Vulgate Verses
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Abraham Prays
Lesson Preparation 2.0 Abraham Prays Expected Student Outcomes MEMORY VERSE James 5:16 KNOW Abraham prays for Lot’s deliverance from Sodom. GLOSSARY WORDS DO • prayer • sin Students will: • righteous • recount the events of Abraham praying for Lot’s deliverance • contrast positive and negative characteristics to have in prayer • discover two characteristics, humility and persistence, needed MATERIALS for prayer Day 1: • identify people and requests they can pray for • VA 2A Abraham Prays • differentate between needs and wants to ask for in prayer • Rope (Extension) APPLY Day 2: • TM-3 Books of the Bible Students will recognize that God responds to prayer, and they will intercede for others. Day 3: • String or ribbon (Extension) Lesson Outline Day 4: I. Abraham prays for Lot (Gen 18:17–33) • Wrapped gift II. How to pray ( James 4:6–10) • Time Line A. Humility • PP-1 The Patriarchs B. Persistence • Christian magazines (Extension) III. Interceding for others ( James 5:16) IV. God responds to prayer (Gen 18:33, 19:29; Mt 7:7–11) Day 5: A. God gives good gifts • VA 2A Abraham Prays B. God does not always answer the way we expect • BLM 2A Lesson 2 Test TEACHER’S HEART SONGS When a fisherman looks at the wind, the waves, and the clouds and knows Books of the Bible that a storm is brewing, he takes measures to prepare for the hard blow Praying that will surely come to his boat. In life, sometimes you can also look at the circumstances and see storms brewing around you or the ones that are close to you. -
The Rhetoric of the Saints in Middle English Bibiical Drama by Chester N. Scoville a Thesis Submitted in Conformity with The
The Rhetoric of the Saints in Middle English BibIical Drama by Chester N. Scoville A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of English University of Toronto O Copyright by Chester N. Scoville (2000) National Library Bibiiotheque nationale l*l ,,na& du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, rwW~gtm OttawaON KlAûîU4 OtÈewaûN K1AW canada canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otheMrise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Abstract of Thesis for the Degree of Doctor of Philosophy 2000 Department of English, University of Toronto The Rhetoric of the Saints in Middle English Biblical Dnma by Chester N. Scovilie Much past criticism of character in Middle English drarna has fallen into one of two rougtily defined positions: either that early drama was to be valued as an example of burgeoning realism as dernonstrated by its villains and rascals, or that it was didactic and stylized, meant primarily to teach doctrine to the faithfùl. -
CTSA Proceedings 73 / 2018 115 MORAL THEOLOGY (I)—TOPIC SESSION Topic: Humanae Vitae, 50 Years Later Convener: Kent J. Lasn
CTSA Proceedings 73 / 2018 MORAL THEOLOGY (I)—TOPIC SESSION Topic: Humanae Vitae, 50 Years Later Convener: Kent J. Lasnoski, Wyoming Catholic College Moderator: Kent J. Lasnoski, Wyoming Catholic College Presenters: Maria Morrow, Seton Hall University David Cloutier, Catholic University of America Karen Ross, Loyola University Chicago This well-attended session celebrated the 50th anniversary of Pope Paul VI’s profound, prophetic, and polemical encyclical Humanae vitae. The session featured two younger scholars (Maria Morrow and Karen Ross) with a historical and ethnographic approach, respectively, as well as a senior scholar, David Cloutier, who’s more experimental, theoretical essay provoked long discussion well-beyond the session’s close. The session opened with Maria Morrow’s “Living With (and Growing From) Bad Timing: Penance and Humanae vitae.” Going beyond the reception history traced by Tentler’s well-known Catholics and Contraception, Morrow investigates the relationship between an erosion of penitential culture among American Catholics and the near impossibility of Humanae vitae’s safe landing on the shores of American Catholic consciences. Her paper’s focus centers on the bad-timing of three documents: Humanae vitae itself, Paul VI’s Paenitemini, and the United States bishops’ Pastoral Letter on Fast and Abstinence. Humanae vitae shocked Catholics from pew to cathedra, most of which were expecting ecclesial concession to contraception due to tidal changes at the cultural level. Paenitemini and the United States episcopal letter, while attempting to renew and invigorate penitential life, making it more personal, effected exactly the opposite. Catholics felt justified not only in dropping mortifications but also in their flight from the confessional. -
Musings from Your Parish Priest
SAINTS FOR THE YEAR OF THE EUCHARIST WELCOME TO ST. PETER JULIAN EYMARD St. Peter Julian Eymard was a 19th century CATHOLIC CHURCH French priest whose devotion to the Blessed Sacra- ment expressed itself both in mystical writings and the foundation of the Congregation of the Blessed Sacrament, a religious institute designed to spread 2ND SUNDAY OF LENT - FEBRUARY 28TH, 2020 devotion to the Eucharist. Throughout his life, Peter Julian was afflicted Musings from your Parish Priest: by medical problems, including a “weakness of the In ancient times, the obligation of the penitential fast throughout Lent was to take only one full lungs” and recurrent migraines. He sought solace meal a day. In addition, a smaller meal, called a collation, was allowed in the evening. In practice, this for his suffering in devotion to both Mary and the obligation, which was a matter of custom rather than of written law, was not observed Blessed Sacrament, having originally been a mem- strictly. The 1917 Code of Canon Law allowed the full meal on a fasting day to be taken at any hour ber of the Society of Mary. While serving as visitor and to be supplemented by two collations, with the quantity and the quality of the food to be -general of the society, he observed Marian com- determined by local custom. Abstinence from meat was to be observed on Ash Wednesday and on munities near Paris who practiced perpetual adora- Fridays and Saturdays in Lent. A rule of thumb is that the two collations should not add up to the tion, and was moved by the devotion and happi- equivalent of another full meal. -
Giovanni Paolo Colonna "Psalmi Ad Vesperas" Op. 12: Introduction
GIOVANNI PAOLO COLONNA Psalmi ad Vesperas OPUS DUODECIMUM, 1694 Edited by Pyrros Bamichas May 2010 WEB LIBRARY OF SEVENTEENTH-CENTURY MUSIC (www.sscm-wlscm.org), WLSCM No. 18 Contents INTRODUCTION ......................................................................................................................... iii The Composer ........................................................................................................................ iii The Music .............................................................................................................................. vi Liturgical Practice .................................................................................................................. xi Acknowledgments................................................................................................................. xii CRITICAL COMMENTARY ..................................................................................................... xiv The Sources .......................................................................................................................... xiv Other Sources for the Pieces of Op. 12 .............................................................................. xviii Editorial Method ................................................................................................................... xx Critical Notes ....................................................................................................................... xxi [1] Domine ad adjuvandum -
The Virtue of Penance in the United States, 1955-1975
THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance. -
Worship God Reverently, Great and Small
Second Vespers in Ordinary Time e Week IV f ST. JAMES CATHEDRAL SEATTLE Second Vespers WITH BENEDICTION OF THE BLESSED SACRAMENT FOR THE SUNDAYS OF ORDINARY TIME Week IV We welcome our visitors to St. James Cathedral and to Sunday Vespers. In keeping with a long tradition in cathedral churches, the Office of Vespers, along with Benediction of the Blessed Sacrament, is prayed each Sunday in the cathedral, linking St. James with cathedral churches throughout the world. We invite your prayerful participation. Lucernarium OFFERING OF LIGHT please stand Cantor: ALL: Procession from the Paschal Candle Cantor: ALL: all make the sign of the cross The cantor proclaims the evening thanksgiving, which ends: ALL: Exposition of the Blessed Sacrament INCENSATION AND SONG please kneel Psalm 141 Domine, clamavi Refrain Hughes Cantor: I have called to you, Lord: hasten to help me! Hear my voice when I cry to you. Let my prayer arise before you like incense, the raising of my hands like an evening oblation. Refrain. Set, O Lord, a guard over my mouth; keep watch at the door of my lips! Do not turn my heart to things that are wrong, to evil deeds with those who are sinners. Refrain Glory to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and will be for ever. Amen. Refrain Presider: Let us pray. Collect to Psalm 141 ALL: Amen. Evening Hymn O gladsome light nunc dimittis Psalmody From ancient times it has been the custom the pray the Psalms antiphonally. -
The Twenty-Third Day at Morning Prayer
The Twenty-third Day at Morning Prayer PSALM 110 Dixit Dominus Tone III A 2 THE LORD said / unto my Lord, * Sit thou on my right hand, until I make thine ene/mies thy footstool. 2. The Lord shall send the rod of thy power / out of Zion: * be thou ruler, even in the midst a/mong thine enemies. 3. In the day of thy power shall thy people offer themselves willingly with an / holy worship: * thy young men come to thee as dew from the womb / of the morning. 4. The Lord / sware, and will not repent, * Thou art a Priest for ever after the order / of Melchizedek. 5. The Lord u/pon thy right hand * shall wound even kings in the / day of his wrath. 6. He shall judge a/mong the heathen; * he shall fill the places with the dead bodies, and smite in sunder the heads over / divers countries. 7. He shall drink of the / brook in the way; * therefore shall he / lift up his head. Glory be to the / Father, and to the Son, * and / to the Holy Ghost: As it was in the beginning, † is now, and / ever shall be, * world / without end. Amen. PSALM 111 Confitebor tibi Tone IV 8 I WILL give thanks unto the Lord with / my whole heart, * secretly among the faithful, and in the con/gregation. 2. The works / of the Lord are great, * sought out of all them that have plea/sure therein. 3. His work is worthy to be praised and / had in honor, * and his righteousness endureth / for ever. -
Ecclesiastes Song of Solomon
Notes & Outlines ECCLESIASTES SONG OF SOLOMON Dr. J. Vernon McGee ECCLESIASTES WRITER: Solomon. The book is the “dramatic autobiography of his life when he got away from God.” TITLE: Ecclesiastes means “preacher” or “philosopher.” PURPOSE: The purpose of any book of the Bible is important to the correct understanding of it; this is no more evident than here. Human philosophy, apart from God, must inevitably reach the conclusions in this book; therefore, there are many statements which seem to contra- dict the remainder of Scripture. It almost frightens us to know that this book has been the favorite of atheists, and they (e.g., Volney and Voltaire) have quoted from it profusely. Man has tried to be happy without God, and this book shows the absurdity of the attempt. Solomon, the wisest of men, tried every field of endeavor and pleasure known to man; his conclusion was, “All is vanity.” God showed Job, a righteous man, that he was a sinner in God’s sight. In Ecclesiastes God showed Solomon, the wisest man, that he was a fool in God’s sight. ESTIMATIONS: In Ecclesiastes, we learn that without Christ we can- not be satisfied, even if we possess the whole world — the heart is too large for the object. In the Song of Solomon, we learn that if we turn from the world and set our affections on Christ, we cannot fathom the infinite preciousness of His love — the Object is too large for the heart. Dr. A. T. Pierson said, “There is a danger in pressing the words in the Bible into a positive announcement of scientific fact, so marvelous are some of these correspondencies. -
Pope Benedict XVI's God and Gospel
1 Dear Friend, Pope Benedict XVI has presented to the world his first encyclical called “God is Love.” Since he both distorts the very the nature of God and the meaning of a person’s relationship with Him, it is most important that we address it. The encyclical makes it easier to define biblically who Benedict XVI really is. In the present day environment of false ecumenism, with the Pope and his Roman Church, it is incumbent upon us to “contend for the faith.” What is at stake is to uphold the biblical nature of God and righteousness of Christ Jesus the Lord in the Gospel. This we have done in the article below. Kindly forward this article to others, and place it on your Webpage if possible. We rejoice with you in “the faith which was once delivered unto the saints”, Richard Bennett Pope Benedict XVI’s god and gospel On December 25, 2005, Benedict XVI (Karl Ratzinger) presented the first encyclical of his pontificate. The encyclical, entitled “God is Love,” addresses both the nature of God and the meaning of a person’s relationship with Him. It has been distributed widely throughout the world and is posted on the Vatican website.1 It reveals that Ratzinger’s policies are firmly anchored in traditional Roman Catholic doctrine, as is to be expected from a man who for so long held the headship of the Congregation for Doctrine of the Faith.2 Yet the encyclical is clothed in soft terminology and couched in an approach that wastes none of the fruits of false ecumenism that the prior pope had accumulated to the Papacy. -
James Sermon Series
What’s the difference between ‘worldly wisdom’ and Godly wisdom? While worldly wisdom is founded on BITTER ENVY and SELFISH AMBITION, Godly wisdom is evidenced by PURITY & HUMILITY. Today we discover what that looks like in real life. BIG TRUTH: Godly Wisdom is evidenced by PURITY & HUMILITY. James 3:13 (NIV) 13 Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. The Jewish Audience might have thought about what the Scriptures said about Moses. Numbers 12:3 (NIV) (Now Moses was a very humble man, more humble than anyone else on the face of the earth.) Of course, Jesus is the greatest model of Godly wisdom evidenced by good deeds and humility. Matthew 11:28–29 (NIV) 28 “Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. ‘Worldly Wisdom’ James 3:14–16 (NIV) 14 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. 15 Such “wisdom” does not come down from heaven but is earthly, unspiritual, demonic. 16 For where you have envy and selfish ambition, there you find disorder and every evil practice. Godly Wisdom James 3:17-18 (NIV) 17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive [ESV open to reason], full of mercy and good fruit, im- partial and sincere. -
THE APOCRYPHA Definition Why Protestants Reject the Apocrypha
THE APOCRYPHA The four hundred years between the prophecy of Malachi and the birth of Jesus, the Messiah, are frequently described as silent or mute years; however they were full of activity. Although no in- spired prophet appeared in Israel during those years, events occurred that gave Judaism its dis- tinctive creed and proper preparation for the broth of Christ and the gospel message. During this time frame the Pharisees, Sadducees, Herodians, and Zealots—who all played impor- tant parts in the four gospels—had their origins. They represented different reactions to the con- tinuing clashes between Hellenism and Judaism. While the Maccabean struggle had settled the political problem between the Syrian Seleucids and Judea, it forced Judaism to determine its rela- tionship with other nations. Definition The term Apocrypha (Gr., hidden) is a collection of ancient Jewish writings and is the title given to these books, which were written between 300 and 30 B.C., in the era between the Old and New Testaments. It contains, among other things, historical events of the Jewish people of that time. In 1546 A.D., the Council of Trent declared these books to be authoritative Scripture; however, Protestant churches have never accepted them as part of the canon. The teachings of purgatory, prayers for the dead, and salvation by works are found in these books. Why Protestants Reject the Apocrypha Many Protestants study the Apocrypha for the light it sheds on the life and thought of pre- Christian Judaism. However, they reject it as inspired Scripture for several specific reasons. First, the Apocryphal books were not a part of the Old Testament of Jesus and the early church.