I have been searching on the net for maybe an hour and I cannot find any information on this priest.  Does anyone here know anything about him and/or the book?  Excerpts from the book are being put in our Sunday bulletin and they don't seem right but I can't exactly put my finger on why.

For example:

"After his (meaning Jesus' - notice the word "his" is not capitalized) baptism and temptation in the desert, an unnumbered group of disciples, not definitely committed to him (sic), nor he (sic) to them, began to form about Jesus.  Some of these accompanied him(sic) to Cana and Capharnaum, but still lived and worked as they always had, fishing, etc., and during this time Jesus spoke only in the ѕуηαgσgυєs on Sabbath days.  After this preliminary screening period, he later narrowed the group down and only later made his third and final choice of men who were to be the nucleus of his organization.  The choosing of the Twelve, then, went on over a period of months; all was done with great human prudence, wisdom and efficiency."


First, I am always suspicious of someone who does not capitalize any and all references to Our Lord.  

Second, the words "preliminary screening period" makes it sound like Jesus was interviewing His followers before He could "narrow" down the nucleus of His "organization".  Organization??  

Third, the author says that the choosing of the Twelve was done with human prudence, wisdom, and efficiency.  Human??  Efficiency??

Although there might not be anything technically "wrong" with the word choices of the author they do lend themselves to a more modern outlook on the Gospels, or am I over reacting?  Am I reading more modernism into this than is really there?  

Lesson 18 - Supplement B

Mary Pondered

Luke 2: 15 – 20

Introduction

This is one of the Gospel readings for Christmas Day each year. Obviously, it follows immediately on from the birth of Jesus as recorded in verses 1 – 14. It is a short passage but immensely rich in what it contains, especially in what it discloses about the people who appear in it. It is of such importance we have attached two appendixes for the assistance of those who wish to probe a little deeper.

Verse 15

When the angels had left them and gone into heaven the shepherds said to one another, Come, let us make our way to Bethlehem and see for ourselves this happening which God has made known to us.

The Greek original actually says, "the shepherds repeatedly said to one another" suggesting how much they were of one mind. And what were they of "one mind" about? Going together to Bethlehem to see for themselves what one of the angels had described to them. Their words were "Let us then go over to Bethlehem". The word "then" is usually not translated in modern versions but indicates the urgency with which the shepherds were wanting to respond to the angel.

We note that, strictly speaking, the angel did not command the shepherds to go to Bethlehem. They took it upon themselves to respond wholeheartly to the angel's invitation.

Professor Joseph Dillersburger (1939), commenting on the Vulgate version of Verse 15, wrote the following three paragraphs:

And it came to pass after the angels departed from them into heaven, the shepherds said one to another:
Let us go over to Bethlehem.( Luke 2: 15 – 20)

As soon however, as the shepherds have recovered their self-possession, their joy and their zeal know no bounds. They came with haste, and as soon as they had found everything exactly as the angel had said, they began to relate all that they had heard. It is only in the deliberate enumeration of all that they found—Mary and Joseph and the child lying in the manger — that the evangelist permits himself to indicate the awe and reverence shown by the shepherds.

At this point (v. 18) there is casual mention of others also "that heard." It appears that a group of people had already gathered round the Child; perhaps they were attracted by the shepherds and now were also informed of the facts by them. If the birthplace was a cave, then it must, as being a stable, have belonged to a fairly large "inn"; the words of the shepherds appear to indicate this, since they decided to go into the town, as the angel had proclaimed. All these people present had need of the message which the shepherds were now permitted to proclaim. Even Mary herself had something to learn from the words of the shepherds. The new order of salvation by means of the Incarnation had as one of its features the mutual assistance which would be given in understanding the divine revelation. In this the higher could receive benefit from the lower, just as later it was possible not only for the Apostle to assist the Christian community, but also for him to receive benefit from them (cf. Rom. 1: 12; Phil. 1: 19). It is, however, with feelings of reverence that the evangelist notes what deep roots these words struck in Mary's heart, how she pondered them unceasingly and found new depths in them. At the same time St. Luke indicates that be must have obtained his information concerning these matters from Mary herself. How faithfully every word was treasured up, can be estimated from the undying effect which the story of this Holy Night has had, and still has upon the hearts of men.

Just like the angels before them, so now the shepherds are filled with praise and thanks to God. The more men learn of these things, the greater their joy, and this joy is to be the heritage of all people.

Verse 16

And so they went with all haste, and found Mary and Joseph there, with the child lying in the manger.

The words "and found" (kai aneuron) come from the Greek verb to "find out") implying that they had to search.

We note, too, from Ronald Cox:

"The gospel (good news) is made known to these true Israelites living the simple life of the patriarchs of old; they are the authentic representatives of Israel, not the royal house of Herod, or the high priest, or the learned scribes and Pharisees".

Verses 17 and 18

On seeing him, they discovered the truth of what had been told them about this child. All those who heard it were full of amazement at the story which the shepherds told them.

Christians marvel that these simple uneducated shepherds were the first people to receive the great news of the birth of Jesus. Perhaps even more marvellous is the truth that they were also the first to proclaim it to others. It is commonly held that they were looking after sheep intended for the sacrifices at the Temple, awaiting their call to come into the city. It is very possible, therefore, that their witness was the channel by which people such as Simeon and Anna (verses 25 – 40) were prepared in advance for their special role.

Verse 19

But Mary treasured up all these sayings, and reflected on them in her heart.

The sentence commences "But Mary" (he de Mariam, in the Greek) in contrast with "all who heard" (pantes hoi akousanter, in the Greek) in verse 18. Dr Richard Murphy, O.P. (1060), comments:

Luke now reverently adds a delicate reference to his source of information concerning the details of Christ's birthday. Even after that event, Mary remembered (the imperfect tense of the verb denotes an action continued and repeated in the past) the details, and thought over the words of the angel, of Elizabeth, of the shepherds. Each detail had contributed its own bit of light; taken together these details shed much light on the great mystery which God had accomplished in her, and around her. But even in her case, God respected the law of progress, and she had to learn the slow way, moving from one thing to another, not understanding the mystery all at once.

Our word "ponder" comes via Latin "ponderare". Spiritual writers point out that it is not so much a "weighing up" as allowing matters not fully understood to reside in one's depths where they can be treasured and quietly reflected on as is appropriate. When a boat or ship was entering shallow water, a "pondus" or weight on a line was used to get an idea of how close the bottom of the sea was. We have a saying, "to get to the bottom of it", meaning to probe and be able to see what currently is not obvious.

Mary has, since the earliest of times, been held by Christians as the one who pondered, who was prepared to obey God without full knowledge or understanding, yet would quietly reflect and grow in understanding as God permitted. She is therefore seen after our Lord, as the great model of prayer. As such she did not hold expectations of God in prayer; did not make demands or push her own agenda. She allowed God to unfold mysteries to her in his own good time.

Most commentators from all major denominations hold that the information obtained in Luke 1 and 2 was obtained from Mary.

Verse 20

And the shepherds went home giving praise and glory to God, at seeing and hearing that all was as it had been told them.

Quoting Fr. Murphy, O.P. again we observe:

"Like the angels they had seen in the fields, the shepherds returned to their work. But now they had gained a greater knowledge about God and his ways, and they both praised him and rejoiced in what they had heard and seen."

(From: The Sunday Gospels by Richard T.A. Murphy, O.P. S.T.M., S.S.D. – Bruce Publishing 1960).

Conclusion

Fr Murphy also draws attention in his book to the fact that:

"Many do not find Jesus because they do no seek him where he dwells, that is, in silence, in humility, in poverty of spirit, in retreat from the noisy world."

How true that is! Much modern Christianity tries to model itself on worldly commerce: bigger is better. Traditional Christian values have remained unaltered. The birthplace of Jesus was exceptionally humble, but it was also, on a spiritual level, a privileged position. It was quiet and removed from the busy hustle and bustle of contemporary life. It was a place where angels could be seen and heard. It was a place where all were free to adore and praise God without interruption. These features remain paramount in Catholic Churches no matter how small or large, plain or ornate. In all of these you will find an image of some kind showing the Mother of Jesus in prayer, pondering the mysteries of her Son.

The third recent publication bearing on this problem is the 1943 book of Pere F-M. Braun, O.P., translated and adapted by Fr Richard Murphy, O.P., The Work of Fere Lagrange.