Blessing & Dedication of the Synod Offices
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2 Maccabees, Chapter 1 Letter 1: 124 B.C
Archdiocese of St. Louis Office of Sacred Worship Lectio Divina Bible The Second Book of Maccabees Second Maccabees can be divided as follows: I. Letters to the Jews in Egypt II. Author’s Preface III. Heliodorus’ Attempt to Profane the Temple IV. Profanation and Persecution V. Victories of Judas and Purification of the Temple VI. Renewed Persecution VII. Epilogue * * * Lectio Divina Read the following passage four times. The first reading, simple read the scripture and pause for a minute. Listen to the passage with the ear of the heart. Don’t get distracted by intellectual types of questions about the passage. Just listen to what the passage is saying to you, right now. The second reading, look for a key word or phrase that draws your attention. Notice if any phrase, sentence or word stands out and gently begin to repeat it to yourself, allowing it to touch you deeply. No elaboration. In a group setting, you can share that word/phrase or simply pass. The third reading, pause for 2-3 minutes reflecting on “Where does the content of this reading touch my life today?” Notice what thoughts, feelings, and reflections arise within you. Let the words resound in your heart. What might God be asking of you through the scripture? In a group setting, you can share your reflection or simply pass. The fourth reading, pause for 2-3 minutes reflecting on “I believe that God wants me to . today/this week.” Notice any prayerful response that arises within you, for example a small prayer of gratitude or praise. -
Eng-Kjv 2MA.Pdf 2 Maccabees
2 Maccabees 1:1 1 2 Maccabees 1:10 The Second Book of the Maccabees 1 The brethren, the Jews that be at Jerusalem and in the land of Judea, wish unto the brethren, the Jews that are throughout Egypt health and peace: 2 God be gracious unto you, and remember his covenant that he made with Abraham, Isaac, and Jacob, his faithful servants; 3 And give you all an heart to serve him, and to do his will, with a good courage and a willing mind; 4 And open your hearts in his law and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble. 6 And now we be here praying for you. 7 What time as Demetrius reigned, in the hundred threescore and ninth year, we the Jews wrote unto you in the extremity of trouble that came upon us in those years, from the time that Jason and his company revolted from the holy land and kingdom, 8 And burned the porch, and shed innocent blood: then we prayed unto the Lord, and were heard; we offered also sacrifices and fine flour, and lighted the lamps, and set forth the loaves. 9 And now see that ye keep the feast of tabernacles in the month Casleu. 10 In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto Aristobulus, king Ptolemeus’ master, who was of the stock of the anointed priests, and to the Jews that were in Egypt: 2 Maccabees 1:11 2 2 Maccabees 1:20 11 Insomuch as God hath delivered us from great perils, we thank him highly, as having been in battle against a king. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
2 Maccabees Reconsidered,“ ZNW 51 (1960) 10–30
21-2Mc-NETS-4.qxd 11/10/2009 10:31 PM Page 503 2 MAKKABEES TO THE READER EDITION OF THE GREEK TEXT The Greek text used as the basis of the present translation is R. Hanhart’s Göttingen edition, Maccabaeo- rum libri I-IV, 2: Maccabaeorum liber II, copiis usus quas reliquit Werner Kappler edidit Robert Hanhart (Septu- aginta: Vetus Testamentum Graecum Auctoritate Societatis Litterarum Göttingensis editum IX [Göttingen: Van- denhoeck & Ruprecht, 2nd ed., 1976 (1959)]), which forms part of the Göttingen Septuagint and is the standard critically established text of contemporary Septuagint scholarship. The texts provided by H. B. Swete, The Old Testament in Greek, According to the Septuagint (vol. 3; Cambridge: Cambridge University Press, 1912), A. Rahlfs, Septuaginta. Id est Vetus Testamentum graece iuxta LXX interpretes (9th ed.; Stuttgart: Württembergische Bibelanstalt, 1935) and F.-M. Abel, Les livres des Maccabées (Etudes Bibliques; Paris: J. Gabalda, 1949) were also consulted. It was not always possible to follow the text reconstructed by Hanhart. Wherever the present transla- tor’s textual-critical decisions differ from those of Hanhart, this has been indicated in the footnotes. Some of the considerations that necessitated such decisions are laid out in the next section. THE NETS TRANSLATION OF 2 MAKKABEES The Text of 2 Makkabees Any critical edition of 2 Makkabees relies mainly on two famous Greek uncial manuscripts: the Codex Alexandrinus (fifth century) and the Codex Venetus (eighth century). There is also a rich tradition of Greek minuscule manuscripts, as well as manuscript witnesses to Syriac, Armenian and Latin transla- tions. There also is a Coptic fragment of some passages from 2 Makk 5–6.1 Hanhart’s edition is based mainly on Alexandrinus and on minuscules 55, 347 and 771. -
Katell Berthelot Introduction
ELECTRUM * Vol. 21 (2014): 73–85 doi: 10.4467/20800909EL.14.001.2780 www.ejournals.eu/electrum JUDAS MACCABEUS’ WARS AGAINST JUDAEA’S NEIGHBOURS IN 1 MACCABEES 5: A REASSESSMENT OF THE EVIDENCE Katell Berthelot CNRS / Aix-Marseille University Abstract: The fi fth chapter of the First Book of Maccabees recounts a whole range of wars waged by Judas Maccabeus against Judaea’s neighbours, who are depicted as threatening the lives of the Jews living in their midst. The account of these punitive expeditions contains the only explicit reference found in the book to an anathema (ḥerem) against a foreign people, a reference which has led some scholars to see Judas as re-enacting the biblical prescription of the ḥerem against the Canaanites. In contrast with this interpretation, the present article argues that the description in 1 Maccabees 5 is highly literary and rhetorical, and that it is part of a strategy which aims at pre- senting Judas as the heir of the fi rst kings of Israel. In particular, a careful literary analysis shows that nearly all the differences between the accounts in 1 and 2 Maccabees can be explained by tak- ing into consideration the project of the author to present Judas’s military expeditions in the light of Saul’s campaigns, following 1 Samuel 10–15 (especially 14:47–48). Given the indebtedness of 1 Maccabees 5 toward such biblical traditions, the historicity of Judas’s wars against Judaea’s neighbours should be re-assessed. Key words: history of Second Temple Judaism, Hasmoneans, 1 Maccabees 5, Judas Maccabeus, wars, biblical models, Saul. -
The Book of Occasional Services 2018
The Book of Occasional Services 2018 Conforming to General Convention 2018 i Table of Contents Preface 5 The Church Year Seasonal Blessings 8 Concerning the Advent Wreath 18 Advent Festival of Lessons and Carols 20 Las Posadas 25 Our Lady of Guadalupe 27 Blessing of a Crèche 32 Christmas Festival of Lessons and Carols 33 Service for New Year’s Eve 38 Candlemas Procession 42 The Way of the Cross 47 Tenebrae 65 On Maundy Thursday At the Foot-Washing 82 On Reserving the Sacrament 83 On the Stripping of the Altar 83 Agapé for Maundy Thursday 84 Blessings over Food at Easter 86 Rogation Procession 88 A Rite for the Blessing of a Garden 98 St Francis Day/ Blessing of Animals 100 Service for All Hallows’ Eve 112 Dia de Los Muertos (Day of the Dead) 115 1 Pastoral Services Welcoming New People to the Congregation 117 When Members Leave a Congregation 119 A Service of Renaming 120 The Preparation for Holy Baptism: The Catechumenate Concerning the Catechumenate 125 Admission of Catechumens 127 During the Period of Preparation 129 Enrollment of Candidates for Baptism 131 During the Period of Final Preparation 134 Blessing of a Pregnant Woman 139 Preparation of Parents and Sponsors of Infants and Young Children to be Baptized The Welcoming of Parents and Sponsors 141 During the Period of Preparation 143 Enrollment of Candidates for Baptism 144 Preparation for Confirmation, Reception or other Reaffirmations of the Baptismal Covenant Concerning Reaffirmation of Baptismal Vows 147 Welcoming Candidates for Confirmation, Reception, and the Reaffirmation -
CONSECRATION and DEDICATION of a PLACE of WORSHIP
CONCERNING THE CONSECRATION AND DEDICATION of a PLACE OF WORSHIP The Bishop presides at this liturgy, and the Rector (or Minister in charge) takes part as indicated. At the discretion of the Bishop, other clergy and leaders from the community may be invited to participate and may be assigned appropriate parts in the liturgy. This liturgy provides for the consecration and dedication of a Place of Worship and its furnishings. Places that may be set apart include purpose-built church structures, as well as facilities acquired and renovated for long-term use by a worshiping community. A Place of Worship may be consecrated and dedicated, even if the building is leased or mortgaged, provided the Congregation has exclusive control of the facility and to the extent the Ordinary and local canons allow. Shared-use facilities like school auditoriums or community centers are not consecrated and dedicated, but weekly preparation for worship should include spiritual cleansing (exorcising) of any forces of darkness that may have entered, invited or uninvited. Portions of the liturgy may be used, or adapted when necessary, for dedicating parts of a building, or furnishings that have been added, altered, or renovated. Likewise, suitable parts of this rite may be used for dedicating a chapel or an oratory within another building. This liturgy does not preclude the use of the Place of Worship for educational, missional, or social purposes, or for other activities that give glory to God and build up the Church. It is desirable that all members of the Congregation, young and old, have some individual or collective part in the celebration, as well as the architect, builders, musicians, artists, benefactors, and friends. -
Eng-Kjv 1MA.Pdf 1 Maccabees
1 Maccabees 1:1 1 1 Maccabees 1:11 The First Book of the Maccabees 1 And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece, 2 And made many wars, and won many strong holds, and slew the kings of the earth, 3 And went through to the ends of the earth, and took spoils of many nations, insomuch that the earth was quiet before him; whereupon he was exalted and his heart was lifted up. 4 And he gathered a mighty strong host and ruled over countries, and nations, and kings, who became tributaries unto him. 5 And after these things he fell sick, and perceived that he should die. 6 Wherefore he called his servants, such as were hon- ourable, and had been brought up with him from his youth, and parted his kingdom among them, while he was yet alive. 7 So Alexander reigned twelve years, and then died. 8 And his servants bare rule every one in his place. 9 And after his death they all put crowns upon them- selves; so did their sons after them many years: and evils were multiplied in the earth. 10 And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks. -
1 Maccabees, Chapter 4
USCCB > Bible 1 MACCABEES, CHAPTER 4 Victory over Gorgias. 1 Now Gorgias took five thousand infantry and a thousand picked cavalry, and this detachment set out at night 2 in order to fall upon the camp of the Jews in a surprise attack. Some from the citadel were his guides. 3 Judas heard of it and himself set out with his soldiers to attack the king’s army at Emmaus 4 while these forces were still scattered away from the camp. 5 During the night Gorgias came into the camp of Judas, and found no one there; so he sought them in the mountains, saying, “They are fleeing from us.” 6 But at daybreak Judas appeared in the plain with three thousand men; furthermore they lacked the helmets and swords they wanted. 7 They saw the army of the Gentiles,* strong, breastplated, and flanked with cavalry, and made up of experienced soldiers. 8 a Judas said to the men with him: “Do not fear their numbers or dread their attack. 9 Remember how our ancestors were saved in the Red Sea, when Pharaoh pursued them with an army.b 10 So now let us cry to Heaven in the hope that he will favor us, remember the covenant with our ancestors, and destroy this army before us today. 11 All the Gentiles shall know that there is One who redeems and delivers Israel.” 12 When the foreigners looked up and saw them marching toward them, 13 they came out of their camp for battle. The men with Judas blew the trumpet, and 14 joined the battle. -
9/12/76 - Washington Cathedral Dedication Service” of the Sheila Weidenfeld Files at the Gerald R
The original documents are located in Box 10, folder “9/12/76 - Washington Cathedral Dedication Service” of the Sheila Weidenfeld Files at the Gerald R. Ford Presidential Library. Copyright Notice The copyright law of the United States (Title 17, United States Code) governs the making of photocopies or other reproductions of copyrighted material. Gerald R. Ford donated to the United States of America his copyrights in all of his unpublished writings in National Archives collections. Works prepared by U.S. Government employees as part of their official duties are in the public domain. The copyrights to materials written by other individuals or organizations are presumed to remain with them. If you think any of the information displayed in the PDF is subject to a valid copyright claim, please contact the Gerald R. Ford Presidential Library. Digitized from Box 10 of the Sheila Weidenfeld Files at the Gerald R. Ford Presidential Library BJWUU. WillougbbJ •• 'I PJl.. rSWfWrlter President and Mn. Jrord and their son Jack worshipped at Washington Cathedral yesterday with about 2,200 other periOns u the Archbishop of Cantlµ'bury performed the final dedicatory service for the nave of. the world's sixth largest cathedral. Ar~bishop Donald Coggan, primate of t!Je 6'1· million.member Anglican Communion, of· which the Episcopal Church is a part, said that in Great Britam and the Uniied -States there is a marked revival of in~rest. in cathedrals after a period of time when many persons were begiMinc to .view them as obsolete. Coggan said that even though a cathedral ii an expression of "the best that is humanlr, possible in worship ••• a standard of excellence, • Christiana must put the ministries of cathedrals in proper context-ministering to a world with real needs. -
Purity and Nationalism in Second Temple Literature: 1–2 Maccabees and Jubilees
JETS 46/3 (September 2003) 401–21 PURITY AND NATIONALISM IN SECOND TEMPLE LITERATURE: 1–2 MACCABEES AND JUBILEES joseph hellerman* In 167 bc, at the instigation of an influential faction of Jewish elites, the Syrian king, Antiochus IV, began a program of forced Hellenization which prohibited behaviors and altered institutions that were particularly defining for Jewish identity: . the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, to forbid burnt offer- ings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, and to leave their sons uncircumcised (1 Macc 1:44–48).1 The king also proscribed Jewish dietary laws, and the eating of unclean food became something of a litmus test for faithfulness to Antiochus’s directives. Finally, imperial authorities destroyed copies of the Torah—the sacred source for Jewish religious practices—and determined possession of the law to be a capital offense. Antiochus’s goal was transparently socio-political: “that [his whole king- dom] should be one people, and that each should give up his customs” (1 Macc 1:41–42).2 The king perceptively discerned that, in order to achieve his de- sired ends, he would have to abolish traditional Jewish distinctions between sacred and profane foods, times, and places. For the “customs” associated with these distinctions (along with male circumcision) had served to set apart Jewish inhabitants of the empire as the chosen people of Yahweh and thereby obstruct any attempt to render the Jews “one people” with their Greek overlords.3 * Joseph Hellerman is professor of New Testament Language and Literature, Talbot School of Theology, 13800 Biola Avenue, La Mirada, CA 90639. -
Did God Dwell in the Second Temple? Clarifying the Relationship Between Theophany and Temple Dwelling
JETS 61.4 (2018): 767–84 DID GOD DWELL IN THE SECOND TEMPLE? CLARIFYING THE RELATIONSHIP BETWEEN THEOPHANY AND TEMPLE DWELLING JOSEPH GREENE* Abstract: Unlike the tabernacle or Solomon’s temple, the Bible does not describe the glory cloud of the Lord filling the second temple. This difference has caused many commentators to ask whether God’s presence “dwelled” in the second temple. An accurate answer requires a clarification of what temple dwelling means during the Second Temple period. A broad analysis of temple theology within the biblical and Second Temple literature reveals that the glory cloud relates to theophany, which is only one part of broader “presence” and “dwelling” concepts. The interplay between these concepts and developments in temple theology shifted the meaning of “dwelling.” This shift provided the avenue by which first century Jews could believe that the glo- ry cloud was never manifested and that God still “dwelled” in the second temple. Understand- ing these beliefs should give interpreters pause when assigning significance to the lack of a cloud theophany in the second temple. In practice, placing more significance on the glory cloud than historically warranted raises other interpretive issues—especially for evangelical interpreters. Key words: second temple, temple dwelling, God’s presence, glory cloud, theophany, spiritual- ization in exile, postexilic In arguing for a continuing sense of exile among first-century Jews, N. T. WrIght states, “Israel’s god had not returned to Zion. Nowhere in the so-called postexilic literature is there any passage corresponding to 1 Kings 8.10f., according to which, when Solomon’s temple had been fInIshed, ‘a cloud fIlled the house of YHWH, so that the priests could not stand to minister because of the cloud; for the glory of YHWH filled the house of YHWH.’”1 In her OT survey Carol Kamin- ski similarly notes, “Yet when the temple is dedicated under Zerubbabel and Joshua (Ezra 6:13–18), there is no indication that God’s glory fills It.