michigan, and other places, some in print. Romans 8:17 The Code of Canon Law: A Text and Commentary, Commissioned by The Canon Law Society of America, James A. Coriden, Thomas J. Green, Donald E. Heintschel (eds.) 4 The commentary on Canon 998, about anointing the sick, quotes the Dogmatic Constitution on the Church: By the sacred anointing of the sick and the prayer of priests the entire Church commends the sick to the suffering and glorified Lord, asks that he lighten their suffering and save them (see Jas 5:14-15); the Church exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely with Christ s passion and death see Rom 8:17 [used here]; Col 1:24; 2 Tim 2:11-12; 1 Pt 4:13. Rom 8:14 Something about the Greek is difficult. The difficulty seems to be that are sons of God is missing from some important manuscripts. Rom 8:14 Bernard McGinn, The `Traktat von der Minne : A Chapter in the Reception of Meister Eckhart s Mysticism 5 Eckhart challenged Aquinas. In response to the objection that without a created form human freedom would be lacking, the Augustinian [Eckhart] distinguishes: I do not say that love is only from the Holy Spirit, but it is also from the freedom of the will, and in such a way that the person loving is more acted upon than acting, as St. Paul says: 3 Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989, New York: Paulist Press, 1985, The Catholic Historical Review, Vol. XCII, No. 1 (April 2006) 187. Page 3 of 11

4 `Those who are led by God s Spirit are God s children (Rom. 8:14 [used here]). The Lectionary reads, are sons of God. Rom 8:14 David M. Coffey, "Quaestio Disputata: Response to Neil Ormerod, and Beyond" 6 Coffey argues, Scripture insists that the divine Person we are thus identified with is the Son, and this by the power of the Holy Spirit: the Spirit incorporates us into the Son, and the Son admits us to his own intimate relation with the Father (see Rom 8:14-17 [used here]; 1 Cor 12:12-13; Mt 6:9). Coffey allows that his understanding differs from the distinction Aquinas makes between substantial and accidental grace. Revelation 1:8 In 2006, I wrote: 7 The Lectionary seems to be forcing the issue. Where the Lectionary identifies Revelation 1:8 as, Glory to the Father, the Son, and the Holy Spirit; to God who is, who was, and who is to come, the New Jerusalem Bible identifies as, I am the Alpha and the Omega, says the Lord God, who is, who was, and who is to come, the Almighty. Without checking the Greek or other translations, it seems to me that the Lectionary is taking liberty with the Revelation 1:8 reference. The Greek does have I am the alpha and the omega. 6 Theological Studies, Vol. 68, No. 4 (December 2007) Trinity_Sunday_A Catholic Bible Study pdf, page 2, Page 4 of 11

5 Matthew 28:16-20 Matthew 28:11-15 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. 8 The Alands note, The Sinaitic Syriac preserves the text of the Gospels with considerable lacunae: Matt. 28:7-end. Matthew 28:17-20 United States Conference of Catholic Bishops, United States Catholic Catechism for Adults 9 The Bishops use Matt 28:19-20 to link the Apostolic tradition to Apostolic succession. The Bishops seem to miss the point that without the Faithful, the tradition of the importance of their hierarchic succession is not passed along. The mission of the Apostles is global. (Matt 28:19). For the more on the meaning of global, see Lawrence below. The Bishops write about doubt, None of the witnesses to Jesus Resurrection expected it. In fact, they were demoralized by the execution of Jesus. Even when they did see him, some had lingering doubts. `When they saw him, they worshiped him, but they doubted (Mt 28:17). The careful listener may note that the Lectionary does not agree with the translation. The Lectionary reads, When they all saw him, they worshiped, but they doubted. The Lectionary uses the word all, which neither the Catechism not the eclectic Greek does. The Bishops first properly expand the Great Commission to the Faithful, when they write, Consider Christ s great [sic] Commission to evangelize (Mt. 28:18-20) as a spiritual vocation contained in our baptismal commitment. What is appropriate is an invitation, rather than a command, to enter into the love of Jesus. I wonder to what extent the Faithful are rejecting the invitation post Vatican II; where before Vatican II, they were accepting the command to love and be loved. Later the Bishops seem to restrict the Faithful from baptizing, when they write, The Risen Jesus commissioned the Apostles [not the Faithful this time] to baptize when he said, `Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Mt 28:19-20). The Lectionary and the Catechism use the same words. On fulfilling promises, the Bishops write, In a variety of ways, she [the Church] joyfully experiences the constant fulfillment of the promise, `Lo, I am with you always, to the close of the age (Mt 28:20) The careful listener to the Lectionary may note And Behold rather than Lo and end rather than close of the age. 8 Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1989, Washington, D.C.: United States Conference of Catholic Bishops, 2006, 29, 84, 94, 137, 197, 219. Page 5 of 11

6 Matthew 28:19-20 The Code of Canon Law: A Text and Commentary, Commissioned by The Canon Law Society of America, James A. Coriden, Thomas J. Green, Donald E. Heintschel (eds.) 10 The commentary at the beginning of Book III, The Teaching Office of the Church (cc ) begins with a reference to Matthew 28:19-20 in support of Canon 747, the foundational canon for Book III. The responsibility and right [of the Church] to proclaim the gospel to all people requires no empowerment, warrant, or commission from any human source in order to carry out this solemn charge. The mandate is from Christ Himself (Mt 28:19-20). Boris Repschinski, "`For He Will Save His People from Their Sins (Matthew 1:21): A Christology for Christian Jews 11 Repschinski writes, The Great Commission becomes the text that proves that, by the time Matthew was putting the finishing touches on the Gospel, his community had left the constraints of Judaism behind and had begun to include Gentiles in their fold on the authority of the risen Jesus, who has taken the place of Torah. Accepting change is part of accepting Christian identity. John E. Thiel, "For What May We Hope? Thoughts on the Eschatological Imagination" 12 Thiel argues, Matthew includes two appearance scenes to the women leaving the tomb and to the disciples in the closing passage that offer little detail of Jesus s new resurrected life (Mt. 28:9-10, 16-22) [used here]. Thiel goes on to argue that the resurrected life consists largely of promise-keeping. 10 New York: Paulist Press, 1985, the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 249, Theological Studies, 67, #3 (September 2006) 525. Page 6 of 11

7 Kenton L. Sparks, "Gospel as Conquest: Mosaic Typology in Matthew 28:16-20" 13 This article compares the mission of Jesus with the mission of Moses and concludes, Drawing on nonviolent themes in the Hebrew Bible and from Jesus own ministry, Matthew employed his `fulfillment by antithesis exegesis to show that evangelizing the nations is the appropriate fulfillment of the older Mosaic charge to kill the Gentiles. Daniel W. Ulrich, The Missional Audience of the Gospel of Matthew 14 I like the idea that Matthew wrote his Gospel at the library at Caesarea. Within this context, it is important to note Ulrich, when he writes, The Gospel s provenance remains uncertain; but if its author had ties to Antioch, then it is unlikely to have been written for Antioch alone. Matt 28:16 Joseph Plevnik, "`The Eleven and Those with Them According to Luke 15 Plevnik notes that the expression, the eleven, bears the marks of a well-established usage and is unambiguous in its context. It refers to the group of disciples mentioned by name in Mark `the eleven in Acts 2:14, however refers to the reestablished collegium of apostles minus Peter, who is here singled out and thus mentioned separately. Reading 49A will use Acts 2:14 the next time through. Matt Benedict T. Viviano, O.P., review of Ulrich Luz, Matthew 21 28: A Commentary 16 Viviano relates that Luz argues, `The history of interpretation shows that authentic interpretation is new interpretation that makes the text one s own. It must bring one s own person into the conversation with the text and may not simply repeat 13 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) , the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 74, the Catholic Biblical Quarterly, Vol. 40, No. 2 (April 1978) the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 156. Page 7 of 11

8 the text (p. 19). Too often, I hear sermons that simply repeat the text. That is a basic reason for developing these. Boris Repschinski, review of Peter Fiedler, Das Matthausevangelium 17 Repschinski reports that Fiedler wishes to read Matthew as much as possible without the encumbrance of its later reception history which appropriated the Gospel for a Gentile Christian world. Repschinski judges that Fiedler would not be suited for a first entry into the world of Matthew. In other words, it is too difficult to use Fiedler and to separate what is worthwhile from what is not. Pheme Perkins, What is a Gnostic Gospel? 18 Perkins argues that both the Gnostics and the traditional Christians equally used extra canonical sources. The difference was that the Gnostics were less physical and more spiritual in their presentation. For example, Perkins writes, Even Gnostic teachers for whom the crucifixion has nothing to do with salvation were pressed to explain it. Matt 28:16-17 Robert J. Miller, review of Geza Vermes, The Resurrection 19 Miller begins by noting several things that Vermes gets right. V. argues that there is no evidence either for belief in resurrection by Jews apart from the Pharisees or for pervasive Pharisaic influence on Jewish belief. Miller gives credit that V. also takes care to counteract a common impression that Jesus resurrection is central to NT christology Where Miller has problems is with the claim that in none of the appearance stories does anyone recognize Jesus at first. However, at Matthew 28:16-17, they do recognize him at first. Miller has several other similar problems with Vermes. Mat 28:17 David J. Norman, O.F.M., "Doubt and the Resurrection of Jesus" 20 Norman argues that accepting Jesus death is as important as acknowledging his resurrection from the dead. 17 the Catholic Biblical Quarterly, Vol. 69, No. 3 (July 2007) the Catholic Biblical Quarterly, Vol. 71, No. 1 (January 2009) 110, the Catholic Biblical Quarterly, Vol. 70, No. 4 (October 2008) Theological Studies, Vol. 69, No. 4 (December 2008) 787, 800. Page 8 of 11

9 Matt 28:18-20 Walter T. Wilson, review of Matthias Konradt, Israel, Kirche und die Volker im Matthausevangelium 21 Wilson reports that Konradt concentrates on the problem of mission, which is seen as determinative for the Gospel s ecclesiology. Wilson goes on, the ekklesia [church], meanwhile, understands itself not as the new Israel, but as the community to whom Jesus has entrusted the fulfillment of this mission. Matt 28:18-20 Reed Lessing, review of Bryan E. Beyer, Encountering the Book of Isaiah: A Historical and Theological Survey 22 Beyer writes for undergraduate evangelical Christian conservatives. Lessing judges, This handbook aims for simplicity, yet sometimes ends up overly simplistic. Nevertheless, those seeking a conservative Christian overview of Isaiah will be adequately served. Lessing finds fault with the comment by Beyer that `Isaiah s words (66:19) anticipate the Great Commission proclaimed by the risen Jesus as he sent forth his disciples to make more disciples throughout all the world (Mt. 28:18-20` (p. 32). Matt 28:19-20 Jocelyn McWhirter, review of Mark W. Hamilton, Thomas H. Olbricht, and Jeffrey Peterson (eds.), Renewing Tradition: Studies in Texts and Contexts in Honor of James W. Thompson 23 McWhirter writes, Darren T. Williamson (`The Reformation and believer s Baptism: Erasmus and the Anabaptists on the Great Commission (pp ) discusses how Erasmus and Balthasar Hubmaier [ ] 24 argued for believers baptism on the basis of Matt 28: the Catholic Biblical Quarterly, Vol. 70, No. 4 (October 2008) 835, the Catholic Biblical Quarterly, Vol. 70, No. 3 (April 2008) the Catholic Biblical Quarterly, Vol. 69, No. 4 (October 2007) Page 9 of 11

10 Matt 28:19 Paul Lawrence, The IVP Atlas of Bible History 25 Lawrence writes, Crates of Mallos in c. 150 BC postulated three other hitherto unknown, inhabited worlds on the surface of the globe North and South America and Australia would fit his bill! Jesus commission to his disciples to go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19) was greater than they may have realized. Matt 28:19 Vincent T. Miller, `Where is the Church? Globalization and Catholicity 26 Miller presents the arguments used above the double line concerning identity and change. Miller is of the new Internet generation. He writes, The question posed by virtual forms of community is whether the church as fundamental sacrament effects what it signifies or merely serves as a shallow, postmodern signifier. Miller writes, Religious communities are diminished as they ignore elements of their traditions that ground a complex form of life in favor of those that project a clear identity. At the parish level, Miller observes, The `automobile scale of suburban life and the expectation of choice have transformed the Catholic parish from a geographical to a congregational model. Miller goes on to explain, The spread of the church is not the expansion of a cultural boundary, but the embrace of new cultures that provide greater insights into the gospel message. Miller recommends two national blogsites, the Paulist-sponsored bustedhalo.org (which works) and Amy Welborn s openbook.org (which does not work). Just before his concluding remarks, Miller writes of the Internet, the choice is not whether or not to use these technologies to deepen the territorial space of the local parish. The actual choice is between tying them to the traditional spaces of the church or surrendering to them as deterritorialized substitutes. I wonder about using the Internet to form a virtual Internet Branch of ASALH and, thereby, begin to tie the Internet to parish life. Matt 28:20 Dino Dozzi, "`Thus Says the Lord' The Gospel in the Writings of Saint Francis" 27 Using Matthew 28:20, Dozzi writes, Francis was able to recognize the Lord s presence in its various forms: Word, Eucharist, lepers, events. Francis recognized that Jesus is always with the Faithful. 25 Downers Grove, Illinois, InterVarsity Press, 2006, Theological Studies, Vol. 69, No. 2 (June 2008) Greyfriars Review, Vol. 18, Supplement (2004) 13, 29. Page 10 of 11

11 Matt 28:20 F. Scott Spencer, review of Richard A. Burridge, Imitating Jesus: An Inclusive Approach to New Testament Ethics 28 Burridge looks outside of Matthew 28:20, teaching to observe all that I have commanded you to find the ethics of the New Testament. Spencer writes, Matthew s Gospel, though often viewed as a compendium of Jesus ethics, embeds Jesus words in a dynamic portrayal of his exemplary character as `God with us (1:17; 18:20; 28:20 [used here] Burridge argues Matthew steers a middle path between lawlessness and legalism. For more on sources see the Appendix file. are on the web site at 28 the Catholic Biblical Quarterly, Vol. 71, No. 1 (January 2009) 159. Page 11 of 11