LUMEN CHRISTI Issue 6 • April 2020 the NEWSLETTER of the CATHEDRAL of CHRIST the LIGHT
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
April 3Rd 2021 Holy Saturday at the Easter Vigil in the Holy Night of Easter
April 3rd 2021 Holy Saturday At the Easter Vigil in the Holy Night of Easter Blessing Of Fire & Paschal Candle Procession Of Paschal Candle Deacon: Lumen Christi-------------The Light of Christ (3x) All: Deo Gratias---------------Thanks be to God (3x) Easter Proclamation Reading I: Genesis 1:1-2:2 Creation (Sung) Reading 2: Exodus 14:15-15:1 Exodus (Sung) Reading 3: Isaiah 55:1-11 Thus says the LORD: All you who are thirsty, come to the water! You who have no money, come, receive grain and eat; come, without paying and without cost, drink wine and milk! Why spend your money for what is not bread, your wages for what fails to satisfy? Heed me, and you shall eat well, you shall delight in rich fare. Come to me heedfully, listen, that you may have life. I will renew with you the everlasting covenant, the benefits assured to David. As I made him a witness to the peoples, a leader and commander of nations, so shall you summon a nation you knew not, and nations that knew you not shall run to you, because of the LORD, your God, the Holy One of Israel, who has glorified you. Seek the LORD while he may be found, call him while he is near. Let the scoundrel forsake his way, and the wicked man his thoughts; let him turn to the LORD for mercy; to our God, who is generous in forgiving. For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts. -
Was Jesus Christ Crucified?
ARTICLE of the MONTH December, 2014 WAS JESUS CHRIST CRUCIFIED? The very title of this month's article might strike the reader as one startling question for a Bible-founded Christian fellowship to pose; after all, did not the Apostle Paul plainly write to the congregation at Corinth that, ªI determined not to know any thing among you, save Jesus Christ, and him crucifiedºÐI Corinthians 2. 2? Still, in the New World Translation of the Christian Greek Scriptures, published continuously by the Jehovah's Witnesses since 1950 (currently in 2013 revision), the above-quoted verse reads, ªFor I decided not to know anything among you except Jesus Christ, and him executed on the stake.º Similarly, that same translation renders Matthew 10. 38, ªAnd whoever does not accept his torture stake and follow after me is not worthy of me.º Indeed, nowhere in the New World Translation will we find the physical instrument of our Lord's death referred to as a ªcrossº, nor the action itself as a ªcrucifixionºÐthe terms recognised throughout the Christian world. Neither do the Jehovah's Witnesses stand alone in their objection; they, simply, are the largest and most prominent Christian group to make this case. In point of fact, conscientious protest against use of the cross, as a symbol for Jesus's sacrificial death, long pre-dates the 1931 nominate founding of the Jehovah's Witnesses religion: in 1896, e.g., an entire book, The Non-Christian Cross, was published in London; and neither was that the first expressed objection to Christendom's cross. -
{DOWNLOAD} Cross
CROSS PDF, EPUB, EBOOK James Patterson | 464 pages | 29 Apr 2010 | Headline Publishing Group | 9780755349401 | English | London, United Kingdom Cross Pens for Discount & Sales | Last Chance to Buy | Cross The Christian cross , seen as a representation of the instrument of the crucifixion of Jesus , is the best-known symbol of Christianity. For a few centuries the emblem of Christ was a headless T-shaped Tau cross rather than a Latin cross. Elworthy considered this to originate from Pagan Druids who made Tau crosses of oak trees stripped of their branches, with two large limbs fastened at the top to represent a man's arm; this was Thau, or god. John Pearson, Bishop of Chester c. In which there was not only a straight and erected piece of Wood fixed in the Earth, but also a transverse Beam fastened unto that towards the top thereof". There are few extant examples of the cross in 2nd century Christian iconography. It has been argued that Christians were reluctant to use it as it depicts a purposely painful and gruesome method of public execution. The oldest extant depiction of the execution of Jesus in any medium seems to be the second-century or early third-century relief on a jasper gemstone meant for use as an amulet, which is now in the British Museum in London. It portrays a naked bearded man whose arms are tied at the wrists by short strips to the transom of a T-shaped cross. An inscription in Greek on the obverse contains an invocation of the redeeming crucified Christ. -
Justin Martyr, Irenaeus of Lyons, and Cyprian of Carthage on Suffering: A
LIBERTY UNIVERSITY JUSTIN MARTYR, IRENAEUS OF LYONS, AND CYPRIAN OF CARTHAGE ON SUFFERING: A COMPARATIVE AND CRITICAL STUDY OF THEIR WORKS THAT CONCERN THE APOLOGETIC USES OF SUFFERING IN EARLY CHRISTIANITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE RAWLINGS SCHOOL OF DIVINITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY THEOLOGY AND APOLOGETICS BY AARON GLENN KILBOURN LYNCHBURG, VIRGINIA AUGUST 2017 Copyright © 2017 by Aaron Glenn Kilbourn All Rights Reserved ii APPROVAL SHEET JUSTIN MARTYR, IRENAEUS OF LYONS, AND CYPRIAN OF CARTHAGE ON SUFFERING: A COMPARATIVE AND CRITICAL STUDY OF THEIR WORKS THA CONCERN THE APOLOGETIC USES OF SUFFERING IN EARLY CHRISTIANITY Aaron Glenn Kilbourn Read and approved by: Chairperson: _____________________________ Reader: _____________________________ Reader: _____________________________ Date: _____________________________ iii To my wife, Michelle, my children, Aubrey and Zack, as well as the congregation of First Baptist Church of Parker, SD. I thank our God that by His grace, your love, faithfulness, and prayers have all helped sustain each of my efforts for His glory. iv CONTENTS Acknowledgments……………………………………………………………………………ix Abstract……………………………………………………………………………………….x CHAPTER 1: INTRODUCTION…………………………………………………………..1 Personal Interest………………………………………………………………………8 The Need for the Study……………………………………………………………….9 Methodological Design……………………………………………………………….10 Limitations……………………………………………………………………………12 CHAPTER 2: THE CONCEPT OF SUFFERING IN THE BIBLE AND EARLY APOLOGISTS........................................................................................................................14 -
Crucifixion in Antiquity: an Inquiry Into the Background and Significance of the New Testament Terminology of Crucifixion
GUNNAR SAMUELSSON Crucifixion in Antiquity Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe 310 Mohr Siebeck Gunnar Samuelsson questions the textual basis for our knowledge about the death of Jesus. As a matter of fact, the New Testament texts offer only a brief description of the punishment that has influenced a whole world. ISBN 978-3-16-150694-9 Mohr Siebeck Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber / Associate Editors Friedrich Avemarie (Marburg) Markus Bockmuehl (Oxford) James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) 310 Gunnar Samuelsson Crucifixion in Antiquity An Inquiry into the Background and Significance of the New Testament Terminology of Crucifixion Mohr Siebeck GUNNAR SAMUELSSON, born 1966; 1992 Pastor and Missionary Degree; 1997 B.A. and M.Th. at the University of Gothenburg; 2000 Μ. Α.; 2010 ThD; Senior Lecturer in New Testament Studies at the Department of Literature, History of Ideas and Religion, University of Gothenburg. ISBN 978-3-16-150694-9 ISSN 0340-9570 (Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Reihe) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbiblio graphie; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de. ©2011 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Nehren on non-aging paper and bound by Buchbinderei Nadele in Nehren. -
Biblical Perspectives on Torture: War Crime, the Limits of Retaliation, And
The Asbury Journal 64/2:4-11 © 2009 Asbury Theological Seminary BILL T. ARNOLD Biblical Perspectives on Torture: War the Lzmzts of RetaliatIOn, and the Roman Cross Our concept of "torture" has a narrow and generally accepted definition as the "infliction of severe bodily pain, as punishment or a means of persuasion."1 The Bible has no exact equivalent, and if we limit our discussion to this definition, we might too quickly conclude the Bible has little if anything to say directly about torture. This is so because the Bible's lexical specifics have broader connotations. Words translated "oppress" or "torment" have semantic domains close to our meaning of "torture," but not precisely equivalent.2 Thus the standard Bible dictionaries and encyclopedias are more likely to have entries on "crime and punishment" than "torture," and these have quite different themes to cover. On the other hand, ifwe define "torture" as the use of excessive physical or mental pain against one's enemy combatant or against innocent victims of armed conflict - what we might today call "war crimes" - then the Bible has plenty to say about this topic. Although the Old Testament does not contain large numbers of texts for us to consider, it has important passages in Deuteronomy and Amos pertinent to this theme, as well as scattered texts in the legal corpora. The New Testament, of course, presents the most vivid symbol of torture in human history in the form of the Roman crosS. The Old Testament contains passages that reflect the horrors of wartime torture, especially by prohibiting Israel from engaging in such inhumane acts or in condemning such actions in Israel's neighbors.3 The most important of these texts comes from the book of Deuteronomy, which establishes (1) rules for conducting the war of conquest, when Israel entered the Promised Land and defeated the seven nations (sometimes six are listed) inhabiting the land (Deut 7: 1-26), as well as (2) rules for ordinary warfare conducted after the settlement against enemies outside the Promised Land (Deut 20: 1-20; 21: 10- 14, and cf. -
Bulletin First Sunday in Lent, Year B — 21 February 2021
INCORPORATING THE PARISHES OF ⧫ Cathedral of St Francis Xavier, Wollongong ⧫ Co-Cathedral of St John Vianney, Fairy Meadow ⧫ Mater Dolorosa, Balgownie ⧫ St Brigid’s, Gwynneville CONFIRMATION PROGRAMME Dear Parishioners, Parents and Caregivers, The goal of Lent is to acquire a pattern of thought and action that enables us to follow Jesus in his Exodus from the sorrows of this earthly existence to the glory of his Resurrection. In Lent we focus more intently on themes such as carefully listening to God’s Word and responding to God’s grace so as to imitate how Jesus related to the Father and his neighbour. Thus we allow room for the meaning of Jesus’ Death and Resurrection to illuminate the significance of our struggle with temptation to evil, our experiences of suffering, and our call to serve others even at personal cost. The ultimate goal of Lent, however, is Pentecost. The Resurrection celebrated at Easter comes to its fullness in the outpouring of the Holy Spirit upon the first members of the Church. The Gift of the Spirit loosened the tongues and emboldened the hearts of the Apostles to speak of the Resurrected Lord. It was a new beginning for the disciples of the Lord. It is also a new beginning that gives us speech and impels us to proclaim the Good News of Jesus’ Resurrection to the world. This mission is entrusted to every Confirmed member of the Church. The same Holy Spirit who strengthened the first disciples and sent them into their world, strengthens and sends us into our world. As we are revitalised by this sacred time of Lent, let us pray for the younger members of our Church who will soon commence their preparation for the Sacrament of Confirmation. -
Comb.Diss.Final (Rev.1Sep16).4
EPIPHANIES IN SECOND- AND THIRD-CENTURY CHRISTIAN LITERATURE: DISCOURSE, IDENTITY, AND DIVINE MANIFESTATIONS Jason Robert Combs A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies (Ancient Mediterranean Religions). Chapel Hill 2016 Approved by: Bart D. Ehrman Joel Marcus Laura Nasrallah Zlatko Pleše Randall Styers i ©2016 Jason Robert Combs ALL RIGHTS RESERVED ii ABSTRACT JASON ROBERT COMBS: Epiphanies in Second- and Third-Century Christian Literature: Discourse, Identity, and Divine Manifestations. (Under the direction of Bart D. Ehrman) This is a study of the early Christian discourse on epiphanies—visible manifestations of otherworldly beings, including gods, angels, and demons, who communicate or interact directly with human beings. During the second and third centuries, epiphanies featured prominently in the literature, letters, inscriptions, and art of the pagan (non-Jewish, non- Christian) world that Christians inhabited. Yet, compared to their pagan contemporaries, Christians wrote little about epiphanies. The paucity of evidence in theological treatises has led scholars to suggest that most Christians in the second and third centuries were not interested in epiphanies. Nevertheless, when the evidence from theological treatises is compared with the more numerous accounts from such literature as the apocryphal acts, the significance of epiphanies becomes clear. Epiphanies were implicated in early Christian discourse on identity. Focusing on the writings of Tertullian, Athenagoras, and other apologists as well as on apocryphal acts, gospels, and other narratives, this dissertation argues that developments in Christian theories and narratives about divine encounters evolved out of discursive strategies that distinguished between Christian and pagan epiphanies. -
The Manner of Jesus' Crucifixion
Chapter 21 THE MANNER OF JESUS' CRUCIFIXION One of the greatest secrets associated with Golgotha concerns the manner in which Jesus was crucified. Almost everyone for the past 1600 years has imagined that Jesus was martyred on either a Roman or Greek type of cross or perhaps a simple stake without a crosspiece. The New Testament, however, gives information on this matter that is counter to all these suggestions. The truth is, Jesus was not killed on a cross which was a beam of timber on which were nailed one or more crosspieces, nor was it a single upright pole (without a crosspiece) with his hands brought together and nailed above his head. In this chapter we will discuss the actual way in which he was crucified. What first must be understood is that Jesus met his death in a garden (John 19:41). Actually, the word garden in the Greek has the meaning of orchard or plantation - a place of trees. It appears that Golgotha (which the Bordeaux Pilgrim called a monticulus - a small hill on top of a mount) must have had trees associated with it. It was to this hill that Jesus carried his cross on which he was cru cified. Many scholars today believe it is inconceivable that Jesus, 288 Chapter 21 - The Manner of Jesus' Crucifixion who had been subjected to extensive beatings and whippings, could have carried a fully assembled Latin cross that would have weighed 200 pounds or more. Such a heavy weight certainly has to be the case for an assembled Latin or Greek cross. -
Oakland Institute Apostolate at Saint Margaret Mary Catholic Church
Oakland Institute Apostolate at Saint Margaret Mary Catholic Church 1219 Excelsior Avenue, Oakland, CA 94610 SUNDAY, MARCH 25 THROUGH SUNDAY, APRIL 1, 2018 PALM SUNDAY Msgr. Michael Schmitz, Vicar General and Delegate for the United States Canon Matthew Talarico, Provincial Superior Rev. Canon Olivier Meney, (510) 604-0391 [email protected] Abbé Kevin: (510) 502-9321 For the reception of the Sacraments, contact Canon Meney To contact the office, (510) 482-2053 or [email protected] http://www.institute-christ-king.org (American Website) www.facebook.com/ICRSSCalifornia SACRED TRIDUUM SCHEDULE We celebrate the Institution of the Priesthood and of Holy Thursday the Mass. For once and for all Our Lord Jesus Christ offers His Body, Blood, Soul and Divinity. He offers March 29 Himself at the Last Supper as the oblation of the Sacrifice to be achieved on the Cross in a bloody manner, which same Sacrifice is continued at each Mass. - Tenebrae at 9:00 am Altar is stripped down. The Blessed Sacrament is - Mass at 5:00 removed to another location: the Altar of repose. - Adoration until 11:00 pm We are invited to watch with Jesus in the Garden of Gethsemane. Good Friday, This Liturgy underlines the Passion of Jesus Christ. March 30 It is formed of four parts: I. The Readings from the Prophets that announced the Passion and the Gospel of St. John II. The Great Intercession or prayers for the Church - Tenebrae at 9:00 am III. The Veneration of the Cross with its unveiling: Adoremus Crucis, and the Lamentations “O my - Liturgy of the Passion at People, What did I do to you?” 5:00 pm IV.The Mass of Pre-sanctified) Holy Saturday Ceremony starts with the blessing of the fire, symbol of the Creation and resurrection. -
May 26Th, 2019 Sixth Sunday of Easter
th May 26 , 2019 Sixth Sunday of Easter Welcome to Holy Family! Reserved seating is available in the front pew and at the cross-aisle for those who are mobility impaired. A handicap-accessible restroom can be found on this level off the west side vestibule adjoining the adoration chapel. Proceed downstairs from the Narthex for the main restrooms. For those who wish to receive the Precious Blood only due to a gluten intolerance, please check in before CATHOLIC CHURCH the start of Mass in the sacristy. Please speak to an usher if you need assistance. —————————————————————————————–— PROCESSIONAL HYMN Saint Michael Hymnal 589 Jesus Christ Is Risen Today INTROIT (9:00) Gregorian chant, mode III 5900 West Lake Street Vocem iucunditatis annuntiate, et audiatur, alleluia: nuntiate usque ad extremum Saint Louis Park, MN 55416 terræ: liberavit Dominus populum suum, alleluia, alleluia. Ps. Iubilate Deo omnis www.hfcmn.org | 952.929.0113 terra: psalmum dicite nomini eius, date gloriam laudi eius. [email protected] Spread the news with a voice of joy; let it be heard, alleluia; speak it out to the very ends of the earth; the Lord has liberated his people, alleluia, alleluia. Shout ℣. joyfully to God all the earth; sing a psalm to his name; praise him with Reverend Joseph Johnson, Pastor magnificence. Cf. Is 48:20; Ps 66 Reverend George Welzbacher Reverend Marcus Milless GREETING Deacon Jim Meyer Celebrant: In the name of the Father, and of the Son, and of the Holy Spirit. Deacon Jim Reinhardt : Amen. ℟ Celebrant: The Lord be with you. ℟: And with your spirit. -
Easter Vigil Chants
MUSIC FOR EASTER TRIDUUM Compilation of Chants to accompany the Liturgical Celebrations of the Easter Triduum EASTER SUNDAY OF THE RESURRECTION OF THE LORD THE EASTER VIGIL IN THE HOLY NIGHT LITURGICAL MUSIC COMMITTEE (SINGAPORE) www.lmcsingapore.wordpress.com Not for sale or commercial distribution. After the Epistle has been read, all rise, then the Priest solemnly intones the Alleluia three times, raising his voice by a step each time, with all repeating it. If necessary, the psalmist intones the Alleluia. Easter Vigil Alleluia & Psalm 118 (117), Lumen Christi Missal © 2014 Adam Bartlett, Illuminare Publications or, Jubilate Deo © 1974 Sacred Congregation for Divine Worship Responsorial Psalm Psalm 117:1-2. 16-17. 22-23 1. Give thanks to the Lord for he is good, for his love has no end. Let the sons of Israel say: ‘His love has no end.’ R. 2. The Lord’s right hand has triumphed; his right hand raised me up. I shall not die, I shall live and recount his deeds. R. 3. The stone which the builders rejected has become the corner stone. This is the work of the Lord, a marvel in our eyes. R. THIRD PART: BAPTISMAL LITURGY The Litany is sung by two cantors, with all standing (because it is Easter Time) and responding. If, however, there is to be a procession of some length to the baptistery, the Litany is sung during the procession; in this case, those to be baptized are called forward before the procession begins, and the procession takes place led by the paschal candle, followed by the catechumens with their godparents, then the ministers, the Deacon, and the Priest.