I'm invested in Accordance because over a decade ago it was the best that would run on my Mac. But as a Catholic, I find Accordance isn't really that interested in that market. They have Catholic materials but only very basic ones. Two of the most respected commentaries from a Catholic perspective that are relatively recent are the Ignatius and the Navarre. Neither is available in Accordance and they are in Logos. I'm seriously looking at getting Logos just for the Navarre OT and NT commentaries.
I do not know what catholic items Accordance may have in the pipeline. They have for years offered the Navarra translation which is a spanish study Bible from the same institution. The catholic offerings over at FL in there Verbum department are more robust without doubt, and indeed the lack of original language support in the deuterocanonical books in Accordance is more than a little disappointing. That said Accordance offers several important Roman Catholic works and while I use the Navarre Bible occasionally (couple times week) I find it highly overrated (just my opinion). If we compare two very small sections of the CCSS (which Accordance offers) and NB, I do not think one would feel hard done by with the CCSS other than it is NT only.
Blessing of the Children (10:13–16)
13 And people were bringing children to him that he might touch them, but the disciples rebuked them. 14 When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. 15 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.” 16 Then he embraced them and blessed them, placing his hands on them.
OT: Gen 48:14–16; Ps 115:14–15
NT: Mark 9:36–37; Acts 2:39; 1 Pet 2:2. // Matt 18:3; 19:13–15; Luke 18:15–17
Catechism: becoming a child, 526, 2785; the gift of children, 2373–79; laying on hands, 699
Lectionary: Common of Pastors; Infant Baptism; Christian Initiation Apart from the Easter Vigil
10:13 This pronouncement about children immediately follows one about marriage—not accidentally, since Mark is grouping together teachings on the implications of discipleship for ordinary life. People, probably both mothers and fathers, were bringing children to Jesus, not only for healing but simply that he might touch them. The blessing of children through the laying on of hands was an ancient Israelite practice, usually done by the child’s father (Gen 27:30; 48:14–16). Not surprisingly, parents wanted their children to be blessed by the renowned miracle-working rabbi from Nazareth. But those approaching Jesus often have to overcome obstacles (Mark 2:4; 7:27; 10:48). Here it is the reprimand of the disciples, who perhaps with good intentions are trying to protect Jesus from what they deem a nuisance. In their view, Jesus has more important things to do than attend to children, who had no status in the culture of the time. Once again they have fumbled, completely forgetting his teaching that to receive a child is to receive him (9:36–37).
10:14–15 This is the only instance in the Gospels where Jesus becomes indignant, a term indicating outrage at an offense—in this case the disciples’ attempt to hinder little ones from coming to him. Jesus states in the strongest possible terms his desire that children be granted access to him. He then gives an explanation that must have taken his disciples aback. The kingdom of God has been the whole subject of his preaching and ministry (1:15; 4:11; 9:1). It sums up everything to which the disciples aspire—and now he says it belongs to these little people whom they were just shooing away? Once again Jesus is overturning their whole scale of values. To explain further, he makes a solemn pronouncement: whoever does not accept the kingdom of God like a child will not enter it. All are called to be “children” in relation to the kingdom. What is it about children that makes them such apt recipients of the kingdom? Children have no accomplishments with which to earn God’s favor, no status that makes them worthy. In their dependency they exemplify the only disposition that makes entrance into the kingdom possible: simply to receive it as a pure, unmerited gift (see Matt 5:3).
10:16 Jesus shows the children even more care and affection than their parents sought: he embraced and blessed them, placing his hands on them. It is the second time he has shown the warmth of his love for children (see 9:36). In so doing he reveals the disposition of God toward all his sons and daughters, his desire to bless them and enfold them in his embrace. Jesus’ action is a parable in gesture, complementing his earlier parables of the kingdom (4:1–33): to receive the kingdom is as simple, trusting, and humble an action as receiving the embrace of Jesus. Indeed, to enter the kingdom is nothing other than to enter into a relationship with Jesus.
St. Thérèse on Receiving the Kingdom like a Child
What does it mean to be a child before God? “It is to recognize our nothingness, to expect everything from God as a little child expects everything from its father; it is to be disquieted about nothing, and not to be set on gaining our living.… To be little is not attributing to oneself the virtues that one practices, believing oneself capable of anything, but to recognize that God places this treasure in the hands of his little child to be used when necessary; but it remains always God’s treasure. Finally, it is not to become discouraged over one’s faults, for children fail often, but they are too little to hurt themselves very much.”a
Reflection and Application (10:13–16)
Jesus’ command to let the children come to him, along with the references in Acts to the baptism of entire households (Acts 16:15, 33; 18:8), formed part of the ancient Church’s rationale for the practice of infant baptism. Origen (ca. 185–254), and later St. Augustine (354–430), regarded infant baptism as a tradition received from the apostles.5 St. Irenaeus considered it a matter of course that the baptized should include “infants and small children.”6 Several Fathers, including Basil, Gregory of Nyssa, Ambrose, John Chrysostom, Jerome, and Augustine, vigorously reacted against the postponement of baptism, which they viewed as parental negligence, and begged parents not to delay the sacrament since it is necessary for salvation.
Mary Healy, The Gospel of Mark, Catholic Commentary on Sacred Scripture (Grand Rapids, MI: Baker Academic, 2008), 198–199.
Jesus and the children
10:13–16. This Gospel account has an attractive freshness and vividness about it which may be connected with St Peter, from whom St Mark would have taken the story. It is one of the few occasions when the Gospels tell us that Christ became angry. What provoked his anger was the disciples’ intolerance: they felt that these people bringing children to Jesus were a nuisance: it meant a waste of his time; Christ had more serious things to do than be involved with little children. The disciples were well-intentioned; it was just that they were applying the wrong criteria. What Jesus had told them quite recently had not registered: “Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me” (Mk 9:37).
Our Lord also stresses that a Christian has to become like a child to enter the Kingdom of heaven. “To be little you have to believe as children believe, to love as children love, to abandon yourself as children do …, to pray as children pray” (St Josemaría Escrivá, Holy Rosary, Prologue).
Our Lord’s words express simply and graphically the key doctrine of man’s divine sonship: God is our Father and we are his sons and daughters, his children; the whole of religion is summed up in the relationship of a son with his good Father. This awareness of God as Father involves a sense of dependence on our Father in heaven and trusting abandonment to his loving providence—in the way a child trusts its father or mother; the humility of recognizing that we can do nothing by ourselves; simplicity and sincerity, which make us straightforward and honest in our dealings with God and man.
Saint Mark’s Gospel, The Navarre Bible (Dublin; New York: Four Courts Press; Scepter Publishers, 2005), 104–105.
PS: I did run the notes from the Navarra translation through Google Translate and found the same quote along with similar themed notes but not exactly the same thing and of course needing to utilized google translate is hardly an ideal method of study but I was curious about how close it's notes were to the larger english work and was shocked that in this case they were close to the same length in size albeit with slightly different texts.
PPS: I am not trying to dissuade you from Verbum as I use it ever day just wanted to state Accordance is not a bad choice for Catholics either.
Edited by Daniel Francis, 05 February 2018 - 03:54 PM.