Miracles of Jesus | Bible Class Curriculum
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The Life of Jesus and the Sacrament of Baptism
BRINGING GOD AND HUMANITY TOGETHER: The Life of Jesus and the Sacrament of Baptism Intro I. The Gospel Story: God living a human life II. Baptism: Humans living a divine life Intro A. The two directions: God to us, and us to God 1. In every presentation so far, we’ve seen a consistent pattern to the relationship between God and humanity: ● First, God comes to us ● Then, hopefully, we go to God 2. We saw this pattern in revelation and faith, in the stories of creation and the Old Testament, and in the Annunciation event. ● Each time, God takes the initiative on our behalf (creating us, revealing Himself to us, proposing to become man in order to save us) ● And, when things go well, we respond to Him in love (we obey Him, accept His testimony through faith – or, in the case of Mary at the Annunciation, we consent to cooperate with His plan). B. Now it’s time to look at these two movements in a little more detail. 1. What was it actually like when God became man? What do the Gospel stories tell us about Jesus’ personal history? ● In other words, What does it look like for God to live a human life? 2. And what can we do, concretely, to respond to God’s initiative? How do we begin to live as Christians? Well, we’ll see, the Christian life starts with Baptism. a. So the second part of this presentation is about Baptism, and it answers the question, What does it look like for humans to live a divine life? So let’s see what happens when divinity and humanity are brought together, in Jesus Christ and in us. -
April 22, 2018 Fourth Sunday of Easter
April 22, 2018 Fourth Sunday of Easter Page 2 “The Good News” - St. Anastasia Catholic Church, Troy 248-689-8380 Sunday, April 22, 2018 Masses: 8:15 AM, 10:15 AM, 12:15 PM, 5:00 PM Children’s Liturgy: during 10:15 Mass Friday, April 27, 2018 9:15/11:15 AM Coffee & Donuts Benediction: 9:15 AM 10:00 AM Catechesis of the Good Shepherd Mass: 9:30 AM (Fr Blondell) 1:45 PM Baptism 9:00 AM Rosary 6:30 PM BASIC Night (High School Youth Ministry) 10:00 AM Homeschool Open Gym 7:00 PM Rosary for Peace 10:00 AM Prayer Series – Spanish 10:30 AM Guadalupano Group Monday, April 23, 2018 1:00 PM Senior Fit Mass: 9:30 AM funeral (Fr Steve) 6:30 PM Religious Ed End of Year Family Night 9:00 AM Rosary 10:30 AM Exposition of the Eucharist Saturday, April 28, 2018 1:00 PM Senior Fit Masses: 4:00 PM, (Fr Blondell) 6:30 PM Stephen Ministry Peer Supervision 6:00 PM (Spanish) (Fr Medina) Exposition of the Eucharist throughout day and night Reconciliation: 3:00 PM, 5:15 PM (Spanish) 9:00 AM Kids Guitar Course Tuesday, April 24, 2018 9:00 AM KofC St. Moses Food Drive Mass: 7:00 AM (Fr Greg) 10:00 AM Spanish Religious Ed – Adults & Children Reconciliation: 6:00 PM 10:00 AM Prayer Series – S panish Sunday, April 29, 2018 1:00 PM Red Cross Blood Drive Masses: 8:15 AM, 10:15 AM & 12:15 PM (Fr Greg), 7:00 PM Knights of Columbus Social 5:00 PM (Fr Anthony Camilleri) 7:30 PM Celebration Singers Rehearsal Children’s Liturgy: during 10:15 Mass Exposition of the Eucharist throughout day and night 9:15/11:15 AM Coffee & Donuts 10:00 AM Catechesis of the Good Shepherd Wednesday, April 25, 2018 1:30 PM Knights of Columbus Rosary Mass: 9:30 AM (Fr Greg) 6:30 PM BASIC Night (High School Youth Ministry) 8:00 AM Men’s Bible Study 7:00 PM Rosary for Peace 9:00 AM Rosary 10:30 AM Matinees with Fr. -
The Miracles of Jesus Christ As a Mode of Teaching
THE MIRACLES OF JESUS CHRIST AS A MODE OF TEACHING BRUCE M. METZGER 1. BIBLICAL MIRACLES IN GENERAL Before giving direct consideration to the subject itself, it will not be out of place to deal with certain preliminary matters regarding Biblical miracles in general. First of all, it may perhaps be appropriate to suggest a definition of a miracle. An old definition which will serve as a working hypothesis runs as follows: "A miracle is an event in the external world that is wrought by the immediate power of God." This definition, it should be pointed out, does not imply that other events a.re not attribut able to the power of God. On the contrary, we may believe that ordinary events depend ultimately on the power of God just as much as miracles do. There is this difference, however; in the case of ordinary events God uses means, what we call the order of nature, to bring those events to pass. But in the case of miracles, according to this definition, he does not rely upon secondary causes, but puts forth his creative power as he put it forth when first he made all things of nothing. With regard to the miracles in the Bible as a whole, some people have a quite mistaken notion. They imagine that the Bible is simply crowded with na.rratives of miraculous events; that almost every page of. the Bible tells of a miraculous act of God. Actually, however, this is far from being the case. In the Bible miracles are confined almost entirely to four periods of time, separated from each other by centuries. -
Miracles Published on Inters.Org (
Miracles Published on Inters.org (https://inters.org) Miracles Copyright © Interdisciplinary Encyclopedia of Religion and Science ISSN: 2037-2329 and the author. No part of this article may be reproduced, stored in a retrieval system or transmitted without the prior permission of the Editors. To refer to the content of this article, quote: INTERS – Interdisciplinary Encyclopedia of Religion and Science, edited by G. Tanzella-Nitti, I. Colagé and A. Strumia, www.inters.org Date: 2017 DOI: 10.17421/2037-2329-2002-GT-4 Giuseppe Tanzella-Nitti [1] I. The Religious Dimension and Christological Specificity of Miracles - II. The Miracles Related by the Gospels: Their Meaning and Historical Value 1. The Terminology of Miracles in Sacred Scripture 2. The Miracles of Jesus of Nazareth 3. The Historical Significance and Realism of the Miracles Reported by the Gospels - III. Miracles according to the Teaching of the Catholic Church - IV. Philosophical and Biblical Criticisms of the Possibility and Significance of Miracles 1. Spinoza, Hume, Voltaire, Bayle, Kant, the Young Hegelians and Contemporary Criticism by A. Flew 2. The Biblical Hermeneutics of Miracles and the Existential Value of Their Semiological Aspect: Blondel, Bultmann - V. The Natural Sciences and an Understanding of the Ontological Dimension of a Miracle 1. Miracle’s Possibility and its Recognition: Psychological, Ontological and Semiological Dimensions - 2. God’s Actions in Conformity with Nature, or against Nature, according to Thomas Aquinas - VI. Prospects and Guidelines for Theological Work – VII. The Presence and Reality of Miracles in the Experience of Faith 1. Do Miracles Happen Today? 2. The Evaluation of Miracles in the Canonical Procedure for the Canonization of Saints 3. -
The Development of Marian Doctrine As
INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................ -
SERMON- Palm Sunday (B) Good Shepherd Charles R
SERMON- Palm Sunday (B) Good Shepherd Charles R. Cowherd March 28, 2021 Mark 11:1-11 Psalm 118:1-2, 19-29; Philippians 2:5-11 or Mark 15:1-39, [40-47] Psalm 31:9-16 OPENING: Earlier this month, our very own Good Shepherd Players performed (online) the stage play, And Then There Were None, based on Agatha Christie’s famous 1939 novel. I enjoyed their rendition so much that I rented the recent BBC movie version from the library and watched it as I prepared for this Sunday and for Holy Week. It’s an interesting pairing. I am not an expert on Agatha Christie, but I know that her faith permeated her work. Throughout, there is the idea of a moral universe, a particularly Christian one, where good and evil exist and compete. Famously, with Christie, that meant that even the buttoned-up English countryside was rife with sin. She also expanded the genre by emphasizing that humanity’s sinfulness is so profound that even the great detectives and crime solvers of her books cannot restore the world to a state of goodness. Salvation, thus, always lies outside of ourselves.1 This all makes good Lenten reading, and especially today, as we get to the height of Palm Sunday and then the depths of Christ’s Passion. Getting back to And Then There Were None, Steve McBride infamously gave away its ending during announcements one Sunday by revealing that, quote: “Everyone dies in the end.” He later protested that that fact was, you know, in the title in the first place. -
THE WEDDING FEAST at CANA (Jn 2:1-11)
THE WEDDING FEAST AT CANA (Jn 2:1-11) By Jim Seghers John‟s ostensibly simple narrative of the wedding feast at Cana explodes in layers of meaning when it is examined in faith. This reflection proposes to offer some insights that may deepen your understanding and stimulate your discoveries in this rich passage. It is no accident that John begins his Gospel with the identical words that open the Bible: “In the beginning” (Gen 1:1). In the first chapter of Genesis the emphasis is on the ascending order of creation culminating in formation of Adam and Eve on the sixth day. In the recapitulation in second chapter of Genesis the emphasis shifts to the covenant God established with his favorite creatures to whom God gave dominion over the earth. This covenantal relationship is depicted in the Bible as a family bond or a marriage. In the first chapter of John‟s Gospel the evangelist lays out a literary new creation week. On the first day the Word who is God is depicted as coming to make a “new creation” (2 Cor 5:17). He is both “life” and the “light of men” paralleling the first day of creation in Genesis when God said: “Let there be light” (Jn 1:4; Gen 1:3). The first three days of John‟s literary creation week are laid out as follows: First Day: Jn 1:1-34 Second Day: Jn 1:29-34 beginning with the words: “The next day.” Third Day: Jn 1:35-42 beginning with the words: “The next day.” Fourth Day: Jn 1:43-51 beginning with the words: “The next day.” Seventh Day: Jn 2:1-11 wedding at Cana Chapter two introduces the marriage at Cana with the words: “On the third day” (Jn 2:1). -
Gospel John Confronts, Indeed Bombards, the Reader with the Person of Jesus
INTRODUCTION Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31) So concludes John’s gospel. After 20 chapters, his intent should hardly come as a surprise! From the very outset of his gospel John confronts, indeed bombards, the reader with the person of Jesus. In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. (John 1:1, 14) Look again at 20:30-31 and you will find the key words which reveal John’s plan as an evangelist-writer. Jesus did many other miraculous signs in the presence of his disciples (which are not recorded in this book.) But these are written that you may believe 1that Jesus is the Christ, the son of God, and that by believing you may have life in his name. In John’s gospel the miracles of Jesus are called signs which are to produce belief which results in life. Everything in John’s 21 chapters is to this end. If one were to take an afternoon and read through all four gospels in the order we find them in our Bibles, John would stand out. -
Book of John John 1 1. Finish This Quote from John 1:1: “In
Book of John John 1 1. Finish this quote from John 1:1: “In the beginning was the ________ and the ___________ was with God and the _________ was God.” WORD 2. According to John 1:1-2, who was “in the beginning with God”? THE WORD (JESUS) 3. Who was sent to bear witness of the Light (Jesus)? JOHN 4. According to John 1:12, to whom did Jesus give power to become the sons of God? AS MANY AS RECEIVED HIM (EVEN TO THEM THAT BELIEVE ON HIS NAME) 5. Who gave the Law, according to John 1:17? MOSES 6. According to John 1:17, grace and truth came by whom? JESUS CHRIST 7. According to John 1:19-20, who did the Jews send to John to ask him who he was? PRIESTS AND LEVITES 8. Where were these Priests and Levites from? JERUSALEM 9. Who did John tell the Priests and Levites that he was, according to John 1:23? THE VOICE OF ONE CRYING IN THE WILDERNESS 10. What Prophet did John quote when he said, “Make straight the way of the Lord”? ESAIAS (ISAIAH) 10. Of what religious group were the Priests and Levites that questioned John the Baptist in John 1? (PHARISEES, Saducees, or Scribes) 11. In what river did John baptize? JORDON RIVER 12. In what city was John when he was questioned of the Priests and Levites? BETHABARA 13. What did John say when he saw Jesus coming? (word for word, according to John 1:29) BEHOLD THE LAMB OF GOD WHICH TAKETH AWAY THE SIN OF THE WORLD 14. -
Historical Evidence of Jesus' Miracles
Historical Evidence of Jesus’ Miracles © Robert J. Spitzer, S.J., Ph.D. – Magis Center – June 2015 Introduction Three historical events convinced the early Church that Jesus was not only the Messiah, but also who He said He was—the exclusive Son of the Father (whom the Church recognized as “the Son of God”): 1. His Resurrection—transformed in Divine Glory, 2. His gift of the Holy Spirit (through which the Apostles worked miracles in His name), 3. His miracles by His own authority during His ministry. We have discussed the evidence for Jesus’ Resurrection in Glory in a previous article on this landing page (“contemporary evidence for Jesus’ Resurrection”). In this article we will discuss the other two events—Jesus’ miracles (Section I) and Jesus’ gift of the Holy Spirit to the Apostles and the Church (Section II). I. Jesus’ Miracles For Jesus, miracles are not merely an indication of divine power; they are the initiation of God’s kingdom in the world. He performs miracles to vanquish evil and to bring the kingdom so that we may be saved. In this respect, Jesus’ ministry of exorcism, healing, and raising the dead is unique in the history of religions. In order to understand the significance of this unique ministry, we will consider four major areas of contemporary scholarship: 1. The Purpose and Distinctiveness of Jesus’ Miracles (Section I.A.). 2. A Brief Consideration of the Criteria of Historicity (Section I.B.). 3. The Historicity of Jesus’ Exorcisms and Healings (Section I.C.). 4. The Historicity of Jesus Raising the Dead (Section I.D.). -
Jesus Christ
Lesson 3 Jesus Christ The Son of God became man to fulfill a mission: humanity’s salvation and redemption. With the sin of Adam and Eve (Original Sin), there was a break in the relationship between God and humanity. The Son of God came to heal, restore, and elevate that relationship. Jesus Christ is the Son of God made flesh. Therefore, Jesus is truly God and truly man (with the exception of sin). This is why Jesus is the perfect mediator (intercessor) between God and man because both exist in him in perfect unity. The mystery of the Son of God becoming man while remaining divine is referred to as the Mystery of the Incarnation. The Incarnation was able to take place because of Mary’s “fiat,” her ‘yes’ to God. The Annunciation to Mary is the mystery of our faith in which Mary accepts God’s offer to be the Mother of our Lord through the message of the Archangel Gabriel. The Mystery of the Nativity of the Lord refers to the birth of Jesus Christ. These mysteries allowed Christ to enter into the world so he could fulfill the Father’s mission of love. Through his life, death, and resurrection, Jesus reconciles humanity to God. It was for this reason that Jesus came to earth. In fact, the name Jesus means “God saves.” The life of Christ is recorded in the Gospels which are found in the New Testament in the Bible. Each of the four Gospels (Matthew, Mark, Luke, and John) present an account of the life of Christ. -
Mark's Gospel
Mark’s Gospel by Daniel J. Lewis © Copyright 1991 by Diakonos, Inc Troy, Michigan United States of America 2 Preface The Second Gospel is at once the shortest and, at least in the majority opinion of scholars, the earliest. The general concensus is that Mark was written in about 65 A.D., probably in Rome. Even the casual reader is bound to notice that the four gospels are each distinct. Though one early attempt was made to merge the four into a single synthetic account, the Diatessaron by Tatian in about 170 A.D., it has been the practice of the church to keep them separate. Each gospel was composed by selecting narratives, parables, miracles and so forth from the traditions about Jesus. We may assume that inasmuch as they were each written within and for specific communities, the selection of the material in each gospel reflects to some degree the situation of the church in which it was written. In other words, the elements which were selected by the evangelists with which to compose the gospels were chosen because they addressed a need in the community of faith. The selections were intentional, not haphazard. Each evangelist had at his disposal various resources, including the OT in Hebrew and Greek, the oral traditions which had been preserved about Jesus, the written traditions, if any, which had already preceded him, and the eyewitness accounts of those who had personally witnessed events in the life of Jesus. Whether or not there were any written materials at Mark's disposal is debated. Many scholars have conjectured for years that there was a "sayings" source underlying some of the gospels, though usually this source is thought to have been incorporated into Matthew and Luke rather than in Mark.