The Twelve Apostles
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Twelve Apostles Lesson 8 Study Notes Philip
f The Twelve Apostles Lesson 8 Study Notes Philip: The Apostle Who Was Slow-Witted Simon the Canaanite: The Apostle Who Was A Revolutionist Text: John 1:43-45. John 1:43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. Introduction: Philip is always listed as the fifth person in the list of the Apostles. While he may have not been as prominent as the first four men listed; nevertheless, he seems to be the head of the second grouping of the disciples. We must remember that God is of no respecter of persons so, Philip is not to be considered to be of less importance. Although Philip is mentioned in the four complete lists of the twelve (Matt. 10:3; Mark 3:18; Luke 6:14; Acts 1:13), it is interesting to observe that John is the only writer to tell us all that is to be said about Philip, yet he is the only one out of the four evangelists who does not quote the list. The first three evangelists give us his name and acquaint us with the fact that he was an apostle, but John loses sight of the dignity of the office that Philip filled and gives us a profile of the man himself with his own individualities and peculiarities. -
Archangels Michael and Zadkiel
Archangels Michael and Zadkiel Michael is the great Archangel of God who has committed himself to the protection of the Son's (and daughters) of God. He carries a sword of Light to cut humanity free of the burdens of darkness that it sometimes carries. He is the Prince of Archangels and defeated Satan, who chose to turn from God and oppress mankind. He is the crusader of the Christ who will protect the soul of man and bring the presence of peace to those who choose to ask his help. He champions the Will of God and not the lower will of humanity. Yet with Love He will help humanity find the Divine path and protect the souls of those that chose it. Zadkiel is the Archangel of the violet flame. Zadkiel is the angel of the flame of forgiveness and of spiritual freedom. Love is the essence of all angels and Zadkiel, in love, will help mankind free themselves from the bonds of pain and karma they have created. The violet flame cleanses humanity of the accumulated debris of hatred and helps re-establish freedom, by transmuting mankind's mis-creations into the pure essence of Light that flows from God. We can choose to understand and feel the spiritual qualities of these two of God's messengers. We will ask for God's blessing through these angels and search for understanding of our role in God's creation. Archangel Gabriel I want to share some experiences I had with Archangel Gabriel. I had received wonderful upliftment and I believe we can all receive that. -
The Truth About Angels
PROJECT CONNECT PROJECT CONNECT PROJECT CONNECT The Truth About Angels by Donald L. Deffner I grew up during the Great Depression in the early 1930s. My father was a minister. Behind our small home was a dirt alley which led nine blocks to downtown Wichita, Kansas. I can remember when I was a boy the hungry, destitute men who came to the back door begging for food. My mother never turned them down. She shared what little we had, even if only a couple of pieces of bread and a glass of milk. My mother didn’t just say, “Depart in peace! I’ll pray for you! Keep warm and well fed!” (See James 2:16.) No. She acted. She gave. Often I was curious about these mysterious and somewhat scary men. I had a sense that they were “different” than I was, not worse, not better, just different. I always watched these strangers heading back up the alley toward downtown, and sometimes, in a cops-and-robbers fashion, I secretly followed them, jumping behind bushes so I wouldn’t be seen. I think I half expected them to suddenly disappear. After all, my Sunday school teacher, encouraging us to be kind and care for strangers, told us the Bible says that, by doing so, many people have entertained angels without knowing it (see Hebrews 13:2). I never saw any of the men disappear. They were ordinary, hungry human beings. But my Sunday school teacher was right. God does send His angels to us, and they do interact with us—not just to test us and see if we are kind, but to protect us and guide us. -
Clergy Contact Sacraments MAKE “Lord, Teach Us How to Pray.”
October 25, 2020 | 30th Sunday in Ordinary Time www.presentationofmary.org “Lord, teach us how to pray.” “We read, for example: May you receive glory among We should not hesitate to make these prayers for all the nations as you have among us, and May your ourselves, for our friends, for strangers, and even for prophets prove themselves faithful. What does this enemies, though the emotions in our heart may vary with mean but Hallowed be your name? the strength or weakness of our relationships with We read: Lord of power and might, touch our hearts individuals. and show us your face, and we shall be saved. What You now know, I think, the attitudes you should bring to does this mean but Your kingdom come? prayer, as well as the petitions you should make, and We read: Direct my ways by your word, and let no sin this not because of what I have taught you but thanks to rule over me. What does this mean but Your will be done the teaching of the one who has been pleased to teach on earth as it is in heaven? us all. We read: Do not give me poverty or riches. What does We must search out the life of happiness, we must ask this mean but Give us this day our daily bread? for it from the Lord our God. Many have discussed at We read: Lord, remember David and all his patient great length the meaning of happiness, but surely we do suffering, and Lord, if I have done this, if there is guilt on not need to go to them and their long drawn out my hands, if I have repaid evil for evil… What does this discussions. -
1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St
Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c. -
Exploring Paul As the Anti-Jonah in Acts
Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 2017 Exploring Paul as the Anti-Jonah in Acts Collin Battaglia Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, and the Christianity Commons Recommended Citation Battaglia, Collin, "Exploring Paul as the Anti-Jonah in Acts" (2017). Honors Theses. 245. https://scholarlycommons.obu.edu/honors_theses/245 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]. OUACHITA BAPTIST UNIVERSITY CARL GOODSON HONORS PROGRAM EXPLORING PAUL AS THE ANTI-JONAH IN ACTS BY: COLLIN BATTAGLIA DIRECTED BY: DR. JOSEPH R. DODSON SPRING 2017 Introduction Biblical authors often employ literary techniques to communicate their messages with enhanced force. They were not, for example, interested in theology or historiography alone, but also in aesthetics.1 In other words, their focus was not directed solely on simply presenting information, but also on how the material was presented literarily. Authors would utilize many techniques in their writing such as repetition, chiasms, and typology to connect stories, to emphasize themes, and to flesh out nuanced truths. This paper will argue that Luke, in the Book of Acts, implements the aesthetic technique of allusion and typology to enrich his narrative. More specifically, this paper will seek to demonstrate Luke’s portrayal of Paul as the anti-Jonah in Acts. -
Jesus Threefold Victory Over Satan
JESUS THREEFOLD VICTORY OVER SATAN Satan was the reason for Redemption. There could be no Redemption without defeating Satan. Satan’s eternal defeat was part of the Redemptive plan. Hebrews 9:12 (NIV) But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. 12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. Satan is Eternally defeated. Jesus Victory in His Earth Walk John 1:14 (NIV) The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. This was God’s invasion of the sense realm. Here natural man lived. It could not work without an incarnation. An angel’s visit would not help. God had to come himself. His first combat with Satan with which we are familiar is recorded in Matthew 4:1-11 and in Luke 4:1-13. In both of these records we have Satan attempting to overcome the Incarnate One as he had overcome Adam in the Garden. He tempted Jesus through the senses the same way he tempted Adam, but Jesus met him with the Word, and conquered him when He came down out of the mount. -
A WORD from YOUR PASTOR… Our Next SUPER SUNDAY Will Be Next Sunday, November 4Th
ST. BENEDICT, RIDGELY www.beparish.com ST. ELIZABETH, DENTON OCTOBER 27 & 28, 2018 THIRTIETH SUNDAY IN ORDINARY TIME MASS SCHEDULE & INTENTIONS CHRISTIAN FORMATION LIFE IN THE PARISH FAMILY A WORD FROM YOUR PASTOR… Our next SUPER SUNDAY will be next Sunday, November 4th. All parishioners Sunday, October 28 SATURDAY, October 27 Dear Brothers and Sisters in Christ, 4:30 – 5:10 p.m. St. Elizabeth are welcome and encouraged to support the Knights of Columbus Buffet Breakfast • K of C Recruitment Drive after 7:15 and 8:30 Last week we came to which begins at 9:30a.m. in the Parish Hall. Cost is just $6.00 per person with a a.m. Masses CONFESSIONS understand the true $35 family max. Religious Ed. classes will be held from 10:10-10:50a.m. • Social Ministry passing out food bags 5:30p.m. St. Elizabeth meaning of power and • Hospitality provided by Knights of Columbus Joseph Dombroski authority, each referring to LITURGY in Parish Hall – 9:30a.m. the ability to be servant. MASSES FOR ALL SAINTS SUNDAY, October 28 st • Rel. Ed./RCIA classes – 9:45 -10:50 a.m. 30th SUNDAY IN ORDINARY TIME Christ asks us to serve as This Thursday, November 1 is the Feast of All Saints and a Holy Day of He has served. The gift of Obligation. Masses will be celebrated at 9:00a.m. at St. Benedict Church in Tuesday, October 30 7:15 a.m. St. Benedict • Adult Bible Study – 7:00 p.m. – RR Pearl Collier service cannot be taken Ridgely and 7:00p.m. -
Ecumenical Ecclesiology in Its New Contexts: Considering the Transformed Relationship Between Roman Catholic Ecclesiology and Ecumenism
religions Article Ecumenical Ecclesiology in its New Contexts: Considering the Transformed Relationship between Roman Catholic Ecclesiology and Ecumenism Kristin Colberg Department of Theology, College of Saint Benedict, St. John’s School of Theology & Seminary, Collegeville, MN 56321-2000, USA; [email protected] Received: 20 August 2018; Accepted: 25 September 2018; Published: 26 September 2018 Abstract: The quest for Christian unity is entering a new phase amidst the movement’s many voices, perspectives and tensions. Christians are witnessing the advent of an emerging ecumenical paradigm, which, because it is not fully realized, is still realizing its full definition. The paradigm operates in a global context rather than a Eurocentric one, and even as it is more global, it is simultaneously more local. It cultivates shared praxis while being less concerned with the comparison of dogmas. Ecclesiology is also entering a new paradigm which shares many features with its ecumenical counterpart, particularly its global perspective and interest in shared praxis ahead of dogmatic questions. Even though ecumenism and ecclesiology share common trajectories, their journeys are unfolding in largely parallel rather than cooperative and mutually-enriching ways. This raises the question: What opportunities might arise from examining the shifts in ecumenism and ecclesiology together? This article examines how new methodological and practical developments in these two fields can form and inform one another. It studies the shift to synodality in the Catholic Church and the turn towards discernment in the ecumenical sphere as manifestations of similar theological commitments and a common interest in cultivating participatory processes. The seismic changes reshaping the religious landscape are transforming the relationship between ecumenism and ecclesiology; yet a strong connection between them endures and illumines paths forward for the church in the third millennium. -
11 the Judeo-Christian Tradition's Five Others
Warren Zev Harvey 11 The Judeo-Christian Tradition’s Five Others Ever since the term “Judeo-Christian tradition” became popular in the USA in the 1940s,1 it has been used in opposition to five different Others: (1) the Chris- tian tradition; (2) Greco-Roman culture; (3) modern secularism or atheism; (4) other religious traditions, e.g., Hindu, Zoroastrian, Shinto, Confucian, Buddhist, Taoist, African, Islamic, Sikh, or Native American; and (5) the Judeo-Christo-Is- lamic tradition, i.e., the Abrahamic or monotheistic tradition. In my following remarks, I should like to say some words about these five different usages of the term “Judeo-Christian tradition,” which correspond to its five significant Others. I wish to emphasize at the outset that the distinction between these five dif- ferent usages is no trivial matter. It is not academic nitpicking. It is very important to be able to distinguish between these five usages. When one hears someone affirm or deny the existence of the “Judeo-Christian tradition,” one must deter- mine which of the five usages of the term is intended before one can decide if the user is a liberal or a conservative, a progressive or a reactionary, a tolerant person or an intolerant one, a philo-Semite or an anti-Semite, a do-gooder or an Islamophobe. 1 The Judeo-Christian Tradition vs. the Christian Tradition I begin with the first significant Other of the term “Judeo-Christian tradition,” namely, the Christian tradition. 1 See Mark Silk, “Notes on the Judeo-Christian Tradition in America,” American Quarterly 36 (1984), 65–85: in the 19th century, the term “Judeo-Christian” “served only to designate connec- tions between Judaism and Christianity in antiquity,” but in the 1930s it began to be used “to refer to values or beliefs shared by Jews and Christians, to a common western religious outlook” (65–66); and in the 1940s the use of the term “Judeo-Christian tradition” in this sense became common. -
Simon Peter Andrew James, the Son of Zebedee John
SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE JUDAS SIMON THADDAEUS JAMES MATTHEW THOMAS BARTHOLOMEW PHILIP JOHN JAMES, ANDREW SIMON ISCARIOT THE LESSER THE ELDER PETER Son of: Also called: Also called: Son of: Also know as: Greek Name: Son of: from Son of: Son of: Fisherman Lived in: Simon of Simon the Zealot Judas or Alphaeus Levi Didymus Talmai Bethsaida Zebedee Zebedee Bethsaida & Judah Lebbaeus Known as: Brother of: Brother of: Brought his Capernaum a Canaanite lived in: Publican: Doubting Also called: Fisherman James John brother, Peter, Betrayed Jesus Son of: Galilee Tax collector Thomas Nathanael Fisherman to Jesus Son of: for 30 pieces Alpheus Fisherman Jonas of Silver Son of: Fisherman Known as: Second Name: Lived in: Alpheus the Beloved Boanerges, Greek Name: Galilee Son of Thunder Simon Second Name: Boanerges, Son Married of Thunder JUDAS SIMON THADDAEUS JAMES MATTHEW THOMAS BARTHOLOMEW PHILIP JOHN JAMES, ANDREW SIMON ISCARIOT THE LESSER THE ELDER PETER Son of: Also called: Also called: Son of: Also know as: Greek Name: Son of: from Son of: Son of: Fisherman Lived in: Simon -
The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives
Chapter 1 The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives Edmondo Lupieri In the early writings produced by the followers of Jesus, Mary Magdalene is connected with key events in the narrative regarding Jesus: his death on the cross, his burial, and his resurrection.1 At first sight, her figure seems to grow in importance through time. Her name and figure, indeed, are completely ab- sent from the oldest extant texts written by a follower of Jesus, the authentic letters of Paul.2 This is particularly striking, since 1 Cor 15:5–8 contains the ear- liest known series of witnesses to the resurrection, but only men are named specifically.3 1 All translations are the author’s. The Greek text of the New Testament is from Eberhard Nestle et al., eds., Novum Testamentum Graece, 27th ed. (Stuttgart: Deutsche Bibelgesellschaft, 1993). 2 This phenomenon seems to parallel the minimal importance of the mother of Jesus in Paul’s letters. He mentions her only once and indirectly, when stressing that Jesus was born “of a woman” and “under the Law” (Gal 4:4). Besides using her existence to reaffirm the humanity (and Jewishness) of Jesus (for a similar use of a similar expression to describe the humanity of John the Baptist, see Luke 7:28 / Matt 11:11), Paul does not seem to care about who that “woman” was. This does not mean that Paul is particularly uninterested in Mary Magdalene or in Jesus’s mother, but that generally in his letters Paul does not seem to be interested in any detail regarding the earthly life of Jesus or in the persons who were around him when he was in his human flesh (see further n.