Paul and His New Testament Letters
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Twenty Third Sunday in Ordinary Time September 5, 2021
MASS SCHEDULE Twenty Sixth Sunday Saturday .......... 8:30 am 5:00 pm Vigil In Ordinary Time Sunday ............. 7:30 am 9:30 am September 26, 2021 5:00 pm PARISH INFORMATION Mon-Fri ............ 6:30 am and 5:30 pm PARISH CENTER AND OFFICE Corner of Selby and Ohio RECONCILIATION 10750 Ohio Avenue, Los Angeles, CA 90024 Saturday at 4 pm in the church PARISH OFFICE HOURS Monday-Friday 9:00 am—4:00 pm Saturday 9:00 am-12:00 pm Sunday Closed Page 2 September 26, 2021 Dear Sisters and Brothers in Christ – The Annual Fall Festival is here! The theme is One Love, a response to the pandemic – one love that flows from God. Our Festival Team led by Wanda Ahmadi have taken every precaution in this time of COVID. To attend in person, full vaccination is strongly recommended and/or a COVID test within 72 hours of attending; masks are to be worn at all times except when eating or drinking; practice physical distancing; and, wash hands fre- quently. See you on the Ferris wheel! Our next faith formation program is a special presentation of a new book, “Immigration and Faith: Cultural, Biblical, and Theological Narratives” by professor of theology at Loyola Marymount University, Brett Hoo- ver on Thursday, September 30 at 7 PM in the Church. Brett utilizes vivid and engaging narratives of those who migrate to see migration through the lens of our faith. The book is available for purchase at the Parish Office and will be available at the presentation. You may attend online at St. -
Edinburgh Research Explorer
Edinburgh Research Explorer 'Dating the Death of Jesus' Citation for published version: Bond, H 2013, ''Dating the Death of Jesus': Memory and the Religious Imagination', New Testament Studies, vol. 59, no. 04, pp. 461-475. https://doi.org/10.1017/S0028688513000131 Digital Object Identifier (DOI): 10.1017/S0028688513000131 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: New Testament Studies Publisher Rights Statement: © Helen Bond, 2013. Bond, H. (2013). 'Dating the Death of Jesus': Memory and the Religious Imagination. New Testament Studies, 59(04), 461-475doi: 10.1017/S0028688513000131 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. Oct. 2021 Dating the Death of Jesus: Memory and the Religious Imagination Helen K. Bond School of Divinity, University of Edinburgh, Mound Place, Edinburgh, EH1 2LX [email protected] After discussing the scholarly preference for dating Jesus’ crucifixion to 7th April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE. -
St. Paul the Apostle1 by Kenneth John Paul Pomeisl2
St. Paul the Apostle1 by Kenneth John Paul Pomeisl2 St. Paul was born in the town of Tarsus in Cilicia which we today call Turkey around the year 3 A.D. His original name was actually Saul. He was a Pharisee which were a group of very devout Jews who were very serious about “the Law”. After Pentecost the Church, known then as “the Way”, slowly began to grow. As it did many of the Jews did not like this. They thought these newcomers were heretics. Saul was involved with putting these people in prison. He was at the execution of the first martyr, St. Stephen, who died by stoning. As he died St. Stephen asked God to forgive those who were killing him. Saul would continue to arrest every follower of the Way he could find. Some people believe that because of what St. Stephen did and how these people acted Saul started to have doubts about what he was doing but he would not change his mind. Then one day Saul was struck by a great light and blinded. As he was down here heard a voice asking “Saul, Saul, Why do you persecute me?” Saul asked this voice who he was and the reply was “I am Jesus, who you are persecuting”. After this Saul has his sight restored and becomes a Christian himself. After a while he is sent on missions to preach the Gospel to the Gentiles (non-Jews). St. Paul endures many hardships but creates many Churches and during this time writes many of his letters which we know today as Epistles in the New Testament. -
Latin Vulgate, Part (Pauline and Catholic Epistles, Acts, Apocalypse
Latin Vulgate, part (Pauline and Catholic Epistles, Acts, Apocalypse); Nicholas of Lyra, Postillae (Commentaries on the Pauline and Catholic Epistles, Acts, Apocalypse) In Latin, decorated manuscript on paper Northeastern Netherlands or Northwestern Germany, c.1450-1475 i (paper) + 383 + i folios on paper, watermarks, front and back flyleaves and ff. 1-145, letter ‘p’, very widespread, similar to Briquet Online no. 8525, Douai 1453, no. 8526, Cologne 1456 (with 10 others, to 1465), no. 8527 Quiévrain 1463 (with 20 others, to 1472), no. 8528, Siegen 1467 (with 15 others, to 1479), and no. 8529, Colmar 1471 (with 4 others, to 1476); ff. 146-end, vertical unicorn with striped horn, similar to Piccard Online no. 124379, Arnhem 1466- 1467, no. 124378, Venloo 1463-1464, no. 124375, Friedburg 1459, no. 124417, n.p. 1465, and ‘y’ made with two lines with a cross above and cloverleaf on tail, similar to Piccard Online no. 30029, Arnhem 1462 (collation i-xi12 xii12+1 [through f. 145] xiii-xx12 xxi10 xxii-xxvii12 xxviii10 xxix-xxxii12), no catchwords or signatures, layout varies, ff. 1-145v, frame ruled lightly in ink (justification 210 x 140 mm.), written in a formal cursive gothic bookhand without loops in two columns of 38 lines, red rubrics, majuscules stroked with red, three-line red initials, nine- to fifteen-line blue or parted red and blue initials (occasionally with only the blue completed), usually with guide letters within the initial in red, two blue initials with finely-executed red pen work initials with touches of green, f. 1, seven lines, f. 6v, ten lines, added running titles, which continue to part two of the volume (some trimmed); ff. -
A:Cts of the Apostles (Revised Version)
THE SCHOOL AND COLLEGE EDITION. A:CTS OF THE APOSTLES (REVISED VERSION) (CHAPTERS I.-XVI.) WITH BY THK REV. F. MARSHALL, M.A., (Lau Ezhibition,r of St, John's College, Camb,idge)• Recto, of Mileham, formerly Principal of the Training College, Ca11narthffl. and la1ely Head- Master of Almondbury Grammar School, First Edition 1920. Ten Impressions to 1932. Jonb.on: GEORGE GILL & SONS, Ln., MINERVA HOUSE, PATERNOSTER SQUARE, E.C.4. MAP TO ILLUSTRATE THE ACTS OPTBE APOSTLES . <t. ~ -li .i- C-4 l y .A. lO 15 20 PREFACE. 'i ms ~amon of the first Sixteen Chapters of the Acts of the Apostles is intended for the use of Students preparing for the Local Examina tions of the Universities of Oxford and Cambridge and similar examinations. The Syndicates of the Oxford and Cambridge Universities often select these chapters as the subject for examination in a particular year. The Editor has accordingly drawn up the present Edition for the use of Candidates preparing for such Examinations. The Edition is an abridgement of the Editor's Acts of /ht Apostles, published by Messrs. Gill and Sons. The Introduction treats fully of the several subjects with which the Student should be acquainted. These are set forth in the Table of Contents. The Biographical and Geographical Notes, with the complete series of Maps, will be found to give the Student all necessary information, thns dispensing with the need for Atlas, Biblical Lictionary, and other aids. The text used in this volume is that of the Revised Version and is printed by permission of the Universities of Oxford and Cambridge, but all editorial responsibility rests with the editor of the present volume. -
The New Testamentu a Student’S Introduction
Eighth Edition L A W S O N , A N G E L A 6 8 5 3 B The New TestamentU A Student’s Introduction Stephen L. Harris har19138_ch01_001-022.indd Page 1 06/01/14 3:37 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles part one An Invitation to the New Testament L A W S O N , A N G E L A 6 8 5 3 B U har19138_ch01_001-022.indd Page 2 11/01/14 7:02 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles chapter 1 An Overview of the New Testament L Here begins the Gospel of JesusA Christ. Mark 1:1* W S O Key Topics/Themes A collection of twenty-seven apocalypse (revelation). The early Christian Greek documents that early Christians appended Ncommunity produced a host of other writings as to a Greek edition of the Hebrew Bible (the Old well, which scholars also study to understand Testament) , the New Testament includes four ,the diverse nature of the Jesus movement as it Gospels, a church history, letters, and an spread throughout the Greco-Roman world. A People read the New Testament for an almost in- Npersonal belief and behavior (see Box 1.1). fi nite variety of reasons. Some read to satisfy their GReaders attempt to discover authoritative coun- curiosity about the origins of one of the great sel on issues that modern science or speculative world religions. They seek to learn more about the E philosophy cannot resolve, such as the nature social and historical roots of Christianity, a faith Lof God, the fate of the soul after death, and the that began in the early days of the Roman Empire ultimate destiny of humankind. -
Introduction
Introduction The Old Latin Tradition of the Pauline Epistles The evidence for the early Latin text of the Pauline Epistles is relatively sparse. Its history is similar to that of the rest of the Latin New Testament.1 An initial translation was probably made around the beginning of the third century, as witnessed by the consistent form of text in the biblical quotations of Cyprian. This was then revised in various ways in various places, sometimes with ref- erence to a Greek text, sometimes based on internal criteria of Latin style. Although this may have resulted in a number of different traditions, over the course of the fourth century a single form of text associated with North Italy gradually achieved an ascendancy. A revision of this version at the beginning of the fifth century produced the form of text later accepted as standard in the LatinVulgate.2 It is therefore misleading to divide the Latin tradition of the New Testament into two separate forms, Old Latin and Vulgate. The Vulgate was a revision of an existing Latin text according to a Greek form: the Gospels were the work of Jerome in 382–384, but the reviser of the rest of the New Testa- ment is unknown. There may have been multiple early Latin translations, but the conclusion of editors of both Old and New Testament books in the Vetus Latina editions is that the surviving evidence appears to derive from a single initial version. Although the Latin tradition is best conceived of as a contin- uum, it is nevertheless a useful shorthand to use Old Latin (or Vetus Latina) as a catch-all designation for non-Vulgate readings, particularly those which are attested in Christian writings before the fifth century. -
Pauline Epistles Bible Questions: Epistle to the Philippians
Topic: Pauline Epistles Bible Questions: Epistle to the Philippians Introduction: The following questions are meant to be straight forward taking answers from exactly the way the passage in your King James Bible is worded. If you are unsure of the answer to any question it is suggested that you leave the question to return at a later time after you continue with other of the questions. Epistle to the Philippians: 1. To whom did Paul write in Philippi? Phil. 1:1 2. How often did Paul thank God for the believers at Philippi? Phil. 1:3-4 3. What was the focus of Paul’s thanks to God for the [Philippian] believers? Phil. 1:5 4. The “good work in you will be performed…” until? Phil. 1:6 a. Where else in this epistle is this future point mentioned? 5. What was Paul’s prayer request for the [Philippian] believers? Phil. 1:9-11 6. What did Paul want the brethren to understand about the things which happened unto him? Phil. 1:12-14 7. What was Paul’s reaction when “Christ is preached” (v.19) whether “of envy and strife”, or “of good will”? Phil. 1:15-18 8. What was Paul’s “earnest expectation” and “hope”? Phil. 1:20 9. What value did Paul say would it be to him to “die”? Phil. 1:21 10. What did Paul say would be for him “far better”, but for the Philippians “more needful”? Phil. 1:23-26 11. How did Paul want the [Philippians] believers to “stand”? Phil. 1:27 12. -
Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ
Brigham Young University BYU ScholarsArchive Faculty Publications 2019 Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ John Hilton III Brigham Young University - Provo, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Christianity Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Hilton, John III, "Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ" (2019). Faculty Publications. 3255. https://scholarsarchive.byu.edu/facpub/3255 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. This article was provided courtesy of the Religious Educator, a journal published by the Religious Studies Center at Brigham Young University Click here to subscribe and learn more The scriptures consistently emphasize the importance of the Savior’s CrucifixionintheAtonement. theimportance consistentlyemphasize The scriptures oftheSavior’s Harry Anderson, The Crucifixion. © Intellectual Reserve, Inc. Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ john hilton iii John Hilton III ([email protected]) is an associate professor of ancient scripture at Brigham Young University. colleague recently shared with me how, when teaching missionary A preparation classes, he would role-play with students. When students pretending to be missionaries would ask him (acting as an investigator) if he knew about Christ’s Atonement, he would say, “Yes, I saw that Mel Gibson movie about Christ dying for our sins on the cross.” At least half of his students would correct him, stating that Christ atoned for our sins in Gethsemane, but not on the cross. -
Some Observations on the New Testament Concept of "Witness"
Some Observations On The New Testament Concept of "Witness" DONALD G. MILLER I "Witness" is a significant New Testament word. M artus occurs thirty-four times; the verb form martureo appears seventy-nine times; the nouns marturia and marturion total fifty-seven uses between them. The concept appears sparingly in the Synoptic Gospels, but is concentrated in the Johannine literature and the Acts of the Apostles. This distribution of its usage suggests that it is a vital aspect of the Church's growth from a local Jerusalem group to a world-wide movement, and contributed much to the propagation of the belief that "Jesus is the Christ, the Son of God" through which believers found " life in His name" (John 20:21 ). Its importance, however, goes beyond statistical considerations. Its importance lies in its meaning, and in its close affinity to the nature of the Christian faith as a historic religion. The Christian faith dawned on the world as a "light shin[ing] in the darkness" of paganism (John 11:5a; see Eph 6:12), with a power that "delivered [them] from the dominion of darkness" (Col 1:13a). It came into a world filled with "many 'gods' and many 'lords"' (1 Cor 8:5b)-- those of Mt. Olympus and the temples of Rome, and the deities of the mystery religions from Egypt such as Isis and Osiris; and many philosophies--such as Epicureanism and Stoicism which commanded the loyalties of many for whom the ancient gods had died. It confronted all this with a simple account of a man named Jesus in whom, it was claimed, the one, living eternal God had visited the earth. -
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle Rainer Walter Kühne Bürgerstr. 4, 38118 Braunschweig, Germany e-mail: [email protected] I suggest the following scenario. In the fifteenth year of the reign of Tiberius (14-37), that is late in 28 or early in 29, John began to preach a baptism. Jesus healed and preached and was crucified on the Preparation Day, Friday 3 April 33 during a lunar eclipse. Thereafter the apostles began to preach and raising the number of believers from 120 to 5000. This caused a persecution where Saul converted to Paul late in 33. Afterwards Paul spent three years in Damascus, where Aretas IV was king. Thereafter Paul did his first travel which lasted for fourteen years, that is 36-50. This was followed by the council of the apostles late in 50. Thereafter Paul did his second travel which lasted for at least a year and six months. Then he did his third travel which lasted for at least two years and six months, that is 52-54. Afterwards he was imprisoned for two years by Antonius Felix until Porcius Festus became procurator of Judaea in 56. There is general agreement that Jesus Christ was a historical person. Experts differ in dating his crucifixion (between 27 and 34) and the council of the apostles (between 48 and 51). Here I would like to investigate these two open questions. In his Ioudaike archaiologia historian Josephus Flavius mentioned John the Baptist (Antiquitates Judaicae 18.5.2). He mentioned also that James, the brother of Jesus called Christus, was executed in 62 (Antiquitates Judaicae 20.200). -
Paul's Use of the Septuagint in Romans 9-11
PAUL’S USE OF THE SEPTUAGINT IN ROMANS 9-11 Timo Laato Master’s Thesis Greek Philology School of Languages and Translation Studies Faculty of Humanities University of Turku November 2018 The originality of this thesis has been checked in accordance with the University of Turku quality assurance system using the Turnitin OriginalityCheck service. UNIVERSITY OF TURKU School of Languages and Translation Studies Faculty of Humanities TIMO LAATO: Paul’s Use of the Septuagint in Romans 9-11 Master’s Thesis, 84 pages Greek Philology November 2018 The undertaking of the present study is to examine Paul’s use of the Septuagint in Rom. 9-11, especially the guidelines which affect his interpretation of the Old Testament. At the outset, an overview of the content of his Epistle to the Romans is provided. Next, some relevant aspects of Paul’s general way of interpreting the Old Testament are presented and expanded. He repeatedly employs the “promise – fulfillment” scheme in his attempt to define more in-depth the relationship be- tween the Old and New Testament. Further, he often draws on typological Bible exposition, rendering the Old Testament accounts and events as a paradigm for the New Testament time span. The Pauline manner of interpreting the Old Testament achieves more precision and accuracy through a comprehensive exegesis of Rom. 9-11 which particularly relate to Israel and their Holy Scriptures. Here all Old Testament quotations (and many Old Testament allusions) are examined one by one. Where appropriate, the original context of the quotations is also observed. Paul cites recurrently, but not always the Septuagint (or possibly another Greek translation).