Personal Notes
The Holy Family of Jesus, Mary, and Joseph
Sunday within the Octave of Christmas, 17B, December 28, 2014
© 2014
Raymond J. Jirran, Ph.D.
Much like Mary and Joseph, so Sarah and Abraham model behavior for couples anticipating their first child. Because their situation is extreme, the focus here is Sarah and Abraham, set in the context of their social environment. Sarah and Abraham demonstrate what it is like to remain steadfast trusting God, when external reality in their own aging bodies biologically contradict the promises of God for a progeny as vast as the sands of the sea.
Modern couples, anticipating their first child, are also in a situation to remain steadfast trusting God, when external reality would judge otherwise. Most couples are not in the extreme situation of Sarah and Abraham. For most couples, trusting in God means imparting to their children trust that the promises of God are valid and true.
Sarah and Abraham set an example of placing trust in God for whatever lies ahead. Apparently, foolishly trusting God, Sarah and Abraham set out their lives anew, trusting in God, rather than in themselves or their social circumstances. As the Responsorial Antiphon puts it, Blessed are those who fear the Lord and walk in his ways (Psalm 128:1-2, 3, 4-5),
Readings
First Reading Genesis 15:1-6; 21:1-3
Psalm: Psalm 105:1-6, 8-9 (7a, 8a) (page 97 in the Lectionary)
Epistle: Hebrews 11:8, 11-12, 17-19 (page 98 in the Lectionary)
Alleluia: Hebrews 1:1-2
Gospel: Luke 2:22-40
Annotated Bibliography
Musings above the solid line draw from material below. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some interesting details.
Genesis 15:1-6; 21:1-3
Genesis 15:1
John David Ramsey, A Precarious Faith: The Tri-Une [sic] Dynamic of the Christian Life[1]
This is a key passage for the dissertation. Word is not something abstract, but something that happens in the lives of Israel. Ramsey quotes the scholar Geoffrey Wainwright to explain the Hebrew in a way I do not understand. I do understand Ramsey when he continues,
While no one has seen or can see the face of God the presence of God, his word, pervades the lives of his people throughout their corporate, everyday existence. Thus, there is always a quality of physical presence to the relationship between God and his people, and so a physical quality to the way in which Israel is commanded to worship faithfully, remember its story, and live out the way of life which flows from its pledge to serve the Lord.
Genesis 15:1
St. Thérèse of Lisieux, The Story of a Soul: A New Translation, Robert J. Edmonson, CJ, (translator)[2]
St. Thérèse takes I will make your reward very great to mean heaven.
Gen 15:1-6
James W. Thompson, “The New Is Better: A Neglected Aspect of the Hermeneutics of Hebrews”[3]
Concerning circumcision, Paul argues in Galatians 3:17 that new is not necessarily better; that the promise to Abraham came 430 years before the promise to Moses that required circumcision. Galatians, therefore, argues differently from Hebrews that does regard new as better.
Genesis 15:2-6
Jeff Cavins, Tim Gray, and Sarah Christmyer, The Bible Timeline: The Story of Salvation[4]
Cavins writes, “God asks us to believe based on what we know to be true about him—not based on the evidence available to our senses.” Gobbledygook. Whatever we know, including what we know about God, is based on the evidence available to our senses. According to Cavins, God took Abraham outside during the day, but Genesis does not say that.
Gen 15:5
Matthew Thiessen, “A Buried Pentateuchal Allusion to the Resurrection in Mark 12:25”[5]
Thiessen concludes that the ancient Hebrews equated stars with angels and that the stars pointed to resurrected life.
Genesis 15:6
John David Ramsey, A Precarious Faith: The Tri-Une [sic] Dynamic of the Christian Life[6]
As a model believer, Abraham has an intimate relationship with God. This intimacy is based on Faith that justifies prior to works, seen especially in the command God gives to Abraham to kill Isaac, the only source of his promised progeny.
Genesis 15:6[7]
Lucas Lossius (not included in the “Biographical Sketches of Reformation-Era Figures and Works”), “Annotations on Acts 7:3”
See the footnote for an email I sent the publisher, about the lack of a biographical sketch.
Lossius seems to have things all mixed up when he writes, “But to those who strive to do works, the reward is not imputed according to grace but according to debt. Again, to those who do not strive to do works but believe in him who justifies the impious, their faith is imputed to them as righteousness.”
Rudolf Gwalther (1519-1586), “Homily 44, Acts 7:5-8”
Gwalther exudes, “Who couldn’t see how many ways and how strongly Abraham’s faith was shaken and assaulted, and how many occasions he had to distrust God’s promises? But none of all these things could vanquish or scare that godly heart.”
Gen 21:1-21
Claudia D. Bergmann, review of Renate Brandscheidt, Abraham: Glaubenswanderschaft und Opfergang des von Gott Erwahlten[8]
Bergmann reports, “As Abraham is willing to hand over the son of promise to the divine promise giver, he hands himself over to the goals of God.” Brandscheidt writes deeply for the general reader.
Gen 21:1-21
Joel S. Baden, review of Krzysztof Sonek, Truth, Beauty, and Goodness in Biblical Narratives: A Hermeneutical Study of Genesis 21:1-21[9]
Baden reports, “this book is a homily presented as a work of critical biblical scholarship.”
Genesis 21:1-3
Jeff Cavins, Tim Gray, and Sarah Christmyer, The Bible Timeline: The Story of Salvation[10]
Cavins prattles on about women in Sacred Scripture, beyond childbearing years, who conceive, “by giving these children to previously barren or very old women (and a virgin!), God’s initiative stands out.” No, the initiative of Cavins stands out, making things up about the virginity of holy women, like Sarah.
Gen 15:7-21
L. Daniel Hawk, “Saul’s Altar”[11]
Hawk argues, “Sacral slaughter marks the promise of a new and expansive people from the Lions of Abram (Gen 15:7-21; cf. 12:7).”
Psalm 105:1-6, 8-9 (7a, 8a) (page 97 in the Lectionary)
Psalm 105:9
Mark C. Kiley, review of Jean-Luc Vesco, Le Psautier de Jésus: Les citations des Psaumes dans le Nouveau Testament[12]
The Lectionary does not use Luke 1:73 that alludes to this Psalm 105:9 and the posterity promised to Abraham.
Hebrews 11:8, 11-12, 17-19 (page 98 in the Lectionary)
Hebrews 11:11
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 translations[13]
Comfort explains a biological problem with By faith he received power to generate, even though he was past the normal age—and Sarah herself was sterile—for he thought that the one who had made the promise was trustworthy.
Comfort explains the verse by translating as follows: “by faith he (Abraham), even though past age—and Sarah herself was barren—received power to beget” (see also translation in commentary [provided] below).
Comfort goes on:
This verse is fraught with grammatical and textual difficulties. The first problem pertains to who is the subject of elaben (received”)—Abraham or Sarah? When we consider that the wording katabolhn spermatoV is a Hellenistic idiom for the male act of procreation (literally “putting down sperm”), it does not fit that Sarah would be the subject. However, it hardly makes sense to exclude Sarah from being the subject [as the Lectionary does], because the verse mentions her by name and speaks of her sterility. Thus, there are two ways to include both Sarah and Abraham as subjects of this verse: (1) “by faith he (Abraham), even though past age—and Sarah herself was barren—received power to beget,” and (2) “by faith he (Abraham) also, together with barren Sarah, received power to beget, even though past age.” The first rendering considers the words kai auth Sarra steira to be a Hebraic circumstantial clause, allowing the Abraham to be the subject. The second rendering considers this phrase to be a dative of accompaniment.
Hebrews 11:1-40
John Calvin (1509-1564), “Commentary on Galatians”[14]
Calvin writes, “As Scripture testifies [in the writings of Paul], they [the patriarchs] all pleased God by their faith, though it was wrapped up in the veil of ceremonies.” Calvin is referring to all of Hebrews 11:11-40, only part of which the Lectionary is using.
Heb 11:1-40
Michael L. Cook, .S.J., “The African Experience of Jesus”[15]
African theologians appreciate the testimony of ancestors as valid witnesses of God in their own time.
Heb 11:17
Burton L. Visotzky, review of Roger David Aus, The Death, Burial, and Resurrection of Jesus, and the Death, Burial; and Translation of Moses in Judaic Tradition[16]
Visotzky reports that this study has “gross anachronisms” and unsound methods.”
Hebrews 11:8-19
Gabriella Gelardini, review of John Paul Heil, Hebrews: Chiastic Structures and Audience Response[17]
Gelardini finds Heil “does not engage with scholarship . . . unconvincing . . . some of his analyses come at the expense of logic . . . remains open to debate.”
Hebrews 11:17
Luke Timothy Johnson, “Hebrews 10:32-39 and the Agony of the Translator”[18]
The subtleties of the Hebrew text fascinate Johnson. The idea here is that those who sent before believed in the promise, though the promise had not yet been fulfilled in Jesus Christ.
Hebrews 11:17
Daniel B. Wallace, With Scripture, Subject, and Greek Word Indexes: Greek Grammar: Beyond the Basics: An Exegetical Syntax of the New Testament[19]
Wallace does not offer any translations of the Hebrews 11:17, though he does cite the verse five times. Evidently, Isaac is in the Greek dative case, meaning, somehow, an instrument of the offering.
Hebrews 1:1-2
Luke 2:22-40
Luke 2:24
Pheme Perkins, “What is a Gnostic Gospel?”[20]
Perkins uses the following run on sentence to bring canonical and noncanonical writing closer.
Claims to secret revelation distinguish these [noncanonical] texts from the Gospels commonly used among Christians, even though the fluidity of the second century evident both in noncanonical Gospel traditions and in the textual variations in the canonical Gospels shows that “received” or common Gospel material extended beyond the text established in the fourth century.
Luke 2:25-35
Jeff Cavins, Tim Gray, and Sarah Christmyer, The Bible Timeline: The Story of Salvation[21]
Cavins characterizes the Divided Kingdom of Israel “by its color black, which represents this dark time in Israel’s history” and insensitivity toward Black people.
Cavins offers the following history. “Jesus was Jewish and grew up in a devout Jewish home first in Bethlehem and then in Nazareth.” Cavins omits that Jesus also grew up in Africa, namely Egypt, when the Holy Family fled Herod.
Cavins depicts Simeon saying that Jesus will be a “light for revelation to the Gentiles” as something new.” But Sacred Scripture frequently depicts Israel as a light for revelation to the Gentiles, Gentiles who will come to worship God through Israel. Sacred Scripture does not say that Simeon is proclaiming something new; what Simeon is doing is applying a hope of Israel to Jesus. See Philipp Melanchthon at Luke 2:38 below. Also see Cavins below at Luke 2:40.
Luke 2:25
Sean Freyne, “The Galilean Jesus and a Contemporary Christology”[22]
Freyne writes, “The so-called messianic secret, which features Jesus’ desire not to have his true identity disclosed, dominates the Markan narrative,” but not so for Luke and Matthew.
Luke 2:29-30
Johannes Oecolampadius (1482-1531), “Commentary on John 4:13”[23]
Oecolampadius writes, “faith constantly teaches . . . and when we have been taught in this way we are able to say, “Now dismiss your servant, O Lord, in peace, because my eyes have seen your salvation.” The Lectionary has, Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation. The Lectionary is closer to the Nestle-Aland Greek, which does not note any manuscript discrepancies. Neither does Philip W. Comfort.
Luke 2:34
“Synod of Bishops: III Extraordinary General Assembly: The Pastoral Challenges of the Family in the Context of Evangelization: Instrumentum Laboris”[24]
Luke 2:34, the blessing of Simeon, is claimed in Part II. The Pastoral Program for the Family: Various Proposals Underway, subheading Marriage Preparation, paragraph 55. This seems to offer come good ideas:
Several respondents report that attempts are being made to add new topics to marriage courses that are being offered, such as communication skills, the sexual aspects of conjugal life and conflict resolution. In some places characterized by a somewhat sexist cultural tradition, there exists a certain lack of respect towards women, which hinders the necessary mutual exchange in conjugal life between a man and woman who are equal in dignity. In other places, dominated in the past by atheistic regimes and often lacking in even a rudimentary knowledge of the faith, new forms in the preparation of engaged couples are being introduced, e.g., weekend retreats, small group activities with testimonies from married couples, events celebrating the family in dioceses, stations of the cross and retreats for entire families.
Luke 2:34 is not mentioned. Luke is not mentioned anywhere in this report on the 2014 Synod of Bishops and I do not remember the source of the original citation.
Luke 2:35
St. Thérèse of Lisieux, The Story of a Soul: A New Translation, Robert J. Edmonson, CJ, (translator)[25]
Thérèse compares the pain of losing her sister Pauline to the Carmelite monastery to the pain of the sword that pierced the heart of Mary in the prophecy by Simeon. As her father suffered through his last illness, Thérèse also compares her heart to the heart of Mary.
Luke 2:36-38[26]
Martin Luther (1483-1546), “Sermon for Pentecost Monday (1531)”[27]
The date for this Sermon is confusing. See the footnote for my query to the publisher.
These verses are about Anna, the prophetess.
Balthasar Hubmaier (1480/5-1528 changed from 1480/2 in Vol. 10; 1480/5 in Vol. 4. This is Vol. 6, with 1480/5-1528.), “Theses Against Eck”
From the Twenty-first Century, Hubmaier is dealing with sexism. “Where the men are afraid and have become women, then the women should speak up and become manly, like Deborah, Hulda, Anna the prophetess . . . ”
Luke 2:38
Philipp Melanchthon (1497-1560), “Notes on Paul’s Letter to the Colossians 2:11-12”[28]
Luke 2:25-35 above, draws attention to Melanchthon, who writes, “Now, circumcision has two meaning. The first is that Christ was to come, in whom all the nations of the earth would be blessed. Paul teaches this in Romans 4:9:25,” meaning what Anna said was not new.
How the footnote claims what Melanchthon writes here alludes to Luke 2:38 that has nothing about death, escapes me.
Luke 2:40
Jeff Cavins, Tim Gray, and Sarah Christmyer, The Bible Timeline: The Story of Salvation[29]