DOCSLIB.ORG

A Critical Introduction to the Epistle of James and an Exposition of James 1:2-18

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Critical Introduction to the Epistle of James and an Exposition of James 1:2-18 Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 1970 A Critical Introduction to the Epistle of James and an Exposition of James 1:2-18 Roger Schoeniger Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons Recommended Citation Schoeniger, Roger, "A Critical Introduction to the Epistle of James and an Exposition of James 1:2-18" (1970). Honors Theses. 393. https://scholarlycommons.obu.edu/honors_theses/393 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. A CRITICAL INTRODUCTION TO THE EPISTLE OF JAMES AND AN EXPOSITION OF JAMES 1:2-18 Submitted in Fulfillment of the Requirements For Religion Special Study H 492 Roger Schoeni ger S~n'9--l-9-7tr Ouachita Baptist University Arkadelphia, Arkansas ~ -r; ) ) ) AN INTRODUCTION TO THE LETTER OF JAMES I. Authorship A. Extern a1 Evidence 1. Church Tradition -According to patristic tradition, it was James, the half-brother of Jesus, who wrote the epistle.1 Origen (c. 230 A.D.) is the first church writer who explicitly quotes this epistle as Scripture. He ascribes the epistle to James, the Lord's brother, although in another place he refers to it as only an epistle under the name of James. 2 2. Biblically - There are four Jameses (James is the Greek form of Jacob)3 mentioned in the New Testament: (1) James, the son of Zebedee and the brother of John. He was beheaded under the reign of Herod Agrippa I not later than the spring of 44 A.D. (Acts 12:2). It seems unlikely that an apostle would write a letter of this type before 44 A.D. as the matters presented in the epistle were hardly acute in the Jewish-Christian world by that date. There is also no record of his ever attaining a special position among the Jewish­ Christians which would justify his writing of the type of letter that James is; (2) James, the son of Alphaeus, also one of the twelve. He lBruce Metzger, T.he New Testament: Its Background, Growth, Content (Nashville: Abingdon Press, 1965), p. 253. 2Alexander Ross, Commentary on the Epistle of James and John (in The New International Commentary-on the New Testament, e~F~Bruce. Gran<n<apids, Michigan: Wm. B. Eerctmans Piililishing Co., 1954), p. 11. 3A. T. Robertson, Studies .i.!l the Epistle of James, ed. Heber F. Peacock (Nashville: Broadman Press, 1959), p. l. is little known even as an apostle. There is no biblical record or church tradition that he was ever in the position of authority which this letter claims. It is highly improbable that he write the epistle; 11 11 ( 3) James, the father of Judas not Iscari ot - one of the twe 1ve. He is ruled out because he is virtually unknown except for his relation­ ship to one of the apostles as listed in the Bible (Lk. 6:16 and Acts 1:13); and (4) James, the brother of Jesus.4 The exact relationship 11 11 of James (and his brethren ) to Jesus is often disputed. Some have regarded them as children of Joseph by another marriage, while others, wishing to maintain the virginity of Joseph as well as Mary, have argued zthat they were Jesus•s cousins on his mother•s side (or on Joseph•s side). In Luke 2:7, however, Jesus is listed as Mary•s 11first­ 11 born son • The most probable view is that James and the other children (listed in Matt. 13:55 and Mark 6:3) were the children of Joseph and Mary born after Jesus. One is left only little in the way of references as to what effect the ministry of Jesus had upon the other children of Joseph and Mary. We do know that during the Lord•s ministry Mary and other children came to get Jesus because 11 He is beside himself 11 (Mark 3:21). This, plus the incident in John 2:4 where the other children scoff and ridicule Jesus for doing his work in secret, but claiming publicity, add up to a rather skeptical attitude on the part of James and the other children toward Jesus•s ministry. It is no wonder at the crucifixion that Jesus commends his mother to John rather than one of the other children. 4o. Edmond Hiebert~ An Introduction to the · Non~Pauline Epistles (Chicago, I 11 i noi s: MoodyPress, 1962), j).'" 38. In I. Corinthians 15:7 Paul mentions that James received a special appearance of the Risen Christ. Whether James had been converted before or after the encounter is not known. The next biblical mention of James (in chronological order) is in the Upper Room in Jerusalem waiting with the rest of the disciples for the coming of the Holy Spirit (Acts 1:14). James rose as a person of authority in the Jerusalem church. In Galatians 1:19 Paul calls James an apostle. In Acts 12:17 Peter clearly recognizes James as occupying a position of authority in the church. He later is the president of the Jerusalem Conference (Acts 15:14-21) in about 50 A.D. James retains this position of leadership throughout the record in Acts. 5 Church tradition tells us that James died a martyr•s death. The account which probably is the most accurate is that given by Josephus (Ant. xx ix 1). He places James•s death about 62 or 63 A.D. According to this account, James was killed by the Sadducees through Ananus, the high priest. It happened after Festus died and Albinus, his replacement, was still in his way to Judea. Josephus reports that Ananus called for a Sanhedrin of judges and accused James of being a transgressor of the law. James was then stoned to death. James acquired the name, 11 James the Just 11 (according to church tradition) as a reflection of his character. Everything in the biblical 5Robertson, ~Cit., pp. 1-27. account points to James as being a person of high authority within the Jersualem Church who was respected by Jewish-Christians.6 James, the brother of Jesus, is the only James in the biblical record who had the authority to write such a letter during the time it probably was written. 3. Other Possibilities - Two other possibilities are sometimes set forth for authorship: (1) The product of a later-day Christian who affixes James•s name to the epistle to gain its acceptance; and (2) A Jewish writing which has been 11 Christianized 11 J These two possibilities are based on internal elements which will be discussed in the following part. B. Internal Elements- The internal evidences of authorship speak the loudest for James, the brother of Jesus, as the author. 1. Elements in favor of James: (1) The atmosphere of the letter is clearly Jewish-Christi an. He speaks about Abraham as 11 0ur Father 11 in a literal sense (2:21) and writes about the Jewish heritage (such as Rahab, the prophets, Job and Elijah). God is spoken of in the Hebrew•s term, 11 Lord of the Sabaoth 11 (5:4). James knows the Mosaic Law and takes it as a binding and final authority (2:9-11; 4:2). He uses .. synagogue .. to indicate the place of worship (2:2); (2) The setting must be Palestine, for only there in ancient times did farmers employ hired labor rather than slaves (5:4}; (3) The author was deeply impressed by the moral teachings of Jesus. This epistle contains more 6Hiebert, ~Cit., p. 46. ?Burton Scott Easton, and Gordon Poteat, 11 The Epistle of James .. , The Interpreter•s Bible, ed. George A. Buttrick (Nashville: Abingdon Press, 1955) , p. 6. · verbal recalling of the teaching of Jesus than all the other apostolic writings taken together8 ; (4) There are some coincidences between the epistle, the speech of James at the Jerusalem Council, and the letter he wrote: (a) The letter and the epistle have a similar greeting; (b) Hebraic use of .. your souls 11 (James 1:21; 5:20); (c) The verb 11 to turn .. for conversion (Acts 15:3; James 5:19,20); (d) The expression 11 upon whom my name is called 11 (Acts 15:7; James 2:7); (e) 11 To spend 11 (Acts 21:24, James 4:3); and (f) 11 To purify 11 (Acts 21:24,26; James 4:8); (5) The epistle is the work of the type of person which the New Testa­ ment and church tradition reveal James to be: (a) No doubt James had a strong attachment to the Jewish Law (Acts 21, gathered from Galatians 2:12); (b) His keeping of the requirements of the Jewish Law won for him the admiration even of unbelieving Jews according to Josephus; (c) His epistle reflects a great deal of knowledge about the Old Testament; (d) Tradition says that he was especially known for his earnest prayer which may be reflected in James 5:.169 ; (6) The fact that he does not trouble to identify himself more fully, plus the fact that 1he letter is encyclical and it speaks in an authoritative tone, would all indicate that the author was the well-known James of the Jerusalem Church.lO It is also argued that if someone else was using 8Metzger, ~Cit., p. 253. 9Ross, ~Cit., pp. 14-18. lOsamuel A.
Load more

Recommended publications
  • Well Pleasing in His Sight Through Jesus Christ Hebrews 13 Hebrews
    Well Pleasing in His Sight through Jesus Christ Hebrews 13 Hebrews 13 Introduction • We come today to the end of a first-century sermon written by an author trained in Jewish rabbinical tradition. • He wrote this to a congregation of Jewish Christian believers, probably residing in Rome. • He has encouraged them to remain faithful to Jesus no matter what. • He wants their lives to be consistent with their faith in Christ. • And he wants them to understand that knowing and following Jesus is far and away better than any religious tradition they can ever find anywhere else. • Jesus is the total fulfillment of the Judaism they were raised to believe and practice. • Only Jesus Christ has died to redeem us, setting us free from sin and death. • He is the only Mediator between God and the human race. • And Jesus Christ is unchanging. • Further, Jesus Christ is eternal God and thoroughly deserves to be worshiped. • Jesus Christ will receive glory forever and ever whether we acknowledge His Lordship or not. • Let’s read the concluding chapter of this letter – or sermon – to the Hebrews. • And notice all the things our writer tells us to do – things that will make us well pleasing in His sight through Jesus Christ. • Read Hebrews 13. Hebrews 13 Outline I. Marks of a God-Honoring Life 13:1-6 II. Marks of a God-Honoring Church 13:7-17 III. Grace Be with You All 13:18-25 Marks of a God-Honoring Life 13:1-6 • 13:1 Brotherly love is philadelphia, from which “the city of brotherly love” gets its name.
    [Show full text]
  • "A Right Strawy Epistle": Reformation Perspectives on James Timothy George
    "A Right Strawy Epistle": Reformation Perspectives on James Timothy George The history of theology is the story of how the church has interpreted the Bible. While many other factors must also be taken into account, the church has always tried to define its faith in terms of its grasp of the Word of God in Holy Scripture.1 This principle has important implications for the way we study the Bible today. It requires that we take seriously the exegetical tradition of the church as an indispensable aid for a contemporary interpretation of the Bible. It is not enough to come to the study of the text with the New Testament in one hand (even if we read it in the original Greek! ) and the latest commentary in the other. We must also.examine carefully bow God has spoken in his Word to other Christians of different ages, in various cultures and life settings. How they have understood—and misunderstood—the Scriptures will significantly supplement our own investigation of the text. The Scriptures have spoken in new and fresh and powerful ways through­ out the history of the church. Tb take but one example, Paul's reinterpretation of Habakkuk's dictum, "The just shall live by faith," rediscovered by Martin Luther through whom it was reclaimed by John Wesley, reemerged as a pivotal text in Karl Barth's Commentary on Romans. As faithful members of the "communion of saints/' that is, the church extended throughout time as well as space, we cannot close our ears to the living witness of the Scriptures through the ages.
    [Show full text]
  • Thurifer at Missa Cantata
    THURIFER AT MISSA CANTATA GENERAL AND HISTORICAL NOTES The Thurifer (Th) has the privilege of bearing the thurible during Mass and of the office of incensing the inferior ministers and the laity. The word thurible is derived from thus, which is Latin for incense. It is generally thought, that the thurible used by the Jews was very similar as employed at Mass now, that is, with three chains, though it is unknown if the Jewish thuribles had a cover. The thurible is also considered to be a liturgical object of great value in its symbolic use, as the thuribles made by the Jews were made of solid gold. This was perhaps done so as to imitate the Altar of Incense (on which incense was burnt three times a day), that stood outside the Temple, which was made of gold plate over wood. The history of the use of incense is very ancient, dating back to earliest ages. Incense was widely used by both the Jews in the Temple ceremonies, as commanded by Almighty God Himself, as well as by the pagan religions. In ancient times, burning incense was also used as an air freshener in countries under Roman or Asian influence; it too was used to incense the guests as a mark of respect at banquets. In fact incense was so widely used, that God Himself commanded the Jews, that the incense compound made for use in the Temple ceremonies, was to be used expressly for the Temple (i.e., God), under the penalty of death, so that it could not be used for secular functions.
    [Show full text]
  • Ctommunton As a Sacrifice. by the REV
    28 THE HOLY COMMUNION AS A SACRIFICE changing world to be "the same yesterday, and to-day, yea and for ever" ? These are the questions which every theology must answer before it can justify its name, or warrant Christians in accepting it. Pour what new meanings you will, and must, into the disciple's profession, nothing can ever authorize any tampering with the profession itself: " If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved." But a so-called "New Theology," which proposes the impossible alternative, Jesus or Christ ? and calmly accepts the blasphemous postulate of the Saviour's sinfulness, is not Christian theology at all, and needs no other arguments to determine its prompt and indignant repudiation at the hands of Christian men : "We have not so learned Christ." ttbe boll? ctommunton as a Sacrifice. BY THE REV. ARTHUR J. TAIT, M.A. A. T is no unwillingness to acknowledge indebtedness for the I work as a whole which prompts the writer to criticize Mr. Darwell Stone's exposition of New Testament teaching in his "History of the Doctrine of the Holy Eucharist,"1 nor is it failure to appreciate the hopes with which that book has been sent forth on its mission ; but it is because '' the better understanding of the great doctrine," and the promotion of " the cause of peace," require candid statements of points on which men differ. The method often adopted in an inquiry into the doctrine of the Holy Communion as found in the New Testament is, to start with, an examination of the words of institution and ot St.
    [Show full text]
  • What Difference Does It Make?1 the Greek Text We Accept Makes a Big Difference
    WHAT DIFFERENCE DOES IT MAKE?1 THE GREEK TEXT WE ACCEPT MAKES A BIG DIFFERENCE WILBUR N. PICKERING Missionary Valparaiso De Goias, GO, Brazil I. INTRODUCTION It has been commonly argued, for at least 260 years,2 that no doctrine will be affected no matter what Greek text one may use. In my own experience, for over fifty years, when I have raised the question of what is the correct Greek text of the NT, regardless of the audience, the usual response has been: “What difference does it make?” The purpose of this article is to answer that question, at least in part. The eclectic Greek text presently in vogue, N-A26/UBS3 [here- after NU] represents the type of text upon which most modern versions are based.3 The KJV and NKJV follow a rather dif- ferent type of text, a close cousin of the Majority Text.4 The 1 This article is a revision (considerable) of ‘Appendix G’ in my book, The Identity of the New Testament Text II, Eugene, Oregon: Wipf and Stock Publishers, 3rd ed., 2003. (In the online version it is Appendix H.) 2 John Bengel, a textual critic who died in 1752, has been credited with being the first one to advance this argument. 3 Novum Testamentum Graece, Stuttgart: Deutsche Bibelstiftung, 26th ed., 1979. The Greek New Testament, New York: United Bible Societies, 3rd ed., 1975. The text of both these editions is virtually identical, having been elaborated by the same five editors: Kurt Aland, Matthew Black, Carlo Martini, Bruce Metzger and Allen Wikgren.
    [Show full text]
  • The Gospel and Incarceration Hebrews 13:1-3, 10:16, Matthew 25:37-40 the Rev
    The Gospel and Incarceration Hebrews 13:1-3, 10:16, Matthew 25:37-40 The Rev. Dr. Jeffrey A. Vamos September 13, 2020 A note about this written sermon: this is an almost word-for-word transcription of a sermon that was preached from an outline, and reflects the colloquial and oral nature of the original. Well, today's sermon is Part One of a five part series on freedom. And the name of the series is actually called “The Gospel Means Freedom.” Freedom. We're going to be talking about that over the next five weeks or so, and you might think, wow, that's a pretty abstract thing that we don't think too much about. We kind of take it for granted as a birthright of Americans. We fought a revolution for…it's a free country and so forth. But what does freedom really mean? Is freedom just freedom to do whatever we want, the external form of freedom? Or is it possible that that kind of freedom, freedom to do whatever we want, might lead us to a certain kind of slavery? And that freedom is truly about something internal, internal freedom, which is a spiritual and psychological freedom. We'll be talking about both realms, both ideas about freedom, the external and the internal, over the next five weeks and how they're interrelated, and certainly have a lot to do with the gospel. Today we're going to focus on the external nature of freedom. And in particular, we're going to talk about why it is that societies over time have chosen to limit the external freedom of certain people through, for example, slavery.
    [Show full text]
  • Hebrews 13:12-14 Commentary
    Hebrews 13:12-14 Commentary PREVIOUS NEXT Hebrews 13:12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate (NASB: Lockman) Greek: dio kai Iesous, ina agiase (3SAAS) dia tou idiou aimatos ton laon, exo tes pules epathen. (3SAAI) Amplified: Therefore Jesus also suffered and died outside the [city’s] gate in order that He might purify and consecrate the people through [the shedding of] His own blood and set them apart as holy [for God]. (Amplified Bible - Lockman) Barclay: That was why Jesus suffered outside the gate, so that he might make men fit for the presence of God by his own blood. (Westminster Press) ESV: So Jesus also suffered outside the gate in order to sanctify the people through his own blood. KJV: Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. NLT: So also Jesus suffered and died outside the city gates in order to make his people holy by shedding his own blood. (NLT - Tyndale House) NIV: And so Jesus also suffered outside the city gate to make the people holy through his own blood. (NIV - IBS) Phillips: That is why Jesus, when he sanctified men by the shedding of his own blood, suffered and died outside the city gates. (Phillips: Touchstone) Wuest: Wherefore, also Jesus, in order that He might set apart for God and His service the people through His own blood, suffered outside the gate. Young's Literal: Wherefore, also Jesus -- that he might sanctify through his own blood the people -- without the gate did suffer; THEREFORE JESUS
    [Show full text]
  • Hebrews 6:13-15 Commentary
    Hebrews 6:13-15 Commentary PREVIOUS CONSIDER JESUS OUR GREAT HIGH PRIEST NEXT Click chart to enlarge Charts from Jensen's Survey of the NT - used by permission Hebrews - Charles Swindoll The Epistle to the Hebrews INSTRUCTION EXHORTATION Hebrews 1-10:18 Hebrews 10:19-13:25 Superior Person Superior Priest Superior Life of Christ in Christ In Christ Hebrews 1:1-4:13 Hebrews 4:14-10:18 Hebrews 10:19-13:25 BETTER THAN BETTER BETTER BETTER BETTER PERSON PRIESTHOOD COVENANT SACRIFICE LIFE Hebrews 1:1-4:13 Heb 4:14-7:28 Heb 8:1-13 Heb 9:1-10:18 MAJESTY MINISTRY MINISTERS OF OF FOR CHRIST CHRIST CHRIST DOCTRINE DUTY DATE WRITTEN: ca. 64-68AD THE FIVE WARNING PASSAGES IN HEBREWS Heb 2:1-4 (notes) Heb 3:7-4:13 (notes) Heb 5:11-6:12 (notes) Heb 10:26-31 (notes) Heb 12:14-29 (notes) Hebrews 6:13 For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, (NASB: Lockman) Greek: To gar Abraam epaggeilamenos (AMPMSN) o theos, epei kat' oudenos eichen (3SIAI) meizonos omosai, (AAN) omosen (3SAAI) kath' heautou, Amplified: For when God made [His] promise to Abraham, He swore by Himself, since He had no one greater by whom to swear, (Amplified Bible - Lockman) NLT: For example, there was God's promise to Abraham. Since there was no one greater to swear by, God took an oath in his own name, saying: (NLT - Tyndale House) Phillips: When God made his promise to Abraham he swore by himself, for there was no one greater by whom he could swear, (Phillips: Touchstone) Wuest: For when to Abraham God made promise, since He had no one greater by whom to swear, He swore by himself Young's Literal: For to Abraham God, having made promise, seeing He was able to swear by no greater, did swear by Himself, FOR WHEN GOD MADE THE PROMISE TO ABRAHAM SINCE HE COULD SWEAR BY NO ONE GREATER: To gar Abraam epaggeilamenos (AMPMSN) o theos epei kat oudenos eichen (3SIAI) meizonos omosai (AAN): Heb 6:16, 17, 18.
    [Show full text]
  • Cyprian on the Lord’S Prayer
    Early Church Classics. ST. CYPRIAN ON THE LORD’S PRAYER AN ENGLISH TRANSLATION, WITH INTRODUCTION BY T. HERBERT BINDLEY, M.A., D.D. PRINCIPAL OF CODRINGTON COLLEGE, BARBADOS; EXAMINING CHAPLAIN TO THE LORD BISHOP. PUBLISHED UNDER THE DIRECTION OF THE TRACT COMMITTEE LONDON: SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, NORTHUMBERLAND AVENUE, W.C.; 43, QUEEN VICTORIA STREET, E.C. BRIGHTON: 129, NORTH STREET. NEW YORK: EDWIN S. GORHAM. 1914 Source: https://archive.org/stream/stcyprianonlords00cypruoft/stcyprianonlords00cypruoft_djvu.txt Modernized, corrected, and annotated (in blue) © William H. Gross www.onthewing.org Apr 2014 CONTENTS INTRODUCTION............................................................................................................................... 4 § 2. St. Cyprian’s Life. .................................................................................................................... 4 § 3. The Date Of The Treatise. ....................................................................................................... 7 § 4. Cyprian’s Text Of The Paternoster. ........................................................................................ 7 § 5. Liturgical Allusions. ................................................................................................................ 9 CHAPTER 1 ...................................................................................................................................... 12 CHAPTER 2 ....................................................................................................................................
    [Show full text]
  • The Book of Common Prayer
    The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People
    [Show full text]
  • Da Vinci Code Research
    The Da Vinci Code Personal Unedited Research By: Josh McDowell © 2006 Overview Josh McDowell’s personal research on The Da Vinci Code was collected in preparation for the development of several equipping resources released in March 2006. This research is available as part of Josh McDowell’s Da Vinci Pastor Resource Kit. The full kit provides you with tools to equip your people to answer the questions raised by The Da Vinci Code book and movie. We trust that these resources will help you prepare your people with a positive readiness so that they might seize this as an opportunity to open up compelling dialogue about the real and relevant Christ. Da Vinci Pastor Resource Kit This kit includes: - 3-Part Sermon Series & Notes - Multi-media Presentation - Video of Josh's 3-Session Seminar on DVD - Sound-bites & Video Clip Library - Josh McDowell's Personal Research & Notes Retail Price: $49.95 The 3-part sermon series includes a sermon outline, discussion points and sample illustrations. Each session includes references to the slide presentation should you choose to include audio-visuals with your sermon series. A library of additional sound-bites and video clips is also included. Josh McDowell's delivery of a 3-session seminar was captured on video and is included in the kit. Josh's personal research and notes are also included. This extensive research is categorized by topic with side-by-side comparison to Da Vinci claims versus historical evidence. For more information and to order Da Vinci resources by Josh McDowell, visit josh.davinciquest.org. http://www.truefoundations.com Page 2 Table of Contents Introduction: The Search for Truth..................................................................................
    [Show full text]
  • Introit First Reading Gradual Epistle
    Introit Ps. 100:1–5; antiphon: Ps. 101:1 I will sing of steadfast love and | justice;* to you, O LORD, I will make | music. Make a joyful noise to the LORD, | all the earth!* Serve the LORD with gladness! Come into his presence with | singing! Know that the LORD, | he is God!* It is he who made us, and we are his; we are his people, and the sheep of his | pasture. Enter his gates with thanksgiving, and his | courts with praise!* Give thanks to him; | bless his name! For the LORD is good; his steadfast love endures for- | ever,* and his faithfulness to all gener- | ations. Glory be to the Father and | to the Son* and to the Holy | Spirit; as it was in the be- | ginning,* is now, and will be forever. | Amen. I will sing of steadfast love and | justice;* to you, O LORD, I will make | music. First Reading Acts 1:12–26 12Then [the apostles] returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. 13And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. 15In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, 16“Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus.
    [Show full text]