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Scripture In
Depth
10th Sunday of Ordinary Time
June 5, 2016 Reginald H. Fuller
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Reading I: 1 Kings 17:17-24
This reading is from the cycle of Elijah stories, which present various exploits
of the prophet, all of them miraculous. Tempting though it may
be, it would be misleading to try to rationalize the miracles by giving them
some purely naturalistic explanation. We should not, for instance, say
that the child in our reading was not really dead but only in a coma. Such
miraculous features belong essentially to the genre. Truth (God is Lord
over death) is being conveyed by means of story rather than by means
of history. It is the exegete's and homilist's task to bring out the truth rather
than to retell the story as a historical report.
In 1 Kings 17:18 the woman complains that the prophet has come to “bring
my sin to remembrance.” This very important statement offers a clue to
the biblical conception of remembrance (anamnesis). The late Gregory
Dix, a well-known Anglican patristic scholar and liturgiologist, cited this
passage as part of his evidence for the biblical idea of remembrance: “In
the scriptures both of the Old and New Testaments, anamnesis and the
cognate verb have the sense of 'recalling' or 'representing' before God
an event in the past, so that it becomes operative here and now by its
effects [italics Dix's … So the widow of Sarepta (1 Kgs 17:18) complains
that Elijah has come 'to recall to (God's) remembrance (anamnesis)
my iniquity' and therefore her son has died.”
The woman, of course, expresses the popular conviction that any
calamity was a direct punishment for sin, a belief that Jesus seems to
repudiate in the Fourth Gospel (Jn 9:3). But more important, she learns
that the word of the Lord in the mouth of the prophet is “truth,” that
is, it does what it says. Note the biblical meaning of the word “truth.” It is not just factual accuracy, nor is it truth in a philosophical sense. It
means fidelity—here the fidelity of Yahweh to his promises, a fidelity
shown by his acts. So the climax of the story—and here lies its theological
point—is that the woman discerns that Elijah is indeed a man of God,
and that the word of God is effective in deed. |
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Responsorial Psalm: 30:2, 4, 5-6, 11, 12, 13
Originally this Psalm was the thanksgiving of an individual for deliverance
from death (first stanza and refrain). Already in Israel, when it was taken
up into the hymnbook of the temple, this psalm would have acquired a
more corporate meaning. It is a psalm that might well have been sung
by the woman of Zarephath when she received her son back alive, for
it speaks of the transition from depression to joy. |
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Reading II: Galatians 1:11-14a, 15ac, 16a, 17, 19
Paul's Judaizing opponents in Galatia, who accused him of encouraging
the Gentile converts to abandon circumcision and the keeping of the law,
sought to undermine his authority by impugning his apostleship and his
version of the gospel. They said that his gospel was secondhand, merely
of human origin, and not firsthand from Christ, like that of the real
apostles.
Here Paul takes up and elaborates the defense he had already adumbrated
in the prescript of the letter (see last Sunday's second reading). Paul
insists that his gospel came by a direct revelation from God in a resurrection
appearance (cf. 1 Cor 15:8). This leads him to an autobiographical account of that call, a precious source of firsthand historical information.
Of course, we must allow for a certain one-sidedness in Paul's account.
In 1 Cor 15:1-8 he is more ready to admit that at least part of his gospel
was transmitted to him through tradition. The fact of the matter is that
Paul, not having been a witness of the earlier part of the Christ-event (Jesus'
earthly life and death) and yet having received a resurrection appearance,
was in a uniquely ambivalent position. In Galatians he emphasizes only
one side of the facts, whereas in 1 Cor 15 he is more balanced.
As he usually does when reflecting on his call, Paul starts with his
persecution of the Church. As he sees it, there was no gradual
psychological preparation for that call. God intervened by sheer miracle,
cutting right across Paul's previous behavior and turning him right around.
Thus, his call involved a conversion. But the resurrection appearance is
not to be equated with that conversion, as Edward Schillebeeckx seems
to suggest in his book Jesus. Paul, in his pre-Christian, Pharisaic period,
saw perhaps more clearly than anyone else that the gospel, as means of
salvation, was antithetically opposed to the law: salvation comes either
through the keeping of the law or through Christ. As a Pharisee, he was
convinced that it came through the law. Therefore the gospel of Christ
was the ultimate blasphemy, and the Christians had to be rooted out. Paul's
conversion, therefore, came to him as a reversal of his previous position,
and this colored his whole attitude in Galatians toward the Judaizers'
demands for the circumcision of the Gentiles. If circumcision were a matter
of ethnic custom, Paul would have no objection (according to Acts,
he circumcised Timothy, who had a Jewish mother). But when it was imposed
on Gentiles as a precondition for salvation, he found himself in statu
confessionis.
Continuing his autobiographical account, Paul says that after his conversion
he avoided all human contact and went straight into Arabia. We
do not know what he was doing there—whether it was to think things
out or to begin preaching the Gospel. Acts presents his post-conversion
behavior very differently by telling of his visit to, and his baptism by,
Ananias in Damascus. Perhaps the resurrection appearance and his call,
coming as it did directly from Christ, needed no supplementation by
baptism.
Paul says that he “returned” to Damascus after that and did missionary
work, and Acts agrees. His visit to Jerusalem three years later (probably
two years according to inclusive reckoning) was for a visit to Peter and
James, the Lord's brother (about A.D. 35). It is probable that here Paul
received at least some of the traditions he mentions in 1 Cor 15, including
the tradition of the two post-resurrection appearances to Peter and James. But Paul is silent on this point in Galatians, an indication of the onesidedness
of this account. |
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Gospel:
Luke 7:11-17
Much of the detail of this story is borrowed from the Zarephath story
(first reading), which shows why that passage was chosen for today. Jesus
goes to the town where a widow has lost her son. He resuscitates the dead
man and gives him back to his mother. The crowd's response (Lk 7:17) is
reminiscent of the response of the widow of Zarephath. One or two other
features are reminiscent of pagan stories of resuscitations: the miracle takes
place on the road to the burial, and a great concourse of people witness
it. Remove these borrowed features from the story and very little is left,
except for the statement that Jesus was going to Nain.
The French Canadian Roman Catholic scholar Roché has analyzed the
tradition of this story and concludes that it is a construction based partly
on the story in 1 Kings and partly on pagan stories. He even questions
one possible historical detail, the visit of Jesus to Nain. Whatever the origin
of the tradition, it is a story intended to portray Jesus as the eschatological
prophet, of greater power than the Old Testament prophets and the pagan
miracle-workers. The Greek version of the narrative has a marked Semitic
coloring, which, when coupled with the pagan contacts, suggests a milieu
like, Syria as its origin.
Reginald H. Fuller
Back to the Word
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Copyright © 1984
by The Order of St. Benedict, Inc., Collegeville,
Minnesota. All rights reserved. Used by
permission from The Liturgical Press,
Collegeville, Minnesota 56321 |
Preaching the Lectionary:
The Word of God for the Church Today
Reginald H. Fuller and Daniel Westberg. Liturgical Press. 1984 (Revised Edition), pp. 472-475.
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Preaching
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Art by Martin Erspamer, O.S.B.
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C).
Used by permission of Liturgy
Training Publications. This art may
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