July 19 Second Reading (Eph 2:13-18)

[Another_Mary]

I am occasionally asked to do one of the Sunday readings when the regular lector isn’t there. We are a very small mission church, so I have not had formal training.

In preparation, I read over the second reading, which was Eph 2:13-18, at the USCCB website.

This line (#15) was a little confusing to me:

that he might create in himself one new person in place of the two, thus establishing peace

The use of the word “person” had me asking myself if it was being used as in one of the persons of the Holy Trinity. I tried to figure out why one in place of two when there are actually three in the Trinity. Of course, the line was actually talking about humans, I think.

Our Lectionary is an older version that has not been updated to be more (eh hem) gender neutral. Reading the passage from this version, it became more clear to me. I don’t have it here in front of me but I believe it was phrased something like that he might create in himself a new man in place of the two, thus establishing peace.

It seems to me that if one has to be gender neutral they could have translated it create in himself one new individual and avoided the confusion.

Or am I the only confused person? I am not trying to spark debate about translations or gender neutrality. At least that isn’t my intention.

(I just looked it up in the Douay-Rheims and I rather like that version better.)

 

[EasterJoy]

If you look at footnote 9 given by USCCB for that reading, it explains the line that you’re referring to:

9. One new person: a corporate body, the Christian community, made up of Jews and Gentiles, replacing ancient divisions; cf Romans 1:16.

 

[Another_Mary]

If you look at footnote 9 given by USCCB for that reading

Thanks. Looking at the footnotes should have been the first thing I thought of (I am an inveterate reader of ingredient labels…).

It really helps to know what is being said in order to read something aloud with the correct emphasis.

 

[EasterJoy]

Thanks. Looking at the footnotes should have been the first thing I thought of (I am an inveterate reader of ingredient labels…).

It really helps to know what is being said in order to read something aloud with the correct emphasis.

I will tell you the truth: when I looked up the readings online, I had no idea that I would find footnotes. So I learned about a new resource! Thank you!

 

[benedictgal]

Thanks. Looking at the footnotes should have been the first thing I thought of (I am an inveterate reader of ingredient labels…).

It really helps to know what is being said in order to read something aloud with the correct emphasis.

Whenever I have had concerns about how to proclaim a reading from the Lectionary, I have used my trusty Ignatius Bible RSV-CE 2nd edition. Because it follows the guidelines set forth by Liturgiam Authenticam, it is a great resource and I don’t have to worry about the issue of inclusive language. IIt also helps me to space my proclamation better, since the USCCB translation tends to have run-on sentences and endless paragraphs. Even the Lectionary approved for use in Mexico does not have huge paragraphs in the Pauline epistles. I am hoping that once the new translations of the Sacramentary finally get approved, the CDWDS will have the USCCB tackle the issue of the Lectionary.

 

[japhy]

You might find my “Making Sense of Sunday” post helpful. It’s a series I plan on continuing on my blog every week (hopefully in the middle of the week).

Here is an excerpt:
The distance between the Jews (those who are “near”) and the Gentiles (those who are “far off”) is historical as well as liturgical. In the Old Testament, Israel is commanded by God many times to avoid mingling with the other nations, lest they be seduced by false gods and abandon the one true God, the Lord. Thus, Israel tried to keep its distance from the surrounding nations, but failed over and over again. But in the Temple in Jerusalem, there was a “dividing wall” which separated the outer court of the Gentiles from the inner court. A Gentile who passed into this inner area would be punished with death. This wall in the Temple was a liturgical manifestation of Israel’s need to keep itself apart from the pagan nations.

Despite this need for separation, there are plenty of prophecies in the Old Testament which speak of a future time when all nations shall worship God, Jew and Gentile together. One of these prophecies is alluded to by Paul. (v. 17; cf. Isa 57:19) By Christ’s crucifixion — his blood, his flesh, and his cross — this “dividing wall” is torn down, just as the veil in the Temple was torn as he died. (cf. Matt 27:51) The “access” (v. 18) may also be a reference to the Temple veil, given the other Temple imagery used.

Christ is the “peace” which defeats the “enmity” between the Jews and the Gentiles. This peace comes through reconciliation with God the Father, necessary because of our sins; this reconciliation of peace comes about through Christ’s coming in the flesh and the sacrifice of his blood on the cross. The distinctions of Jew and Gentile are lost in Christ: there is “one new person” in the place of the two, a new Israel comprised of all peoples. Jesus, then, is the universal savior and mediator of the new covenant. The one Lord is the Lord of all.