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Trinity Sunday, Year B, June 3, 2012
Lectionary index # 165

Twenty-second digests for the congregation: Arrange with your liturgy committee to have these brief historical introductions read to the assembly before you do each reading.

Who should announce these before the first and second readings, and before the gospel acclamation? They're not Scripture, nor homiletic, so they shouldn't be delivered from the ambo. They're a modest teaching. So let the presider say them from the chair. Let the lector turn toward the presider and listen.
Print this page, cut it at the blue lines, and give the introduction paragraphs to the person who will speak them.


Trinity Sunday, Year B, June 3, 2012
Before the first reading:

In a time of national distress, elders of the Jews tell a story of the ancient Moses. He had told the people of his day why they should be proud of how they differed from their pagan neighbors, instead of envying them.
After the psalm, before the second reading:

The following is part of Saint Paul's long argument that Christians are not saved by keeping the Law of Moses, and not required to keep it. We are saved, rather, by the grace of God. Adoption is one metaphor Paul uses for how God saves us.
Before the gospel acclamation:

Saint Matthew's original audience was Jewish Christains struggling with rejection by other Jews and unwelcome interest from Gentiles. The evangelist finishes his gospel by transforming an earlier commandment of Jesus. He had once sent his disciples only to the lost sheep of the house of Israel. Now he sends them to all people.

To pay for use of the words above, please subtract an equal number of optional words from other places in the liturgy (click here for some suggestions).

First reading, Deuteronomy 4:32-34, 39-40 [Jerusalem Bible, U.K. Catholic, translation]

The Historical Situation: Though it describes events set in the time of Moses, Deuteronomy was written much later, during the Exile, 587-539 B.C.E. (also known as the Babylonian Captivity). Internal corruption and external pressures had brought the people to the brink of extinction. Kings, priests, prophets, and temple had all failed to hold them together. The writers responded to this crisis by re-interpreting ancient legal traditions, putting them in the mouth of the great lawgiver Moses, in the hope of setting the Jews on a viable course for their future. On the surface, it's a story of origins. In its real purpose, Deuteronomy is about starting over, hoping to get it right and keep it going this time, where "it" is national identity expressed through loyalty to God's law.

The Literary Method: Deuteronomy retells history told in other books, punctuating the narrative with powerful speeches by Moses. Just as Deuteronomy's audience was having a very hard time holding on to faith and identity, so, the book reminds them, it was a struggle for their predecessors, ancient Israelites, to achieve or to maintain their strict belief in the one, true and invisible God. Elements of their past and enticements from pagan neighbors combined to tempt them. We're tempted to say, "the more things change, the more they stay the same."

In today's reading, a classic "pep talk," Moses gives the people all the reasons to be proud of how they're different from their pagan neighbors, instead of envious of them. He's saying "we have a better God who gave us a better law and we're a better people. There's no other god like ours, nor law like ours, and no other people like us, so shape up!"

Proclaiming It: To prepare to read this, recall when you've had to speak this way to a child or student of yours. Or recall a coach's locker-room half-time talk that motivated you. Think of George C. Scott's speech at the beginning of the movie Patton. Then imagine how much greater were the stakes when Moses first spoke this, and when the Deuteronomists (authors of the book), had to tell the story again. Finally, determine to make your congregation relive the Israelites' experience of hearing this. You want them to feel as proud of their God and of themselves as Moses did.

Second Reading, Romans 8:14-17 [Jerusalem Bible, U.K. Catholic, translation]

The Theological Background: In much of the letter to the Romans, Saint Paul tries to get his audience to let themselves be saved by the grace of God, instead of trying to save themselves by their own efforts. In part this is a response to some who insisted that pagan converts to Christ had to practice the Jewish law. Paul had great respect for the law (see above), but he knew it was not God. Furthermore, some had turned observance of the law into a way, they thought, to manipulate God. This simply would not do; it was irreverent toward the sovereign, free God and it imposed impossible perfectionistic burdens on those who tried to use the law this way.

As part of his grand argument, Paul spends the early verses of Romans, chapter 8 contrasting the flesh and the spirit; life according to the flesh is not just hedonism, it's trying to win God's favor with your own efforts alone. Life in the spirit is letting God take over.

Interestingly, in the New American Bible translation of Romans 8, "spirit" and "Spirit" appear alternately over and over, as if the translators can't tell when Paul meant "the Holy Spirit" and when he meant "spirit" as our general disposition to let God reign in our lives. It matters little. And it brings us to Proclaiming It In Our Liturgical Situation: This reading addresses some of the relations between Spirit, Father and Son, as we experience our relationship with God. In your proclamation, don't try to make clear the inter-Trinitarian relations. You'll serve the congregation much better by emphasizing the expressions adoption, children and heirs. Contrast "adoption" with "slavery." Sound excited about yet another way to be united with Christ, as "joint heirs." Contrast "suffer with him" and "be glorified with him," so they sound like two poles of the same experience.


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Several other commentaries on these passages. All are thoughtful, all quite readable, from the scholarly to the popular.
Links may be incomplete more than a few weeks before the "due date."
Father Roger Karban of Belleville, Illinois, USA, writes a newspaper column about every Sunday's readings. Here are his essays for today's passages, from: courtesy of The Evangelist, official publication of the Roman Catholic Diocese of Albany, New York, or of The Belleville Messenger, of the Diocese of Belleville.

Read all of Father Karban's recent columns here, at the site of FOSIL, the Faithful of Southern Illinois.

Column of Father Francis X. Cleary, S.J., courtesy of the Saint Louis Review.

Lutheran pastor and college teacher Dan Nelson's notes for a study group
Dan covers different passages for the first reading and for the gospel.

The Text This Week; links to homilies, art works, movies and other resources on the week's scripture themes Saint Louis University's excellent new site for liturgy
Most welcome here are Reginald Fuller's commentaries.

(Caveat lector. As of May 19, 2012, Lector's Notes' author is speculating about the exact URL of SLU's June 11 offering, since it's not yet posted. If you get a 404 Not Found, try here).

The Lectionary selections in the frame at the left, if any, are there for your convenience. The publishers of the page in that frame have no connection, except for membership in the one Body of Christ, with the publisher of this page. Likewise the publishers of the pages on the links above.


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Last modified: May 19, 2012