Untitled Sermon

John 1:1–12 ESV

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God,

Mark 4:4–20 ESV

And as he sowed, some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. And when the sun rose, it was scorched, and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” And he said, “He who has ears to hear, let him hear.” And when he was alone, those around him with the twelve asked him about the parables. And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, so that “ ‘they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.’ ” And he said to them, “Do you not understand this parable? How then will you understand all the parables? The sower sows the word. And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”

Luke 4:5–10 ESV

And the devil took him up and showed him all the kingdoms of the world in a moment of time, and said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.” And Jesus answered him, “It is written, “ ‘You shall worship the Lord your God, and him only shall you serve.’ ” And he took him to Jerusalem and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here, for it is written, “ ‘He will command his angels concerning you, to guard you,’

Genesis 1:1–20 ESV

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. And God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters.” And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. And God called the expanse Heaven. And there was evening and there was morning, the second day. And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. And God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so. The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. And there was evening and there was morning, the third day. And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, and let them be lights in the expanse of the heavens to give light upon the earth.” And it was so. And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day. And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.”

Psalm 1 ESV

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away. Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; for the Lord knows the way of the righteous, but the way of the wicked will perish.

Deuteronomy 1 ESV

These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab. It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh-barnea. In the fortieth year, on the first day of the eleventh month, Moses spoke to the people of Israel according to all that the Lord had given him in commandment to them, after he had defeated Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth and in Edrei. Beyond the Jordan, in the land of Moab, Moses undertook to explain this law, saying, “The Lord our God said to us in Horeb, ‘You have stayed long enough at this mountain. Turn and take your journey, and go to the hill country of the Amorites and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negeb and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. See, I have set the land before you. Go in and take possession of the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their offspring after them.’ “At that time I said to you, ‘I am not able to bear you by myself. The Lord your God has multiplied you, and behold, you are today as numerous as the stars of heaven. May the Lord, the God of your fathers, make you a thousand times as many as you are and bless you, as he has promised you! How can I bear by myself the weight and burden of you and your strife? Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads.’ And you answered me, ‘The thing that you have spoken is good for us to do.’ So I took the heads of your tribes, wise and experienced men, and set them as heads over you, commanders of thousands, commanders of hundreds, commanders of fifties, commanders of tens, and officers, throughout your tribes. And I charged your judges at that time, ‘Hear the cases between your brothers, and judge righteously between a man and his brother or the alien who is with him. You shall not be partial in judgment. You shall hear the small and the great alike. You shall not be intimidated by anyone, for the judgment is God’s. And the case that is too hard for you, you shall bring to me, and I will hear it.’ And I commanded you at that time all the things that you should do. “Then we set out from Horeb and went through all that great and terrifying wilderness that you saw, on the way to the hill country of the Amorites, as the Lord our God commanded us. And we came to Kadesh-barnea. And I said to you, ‘You have come to the hill country of the Amorites, which the Lord our God is giving us. See, the Lord your God has set the land before you. Go up, take possession, as the Lord, the God of your fathers, has told you. Do not fear or be dismayed.’ Then all of you came near me and said, ‘Let us send men before us, that they may explore the land for us and bring us word again of the way by which we must go up and the cities into which we shall come.’ The thing seemed good to me, and I took twelve men from you, one man from each tribe. And they turned and went up into the hill country, and came to the Valley of Eshcol and spied it out. And they took in their hands some of the fruit of the land and brought it down to us, and brought us word again and said, ‘It is a good land that the Lord our God is giving us.’ “Yet you would not go up, but rebelled against the command of the Lord your God. And you murmured in your tents and said, ‘Because the Lord hated us he has brought us out of the land of Egypt, to give us into the hand of the Amorites, to destroy us. Where are we going up? Our brothers have made our hearts melt, saying, “The people are greater and taller than we. The cities are great and fortified up to heaven. And besides, we have seen the sons of the Anakim there.” ’ Then I said to you, ‘Do not be in dread or afraid of them. The Lord your God who goes before you will himself fight for you, just as he did for you in Egypt before your eyes, and in the wilderness, where you have seen how the Lord your God carried you, as a man carries his son, all the way that you went until you came to this place.’ Yet in spite of this word you did not believe the Lord your God, who went before you in the way to seek you out a place to pitch your tents, in fire by night and in the cloud by day, to show you by what way you should go. “And the Lord heard your words and was angered, and he swore, ‘Not one of these men of this evil generation shall see the good land that I swore to give to your fathers, except Caleb the son of Jephunneh. He shall see it, and to him and to his children I will give the land on which he has trodden, because he has wholly followed the Lord!’ Even with me the Lord was angry on your account and said, ‘You also shall not go in there. Joshua the son of Nun, who stands before you, he shall enter. Encourage him, for he shall cause Israel to inherit it. And as for your little ones, who you said would become a prey, and your children, who today have no knowledge of good or evil, they shall go in there. And to them I will give it, and they shall possess it. But as for you, turn, and journey into the wilderness in the direction of the Red Sea.’ “Then you answered me, ‘We have sinned against the Lord. We ourselves will go up and fight, just as the Lord our God commanded us.’ And every one of you fastened on his weapons of war and thought it easy to go up into the hill country. And the Lord said to me, ‘Say to them, Do not go up or fight, for I am not in your midst, lest you be defeated before your enemies.’ So I spoke to you, and you would not listen; but you rebelled against the command of the Lord and presumptuously went up into the hill country. Then the Amorites who lived in that hill country came out against you and chased you as bees do and beat you down in Seir as far as Hormah. And you returned and wept before the Lord, but the Lord did not listen to your voice or give ear to you. So you remained at Kadesh many days, the days that you remained there.

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After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

After Vatican II: Trajectories and Hermeneutics Introduction: Trajectories and Hermeneutics (John O’Malley)

Although studies in this volume could well be considered under the rubric of “reception,” I suggest that “trajectory” might better catch the reality. The dictionary defines trajectory as the path of a moving body. We can take it here as almost a synonym for development, that is, for shifts or changes that have taken place that probably would not have done so except for the council but that cannot easily be traced to a specific provision of the council. Whereas “reception” generally indicates a direct application (or nonapplication) of explicit norms or directives, such as the revised liturgical forms, “trajectory” suggests something less obviously based on the council’s norms and directives. It is related to reception, and perhaps can be considered a species of it. Introduction of it as a category of interpretation expands what we usually mean by reception.

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