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The Gospel According to Luke, Isaiah, and Origen
Lumen et Vita 9:2 (2019), doi: 10.6017/lv.v9i2.11125 “To Evangelize the Poor:” The Gospel According to Luke, Isaiah, and Origen James E. Kelly Boston College School of Theology and Ministry (Brighton, MA) Abstract In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy. Text If you want to see what it means to preach the Gospel, look at Jesus in the Nazareth synagogue. Within the Gospel of Luke,1 this occasion marks the first time Jesus preaches—and the first time he is rejected—during his public ministry. The other three evangelists don’t seem to remember it well. For Matthew and Mark, the rejection at Nazareth pales in comparison to the many miracles Jesus previously performed throughout Galilee; for John, this event goes unmentioned.2 What matters to Luke is the message Jesus preaches in the Nazareth synagogue, an excerpt from the book of the prophet Isaiah: “The Spirit of the Lord is upon me, on account of which He has anointed me to bring good news to the poor. -
Introduction to Community Groups
INTRODUCTION TO COMMUNITY GROUPS WHAT IS A COMMUNITY GROUP? Community groups are small gatherings of people (Christian and non) that meet regularly for friendship, accountability, study and prayer, laughter, and occasionally tears. Community groups are an essential expression of the mission of Mars Hill Church. They’re a place where we learn more about Jesus and life together. They’re the place where we wrestle with the truths of the Bible and encourage one another toward the life that God intends for us. Each community group is unique, shaped by its neighborhood and the people who attend. However, you can expect a weekly gathering in a residence that involves food, conversation, prayer, discussion for applying the Bible to practical living, and service in the neighborhood. At the heart of each community group is the desire to see an authentic community marked by love for Jesus, one another, and the neighborhood. WHY SHOULD I JOIN A COMMUNITY GROUP? The God of the Bible is a Trinitarian God who is one and three persons: Father, Son, and Spirit. God has made us in his image, which means we are made for community and friendship. And when we are not living in community we suffer because life in a sinful world is too complex and tempting to journey alone. Therefore, community groups are a place where we can live in relationship with one another through the ups and downs of life. HOW DO I GET CONNECTED TO A COMMUNITY GROUP? The easiest way to get connected is on Sunday: before or after the service, stop by the info desk at the campus where you attend. -
The Magnificat Luke 1:46Ff
The Magnificat Luke 1:46ff. December 22 & 23, 2012 Steve DeWitt For Christians this truly is a most wonderful time of the year. There are many reasons why our culture, in general, celebrates: being with family and friends . This is our first married Christmas and we will be spending time with my family in Des Moines and her family in Kansas City. For both of us, it’s the first time navigating Christmas with both sides of the family. I hope your time with your family is very blessed. Gift giving . Most of us like to give gifts and all of us like to receive them. Food . Vacation . There are lots of reasons for joy at this time of year no matter what your faith is or isn’t. But as Christians, there is a gladness we have because behind the cultural and sentimental celebrations of Christmas, there is something real and true and historical. Something happened that goes far beyond what silver bells, sleighs, and lights can symbolize. There is a story. A true story. A wonderful story. A story that the Bible says is remembered, not with presents and carols, but with faith. We remember by believing it is true and that the little baby in the manger was the Son of God. This has nothing to do with sentimentality but with truth and meaning and joy and wonder. We will get to that. Luke gives the most detailed account of the birth of Jesus. No surprise, Luke was a doctor. Doctors are scientists who study things in detail. -
Luke 3:1-20 (Matthew 3:1-12; Mark 1:1-8; John 1:19-28)
NT013 Luke 3:1-20 (Matthew 3:1-12; Mark 1:1-8; John 1:19-28) CalvaryCurriculum.com Luke 3:1-20 “...‘The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’” Luke 3:4 NT013 Copyright a 2012 Sergio Cariello & CalvaryCurriculum.com Copyright © Loyola Press MEMORY VERSE “...‘The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’” Luke 3:4 Luke 3:1-20 Circle the Correct Words: 1 “...the word of God came to (JESUS, JOHN) the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of (GUILT, SINS).” Luke 3:2-3 TRUE OR FALSE: 2 As it is written in the book of the words of Jeremiah the prophet, oTRUE oFALSE saying: ‘The voice of one crying in the city: Prepare the way of the Lord.’ Luke 3:4 3 “And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown oTRUE into the fire.” Luke 3:9 oFALSE Circle the Correct Words: 4 “He answered and said to them, ‘He who has (FOUR, TWO) tunics, let him give to him who has none; and he who has (FOOD, MONEY), let him do likewise.’” Luke 3:11 5 “Now as the people were in expectation, and all reasoned in their (HEARTS, MINDS) about John, whether he was the (PROPHET, CHRIST) or not.” Luke 3:15 UNDERLINE the Correct Answer: 6 “John answered, saying to all, ‘I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose...’” Luke 3:16 A. -
St Joseph As Dreamer and Disciple: the Gospels View by Arthur E
St Joseph as Dreamer and Disciple: The Gospels View By Arthur E. Zannoni Pre Note: On December 8, 2020, Pope Francis proclaimed in an Apostolic Letter entitled “Patris corde” (“With a Father’s Heart”) a “Year of Saint Joseph” from December 8, 2020, to December 8, 2021. Also, the Church celebrates the Solemnity (feast) of St. Joseph liturgically on March 19. Thus, the following reflection is offered on Joseph's biblical roots, the spouse of Mary, the mother of Jesus. What the Gospels Reveal About St. Joseph The only source we have for St. Joseph is the gospels. He is mentioned sixteen times in three of the four gospels. Matthew mentions him eight times, Luke seven times, and John once. This singular reference to Joseph in John's gospel (6:41-42) only refers to Joseph as the father of Jesus. The Portrayal of Joseph in the Gospel of Matthew In Matthew's gospel's infancy narrative, the first time Joseph is mentioned is in the genealogy of Jesus (Matthew 1:1-17), and he is called the husband of Mary (1:16). The second time Joseph is referred to as betrothed to Mary. They are engaged, “but before they lived together, she [Mary] was found to be with child from the Holy Spirit” (1:18). Mary and Joseph are between two stages of ancient Jewish marriage. The first is the formal consent in the home of the father of the bride. The second, made later, is the transfer of the bride to the house of the groom. In the Jewish legal view, Mary and Joseph's betrothal was considered a legally contracted marriage, completed before they cohabitated. -
The Meaning and Message of the Beatitudes in the Sermon on the Mount (Matthew 5-7) Ranko Stefanovic Andrews University
The Meaning and Message of the Beatitudes in the Sermon On the Mount (Matthew 5-7) Ranko Stefanovic Andrews University The Sermon on the Mount recorded in Matthew 5-7 is probably one of the best known of Jesus’ teachings recorded in the Gospels. This is the first of the five discourses in Matthew that Jesus delivered on an unnamed mount that has traditionally been located on the northwest shore of the Sea of Galilee near Capernaum, which is today marked by the Church of the Beatitudes. New Testament scholarship has treated the Sermon on the Mount as a collection of short sayings spoken by the historical Jesus on different occasions, which Matthew, in this view, redactionally put into one sermon.1 A similar version of the Sermon is found in Luke 6:20-49, known as the Sermon on the Plain, which has been commonly regarded as a Lucan variant of the same discourse. 2 The position taken in this paper is, first of all, that the Matthean and Lucan versions are two different sermons with similar content delivered by Jesus on two different occasions. 3 Secondly, it seems almost certain that the two discourses are summaries of much longer ones, each with a different emphasis, spiritual and physical respectively. Whatever position one takes, it appears that the Sermon on the Mount in Matthew is not just a collection of randomly selected pieces; the discourse displays one coherent literary theme. The Sermon is introduced with the Beatitudes, which are concluded with a couplet of short metaphoric parables on salt and light. -
Similarities and Differences Between Matthew's & Luke's Birth Stories
Similarities and Differences Between Matthew's & Luke's Birth Stories Similarities: Mary & Joseph Conception by Spirit of God No Donkey Herod the Great is Mentioned Birth in Bethlehem Differences: Matthew (75-90CE) Luke (80-95CE) Main Characters: Joseph, Angel, Magi, Herod the Main Characters: Zechariah, Gabriel, Elizabeth, Great Mary, Angels, Shepherds, Simeon, Anna Secondary Characters: Mary, Chief Priests & Secondary Characters: Herod the Great, Joseph, Scribes, Archelaus Caesar Augustus, Quirinius Location of Conception: Bethlehem (after a trip to Location of Conception: Nazareth (they go to Egypt, they plan to go back to Bethlehem Bethlehem only for a census and return after the (apparently have a house), but with Herod’s son 8-days wait and rituals required by the Torah, see not being a nice guy, either, they are warned in 2:21 and 2:39) a dream to move to Galilee / Nazareth, 2:19-31) Location of Birth: House (2:11) Location of Birth: Stable (2:7) Adoration: Magi (Gentile Philosophers) Adoration: Shepherds (Lowly) – How many? The text does NOT say! – How many? The text does NOT say! Star No Star No angels in night sky Angels in night sky Murder of the innocents & trip to Egypt No murder of the innocents & no trip to Egypt Move to Nazareth instead of back to Bethlehem Return to Nazareth since they live there already for fear of Herod’s son, Archelaus (2:19-23) (2:39-40) Less detail More detail Genealogies are different between the two! Dating the Story: Dating the Story: Includes Herod the Great who died in 4BCE Mentions Herod the Great who died in 4BCE (vs. -
The Magnificat
A LESSON FROM THE STORY OF MARY, MOTHER OF JESUS THE IMPACT OF HUMILITY by Beverly LaHaye and Janice Crouse The Magnificat My soul magnifies the Lord, And my spirit has rejoiced in God my Savior. For He has regarded the lowly state of His maidservant; For behold, henceforth all generations will call me blessed. For He who is mighty has done great things for me, And holy is His name. And His mercy is on those who fear Him From generation to generation. He has shown strength with His arm; He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, And exalted the lowly. He has filled the hungry with good things, And the rich He has sent away empty. He has helped His servant Israel, In remembrance of His mercy, As He spoke to our fathers, To Abraham and to his seed forever. Luke 1:46-55 Mary was fully aware of the honor bestowed on her by God in choosing her to be the mother of the Messiah. Her selection by God to be the women to give birth to the Son of God was a unique event in human history. For Mary, it was a singular, unparalleled honor. God would not have chosen her had she not been pleasing to Him –– pleasing in her attitudes and her actions, in her beliefs about Him and her worship of Him, in her disposition and most especially in her character. Everything about the Angel’s visit to Mary confirms her purity, humility and devotion. -
Devotional to St. Joseph MARCH 2021
Devotional to St. Joseph MARCH 2021 THE SPIRITUAL FATHERHOOD OF JOSEPH Prayer to Saint Joseph: Hail, Guardian of the Redeemer, Spouse of the Blessed Virgin Mary. To you God entrusted his only Son; in you Mary placed her trust; with you Christ became man. Blessed Joseph, to us too, show yourself a father and guide us in the path of life. Obtain for us grace, mercy, and courage, and defend us from every evil. Amen. I. Chosen Jesus… being the son (as was supposed) of Joseph, the son of Heli,… the son of David, the son of Jesse,… the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah,… the son of Shem, the son of Noah,… the son of Seth, the son of Adam, the son of God. (Luke 3) You did not choose me, but I chose you and appointed you… (John 15:16) Salvation History known for all time Christ’s two-fold mission for us No fear; wills united Joseph’s fiat Saint Joseph was an ordinary sort of man on whom God relied to do great things. He did exactly what the Lord wanted him to do, in each and every event that went to make up his life. That is why Scripture praises Joseph as “a just man.” In Hebrew a just man means a good and faithful servant of God, someone who fulfils the divine will… (Saint Josemaria Escriva) II. Magnitude of his fatherhood In the beginning was the Word, and the Word was with God, and the Word was God. -
Mary's Magnificat
Mary’s Magnificat (Luke 1:39-56) Bill Gaultiere ~ Ignatian Meditation Guides ~ SoulShepherding.org Guidelines (For Groups): Protect confidentiality and follow the leader’s prompts. Ignatian Meditation Process: Ignatius chose this Gospel reading for Week 2 of The Spiritual Exercises. Read the introduction and then “Ask for the grace”. Then quietly read the passage by using your imagination to enter into the story, sensing and feeling what’s going on. Don’t analyze the passage or seek insights — experience yourself as a character in the story. After the second reading have a “colloquy” (short, personal conversation) with the Lord. You can use the prompts and questions at the bottom to guide your prayer time and journaling (and sharing with others). Introduction: When we think about the birth of Christ it’s easy to forget that Mary is a teenage girl who is pregnant outside of marriage. At first nobody believes her story about a miraculous virgin birth. Not even her fiancée or parents. Given her stress and her hormones, surely she is quite emotional! She hurries off to verify the angel’s word that her cousin Elizabeth is indeed pregnant in her old age. What a blessing of affirmation Mary receives! What a glorious song she sings to the Lord! She is inspired by Hannah’s song in the Old Testament. She in turn inspires the message of her son who is the Savior and Lord for her and for the whole world. Ask For the Grace: Divine Majesty, I ask for the grace I desire: that I may not be deaf to your call, but ready and diligent to accomplish your most holy will. -
Mary Magdalene: Her Image and Relationship to Jesus
Mary Magdalene: Her Image and Relationship to Jesus by Linda Elaine Vogt Turner B.G.S., Simon Fraser University, 2001 PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Liberal Studies Program Faculty of Arts and Social Sciences © Linda Elaine Vogt Turner 2011 SIMON FRASER UNIVERSITY Fall 2011 All rights reserved. However, in accordance with the Copyright Act of Canada, this work may be reproduced, without authorization, under the conditions for "Fair Dealing." Therefore, limited reproduction of this work for the purposes of private study, research, criticism, review and news reporting is likely to be in accordance with the law, particularly if cited appropriately. APPROVAL Name: Linda Elaine Vogt Turner Degree: Master of Arts (Liberal Studies) Title of Project: Mary Magdalene: Her Image and Relationship to Jesus Examining Committee: Chair: Dr. June Sturrock, Professor Emeritus, English ______________________________________ Dr. Michael Kenny Senior Supervisor Professor of Anthropology ______________________________________ Dr. Eleanor Stebner Supervisor Associate Professor of Humanities, Graduate Chair, Graduate Liberal Studies ______________________________________ Rev. Dr. Donald Grayston External Examiner Director, Institute for the Humanities, Retired Date Defended/Approved: December 14, 2011 _______________________ ii Declaration of Partial Copyright Licence The author, whose copyright is declared on the title page of this work, has granted to Simon Fraser University the right to lend this thesis, project or extended essay to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalf or for one of its users. -
Blessed Are the Poor in (Holy) Spirit”? (Matthew 5:3) ROBERT H
Word & World Volume XVIII, Number 4 Fall 1998 “Blessed Are the Poor in (Holy) Spirit”? (Matthew 5:3) ROBERT H. SMITH Pacific Lutheran Theological Seminary Berkeley, California WOULD LOVE TO SPEAK THE LAST WORD ON THE FIRST BEATITUDE. THATS JUST ONE Iof my many vanities, and it may pit me squarely against the beatitude itself. In any case, the first of the beatitudes in Matthew’s Gospel continues to trouble me. Certainly the usual interpretations leave me unsatisfied. Jesus says, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens” (Matt 5:3). We all know that Luke reports the saying more simply, “Blessed are you poor!” (Luke 6:20). What is the force of those two little words “in spirit” in Matthew’s version of the saying? I. THE USUAL INTERPRETATION: THE PIOUS POOR IN BIBLICAL TRADITION The prevailing interpretation is that “poor in spirit” means those who are not proud or haughty but are, on the contrary, humble and trusting in God. This inter- pretation is usually bolstered by references to Hebrew texts (especially Isaiah 61 and a series of passages among the Dead Sea Scrolls) which sing the praises of the anawim, those people in Israel who were poor but pious. The letter of James repre- ROBERT H. SMITH is a professor of New Testament whose work these days focuses on Matthew and Revelation when he is not occupied with introducing students to biblical Greek. The first beatitude can be translated, “Blessed are those who lack powerful charis- matic gifts.” Matthew challenges those who are rich in ecstatic utterance, miracle, and exorcism but poor in righteousness and mercy.