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Twenty Third Sunday in Ordinary Time September 5, 2021
MASS SCHEDULE Twenty Sixth Sunday Saturday .......... 8:30 am 5:00 pm Vigil In Ordinary Time Sunday ............. 7:30 am 9:30 am September 26, 2021 5:00 pm PARISH INFORMATION Mon-Fri ............ 6:30 am and 5:30 pm PARISH CENTER AND OFFICE Corner of Selby and Ohio RECONCILIATION 10750 Ohio Avenue, Los Angeles, CA 90024 Saturday at 4 pm in the church PARISH OFFICE HOURS Monday-Friday 9:00 am—4:00 pm Saturday 9:00 am-12:00 pm Sunday Closed Page 2 September 26, 2021 Dear Sisters and Brothers in Christ – The Annual Fall Festival is here! The theme is One Love, a response to the pandemic – one love that flows from God. Our Festival Team led by Wanda Ahmadi have taken every precaution in this time of COVID. To attend in person, full vaccination is strongly recommended and/or a COVID test within 72 hours of attending; masks are to be worn at all times except when eating or drinking; practice physical distancing; and, wash hands fre- quently. See you on the Ferris wheel! Our next faith formation program is a special presentation of a new book, “Immigration and Faith: Cultural, Biblical, and Theological Narratives” by professor of theology at Loyola Marymount University, Brett Hoo- ver on Thursday, September 30 at 7 PM in the Church. Brett utilizes vivid and engaging narratives of those who migrate to see migration through the lens of our faith. The book is available for purchase at the Parish Office and will be available at the presentation. You may attend online at St. -
St. Paul the Apostle1 by Kenneth John Paul Pomeisl2
St. Paul the Apostle1 by Kenneth John Paul Pomeisl2 St. Paul was born in the town of Tarsus in Cilicia which we today call Turkey around the year 3 A.D. His original name was actually Saul. He was a Pharisee which were a group of very devout Jews who were very serious about “the Law”. After Pentecost the Church, known then as “the Way”, slowly began to grow. As it did many of the Jews did not like this. They thought these newcomers were heretics. Saul was involved with putting these people in prison. He was at the execution of the first martyr, St. Stephen, who died by stoning. As he died St. Stephen asked God to forgive those who were killing him. Saul would continue to arrest every follower of the Way he could find. Some people believe that because of what St. Stephen did and how these people acted Saul started to have doubts about what he was doing but he would not change his mind. Then one day Saul was struck by a great light and blinded. As he was down here heard a voice asking “Saul, Saul, Why do you persecute me?” Saul asked this voice who he was and the reply was “I am Jesus, who you are persecuting”. After this Saul has his sight restored and becomes a Christian himself. After a while he is sent on missions to preach the Gospel to the Gentiles (non-Jews). St. Paul endures many hardships but creates many Churches and during this time writes many of his letters which we know today as Epistles in the New Testament. -
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. -
A:Cts of the Apostles (Revised Version)
THE SCHOOL AND COLLEGE EDITION. A:CTS OF THE APOSTLES (REVISED VERSION) (CHAPTERS I.-XVI.) WITH BY THK REV. F. MARSHALL, M.A., (Lau Ezhibition,r of St, John's College, Camb,idge)• Recto, of Mileham, formerly Principal of the Training College, Ca11narthffl. and la1ely Head- Master of Almondbury Grammar School, First Edition 1920. Ten Impressions to 1932. Jonb.on: GEORGE GILL & SONS, Ln., MINERVA HOUSE, PATERNOSTER SQUARE, E.C.4. MAP TO ILLUSTRATE THE ACTS OPTBE APOSTLES . <t. ~ -li .i- C-4 l y .A. lO 15 20 PREFACE. 'i ms ~amon of the first Sixteen Chapters of the Acts of the Apostles is intended for the use of Students preparing for the Local Examina tions of the Universities of Oxford and Cambridge and similar examinations. The Syndicates of the Oxford and Cambridge Universities often select these chapters as the subject for examination in a particular year. The Editor has accordingly drawn up the present Edition for the use of Candidates preparing for such Examinations. The Edition is an abridgement of the Editor's Acts of /ht Apostles, published by Messrs. Gill and Sons. The Introduction treats fully of the several subjects with which the Student should be acquainted. These are set forth in the Table of Contents. The Biographical and Geographical Notes, with the complete series of Maps, will be found to give the Student all necessary information, thns dispensing with the need for Atlas, Biblical Lictionary, and other aids. The text used in this volume is that of the Revised Version and is printed by permission of the Universities of Oxford and Cambridge, but all editorial responsibility rests with the editor of the present volume. -
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle Rainer Walter Kühne Bürgerstr. 4, 38118 Braunschweig, Germany e-mail: [email protected] I suggest the following scenario. In the fifteenth year of the reign of Tiberius (14-37), that is late in 28 or early in 29, John began to preach a baptism. Jesus healed and preached and was crucified on the Preparation Day, Friday 3 April 33 during a lunar eclipse. Thereafter the apostles began to preach and raising the number of believers from 120 to 5000. This caused a persecution where Saul converted to Paul late in 33. Afterwards Paul spent three years in Damascus, where Aretas IV was king. Thereafter Paul did his first travel which lasted for fourteen years, that is 36-50. This was followed by the council of the apostles late in 50. Thereafter Paul did his second travel which lasted for at least a year and six months. Then he did his third travel which lasted for at least two years and six months, that is 52-54. Afterwards he was imprisoned for two years by Antonius Felix until Porcius Festus became procurator of Judaea in 56. There is general agreement that Jesus Christ was a historical person. Experts differ in dating his crucifixion (between 27 and 34) and the council of the apostles (between 48 and 51). Here I would like to investigate these two open questions. In his Ioudaike archaiologia historian Josephus Flavius mentioned John the Baptist (Antiquitates Judaicae 18.5.2). He mentioned also that James, the brother of Jesus called Christus, was executed in 62 (Antiquitates Judaicae 20.200). -
What Did Paul Know About Jesus?
What did Paul know about Jesus? Gregory C. Jenks The formative period of earliest Christianity falls between the execution of Jesus in 30 CE and the destruction of Jerusalem by the Roman armies in 70 CE. The New Testament would suggest that during those forty years there was no more influential figure than Saul of Tarsus, best known in later Christian tradition as Paul the Apostle. But what did Paul actually know about Jesus? What part did such information play in his personal understanding of the post-Easter Jesus? Does the historical Paul provide any help for contemporary people wondering to what extent information about the pre-Easter Jesus is relevant to the project of discipleship and faith? The ‘problem’ of Paul’s knowledge of Jesus One of the first problems to be faced concerns the definition of Pauline material. Is our inquiry to focus on the historical Paul or the canonical Paul? By canonical Paul, I mean the identikit picture of Paul that is created when all the biblical traditions associated with Paul are simply put together uncritically. Of the twenty-seven books that finally came to comprise the New Testament, 16 are attributed to Paul or his admirers: The Pauline corpus includes the seven letters widely accepted as authentic by New Testament scholars: Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon. Not surprisingly, these seven letters were all voted Red in the Spring 1997 Westar meeting. Then there are the disputed letters of 2 Thessalonians, Ephesians, Colossians, 1 Timothy, 2 Timothy and Titus. Their claim to authenticity is widely challenged in New Testament scholarship. -
The Gospel of Luke Class 6
The Gospel of Luke Class 6 “In the Gospel of Luke Jesus promises his disciples three things—that they would be completely fearless, absurdly happy, and in constant trouble.” - William Barclay, The Gospel of Luke The Genesis Restored & The Covenant Expanded Luke’s Gospel provides an account of Jesus life and teaching that relates to universal mission. This is what makes the Gospel of Luke the most ‘catholic’ (little c) in nature. Luke’s gospel shows that the Gospel message is not limited to any one culture or people, the story of Jesus and salvation history now belongs to all peoples. In the gospel pattern of showing that the covenantal history of the Jewish people is fulfilled, Luke makes it his primary point to reach back to Genesis and restore the covenant the God made with Adam and Eve. Unlike the Gospel of Matthew which reaches back primarily to the Abrahamic covenant to show the Jesus is the restoration and fulfillment of Jewish history, Luke showing Jesus came to save not only the Jewish people, but the entirety of mankind. The gospel demonstrates the universality of God’s love, it stresses the fact that Jesus reached out to all sorts of people, even to those who seemed to have no chance at salvation. In Luke’s gospel everyone has the potential to be saved! The debt that was racked up by our first parents, Adam & Eden, has been paid by the new Adam, Jesus. Sin has now power of Christ. Author Source Point of View: A Greek Doctor Luke tells us that he was not an eyewitness to the events of Jesus’ ministry. -
From Permission to Prohibition: Paul and the Early Church on Mixed Marriage
From Permission to Prohibition: Paul and the Early Church on Mixed Marriage The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Cohen, Shaye J. D. 2011. From permission to prohibition: Paul and the early church on mixed marriage. In Paul's Jewish Matrix, ed. Thomas G. Casey and Justin Taylor, 259-291. Rome: Gregorian and Biblical Press. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33077876 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP Chapter 7 From Permission to Prohibition: Paul and the Early Church on Mixed Marriage Shaye J. D. Cohen, Harvard University Numerous ancient Jewish texts speak out against mixed marriage, the marriage of a Jew with a non-Jew. The poet Theodotus, the Temple Scroll, the book of Jubilees, the Testaments of the Twelve Patriarchs, Philo, Josephus, and other works, written in Greek or Hebrew, in the land of Israel or the diaspora, clearly state that Jews are not to marry non-Jews. Rabbinic literature continues along the same trajectory. The reasons given for the prohibition usually reduce themselves to two: the non-Jewish spouse may turn the Jewish spouse away from the one true God and towards the worship of other, false gods; Jews constitute a ―holy‖ people that cannot tolerate foreign admixture. Some of these texts attempt to ground the prohibition in passages from the Bible, especially the Torah, while others are content to argue without scriptural support. -
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. -
The "Poor" in the Beatitudes of Matthew and Luke
Grace Theological Journal 6.2 (1985) 305-314 Copyright © 1985 by Grace Theological Seminary. Cited with permission. THE "POOR" IN THE BEATITUDES OF MATTHEW AND LUKE GARY T. MEADORS The identification of the poor in Luke 6:20 has been disputed. Some have seen them as the economically impoverished. However, it must be noted that Jesus was specifically addressing his disciples when he uttered the beatitude of the poor. Furthermore, Luke (6:20-26) stands in the literary tradition of an eschatological reversal motif found in Psalm 37, Isaiah 61, and in certain Qumran materials. A comparison of Luke 6:20-26 with these materials indicates a connection between ptwxoi< Luke 6:20 and the Hebrew term Myvnf which had become metaphorical for the pious. This connection is supported by the fact that Matthew records the same logion of Jesus as ptwxoi<, thus the term “poor" in Luke 6:20 is used in reference to the pious. * * * INTRODUCTION Do the "poor" in Luke's account of the beatitudes refer to the economically impoverished whereas the "poor in spirit" in Matthew's account refer to the pious? It has become quite common to answer such a question in the affirmative and thus to see a dichotomy between the two accounts. Indeed, redactional studies have correctly observed that Luke's gospel contains more unique material concerning the poor and oppressed than the other gospels. However, the reason for this has been much debated. This study argues that the "poor" in both accounts of the beatitudes refer primarily to the pious. (This is not to deny, however, that they may also have been economically oppressed.) Thus, in the beatitudes Jesus sought the spiritual reversal of life situations. -
Marcion and the Corruption of Paul's Gospel
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Judith M. Lieu Marcion and the Corruption of Paul’s Gospel Abstract: That Marcion’s authoritative texts were a form of the canonical Gospel of Luke and a Pauline corpus is well established, yet the relationship between these is far less certain. Although it is widely assumed that Marcion identified or authorised his gospel through a reading of Paul’s defence of his gospel in Gal 1–2, this relies heavily on Tertullian who is driven by his own rhetoric and agenda. Tracing the different defences by Irenaeus and Tertullian of the authority of the gospel and of conflict between Paul and Peter alerts us to the complex negotiations involved in the textualization of the early Christian message, and in the attempts to hold together the Pauline revolution and the remembering of Jesus traditions. Marcion represents a different stage in this process, and although we can reconstruct for him a narrative, it is one which is fragmentary and remains allusive. Contemporary attempts to get beyond the rhetoric and special pleading must always be sensitive to the ideological framing that has accompanied narratives of the past from the start. Keywords: Marcion, gospel, Paul, Irenaeus, Tertullian Judith M. Lieu: University of Cambridge, Faculty of Divinity, West Road, Cambridge CB3 9BS, United Kingdom, e-mail: [email protected] φασὶν δ᾽ὡς ἄρα τοῦ κατ᾽αὐτὸν εὐαγγελίου µνηµονεύειν ὁ Παῦλος εἴωθεν ὁπηνίκα ὡς περὶ ἰδίου τινὸς εὐαγγελίου γράφων ἔλεγεν “κατὰ τὸ εὐαγγέλιόν -
Ten Things You Might Not Know About Luke 1. Luke Never Met Jesus. in Fact, None of the Evangelists Did. After the Resurrection
Ten Things You Might Not Know About Luke 1. Luke never met Jesus. In fact, none of the evangelists did. After the Resurrection, the Apostles went out to preach the good news, as instructed by Jesus, handing on stories of his miracles, sayings, teachings, and most importantly, passion, death and Resurrection, to the new Christian communities they founded. It was not until after the first Apostles began to die that the next generation of Christians began writing down some of the material they had received. Eventually, people such as Luke pulled this material together into a cohesive Gospel account. 2. Luke is also thought to be the author of the Acts of the Apostles, a book which continues the story where the gospel leaves off. There is much continuity between the books as many of the same themes found in the gospel are also developed in Acts. In addition, we see the Apostles performing many of the same miracles we saw Jesus perform in the Gospel, highlighting the connection between their ministry and Jesus’. 3. It is possible that Luke was at one point one of Paul’s travel companions. In his letter to the Colossians, Paul relays greetings to the community from several of his companions, including a physician named Luke. From the earliest centuries, many believe this companion to be the evangelist. 4. Luke was most likely a gentile from Antioch (Syria) addressing a gentile audience. Unlike Matthew, Luke makes few references to Old Testament quotes and explains Jewish traditions, in addition to being attentive to emphasizing that the Gospel message is addressed to all peoples, including gentiles.