Evil Generation; the Family of Jesus (MT:12:43-50)

COMMENT

Matthew 12:43-45

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From: William J …
To: Donald ….
Sent: Tue, 20 July, 2010 21:24:43
Subject: Mtt 12: 47 omission / Joseph Ratzinger

Dear Father Donald,

… (Pope Benedict -referring directly to verse 47).

While reading (Joseph Ratzinger's) Pope Benedict's book, "Jesus of Nazareth", and relating to this passage, he has a very interesting comment (on which he expands, page 112ff, having written on the Sermon on the Mount). He writes of Israel's view of the Fourth Commandment anchoring the heart of the social order, the rationale for Israel's social existence, saying that this is exactly the connection that Jesus calls into question (when Jesus is "told that his mother and brothers are outside"... referring directly to verse 47). Pope Benedict writes that while the Torah presents a very definite social order, discipleship of Jesus offers no politically concrete program for structuring society, saying that Jesus' new interpretation of the fourth commandment affects not only the parent-child relation, but the entire scope of the social structure of the people of Israel. His analysis is very penetrating... but it is his inclusion of verse 47 that weights in favour of the inclusion for me of the missing verse!

You have caused my reading of the Gospels to have become an altogether more inquiring and more rewarding experience!

… in Our Lord,

William

PS. Later: Thank you for the extract from "Sacra Pagina"'s commentary on Matt 12: 43ff. It will be brilliant to have these beside me... soon! I love the extract, especially the conclusion, both as to the 'inclusion' of verse 47 and as to the 'omission', or break, in the Lectionary's readings. What this emphasises for me (as does Pope Benedict's writings) is the of the Gospel narratives that at first glance appear almost disparate. How open and responsive I need to become to sense and appreciate the continuity of the Gospel narrative.

W …

Sacra Pagine Series Volume 1

"The most confusing, ignored, and problematic passages in the Synoptic Gospels".

Richard Rohr, OFM, certainly articulated the problem.

The most confusing, ignored, and problematic passages in the Synoptic Gospels.

Richard Rohr, OFM certainly articulated the problem. It still looked beyond a pschological explaination.
Happily William has found the excellent resolution to not only Mt. 12:43-45 but to a beutifull comprehensive account of 12:43-50 by Fr. Harrington of Sacra Pagina.Happily William has found the excellent resolution to not only Mt. 12:43-45 but to a beutifull comprehensive account of 12:43-50 by Fr. Harrington of Sacra Pagina.

SACRA PAGINA

The Gospel of Matthew pp. 190-193

30. This Evil Generation; the Family of Jesus (12:43-50)

30. This Evil Generation; the Family of Jesus (12:43-50)

43. "When an unclean spirit goes forth from a person, it travels through waterless places seeking rest, and it does not find it. 44. Then it says: 'I will go back to my house from which 1 came forth.' And it goes and finds it unoccupied and swept clean and put in order. 45. Then it goes and brings with itself seven other spirits worse than itself, and it enters and dwells there. And the last state of that person is worse than the first. And so it will be for this evil generation."

46. While he was still speaking to the crowds, his mother and brothers were standing outside, seeking to speak to him. 47. Someone said to him: "Your mother and your brothers are standing outside, seeking to speak to you." 48. He answered and said to the one speaking to him: "Who is my mother, and who are my brothers?" 49. And he stretched out his hand to his disciples and said: "Behold my mother and my brothers. 50. For who- ever does the will of my Father in heaven, he is my brother and sister and mother."

Notes

43. an unclean spirit: The whole speech of Jesus in Matt 12:25-42 has been Occasioned by the exorcism of a demon in Matt 12:22. The idea that the wilderness ("water­less places") was the abode of demons appears in Isa 34:14-15; Lev 16:10. Jesus was tested by the devil in the wilderness (see Matt 4:1-11).

44. unoccupied: Only Matthew adds this qualifier to the following two qualifiers. Its presence provides a preliminary image to "swept clean and put in order," suggesting that the emptiness of the house calls out for the arrival of a new tenant.

45. the last state: The eight devils now occupying the house will be harder to expel than the one demon was previously. So the situation has become much worse.

for this evil generation: The concluding sentence, found only in Matthew, applies the story to the generation of Jesus. It suggests that the exorcisms done by Jesus were only an interlude and promises that worse things will happen. The Lukan context (Luke 11:23-26) uses the story in an individual context (see Luke 11:23), not in the historical context indicated by Matthew.

46. his mother and brothers: The term "brothers" (adelphoz)has been interpreted in several ways: the blood brothers of Jesus born of Mary and Joseph; the half-brothers of Jesus, the children of Joseph's prior marriage; or the cousins of Jesus based on the fact that "brother" can cover a wide range of relationships. It is doubtful that Matthew knew the tradition about the perpetual virginity of Mary (see Matt 1:25).

47. Someone said: Some important ancient manuscripts omit the entire verse. The best argument for its inclusion is verse 48, which demands something like verse 47; -its omission could be explained by its similarity in wording to verse 46. An argument against its inclusion is Matthew's tendency to omit whatever does not move the story along. But Matt 12:47 merely repeats what has already been said in 12:46.

48. his disciples: By his words and actions Jesus redefines membership in his family.

He also defines discipleship as doing the will of his heavenly Father (see Matt 12:50). By omitting Mark 3:20-21 Matthew avoids the suggestion that Jesus' family ("those around him") thought that he was mad. In Matthew the family func­tions more as a literary foil than as a solid opposition to Jesus.

Interpretation

From the perspective of sources and literary forms the last two texts in Matthew 12-the story about the return of the evil spirit (12:43-45) and the statement about the true family of Jesus (12:46-50)-have little in common. The first text (12:43-45) is a parable-like narrative based almost entirely on Q (see Luke 11:24-26). Matthew's distinctive contribution comes in the application contained in the final sentence: And so it will be for this evil generation. "This comment takes the parable out of its mysterious realm and offers an interpretation, or at least an application: The exorcisms done by Jesus provide only a temporary respite from demon possession; an even worse period is in store for "this evil generation." At the same time, Matthew's comment expresses an alienation, or even separation,' on Jesus' part from "this evil generation" (see Matt 12:39).

The second text (Matt 12:46-50) is a pronouncement by Jesus about his true family; it is based on Mark 3:31-35. As in Mark, it expresses an aliena­tion, or even separation, on Jesus' part from his own family. When placed beside Matt 12:43-45 as the climax of a section devoted to the rejection of Jesus (Matthew 11-12) and leading into an exploration of the reasons for Jesus' rejection (Matt 13:1-52), the statement about Jesus' true family (Matt 12:46-50) takes on a pivotal significance. Matthew has joined the two texts on the basis of their content. Both concern Jesus' alienation and separation from "this evil generation" and from his earthly family.

The biblical background for these texts is the theme of the people of God; see D. J. Harrington, God's People in Christ: New Testament Perspectives on the Church and Judaism (Philadelphia: Fortress, 1980). The basic shape of God's relation to Israel remains the same throughout its history: It is the result of God's gracious offer of election, is communal in nature, and takes the form of a covenant between God and Israel. But in post-exilic times there was a tendency to narrow down who in Israel really continues this special relationship with God. Only those who avoid marriages with non-Iews, or observe circumcision or Sabbath regulations, or belong to the right group count with respect to this special relationship. The destruction of the Jeru­salem Temple and of Jerusalem in A.D. 70 made this relationship even more problematic, for the major unifying religious institution-the Temple-no longer existed. And so a major matter of debate in Jesus' time was the iden­tity of the people of God. It was an even more controversial issue in the time when Matthew wrote his Gospel.

The message of Matt 12:43-50 to Matthew's community as it tried to de­fine itself vis-à-vis other Jewish groups after A.D. 70 would have been some­thing like the following: The exorcisms performed by Jesus were only an interlude or temporary victory; this “evil generation" will see an even worse infestation of demons (Matt 12:43-45). The true family of Jesus (=the Church as the people of God) is made up of those who do God's will (Matt 12:46-50). Here there may also be a criticism of a Christian group that took its leadership from Jesus' family. Matt 12:43-50 distinguishes the community of Jesus from “this evil generation" and the blood relatives of Jesus. It reduces membership in the community of Jesus to one simple requirement: doing the will of God.

The idea of the Church as the family of Jesus joined together by its dedication to doing God's will remains a powerful theme. It must, however, remain faithful to the premise that God's will has been expressed in the Scriptures and in the example of Jesus. It must also face the fact that in fami­lies there are often problems, crises, and conflicts. The Church as the fam­ily of Jesus should not be allowed to degenerate into vagueness or romanticism.

Daniel J. Harrington, S.J.

What Does the Prayer Really Say?

20 July 2010

Mass - Tuesday of the Sixteenth Week in Ordinary Time.

On Monday, yesterday, the Gospel was of Jonah and the Resurrection, Mt. 12:38-42

On Tuesday, this morning, the Gospel is of the Mother and Brothers to see Jesus,

Mt. 12:46-50.

Two popular stories, Jonah and ‘Who is my Mother’, for Homilies, but by the fact they raise the question about the break in the flow. There is an interruption with Mat 12:45 Then he (unclean spirit) goes and brings with him seven other spirits more evil than himself,

If it is missed in the Lectionary, it may seem to be passed in this round.

For the Introduction.we had thought about the Collect.

The famous Fr. Z.n WDTPRS, ‘What Does the Prayer Really Say?’, still goes strong. It all strated with the Vat II, ICEL translation of the Collects of the Mass. At the time, Abbot/Bishop Christopher Butler, OSB, said, “The search by ICEL for simplicity and immediate intelligibility has sometimes led to a jejune and staccato effect and to the loss of depth of meaning or the sense of mystery present in the Latin text”

The ICEL 16^th Week Ordinary Collect goes like this,

(ICEL 1973 translation of the 1970 MR):
Lord,
be merciful to your people.
Fill us with your gifts
and make us always eager to serve you
in faith, hope, and love.
Abrupt stop, staccato, and there is no word of grace.

Our current Mass actually has a choice of Versions.

The copy I use this morning,

Collect

Have mercy on your people, Lord,
and make your grace increase within us,
so that with ardent faith, hope and charity
we may always be alert
to obey your commands.
Through our Lord.

(Hierarchy of England & Wales, Birmingham 1973)

It is very clear, and as we listen to the Collect we appreciate its important and pivotal point in the Mass. Nothing is to distract us by other actions or movements.

Let ‘What the Prayer Really Does Say’ in our hearts.  

Sign of Jonah

Mass Monday, July 19, 2010

MATTHEW 12:38-42 Sign of Jonah

40 For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights. DRB

5618 40 ADV 40 ὥσπερ 40 ōsper 40 just	1063 CONJ γὰρ gar For	2258 V-IAI-3S ἦν ēn was	2495 N-NSM Ἰωνᾶς iōnas Jonah	1722 PREP ἐν en in
3588 T-DSF τῇ tē the	2836 N-DSF κοιλίᾳ koilia BELLY	3588 T-GSN τοῦ tou of the	2785 N-GSN κήτους kētous whale's	5140 A-APF τρεῖς treis three
2250 N-APF ἡμέρας ēmeras days	2532 CONJ καὶ kai and	5140 A-APF τρεῖς treis three	3571 N-APF νύκτας, nuktas nights	3779 ADV οὕτως outōs so
2071 V-FXI-3S ἔσται estai will be	3588 T-NSM ὁ o	5207 N-NSM υἱὸς uios Son	3588 T-GSM τοῦ tou of	444 N-GSM ἀνθρώπου anthrōpou man
1722 PREP ἐν en in	3588 T-DSF τη tē the	2588 N-DSF καρδίᾳ kardia heart	3588 T-GSF τῆς tēs of	1093 N-GSF γῆς gēs earth
5140 A-APF τρεῖς treis three	2250 N-APF ἡμέρας ēmeras days	2532 CONJ καὶ kai and	5140 A-APF τρεῖς treis three	3571 N-APF νύκτας. nuktas nights

Just some exercise with assistance of Biblos com.

von Balthasar

MONDAY 19^th July 2010

MEDITATION OF THE DAY (MAGNIFICAT Missalette)

Father von Balthasar

Seeking a Sign

An "experience" is necessary if one is to open up to faith ... The disciples too desired a sign so that they could orient themselves toward Christ's return ... The sign of Jesus' resurrection is his death. Precisely in this apparent contradiction the faith Jesus demands gives proof of its victory over the world. What sign did Jonah make when he proclaimed to Nineveh her own destruction? Certainly no miraculous vision. Yet there must have been an incomprehensible power in his preaching if the whole city, including its king, believed him. It must have been the character of his word, embedded in the word itself yet reaching out beyond it to the hearts of his hearers. All that this reaching out required was that they not shut themselves up against the power and character of the word.

"No other sign," Jesus says. It is as if he thereby sweeps away all his healings and exorcisms, all his multiplication of loaves and calming of storms, as if all these "works" were invalid as signs, as if in the ultimate decision he was confining himself to himself, who surpasses Jonah in signification. He transcends Jonah's sign through the insignificance ("even to death on the cross") of his three days spent hidden in the bosom of the earth. Those demanding a sign receive nothing but the character of the (incarnate Divine) Word in its mundane, humiliated form. This, and only this, is believable - every ostentatious sign would be incredible 'and would point only to a power opposed to God (Rv 13: 3-4, 13-15).

That Jonah was spit out onto the dry ground on the third day, that Christ arose on the third day, is not given as a sign to "this evil generation." Unlike the healing of the mortally wounded beast in Revelation, the .resurrection is no spectacle upon which belief focuses. Nowhere is it called a "sign," and Thomas was explicitly instructed: "Blessed are those who have not seen, yet believe" Un 20: 29). The witness must be believed; just as Jonah testified to his mission from God, so Jesus is the testimony of the Father, and the disciples are Christ's witnesses (Acts 13: 31; 10: 41). They will have both cross and resurrection to bear witness to, but the cross is the visible sign, and the resurrection is the invisible sign. The cross shows itself as a defeat; the resurrection victory is invisible.

Therefore, Christ's Church shows herself to the world as a sign of humiliation, persecution, and death.

FATHER HANS URS VON BALTHASAR (+ 1988) was an eminent Swiss Catholic theologian who wrote prodigiously.
from You Have Words of Eternal Life, Scripture Meditations,
Dermis Martin. Tr. © 1999. Ignatius Press, San Francisco. CA.

Parallel New Testaments

Sixteenth Sunday in Ordinary Time

Holy Gospel of Jesus Christ according to Saint Luke 10:38-42.

Martha and Mary

A homily on Martha and Mary speaks well on the hospitality of Jesus in Bethany.

In contrast plethora of New Testament versions, English Octapia, English Hexapla or more in the vernacular, the parallel NY translations must bemuse and bewilder us.. The Oxford University Press seems to have cornered a special market on parallel NY translations.

Catholic Comparative New Testament-PR-RSV/NRSV/Douay-Rheims/Nab/Gnt/Jb/NJB

By Oxford University Press 2006

The Contemporary Parallel New Testament: King James Version; New American Standard Bible Updated Edition; New Century Version; Contemporary English ... New King James Version; The Message [Hardcover] Oxford University Press, USA 1999

The most powerful argument about the collectable library of translations must be to drive Scripture students to the original languages.

The great incentive to learning Bible Greek is open to vast Internet tutorial systems.

The story of Martha and Mary makes an enjoyable exercise in the Greek analysis. The choice is plentiful in Online resources.

Luk 10:41 [But the Lord answered her, "Martha, Martha,] you are anxious and troubled about many things; Luk 10:42 one thing is needful. Mary has chosen the good portion, which shall not be taken away from her." RSV

Biblos Lk 10: 41-42

3309 V-PAI-2S μεριμνᾷς merimnas you are anxious	2532 CONJ καὶ kai and	5182 V-PPI-2S θορυβάζῃ thorubazē troubled	4012 PREP περὶ peri about	4183 A-APN πολλά, polla things	42 1520 42 A-GSN 42 ὀλίγων 42 oligōn 42 thing
1161 CONJ δέ de but	2076 V-PAI-3S ἐστιν estin is	5532 N-NSF χρεία chreia necessary	2228 PRT ἡ ē and	1520 A-GSN ἑνὸς· enos thing	3137 N-PRI Μαριὰμ mariam Mary
1063 CONJ γὰρ gar and	3588 T-ASF τὴν tēn the	18 A-ASF ἀγαθὴν agathēn good	3310 N-ASF μερίδα merida part	1586 V-AMI-3S ἐξελέξατο exelexato chosen	3748 R-NSF ἥτις ētis which
3756 PRT-N οὐκ ouk not	851 V-FPI-3S ἀφαιρεθήσεται aphairethēsetai will be taken away	846 P-GSF αὐτῆς. autēs her			Courtesy of Biblos com

Parallel New Testaments:

The Oxford University Press productions conform to a template for the two sets of eight translations, one set called Catholic set and the second set a the Others.

This synopsis of the Catholic Comparative NT is fits the template for both productions.

“The Douay-Rheims, RSVCB, NRSVCB, and NAB are called formal equivalent translations (popularly referred to as "word-for-word" translations). This means that scholars rendered the New Testament's original language into English that is as close as possible to its original wording. The result is a translation that is particularly valuable for careful analysis of the text. Meanwhile, the JB, GNB, NJB, and Christian Community Bible represent the "thought-for-thought" school of Bible translation (technically described as dynamic or functional equivalent). This method places the priority on the intended meaning of the original vocabulary, adapting it to English syntax and grammar. Such a translation tends to be easier to read and understand.”

This review is from: The Contemporary Parallel New Testament: King James Version; New American Standard Bible Updated Edition; New Century Version; Contemporary English ... New King James Version; The Message (Hardcover)

This Parallel New Testament is nothing more than a preface and foreward and the scriptures of eight more popular translations (with their preface and forewards). But that is great! The eight represent a strong cross section of translation styles, from the more literal word-for-word (NAS, NIV) to the more thought-for-thought (The Message, The Living Translation). I believe the variation of translations draws one closer to understanding what God is saying to us; this is the next best thing to reading it in the Greek (and having a Greek expert and 1st century historian available for interpretting those phrases that don't make sense in a word for word translation).

There seems the great divide between the two leagues, “from the more literal word-for-word (NAS, NIV), to the more thought-for-thought”. It seems a neat and useful distinction and hopefully not somewhat facile.