The Problem of the Virginal Conception of Jesus* Raymond E
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
4Th Sunday of Advent
The Annunciation linktoliturgy.com The Annunciation 4th Sunday of Advent Lessons and Discussions Page 4 – The Annunciation “The angel Gabriel was sent from God...” Page 7 – Name of Jesus “...you shall name him Jesus” Link to Liturgy provides faithful resources which use the latest audiovisu- Page 10 – Mary’s Fiat (and its effects) al means alongside traditional means to evangelize & catechize thus link- “May it be done to me according to your word.” ing life to the Gospel & the Gospel to life. Sign up Free to Link to Liturgy. Page 14 – Double Greeting “Hail, full of grace! The Lord is with you.” Page 16 - Hail Mary: Holy Mary, Ever Virgin Part I “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Page 20 – Holy Mary, Ever Virgin Part II “How can this be, since I have no relations with a man?” 28 The Annunciation linktoliturgy.com Communion Antiphon (Isaiah 7:14) – Simple English Propers This should be chanted so that the time of prayer, study and discussion can be made sacred. Another song can be substituted, but should have the same theme. Source: http://www.ccwatershed.org/ Alternate options: Hymns Immaculate Mary Hail Holy Queen Enthroned Above Come, O Long Expected Jesus Savior of the Nations, Come O Come, O Come, Emmanuel Remnant Ave Maris Stella Totus Tuus Collect – Roman Missal In the name of the Father, and of the Son, and of the Holy Spirit. Amen Pour forth, we beseech you, O Lord, your grace into our hearts, that we, to whom the Incarnation of Christ your Son was made known by the message of an An-gel, may by his Passion and Cross be brought to the glory of his Resurrection. -
Was Jesus an Only Child?
Was Jesus an Only Child? There are some who claim that Mary had children in addition to Jesus, citing one or more of the following Scriptural passages: “...his mother and his brethren were standing without... ” (Matthew 12:46) “Is this not the carpenter, son of Mary, the brother of James and Joseph and Judas and Simon? Do not his sisters live here near us? ” (Mark 6:3) “For even his own brothers did not believe in him. ” (John 7:5) “...with the women and Mary the mother of Jesus, and with his brothers. ” (Acts 1:14) “...and the Lord ’s brothers... ” (1 Corinthians 9:5) “But he had no union with her until she gave birth to a son.” (Matthew 1:25) The Church teaches us that Mary was perpetually virgin and this is what we affirm every time we recite the Confetitor. Why the difference? It comes with the fact that almost 20 centuries have passed since the books of the Bible were written and customs have changed, along with the fact that some people read into the text ’s meanings which were not intended. First century customs cannot be interpreted with 20 th century values. In the first case, what was the custom for calling someone your “brother, ” “sister, ” or using the collective term of “brethren? ” In Genesis 14:14, Lot is called Abraham ’s “brother ” but Genesis 11:27 tells us that Lot was the son of Aran, Abraham ’s brother. This shows that the terms were used to include cousins, but they were not even limited to close relatives (see Deuteronomy 23:7 and Jeremiah 34:9 for examples). -
Davidic Descent and the Virgin Birth
Davidic Descent and the Virgin Birth M. BLANCHARD Bishop Hollis' s question : ' How can Jesus be both born of the Virgin Mary and Son of David ? ' reminds one of that puzzling question with which Jesus confounded the Rulers of the Jews on that last day of controversy, the last Tuesday before His crucifixion: 'How can David's Lord be David's Son?' Both questions deal essentially with the same issue, and the same answer will be found fitted to both questions. If it be accepted that Mary was a descendant of David, the same as Joseph, immediately the problem is solved. But, that answer is rejected in the article which appeared in the April-June, 1959, issue of The Indian Journal of Theology. The evidence then for Mary's Davidic descent must be con sidered. No one questions the fact that Joseph's ancestry is traced back through David to Abraham in the first chapter of Matthew's Gospel. All agree likewise that Lukes list is radically different from Matthew's, and in inverse order. Matthew begins with Abraham and moves forward to Jesus; Luke begins with Jesus and traces the ancestry backward to Adam. On the face of it, their purposes seem to be different ; their methods, different ; and, we may suppose, the persons whose ancestries are traced, different. Basing their interpretation on the custom of Levirate marri age, attempts have been made along two lines to support the theory that both Matthew and Luke give the descljlnt of Joseph. First, some have suggested that the two men referred to, Jacob in Matthew and Heli in Luke, were step-brothers. -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
The Genealogies in the Bible: Are They Complete?
Last updated: 16-May-2020 at 13:15 Bible chronology main page (See History.) Español © Richard P. Aschmann The Genealogies in the Bible: Are they Complete? Rick Aschmann 1. Problems in the Genealogies from Jacob’s Sons to David 1 2. Missing Generations in Old Testament Genealogies 3 3. From David to the Babylonian Captivity 3 4. From the Babylonian Captivity to Jesus 4 5. Before Abraham 4 6. The Genesis 10 Table of Nations and Y-Chromosomal DNA 5 7. Appendix 1: An Alternative Timeframe for the Sojourn in Egypt 6 8. Appendix 2: High Priestly Lines Synchronized with Old-Testament Rulers 7 (Aschmann.net/BibleChronology/BibleGenealogies.pdf) 1. Problems in the Genealogies from Jacob’s Sons to David Exodus 12:40-41 (ESV) says: “40 The time that the people of Israel lived in Egypt was 430 years. 41 At the end of 430 years, on that very day, all the hosts of the LORD went out from the land of Egypt.” However, some have said that the Israelites could not have been in Egypt for 430 years, because the number of generations given in some of the more prominent genealogies seems to be far too few for that time period, as can be seen in the table below. (See section 7 for more on this question.) The genealogies in the table are listed in order by years per generation, from least to greatest.1 There are not very many genealogies in which the birth years at both ends can be determined. I have tried to list all of these that I have found in this table. -
Reformation Christology: Some Luther Starting Points
Volume 7l:2 April 2007 Table of Contents -- - - - - - - Talking about the Son of God: An Introduction ............................. 98 Recent Archaeology of Galilee and the Interpretation of Texts from the Galilean Ministry of Jesus Mark T. Schuler .......................................................................... 99 Response by Daniel E. Paavola ..............................................117 Jesus and the Gnostic Gospels Jeffrey Kloha .............................................................................121 Response by Charles R. Schulz ........................................144 Reformatia Christology: Some Luther Starting Points Robert Rosin ........................................................................... 147 Response by Naomichi Masaki ..............................................168 American Christianity and Its Jesuses Lawrence R. Rast Jr ...... .. .. ... .. .. .. .. .. .. .. .. .. .. .. 175 Response by Rod Rosenbladt ................................................. 194 Theological Observer The Lost Tomb of Jesus? ........................................................ 199 CTQ 71 (2007):147-168 Reformation Christology: Some Luther Starting Points Robert Rosin "Reformation Christology" is an impossible topic in the space allotted. A narrower topic, relatively speaking, is Martin Luther's Christology, which leaves only about one hundred and twenty heavyweight volumes, each the proverbial blunt instrument that could do in the person foolish enough to think that Luther can be managed in this space. Nor -
THE GENEALOGY of CHRIST a CLOUD of WITNESSES Sunday Before Christmas December 24, 2017 Revision B Gospel: Matthew 1:1-25 Epistle: Hebrews 11:9-40
THE GENEALOGY OF CHRIST A CLOUD OF WITNESSES Sunday before Christmas December 24, 2017 Revision B Gospel: Matthew 1:1-25 Epistle: Hebrews 11:9-40 The genealogy of Christ from either Matthew 1 or Luke 3 is not used at all in the West and is largely scoffed at as being very dull reading. Similarly, the Epistle reading consists of a long list of people who might be referred to as God’s Hall of Fame. This is also omitted in the Western lectionaries. Table of Contents Gospel: Matthew 1:1-25 ............................................................................................................................................ 371 Differences in Genealogies ................................................................................................................................... 371 Genealogies: Why Bother? ................................................................................................................................... 373 Genealogy Traced Through Joseph....................................................................................................................... 373 The Virgin Birth Was Concealed .......................................................................................................................... 374 Christ Came as Physician, Not Judge ................................................................................................................... 376 The Fullness of Time ........................................................................................................................................... -
Difficulties of New Testament Genealogies
DIFFICULTIES OF NEW TESTAMENT GENEALOGIES R. LARRY OVERSTREET The genealogies in Matthew and Luke are integral parts of those Gospels. They are remarkably precise documents, each accomplishing the aim of testifying to God's design in the birth of Jesus Christ. This article presents the purposes and peculiarities of each genealogy, and also examines the difficulties of interpretation attendant to them. Special attention is focused on the difficulties found when Matthew is compared to the OT. and on the difficulties found when Matthew is compared to Luke. Both genealogies are reckoned as accurate in even the smallest details. * * * HE NT opens with an arresting prefatory record of names. T Many readers probably pass over them as being of no practical value. However, this genealogy which opens the NT is, in many respects, one of the most important documents in the Scriptures. Much of the Bible stands or falls with its accuracy. If the Word of God contains mistakes in this section, how is any of it to be trusted, for this is the connecting link between the OT and NT? Evidently, genealogies were available to the ancient public, and it could be established easily if a person had a legitimate claim to any particular line. For example, Ezra 2:62 states, "These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood." This demonstrates how it was then possible to check the register of the tribe of Levi and remove those that made a false claim. -
Contemporary Controversies Surrounding the Virgin Birth of Christ
Uniwersytet im. Adama Mickiewicza w Poznaniu Wydział Teologiczny William F.E. Mahoney Natus ex Maria Virgine: Contemporary Controversies Surrounding the Virgin Birth of Christ Natus ex Maria Virgine: Współczesne kontrowersje wokół dziewiczego zrodzenia Chrystusa Praca doktorska napisana na seminarium naukowym z teologii dogmatycznej pod kierukiem ks. prof. UAM dra hab. Bogusława Kochaniewicza Poznań 2012 Content Introduction 4-9 Chapter 1 The Virginal Conception and Virginal Birth of Christ: Part of the Apostles’ Creed 10-38 Chapter 2 Virginal Conception of Christ: Between Theologoumenon and Mythology 39-72 Chapter 3 Biology Versus the Virginal Conception and Virginal Birth of Christ 73-92 Chapter 4 Difficulty of Contemporary Man to Believe in the Virginal Conception of Christ 93-107 Chapter 5 The Virgin Birth of Christ in Ecumenical Dialogue 108-133 Chapter 6 The Virgin Birth of Christ in Feminist Theology 134-157 Chapter 7 The Virgin Birth of Christ: Response of the Contemporary Magisterium Ecclesiae 158-191 Conclusion 192-199 Summary in Polish 200-206 Bibliography 207-222 2 Spis treści Wstęp 4-9 Rozdział I Dziewicze poczęcie i porodzenie Chrystusa: integralną częścią wyznania wiary 10-38 Rozdział II Dziewicze poczęcie Chrystusa: między theologumenonem a mitologią 39-72 Rozdział III Biologia wobec dziewiczego poczęcia i porodzenia Chrystusa 73-92 Rozdział IV Trudności współczesnego człowieka w przyjęciu prawdy o dziewiczym poczęciu Chrystusa 93-107 Rozdział V Dziewicze zrodzenie Chrystusa w dialogu ekumenicznym 108-133 Rozdział VI Dziewicze -
Eastern Orthodox Theology
EASTERN ORTHODOX THEOLOGY I. INTRODUCTION AMONG all the secondary disciplines and auxiliary sciences of Sacred Theology, probably none is so widely neglected as that branch of Comparative Theology which treats of the differences of faith and practice between Catholics and Eastern Orthodox. There are multiple reasons for such neglect, and the neglect has not been very conscious or intentional. Some reasons why this branch has been neglected in the past are: seminary schedules are already very crowded; the the- ology professors are often burdened with other assignments of teach- ing, preaching or parochial activities, leaving a minimum of leisure for research in matters not immediately pertinent to their classes; and up to now there has been no treatise in this field written in Eng- lish —in fact, any depth of research in Oriental Theology will involve the reading of source material in the more recondite tongues such as Modern Greek, Russian and Roumanian. While it is true that fundamentally the Orthodox are very close to the Catholics and that only a few points of disagreement between them are of importance, yet there is a fairly wide area of discrepancy in view-point, in emphasis, in accidentals that provides material for controversy between the theologians of both churches. A course in all these matters is given by the present writer in Fordham's Russian In- stitute. It is a thirty-hour course, that is, two hours a week for one semester. It is obvious therefore that in a paper of this kind it will not be possible to do more than give a survey of the points of contro- versy and go more thoroughly into a few of the most important questions. -
Evangelical Alliance Records, 18[??] – 1944
The Burke Library Archives, Columbia University Libraries, Union Theological Seminary, New York William Adams Brown Ecumenical Archives Group Finding Aid for Evangelical Alliance Records, 18[??] – 1944 Credit to WAB: Evangelical Alliance Records, Series 3 Box 9, Folder 1, The Burke Library at Union Theological Seminary, Columbia University in the City of New York. Finding Aid prepared by: Rebecca Weintraub, November 2012 With financial support from the Henry Luce Foundation Summary Information Creator: Evangelical Alliance, 1867 – 1944 Title: Evangelical Alliance Records Inclusive dates: 18[??] – 1944 Bulk dates: 1868 – 1900 Abstract: The Evangelical Alliance for the United States of America was a voluntary society for the promotion and manifestation of Christian unity, as well as the protection of religious liberty at home and abroad. Included in the collection are administrative records, correspondence, scrapbooks, and a photo album. Some records are in other languages such as German and French. Size: 13 boxes and 1 OS, 5.00 linear feet Storage: Onsite storage Repository: The Burke Library Union Theological Seminary 3041 Broadway New York, NY 10027 Email: [email protected] WAB: Evangelical Alliance Records, 18[??]-1944 2 Administrative Information Provenance: The papers are part of the William Adams Brown Ecumenical Library Archives, which was founded in 1945 by the Union Theological Seminary Board of Directors. Earlier papers within this collection related to Philip Schaff ‘s involvement with the Evangelical Alliance may previously have been sourced from Philip Schaff’s papers donated to the Burke Library by his son, David, in 1896. Access: Archival papers are available to registered readers for consultation by appointment only. -
What Does the Church Teach About the Perpetual Virginity of Mary?
Relationship with GOD More than Just SUNDAY What does the Church teach about the Perpetual Virginity of Mary? In light of the apparitions of Our Lady of Fatima in 1917, it and John Calvin affirmed their belief in this truth. is helpful to understand Mary’s role in God’s plan to save us following the sin of Adam and Eve. The Father sent His Son After Christ’s Birth as our Savior, who was born of a virgin. We know this virgin The dogma of Mary’s complete and perpetual virginity proclaims to be Mary. Why is the virginity of Mary so important? that Mary remained a virgin until the end of her earthly life and that she had no marital relations, and bore no other children after Pope St. Martin I, at the Lateran Synod in 649 A.D., declared as the birth of Jesus. an article of faith that: The blessed ever-virginal and immaculate Mary conceived, without seed, by the Holy Spirit and without loss The principal objection to Mary’s perpetual virginity is the of integrity brought Him forth, and after His birth preserved her Scriptural references to the “brethren of the Lord” (Mt. 12:46; virginity inviolate. Mark 3:31; Luke 8:19). Clearly, this “difficulty” proves to be primarily a linguistic one and does not create a valid Scriptural Thus, the Pope definitively proclaimed that Mary was always objection to Mary’s perpetual virginity. Dr. Mark Miravalle, in Virgin: before, during and after the birth of Jesus Christ. The his book Introduction to Mary, (Queenship Publishing, 1993, pp.