Galatians 1 Review of Second Half of Acts 18
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Book of Galatians 1. Who Wrote the Book of Galatians? Paul 2. Who Appointed Paul to Be an Apostle? Jesus Christ And/Or God 3
Book of Galatians 1. Who wrote the book of Galatians? Paul 2. Who appointed Paul to be an apostle? Jesus Christ and/or God 3. Who raised Jesus Christ from the dead? God the Father 4. According to Galatians 1:4, why did Jesus give himself for our sins? That he might deliver us from this present evil world 5. Why does Paul “marvel” in Galatians 1:6? That the Galatians are so soon removed from the grace of Christ unto another gospel 6. According to Galatians 1:7, Paul is scolding some of the Galatians for perverting what? The gospel of Christ 7. In Galatians 1, who does Paul say should be accursed? Anyone who preaches any other gospel than [the gospel of Christ] what has already been preached to them 8. According to Galatians 1:12, how did Paul come to know the gospel of Christ? By the revelation of Jesus Christ 9. According to Galatians 1:14, why did Paul excel above other Jews in practicing the Jewish religion before he was saved? He was more exceedingly zealous of the traditions of his fathers 10. Where did Paul go instead of going to Jerusalem after his conversion? Arabia 11. After Paul’s conversion, how long did it take before Paul returned to Jerusalem? Three years 12. Who did Paul go to see in Jerusalem three years after his conversion? Peter 13. On Paul’s trip to Jerusalem three years after his conversion, how long did he stay there visiting Peter? Fifteen days 14. On Paul’s trip to Jerusalem three years after his conversion, what other apostles did Paul see besides Peter? James, the Lord’s brother 15. -
The Rites of Holy Week
THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion. -
David Trobisch and David Parker on the Origin of the New Testament, the Historical Jesus, and How Manuscripts Can Reveal What Texts Conceal
David Trobisch and David Parker on the Origin of the New Testament, the Historical Jesus, and How Manuscripts Can Reveal What Texts Conceal Tom Dykstra I grew up with a picture of Paul traveling through Asia and Europe, founding congregations, counseling and teaching the men and women who had given their life to Jesus. If he could not visit them, he sent letters. When Paul died, his letters were kept as treasures. Each church that had received one of his letters saved it, had it read during worship services, and exchanged copies of the letter with other congregations close by. Later the congregations tried to complete their collection. But this view does not match the uniformity of manuscript evidence. 1 --David Trobisch It is even more remarkable that attempts to reconstruct the supposed document 'Q' (the lost collection used by both Matthew and Luke postulated by those who argue that Matthew and Luke are independent) use text-critical terminology to describe their activities. However, since all they are doing is making selections from a twentieth-century printed text, which does not even presume to provide confidently the text of the four-Gospel collection, never mind that of the independent first-century texts, this use of language must be dismissed as illusory. 2 --David Parker Modern scholarship has produced detailed biographies of Paul, massive multi-volume inquiries into “the historical Jesus,” and mountains of exegetical literature that claims to extract the author’s meaning from each word of each New Testament book. Typically, this literature analyzes the scriptural texts with little reference to actual manuscripts. -
I Think I Would Have Been a Nazirite… Parashat Naso June 15, 2019; 12 Sivan 5779 Rabbi Adam J
I think I would have been a Nazirite… Parashat Naso June 15, 2019; 12 Sivan 5779 Rabbi Adam J. Raskin, Congregation Har Shalom, Potomac, MD Once upon a time, a number of years ago, I shaved my head. I shaved every last lock of hair until I was bald as a cue ball. I know, some of you are thinking, too bad it never grew back! But it did…believe it or not, I used to have bangs. I shaved my head because back in the day I was a varsity swimmer. Our team was headed to the district competition, which was held at a collegiate pool and involved schools all over our region. The winners would qualify for states. As a senior and team captain, in order to get my teammates pumped up for the competition, all the guys shaved their heads. Usually we would wear silicone swim caps to eliminate drag in the water. But for this competition we wanted to feel the cool pool water coursing over our bald heads, and all the psychological supercharge that came along with it. It was a rush and we felt like really serious, committed athletes walking bear-headed down the halls of our high school. I do remember the utter disgust in my mother’s eyes when she first saw me. She said I looked like I was in a concentration camp. She definitely did not approve. In our parasha there is also a wild head-shaving ceremony, though it has nothing to do with athletic performance! At the end of the term of the Nazirite vow, the person who had voluntarily entered into this state of ritual purity by abstaining from grape products, haircuts, and contact with the dead, would appear before the Kohen, the priest with various sacrifices at the Tabernacle. -
When Does Human Life Begin? Christian Thinking and Contemporary Opposition
Salt&Light series When does human life begin? Christian thinking and contemporary opposition JOHN R LING Salt&Light series When does human life begin? Christian thinking and contemporary opposition JOHN R LING The substance of this booklet is an extract from The Morning-After Pill – Uncovering the Truth, published by The Christian Institute in 2007: http://www.christian.org.uk/resource/the-morning-after-pill Copyright © The Christian Institute 2017 The author has asserted his right under Section 77 of the Copyright, Designs & Patents Act 1988 to be identified as the author of this work. First printed in June 2011 Reprinted in May 2015 and August 2017 ISBN 978-1-901086-47-8 Published by The Christian Institute Wilberforce House, 4 Park Road, Gosforth Business Park, Newcastle upon Tyne, NE12 8DG All rights reserved No part of this publication may be reproduced, or stored in a retrieval system, or transmitted, in any form or by any means, mechanical, electronic, photocopying, recording or otherwise, without the prior permission of The Christian Institute. All scripture quotations, unless otherwise indicated, are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. The Christian Institute is a Company Limited by Guarantee, registered in England as a charity. Company No. 263 4440, Charity No. 100 4774. A charity registered in Scotland. Charity No. SC039220 Contents 5 1 . Introduction 7 2 . The answer from the Bible 17 3 . The view of the early church 21 4 . The drift from the biblical worldview 25 5 . -
Acts and Galatians: the Perfect Dovetail?1 Stephen Voorwinde
Acts and Galatians: The Perfect Dovetail?1 Stephen Voorwinde Stephen Voorwinde is Adjunct Lecturer in New Testament at the Reformed Theological College Between its first account of Paul’s conversion (Acts 9:1-19a) and the first missionary journey (Acts 13:14), the book of Acts devotes no more than sixteen verses to the life of the apostle (Acts 9:19b-30; 11:25, 26, 30; 12:25). Compare this to the sixteen chapters (Acts 13-28) that follow his missionary career from this point on. Our knowledge of Paul’s early years as a Christian can be reconstructed from a careful comparison of Acts and his epistles, especially Galatians. According to David deSilva, “Galatians gives us more first-hand information about Paul’s early career as a Christian missionary than any other text.”2 On the basis of the following assumptions a clear picture begins to emerge: 1. Galatians 1:11-24 = Acts 9:1-30 1. Paul confesses to the Galatians how he “used to persecute the church of God beyond measure, and tried to destroy it,” adding “and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions” (Gal 1:13). His religious zeal expressed itself in his murderous persecution of the infant church (Gal 1:23; Phil 3:6). This corresponds well with the Acts account which reports that “Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem” (Acts 9:1-2). -
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 Pm Welcome to St Edmundsbury Cathedral
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 pm Welcome to St Edmundsbury Cathedral In this afternoon’s All Souls’ Service we remember with thanksgiving the people we love who have died. The Commemoration of the departed on All Souls’ Day celebrates the saints in a more intimate way than All Saints’ Day. It allows us to remember with thanksgiving before God those whom we have known directly: those who gave us life, or who supported and encouraged us on life’s journey or who nurtured us in faith. In our worship, we sense that it is a fearful thing to come before the unutterable goodness and holiness of God, even for those who are redeemed in Christ; that it is searing as well as life-giving to experience God’s mercy. This instinct is expressed in the liturgy of All Souls’ Day. During this service, everyone is invited to bring the names of loved ones departed, written on the small white card crosses, to the cross before the altar, and to light a prayer candle there. Names will not be read aloud so that the total focus of this part of the liturgy may be on silent prayer and our individual commendation to God of those whom we remember but see no more. Music at today’s service The Cathedral Choir sings the Requiem, Op. 48 by Gabriel Fauré, 1845–1924. Service order extracts from Common Worship Services, © The Central Board of Finance of The Church of England. Music reproduced with permission - CCL Licence No 317297 ¶ The Order of Service As the choir and clergy gather at the west end of the Nave, the President welcomes the congregation from the Pavement, and then leads The Greeting President We meet in the name of the Father, and of the Son, and of the Holy Spirit. -
02 12. BIBLICAL EPIC for Week of March 19 PSALM (#2) OT-History OT-PROPHETS NT-CHURCH Psa 49:13-20 Num 5-6 Isa 25-26 Acts 14-15
02 12. BIBLICAL EPIC for Week of March 19 PSALM (#2) OT-History OT-PROPHETS NT-CHURCH Psa 49:13-20 Num 5-6 Isa 25-26 Acts 14-15 rown Ps 49:13-20: But God will ransom my soul from Sheol. Man in his pomp is like the beasts that perish. • 49:13-20. For We Go to God, not Sheol. In answering the problem of why the righteous suffer and the unrighteous prosper, the psalmist contrasts the eternal destinations of each. The unfaithful are like sheep who have Death as their shepherd, while God (the Shepherd of the righteous) will ransom the faithful person’s soul from the power of Sheol (vv. 14-15). Since the impious go to Sheol, and the pious do not, here it represents the grim place of destruction for the wicked, and not simply the grave. A genuine grasp of this will enable a person to resist being afraid when a man becomes rich (v. 16)—the fear that might lead the faithful to despair of God’s justice and goodness, or to give up piety in order to join the wicked and to get praise when they do well for themselves (v. 18). Regarding the futility of wealth and the certainty of death, the psalm recalls themes from the book of Ecclesiastes. aw Num 5: Anyone who sins shall make restitution and add a fifth. If a man suspects his wife of unfaithfulness he shall take her to the priest. Because a holy God was dwelling among the Israelites, and to prepare for their march to the Promised Land, their camp required ceremonial purity. -
GALATIANS 1:11-17 I. REJECT THOSE WHO TEACH YOU a DIFFEENT DOCTRINE A. Because My Doctrine Is Not from Men 1. for I Did Not Rece
GALATIANS 1:11-17 I. REJECT THOSE WHO TEACH YOU A DIFFEENT DOCTRINE A. Because My Doctrine Is Not From Men 1. For I did not receive it from a man nor was I taught [it] Introduction After beginning his letter with a passionate appeal to the Galatians not to turn away from the Gospel of Grace he had taught them, Paul proceeded to give them five reasons why they should respond positively to his appeal (Gal. 1:11-4:20). Then he gave them a Scriptural illustration to help them understand his appeal (Gal 4:21-31), and finally he repeated the appeal one more time (Gal. 5:1-12). The first reason he gave them for responding to his appeal was that he had received the doctrine he taught them from God and not from men. His explanation of how he received his doctrine from God is the longest single section of the book. It extends from Galatians 1:11 through Galatians 2:21. He told of five events in his life that confirmed that his doctrine came from God. The first was that he had learned that doctrine initially through an appearance to him of Jesus Christ Himself. He reminded them that formerly he had opposed Jesus and His teachings fiercely and had persecuted those who accepted it. He had changed his mind, not because of the witness or work of any man, but because Jesus came to him while he was on the road to Damascus to persecute Christians there. Jesus’ appearance had been too dramatic and His commands too specific for him ever to doubt or forget them. -
'Incident at Antioch': Chrysostom on Galatians 2:11-14
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Portal Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14 Griffith, Susan B License: Creative Commons: Attribution-NoDerivs (CC BY-ND) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Griffith, SB 2017, Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14. in Studia Patristica: Papers presented at the Seventeenth International Conference on Patristic Studies held in Oxford 2015. vol. 96, Studia Patristica, vol. 96, Peeters, Leuven, Belgium, pp. 117-126, Seventeenth International Conference on Patristic Studies, Oxford, United Kingdom, 10/08/15. Link to publication on Research at Birmingham portal Publisher Rights Statement: Open access fees paid by COMPAUL project in 2016. General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. -
Written for Our Learning Sermons with a Focus on the Old Testament
Written For Our Learning Sermons With A Focus On The Old Testament “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Romans 15:4 ) © 2018 David Padfield www.padfield.com Scripture taken from the New King James Version. Copyright 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Preface The older I get, the more I realize how shallow the preaching was at the congregations my parents attended as I was growing up. Preachers often presented “canned lessons” with little depth, and their knowledge of Old Testament manners and customs was either non-existent or just wrong. This little book of sermons contains some of my favorite lessons dealing with Old Testament themes. I claim originality for absolutely nothing in this book! Some of the notes I have used in developing these outlines were made many years ago, and I wasn’t always as careful back then about citing my sources as I should have been. You will probably find many things mentioned in this book that you have never heard anyone preach on before—and that is my goal. I have no desire to preach “new doctrines,” but I do enjoy preaching on topics that many brethren have neglected over the years. Sermon Titles Written For Our Learning .............................................................................................1 Life Under The Law .........................................................................................................3 Your Closest Friend (The Law of Sotah)..........................................................................9 The Nazarite Vow............................................................................................................14 Tisha B’Av..........................................................................................................................18 How To Study The Bible...............................................................................................24 Written For Our Learning Introduction I. -
The New Perspective on Paul: Its Basic Tenets, History, and Presuppositions
TMSJ 16/2 (Fall 2005) 189-243 THE NEW PERSPECTIVE ON PAUL: ITS BASIC TENETS, HISTORY, AND PRESUPPOSITIONS F. David Farnell Associate Professor of New Testament Recent decades have witnessed a change in views of Pauline theology. A growing number of evangelicals have endorsed a view called the New Perspective on Paul (NPP) which significantly departs from the Reformation emphasis on justification by faith alone. The NPP has followed in the path of historical criticism’s rejection of an orthodox view of biblical inspiration, and has adopted an existential view of biblical interpretation. The best-known spokesmen for the NPP are E. P. Sanders, James D. G. Dunn, and N. T. Wright. With only slight differences in their defenses of the NPP, all three have adopted “covenantal nomism,” which essentially gives a role in salvation to works of the law of Moses. A survey of historical elements leading up to the NPP isolates several influences: Jewish opposition to the Jesus of the Gospels and Pauline literature, Luther’s alleged antisemitism, and historical-criticism. The NPP is not actually new; it is simply a simultaneous convergence of a number of old aberrations in the late 20th and early 21st centuries. * * * * * When discussing the rise of the New Perspective on Paul (NPP), few theologians carefully scrutinize its historical and presuppositional antecedents. Many treat it merely as a 20th-century phenomenon; something that is relatively “new” arising within the last thirty or forty years. They erroneously isolate it from its long history of development. The NPP, however, is not new but is the revival of an old ideology that has been around for the many centuries of church history: the revival of works as efficacious for salvation.