#epistle of st. paul to the galatians

[mybeautifulchristianjourney]

St. Paul has previously shown us that our salvation serves as the true Mirror through which we may behold the boundless glory of God. It is His divine desire to be recognized primarily through His unfailing goodness. In pursuit of this, He revealed that God chose us even before the foundation of the world, not on account of any merit within us but to manifest His own boundless mercy. In this passage, St. Paul reinforces this concept, elucidating the profound meaning when he informed us that our adoption and God's selection of us within His eternal purpose serve to efface any semblance of self-glory. We are to acknowledge that whatever we are and any goodness we possess emanates solely from God and His benevolence.

Hence, he asserts that our salvation is a product of grace, a gift from God, and not the result of our own actions. This declaration serves to exclude any vestige of human achievement or virtue. Yet, because it is a challenging task to quell the pride that often besets us, he reiterates this point to enhance our comprehension and reaffirm its veracity. We must internalize the fact that whatever we possess or enjoy must be sought from the benevolent hand of God. Faith, a potent humbling force, obliterates any pretense of human merit, as aptly expounded in the Epistle to the Galatians. In this passage, St. Paul illustrates that faith supplants works due to our collective state of condemnation. True righteousness entails perfect obedience to God's commandments, an unattainable feat for any human. Consequently, we all stand condemned before God. Therefore, we must rely on God's grace, and as we receive it through faith, we acknowledge our profound need for Jesus Christ, recognizing our intrinsic lack of inherent goodness.

— John Calvin, Sermon on Ephesians 2:-8-9

[buggie-hagen]

But now, I have another who has freed me from the terrors of the law, sin, death, and has given me freedom, the righteousness of God, and eternal life. He is called the Son of God, who loves me and gave Himself for me, to whom be the glory and the praise forever and ever. ~Martin Luther, Commentary on St. Paul's Epistle to the Galatians (1535), trans. Haroldo Camacho, 152-3.

[noeticprayer]

Hierotheus, Bishop of Athens

Reading from the Synaxarion:

According to some, Hierotheus, like Saint Dionysius, was a member of the court of Mars Hill. Having first been instructed in the Faith of Christ by Paul, he became Bishop of Athens. He, in turn, initiated the divine Dionysius more perfectly into the mysteries of Christ; the latter, on his part, elaborated more clearly and distinctly Hierotheus' concise and summary teachings concerning the Faith. He too was brought miraculously by the power of the Holy Spirit to be present at the Dormition of the Theotokos, when, together with the sacred Apostles, he became a leader of the divine hymnody. "He was wholly transported, wholly outside himself and was so deeply absorbed in communion with the sacred things he celebrated in hymnology, that to all who heard him and saw him and knew him, and yet knew him not, he seemed to be inspired of God, a divine hymnographer," as Dionysius says (On the Divine Names, 3:2). Having lived in a manner pleasing to God, he reposed in the Lord.

Apoly tikion of Hierotheus, Bp. of Athens in the Fourth Tone

Since thou hadst been instructed in uprightness thoroughly and wast vigilant in all things, thou wast clothed with a good conscience as befitteth one holy. Thou didst draw from the Chosen Vessel ineffable mysteries; and having kept the Faith, thou didst finish a like course, O Hieromartyr Hierotheus. Intercede with Christ God that our souls be saved.

Kontakion of Hierotheus, Bp. of Athens in the Plagal of the Fourth Tone

As Athens' Hierarch, we acclaim thee, since through thee we have received instruction in things awesome and ineffable; for thou wast a God-inspired writer of divine hymns. O Hierotheus all-blessed, do thou pray to God, so that we may be redeemed from all calamities, that thus we may cry: Rejoice, O Father wise in things divine.

Epistle Reading

The Reading is from St. Paul's Letter to the Galatians 4:8-21

Brethren, formerly, when you did not know God, you were in bondage to beings that by nature are no gods; but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more? You observe days, and months, and seasons, and years! I am afraid I have labored over you in vain. Brethren, I beseech you, become as I am, for I also have become as you are. You did me no wrong; you know it was because of a bodily ailment that I preached the gospel to you at first; and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. Have I then become your enemy by telling you the truth? They make much of you, but for no good purpose; they want to shut you out, that you may make much of them, and not only when I am present with you. My little children, with whom I am again in travail until Christ be formed in you! I could wish to be present with you now and to change my tone, for I am perplexed about you. Tell me, you who desire to be under law, do you not hear the law?

Gospel Reading

The Reading is from the Gospel According to Luke 7:31-35

The Lord said, "To what shall I compare the men of this generation, and what are they like? They are like children sitting in the market place and calling to one another, 'We piped to you, and you did not dance; we wailed, and you did not weep.' For John the Baptist has come eating no bread and drinking no wine; and you say, 'He has a demon.' The Son of man has come eating and drinking; and you say, 'Behold, a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is justified by all her children."

[stpaullutheranchurch]

january 22 2023

2023 Epiphany 3, January 22nd

Old Testament: Isaiah 9:1-4

Psalm: Psalm 27:1-14

Epistle: 1st Corinthians 1:10-18

Gospel: Matthew 4:12-25

Sermon Text: 1st Corinthians 1:10-18

Sermon Title: “The Word of the Cross”

Grace to you and peace, from God the Father and our Lord and Savior, Jesus Christ. Amen.

“The Word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God”. (1st Corinthians 1:18) This is the theme for todays and next Sunday’s sermons. In fact, one could argue that it is the theme verse of the entire first letter to the Corinthians. For everything Paul was addressing and everything we are to do and say in the church comes back to the message of the cross.

For the rest of the Epiphany season, the Epistle readings will be from the first 3 chapters of St. Paul’s first letter to the Corinthian churches. As with all the churches he wrote to, the Corinthians had their share of issues that needed to be dealt with, as do all churches, for all churches are made up entirely of sinners, including the pastor. In these opening chapters, he deals primarily with divisions in the church and the people’s idolatry of trusting in their own wisdom and power, rather than in the cross of Christ.

As we heard last Sunday, Paul began by reminding them of the “grace of God that was given to them in Christ Jesus … that they are not lacking in any spiritual gift … (and that) He will sustain (them) you to the end, guiltless in the day of our Lord Jesus Christ … (for) God is faithful”. (1st Corinthians 1:4-9a)

Because these things have already been given to them through baptism and faith in Jesus Christ, Paul writes; “I appeal to you brothers (and sisters) by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment”. (1st Corinthians 1:10) Evidently, there was so much division that they could not even keep their outward confession of faith in Christ alone straight.

Before we go on, let me be clear, Paul is not talking about false unity, such as trying to find common ground at any cost; in order to keep the peace. He is saying that true Christian unity depends on faithfulness to the Lord Jesus Christ and the message of His cross, not on each person following their own agendas or ideas of what is right. So, our Lutheran Confessions are called the Book of Concord, and were designed to promote a unity of doctrine in the Lutheran churches. Therefore, they clearly articulated what was the true doctrine of the church and pointed out false teachings that, by definition, always disrupted unity of doctrine.

(The preface to the Book of Concord declared) “Some frightful errors arose … the Holy Apostles were compelled (by God) to denounce all of these … knowing that these titanic errors would involve serious offense for both unbelievers and weak believers … these disagreements will ultimately lead to the ruin of pure doctrine”. (Book of Concord, Preface, par. 7-8)

Therefore, it was part of Paul’s responsibility as a pastor, to point out and correct errors in doctrine and life and his letters/epistles reflect that. He told the Galatian churches, “if anyone preaches a gospel contrary to the one we preached to you, let him be accursed” (Galatians 1:8) and, “watch out for those who cause divisions … contrary to the doctrine that you have been taught; Avoid them”. (Romans 16:17b) So, it is also the job of all pastors to do the same today; to use the Word of God to “reprove, rebuke and exhort” (2nd Timothy 4:2b) the body of Christ. It is not showing love to someone to let them remain in sin and error without (at least) attempting to correct them.

This is what Paul does in the next verses, “It has been reported to me by Chloe’s people that there is quarreling among you”. (1st Corinthians 1:11) Evidently these various factions were out in the open and they were causing no end of trouble in the congregations in Corinth. He describes it this way, “One of you says, I follow Paul, or I follow Apollos, or I follow Cephas (Peter), or I follow Christ”. (1st Corinthians 1:12)

Each of these pastors and leaders in the church was called by God Himself, and each had their strengths and weaknesses, as Paul wrote elsewhere, “individually … (we) have gifts that differ according to the grace given to us” (Romans 12:6) and, “There are varieties of gifts, but the same Spirit”. (1st Corinthians 12:4) But instead of appreciating each of these pastors for the gifts God has given them, some people used their differences to bring about division.

This is foolish, as Paul would say later in this letter; “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each … God gave the growth”. (1st Corinthians 3:5-6) Therefore, to cause such division in the church is the sin of idolatry. Putting your trust in other men or in your own wisdom, is breaking the 1st Commandment; “You shall have no other gods”. (Exodus 20:3) So, “trust in the Lord with all your heart, and lean not on your own understanding”. (Proverbs 3:5)

As Luther famously said, “that to which your heart clings and trusts is really your god”. (1st Commandment, Large Catechism, par. 3b) He goes on to list many of the idols mentioned in Scripture, but then says, “the greatest idolatry that has been practiced up to now is … the conscience that seeks help, comfort, and salvation in its own works … setting up ourselves as God”. (L. C., 1st Commandment, par. 22) (We invite you to come, as we will be studying this commandment in depth in Bible class today.)

Paul is not happy about the example the Corinthians are setting, their dividing into various factions; but he continues to teach and correct them on this issue by asking a series of rhetorical questions; all of which should be answered with a loud and obvious NO. “Is Christ divided? (NO) Was Paul crucified for you? (NO) Were you baptized in the name of Paul? (NO)”. (1st Corinthians 1:13) Again, all ministers of the Gospel are simply “servants through whom you believed”. (1st Corinthians 3:5a) It is the Holy Spirit who produces faith “when and where He wills” through the faithful preaching of the Word of God.

Paul continues, “I thank God that I baptized none of you except Crispus and Gaius, so that none of you may say that you were baptized in my name. I did baptize also the house of Stephanas. Beyond that, I do not know whether I baptized anyone else”. (1st Corinthians 1:14-16) What Paul says here and in the next verse, is not to diminish the importance of baptism in the least, but to make clear that it is not important who baptized you, but rather that you were baptized into the name of the Father and of the Son, and of the Holy Spirit for the forgiveness of sins. It is God working in the Sacrament; not the pastor.

(Interestingly, according to the Gospel of John, “Jesus Himself did not baptize, but only His disciples”. (John 4:2) “For Christ did not send me to baptize, but to preach the Gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power”. (1st Corinthians 1:17) We will hear more from Paul on this godly wisdom in the readings the next two weeks, but for now it is enough to keep in mind the distinction between human and godly wisdom.

The cross is godly wisdom, even when it leads to our being rejected or suffering persecution for our faith in Jesus. This is contrary to the world’s wisdom and so we are tempted to and frequently trust in, even worship, the so-called wisdom and philosophies of this world, even when it contradicts the perfect Word of God and the message of the cross. So, the Scriptures warn us, “Be not wise in your own eyes” (Proverbs 3:7a) and “the fear of the Lord is the beginning of wisdom”. (Proverbs 9:10)

“For the word of the cross is folly to those who are perishing (eternally), but to us who are being saved, it is the power of God”. (1st Corinthians 1:18) Worldly wisdom sees the cross, an emblem of suffering and pain, as weak and foolish at best, but Holy Scripture declares its power; power to save from sin, death, devil, and eternal destruction in hell. Therefore, “keep yourselves from idols”. (1st John 5:21)

Jesus “endured the cross, despising its shame, and is seated at the right hand of the throne of God” (Hebrews 12:2b) and is coming again in glory to take us home; to be with Him forever. So, the “knowledge” this world has to offer us is not a glorious treasure as many believe it to be. In fact, following worldly wisdom to its end, and foolishly dismissing the cross of Christ, would lead us straight to hell.

But that is not God’s desire for any of us. For on the cross, Jesus atoned for the sins of all people; who ever have lived or ever will live. “In Christ, God was reconciling the world to Himself”. (2nd Corinthians 5:19a) He has reconciled us to God, “making peace by the blood of His cross”. (Colossians 1:20b) “He died for all, that  those who live, might no longer live for themselves, but for Him, who for their sake died and was raised”. (2nd Corinthians 5:15)

Funny, isn’t it? How powerful the worlds influence seems to be and yet the so-called foolishness of the message of the cross (the true Gospel) is the only thing that will bring unity to the church. The Gospel, the message of the cross, the forgiveness of our sins for Jesus’ sake, is the one and only thing that will resolve any issue in the church. So, let the world go on thinking that the Gospel is dangerous or foolish, for we know better; “to us who are being saved, it is the power of God”. (1st Corinthians 1:18b) Amen.

The peace of God ….

[elgallinero]

Practice English

share.libbyapp.com/title/354384 Paul Temple and Steve St. Paul Saul On the Road to Damascus Tarsus, Cilicia, Roman Empire Turkey Siracusa, Italia Rome, Italia

[lawrenceop]

HOMILY for 15th Sun after Pentecost (Dominican rite)

Gal 5:25-26, 6:1-10; Luke 7:11-16

Here in the Rosary Shrine, I celebrate Mass both in the reformed Roman Rite, and also in the Dominican rite. Consequently, on most Sundays I would have a different set of Scripture readings to pray and think about, and so I would sometimes write two different sermons. Over the course of the year, as I’ve now read through the whole of the Lectionary in the older form of the Mass, I am frequently struck by the epistles that are appointed to be read during this time after Pentecost. The vast majority of the passages are from the pastoral epistles, which deal with relations among Christians. Hence the epistles read in the Mass are directed ad intra, instruction for the Christian assembled for divine worship, and they tell us how we are to treat one another, how we should behave within Christ’s holy Church, and thus the kind of virtues we should foster as disciples of Jesus Christ.

Consider, for example, this sentence from St Paul’s letter to the Galatians today: “Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted.” Just before this passage, St Paul has listed the fruits of the Spirit, among which is gentleness. So, here again, he exhorts us to be gentle with one another, particularly when someone has fallen into sin, presumably even serious sin. In the Greek text, the fruit of the spirit, translated as gentleness is prautes, which means mildness of disposition, meekness, just as Christ says in Matthew 11:29 that he is “meek [or gentle] and lowly in heart”; the same Greek word, prautes is used here. The Latin translation by St Jerome, interestingly, uses two different Latin words for prautes. In Galatians 5:23, when St Paul lists the gifts of the Holy Spirit, prautes is translated as mansuetudo, which means tameness, mildness, clemency. And then, when the same Greek word recurs in today’s epistle passage, in Galatians 6:1, the translation of prautes is lenitas, which means softness, tenderness, and leniency. So, how are we to treat a fellow Christian who has fallen into sin? St Paul says that one who has the gifts of the Holy Spirit would behave gently, with mildness just as Christ is mild and un-condemning with us, and with leniency.

Why is this? Because we have clay feet, we are fallible sinful people too, because we too might be tempted and fall into sin. Hence, he says: “look to yourself”, watch out, mind your own business! Hence Our Lord also warns us in St John’s Gospel: “Let him who is without sin cast the first stone.” (Jn 8:7). Or in St Matthew’s Gospel: “Judge not lest you be judged” (Mt 7:1), which is not a call for us to relinquish any discernment of right from wrong, but rather a warning not to presume to condemn another Christian. For, as St James says in his pastoral epistle: “He that… judges a brother… judges the law. But if you judge the law, you are not a doer of the Law but a judge. There is [but] one lawgiver and judge, he who is able to save and to destroy. But who are you that you judge your neighbour?” (Jm 4:11-12)

The Holy Spirit, therefore, gives us his gifts of wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord, so that we might bear fruit, including the fruit of meekness, gentleness, lowliness of heart. For it is with a spirit of gentleness that we shall be kept from falling into the grave sin of spiritual pride, of judging and condemning a brother or sister in Christ. St Jerome’s use of the word mansuetudo, tameness, suggests that the Holy Spirit is seen to be at work in our lives when he tames us, and so we are held back from harsh judgment of a fellow Christian, and so we exhibit that other fruit of the Holy Spirit, namely, self-control.

Among the gifts of the Holy Spirit are those that affect our knowledge–firstly, knowledge concerning God and the revelations of God and the means to salvation. But also true knowledge about ourselves. So St Paul enunciates a fundamental truth for us in today’s epistle passage: “If any one thinks he is something, when he is nothing, he deceives himself.” Those who are wise, who fear God and who have understanding will be able to say, without self-recrimination or self-effacement or without destroying one’s proper sense of self-esteem, that, in truth, “I am nothing”. The great Dominican mystic, St Catherine of Siena, told her confessor, Bl. Raymond of Capua that Jesus appeared to St Catherine in a vision and told her: “You are she who is not.” With these words, this wisdom and knowledge imparted by a supernatural grace to her soul, St Catherine was thus given a remedy for pride.

For as Blessed Raymond of Capua went on to say: “Here is a healing remedy, for what wound of pride can enter into a soul that knows itself to be nothing? Who can glory in anything he does? And thus, all vices are driven out by the words, “You are not”. Then, Bl. Raymond adds: “Here too are many anxieties diminished. For, [as Blessed Raymond says] “whenever I or any of the other friars was afraid of any danger, Catherine would say, “What have you to do with yourselves? Leave it to Divine Providence. However much afraid you are, Providence still has his eyes on you and is always aiming at your salvation.”

This, my friends, is saintly wisdom, given from on high by the Holy Spirit. For many in our age are rapt in pride, and they do not even know it. Many people, for example, appear anxious to save the world, or to save the planet and its environment, or to save the Church, and their anxieties arise not because these causes are not worthy of our attention and care, but because they vaingloriously think that the salvation of the Church, of the world, of other people depends on them and their particular action, and so they become activists and campaigners, and they anxiously can think that the outcome depends on them. But St Catherine and Holy Scripture suggests that this is precisely the dangerous hidden deception of pride: to think that I myself am a saviour. But I am he who is not. So, “look to yourself” says St Paul. “Leave it to Divine Providence” says St Catherine. Hence today’s epistle says: “Let us do good to all men, and especially to those who are of the household of faith.” Our spirit of meekness and gentleness towards our fellow Christians, therefore, overflows into benevolence for all people but especially for those who are also baptised into the true Faith, into the life of grace in Jesus Christ.

Sadly, many interactions among us Christians and particularly between Catholics on social media cannot be said by onlookers to be benevolent or gentle or meek in spirit, and this is true even when the comments are directed towards the Holy Father, the Vicar of Christ! Earlier in his letter to the Galatians, before he lists the fruits of the Holy Spirit, St Paul lists the “works of the flesh”. Among them are “anger… dissension, party spirit” (cf Gal 5:20) – a better translation for the latter might be something like tribalism – and I think one has to honestly and prayerfully reflect on how we behave online, how we speak to one another and about one another, and then ask ourselves: do I exhibit the works of the flesh or the fruits of the Holy Spirit. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control”, says St Paul (Gal 5:22-23).

Now, don’t get me wrong: sometimes we do need to fight for what is right, and to make a stand for the vulnerable as we did at the March for Life yesterday. Where sin abounds, we should do what we can in justice and in charity to stop it. However, we must do so in all humility, with gentleness and meekness, without judging and condemning the other, because we know that but for the grace of God, we too would and could and often do fall. For as Our Lord says: “Without me you can do nothing.” (Jn 15:5). Indeed, without God, we are nothing, and can do no good.

Therefore, St Paul declared to the Corinthians: “God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. He is the source of your life in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption; therefore, as it is written, ‘Let him who boasts, boast of the Lord.’” (1 Cor 1:28-31) So, let us always first look to ourselves in order that in all things we keep looking to the Lord!

[sisterofiris]

Was there any “Christo-Paganism” in the ancient Mediterranean, as in the worship of both Jesus and other deities? I heard of people praying to both Jesus and Apollon

Yes, it occurred in various forms.

For a start, blending a monotheistic faith with a polytheistic one wasn’t exclusive to Christianity: a number of Romans, in the early empire, became what could be called Jew-ish, meaning that they were drawn to Judaism and ascribed to many of its tenets but never formally converted. (In particular, many men were put off by the idea of circumcision.) However, while Jewish people had a unique status that allowed them to practise Judaism exclusively, refusing to convert made these Judeo-Romans still officially polytheists, and therefore obligated them to partake in the polytheistic state cult like everyone else. This resulted in them effectively practising both religions at once.

This popularity of Judaism actually helped Christianity’s own development: since the requirements for becoming Christian were less strict, many people who were interested in Judaism but didn’t want to go the whole way chose to become Christians instead. But even there, Christo-polytheism persisted for various reasons. The first was obviously persecution. Since Christianity is orthodox (one must believe the right thing) and Mediterranean polytheisms are orthopractic (one must do the right thing), it was easier to avoid trouble by being a Christian in belief and a polytheist in actions. This combined with a lack of consensus on what, exactly, being Christian meant, resulting in people who considered themselves Christians but kept up various practises and doctrines which would be viewed as heretic today. These are evidenced by Paul’s Epistles (especially 1 Corinthians and Galatians), in which he admonished Christian communities for not following the gospel properly.

The last reason for Christo-polytheism was simply habit. I can attest personally to the fact that, once you’ve been a polytheist for long enough (or in the case of many ancient people, your whole life), it’s hard to wrap your head around monotheism. You need to get used to a whole other way of thinking, along with a whole other set of religious customs - which, at the time, were deeply embedded in culture. See, for example, this interesting quote from 1 Corinthians:

τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν

Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god. (1 Corinthians 8:7, NIV)

Again, these were people who probably considered themselves Christians, but polytheism was so ingrained in them that they struggled to lose it completely.

Once Christianity became the dominant religion of the Roman empire, a new kind of Christo-polytheists arose: people who were religiously polytheists, but who converted to Christianity to avoid persecution. This must not have been too much of a difficult decision at first since, when you have many Gods, what’s one more? Eventually, however, there was a pressure to choose (or rather, a pressure to stop making offerings and get rid of your shrines, or die) and most people chose Christianity. This does not mean that they fully renounced their polytheistic practises; rather, these were kept and Christianised. Brigid became St Brigid of Kildare, Saturnalia merged with Christmas, and Zeus’ oracle in Dodona was turned into a church.

(In fact, you could argue that there are few places in the Christian world that don’t have some traces of Christo-polytheism. This is particularly present in indigenous communities, which tend to practise their traditional religions alongside a monotheistic one; when travelling in northern Norway, I remember a Saami man telling me that he was Christian, but also offered to the spirits of the area because how else would he ensure successful reindeer herding? The situation is a little more subtle elsewhere… but even the very town in which I live, right in the middle of Europe, despite being Christian for over a millennium, has its ancient spring festival in honour of an oak.)

The question, of course, is how intentional this double worship was in ancient times. Did Christo-polytheists truly consider themselves as belonging to both religions, as modern Christo-Pagans do? I would say that early Christians didn’t; their polytheism was either forced, or due to a lack of understanding of what Christianity entailed. Polytheists of the late empire, however, are more likely to have intentionally had a foot on each path, since adopting yet another God didn’t clash with their worldview, as it did for Christians.

[coolksaposts]

Eph 1:18

................................................................................ I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people,

Ellicott's Commentary for English Readers

(18) The eyes of your understanding.—The true reading is of your heart, for which the words “of your understanding” have been substituted, so as to yield a simpler and easier expression. The heart is similarly spoken of in relation to spiritual perception in

Romans 1:21   1Corinthians 2:9   1Corinthians 4:5

; it signifies the inner man in his entirety; and the phrase here used seems to convey the all-important truth, that for the knowledge of God all the faculties of understanding, conscience, and affection must be called into energy by the gift of the light of God.

That ye may know.—The knowledge which St. Paul here desires for the Ephesians, in accordance with the whole tone of this Epistle, is a knowledge of heavenly things, only experienced in part upon earth—with an experience, however, sufficient to be an earnest of the hereafter. The succession of ideas follows the order of conversion—first, “calling;” then acceptance to “inheritance;” lastly, “inward working of divine power” in the accepted. To each the conception of looking onward is attached; to the “calling” “hope,” to the “inheritance” “glory,” to the “power” the exaltation of Christ (and of us with Him; see Ephesians 2:6) to the right hand of God.

The hope of his calling.—(See Ephesians 4:4.) That is, probably, “the thing hoped for,” because promised, at our calling (as in Galatians 5:5; Colossians 1:5; Titus 2:3; Hebrews 6:18; and perhaps 1Timothy 1:1), for the other objects of knowledge with which it is here joined are certainly objective or external to ourselves. This hope is of the perfection of all, which we are called to enjoy really, but imperfectly, here.

The riches of the glory of his inheritance in the saints.—Comp. Colossians 1:27, “the riches of the glory of this mystery . . . which is Christ in you, the hope of glory.” The inheritance of God is the unity with Christ, in which lies the earnest and hope of glory. “Among the saints” is best connected with the word “inheritance,” showing that our personal inheritance of Christ gives us a place in the kingdom of heaven here and hereafter.

[pamphletstoinspire]

QUINQUAGESIMA SUNDAY

The Introit of this day's Mass is the sigh of an afflicted soul confiding in God:

INTROIT Be thou unto me a God, a protector, and a place of refuge, to save me: for thou art my strength and my refuge: and for thy name's sake thou wilt be my leader, and wilt nourish me. (Fs. XXX. 3. 4.) In thee , O Lord, I have hoped, let me never be confounded: deliver me in thy justice, and set me free. (Ps. XXX. 2.)

COLLECT O Lord, we beseech Thee, graciously hear our prayers, and unloosing the bonds of our sins, guard us from all adversity. Through our Lord, etc.

EPISTLE (I. Cor. XIII. 1-13.) Brethren, if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not; dealeth not perversely; is not puffed up; is not ambitious; seeketh not her own; is not provoked to anger; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away the things of a child. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known. And now there remain faith, hope, charity, these three: but the greatest of these is charity.

EXPLANATION In this epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed , and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace.

Can faith alone, as the so-called Reformers assert, render man just and save him?

Faith alone, however strong, though it could move mountains, without love, that is, without good works performed for love of God and our neighbor, can never justify or save us. For, when St. Paul says, that man is justified by faith without works, (Rom. III. 28.; XI: 6.; Eph. II. 8. 9.) he means to refer to those works which were performed by command of the law of Moses, and which, as they were external and without true charity, were of no avail; he did not refer to those works which are performed in a state of grace with a lively, love-inspired faith. Therefore the same Apostle writes to the Galatians: (Gal. V. 6.) Faith only availeth which worketh by charity; to Titus: (Tit. III. 8.) It is a faithful saying: and these things I will have thee affirm constantly: that they who believe in God, may be careful to excel in good works. These things are good and profitable unto men; and he exhorts the Colossians (Colos. I. 10.) to be fruitful in every good work. St. James confirms the same by saying: (James II. 17-24.) So faith if it have not works, is dead in itself; by works man is justified and not by faith only. That this is the true doctrine of Christ is evident from His own words, when He says: "Every tree that bringeth not forth good fruit, shall be cut down and shall be cast into the fire." (Matt. VII. 19.) At the day of judgment Christ will demand good works from all men, (Matt. XXV. 35.) and will not judge them only according to their faith, but by their good works, which true faith must always produce. (Apoc. XX. 12.) Would Christ and His apostles demand good works, if faith alone be sufficient? "The devils also believe and tremble," (James II. 19.) they believe, but they are not saved, and their faith but increases their torments. Therefore, the assertion that faith without good works is sufficient for justification and salvation, is plainly against the doctrine of Christ and His Church, and must of necessity lead man to vice and misery, as shown by the history of the unhappy separation of the sixteenth century

Are good works available which are performed in the state of mortal sin ?

Good works performed while in a state of mortal sin avail nothing in regard to eternal life, writes St. Lawrence Justinian, but aid in moderating the punishment imposed for disobedience and the transgression of God's commandments. They bring temporal goods, such as honor, long life, health, earthly happiness, etc.; they prevent us from falling deeper into sin, and prepare the heart for the reception of grace; so the pious person writes: "Do as much good as you can, even though in the state of mortal sin, that God may give light to your heart."

ASPIRATION O God of love, pour the spirit of true charity into my heart that, according to the spirit of St. Paul, I may endeavor to be always in a state of grace; that all my works may be pleasing to Thee, and meritorious for me.

GOSPEL (Luke XVIII. 31-43.) At that time, Jesus took unto him the twelve, and said to them Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; and the third day he shall rise again. And they understood none of these things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way-side, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus, Son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight; thy faith hath made thee whole. And immediately he saw, and followed him, glorifying God: and all the people, when they saw it, gave praise to God.

Why did Christ so often foretell His passion to His disciples?

Because He wanted to show how great was His desire to suffer for us, for we speak often of that which we crave; and because He wished His disciples when they should see Him treated as a criminal and martyred, not to think evil of Him, or imagine themselves deceived, but remember that He had foretold all minutely that all happened of His own will.

Did not the disciples  understand anything of what He predicted in regard to His future sufferings?

They may, certainly, have well understood He was to suffer, for which reason Peter tried to dissuade Him from it; (Matt. XVI. 22.) but they did not comprehend why or for what He would suffer, or how He would rise again. All this the Holy Ghost gave them to understand, after it had come to pass. (John XIV. 26.) The light of the Holy Ghost is of so much value, that without it even the clearest doctrines of faith are not understood.

Why does Christ so often call Himself the Son of Man?

He wished to show, in the Jewish way of speaking, He was also man, a descendant of Adam, and that we should be humble, and not seek or desire high titles.

Why did the blind man call Christ the Son of David?

Because, like all the Jews, he believed that the Messiah, according to humanity, would be of the house of David, as was promised. (Ps. CXXXI. 11.)

Why did Christ ask the blind man: What wilt thou that I do to thee?

This He asked, not because He was unaware of the blind man's wish, but to enable him the better to prove his faith and hope that through Christ he would receive his sight; and to teach us how willing He is to help us, and how it pleases Him if we confidingly place our wants before Him. We should learn from this blind man, who would not be restrained by the passing crowd in his ardent and reiterated request, not to pay attention, in the work we have commenced, to human respect, or human judgment, but to persevere, and not allow ourselves to be led astray by the world's mockery or contempt. We should also learn to be grateful to God, and faithfully cling to Him, if He has once opened the eyes of our mind, and healed our spiritual blindness, which is far more deplorable than physical blindness, for nothing can be more miserable than not to see and understand God, not to know what is necessary for our salvation, and what is pernicious.

Why is this gospel read on this Sunday?

The Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar, with the reception of which Pope Clement XIII. (Breve, 23. June 1765) connected a plenary indulgence. A true Catholic will conform to the desire of his holy Church, considering the words which St. Augustine spoke, at this time, to the faithful, "The heathens (as also the wordly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober."

PRAYER O most benign Jesus! who didst so desire to suffer for us, grant, that we may willingly suffer for love of Thee; that we may hate and flee from the detestable pleasures of the world and the flesh, and practice penance and mortification, that by so doing we may merit to be released from our spiritual blindness to love Thee more and more ardently, and finally possess Thee forever.

INSTRUCTION ON LENT Who instituted Lent?

According to the fathers of the Church, Justin and Irenaeus, the fast before Easter was instituted and sanctified by Christ Himself; according to the saints Leo and Jerome, the holy apostles ordained it given by Jesus.

Why has the Church instituted this fast forty days before Easter?

To imitate Christ who fasted forty days; to participate in His merits and sufferings; to subject our flesh by voluntary mortification to the spirit, and to mortify our evil desires as did St. Paul; (Col. I. 24.) to enable us to lead a pure life, and thus prepare for the holy festival of Easter, and the reception of the divine Lamb, Jesus: and, finally, to render God satisfaction for our sins, and do penance, as Pope Gregory says, for the sins of one whole year by one short fast, lasting only the tenth part of a year.

Was the fast of Lent observed in early times as in the present?

Yes, but more strictly; for the people of the early ages not only abstained from meat, but also from all that which is connected with it, such as eggs, butter, cheese, etc., even from wine and fish, although this was not the general command of the Church; they fasted all day, and only ate in the evening after vespers, in remembrance of which, vespers are now said before dinner-time, because the Church, as a kind mother, now permits the supper to be changed into a dinner, and also allows something to be taken in the evening, that the body may not be too much weakened, and become unfit for labor.

How much does this ancient custom put to shame the Christians of to-day who think the fast in our times too severe! "But," asks St. Ambrose, "what sort of Christians are they? Christ, who never sinned fasted for our sins, and we will not fast for our own great and numerous offences?"

How should the holy season of Lent be spent?

As according to the teaching of St. Leo, the main thing in fasting is not that the body be deprived of food, but that the mind at the same time be withdrawn from wickedness, we should endeavor during Lent, not only to be temperate in eating and drinking, but especially to lead a modest life, sanctifying the days by persevering prayer and devoutly attending church.

PRAYER AT THE BEGINNING OF LENT

Almighty God! I unite myself at the beginning of this holy season of penance with the Church militant, endeavoring to make these days of real sorrow for my sins and crucifixion of the sensual man. O Lord Jesus! in union with Thy fasting and passion, I offer Thee my fasting in obedience to the Church, for Thy honor, and in thanksgiving for the many favors I have received, in satisfaction for my sins and the sins of others, and that I may receive the grace to avoid such and such a sin, N. N. and to practice such and such a virtue, N. N.

[betterhomebusiness]

#BooksOfTheBible https://m.facebook.com/story.php?story_fbid=10216850989729232&id=1298831408&sfnsn=mo

#OldTestament

https://www.biblegateway.com/audio/dramatized/kjv/Gen.1?interface=amp

Genesis

Describes the creation; gives the history of the old world, and of the steps taken by God toward the formation of theocracy.

EXODUS

The history of Israel's departure from Egypt; the giving of the law; the tabernacle.

LEVITICUS

The ceremonial law.

NUMBERS

The census of the people; the story of the wanderings in the wilderness.

DEUTERONOMY

The law rehearsed; the death of Moses.

JOSHUA

The story of the conquest and partition of Canaan.

JUDGES

The history of the nation from Joshua to Samson.

RUTH

The story of the ancestors of the royal family of Judah.

1 SAMUEL

The story of the nation during the judgeship of Samuel and the reign of Saul.

2 SAMUEL

Story of the reign of David.

1 AND 2 KINGS

The books of Kings form only one book in the Hebrew MSS. They contain the history of the nation from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of the liberation of Jehoiachin from his prison at Babylon, twenty-six years later; they comprehend the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David.

THE BOOKS OF CHRONICLES

are so called as being the record made by the appointed historiographers of the kingdoms of Judah and Israel; they are the official histories of those kingdoms.

EZRA

The story of the return of the Jews from the Babylonish captivity, and of the rebuilding of the temple.

NEHEMIAH

A further account of the rebuilding of the temple and city, and of the obstacles encountered and overcome.

ESTHER

The story of a Jewess who becomes queen of Persia and saves the Jewish people from destruction.

JOB

The story of the trials and patience of a holy man of Edom.

PSALMS

A collection of sacred poems intended for use in the worship of Jehovah. Chiefly the productions of David.

PROVERBS

The wise sayings of Solomon.

ECCLESIASTES

A poem respecting the vanity of earthly things.

SOLOMON'S SONG

An allegory relating to the church.

ISAIAH

Prophecies respecting Christ and his kingdom.

JEREMIAH

Prophecies announcing the captivity of Judah, its sufferings, and the final overthrow of its enemies.

LAMENTATIONS

The utterance of Jeremiah's sorrow upon the capture of Jerusalem and the destruction of the temple.

EZEKIEL

Messages of warning and comfort to the Jews in their captivity.

DANIEL

A narrative of some of the occurrences of the captivity, and a series of prophecies concerning Christ.

HOSEA

Prophecies relating to Christ and the latter days.

JOEL

Prediction of woes upon Judah, and of the favor with which God will receive the penitent people.

AMOS

Prediction that Israel and other neighboring nations will be punished by conquerors from the north, and of the fulfillment of the Messiah's kingdom.

OBADIAH

Prediction of the desolation of Edom.

JONAH

Prophecies relating to Nineveh.

MICAH

Predictions relating to the invasions of Shalmaneser and Sennacherib, the Babylonish captivity, the establishment of a theocratic kingdom in Jerusalem, and the birth of the Messiah in Bethlehem.

NAHUM

Prediction of the downfall of Assyria.

HABAKKUK

A prediction of the doom of the Chaldeans.

ZEPHANIAH

A prediction of the overthrow of Judah for its idolatry and wickedness.

HAGGAI

Prophecies concerning the rebuilding of the temple.

ZECHARIAH

Prophecies relating to the rebuilding of the temple and the Messiah.

MALACHI

Prophecies relating to the calling of the Gentiles and the coming of Christ.

#NewTestament

https://www.biblegateway.com/audio/dramatized/kjv/Matt.1?interface=amp

GOSPEL OF ST. MATTHEW

A brief history of the life of Christ.

GOSPEL OF ST. MARK

A brief history of the life of Christ, supplying some incidents omitted by St. Matthew.

GOSPEL OF ST. LUKE

The history of the life of Christ, with especial reference to his most important acts and discourses.

GOSPEL OF ST. JOHN

The life of Christ, giving important discourses not related by the other evangelists.

ACTS OF THE APOSTLES

The history of the labors of the apostles and of the foundation of the Christian Church.

EPISTLE TO THE ROMANS

A treatise by St. Paul on the doctrine of justification by Christ.

FIRST EPISTLE TO THE CORINTHIANS

A letter from St. Paul to the Corinthians, correcting errors into which they had fallen.

SECOND EPISTLE TO THE CORINTHIANS

St. Paul confirms his disciples in their faith, and vindicates his own character.

EPISTLE TO THE GALATIANS

St. Paul maintains that we are justified by faith, and not by rites.

EPISTLE TO THE EPHESIANS

A treatise by St. Paul on the power of divine grace.

EPISTLE TO THE PHILIPPIANS

St. Paul sets forth the beauty of Christian kindness.

EPISTLE TO THE COLOSSIANS

St. Paul warns his disciples against errors, and exhorts to certain duties.

FIRST EPISTLE TO THE THESSALONIANS

St. Paul exhorts his disciples to continue in the faith and in holy conversation.

SECOND EPISTLE TO THE THESSALONIANS

St. Paul corrects an error concerning the speedy coming of Christ the second time.

FIRST AND SECOND EPISTLES TO TIMOTHY

St. Paul instructs Timothy in the duty of a pastor, and encourages him in the work of the ministry.

EPISTLE TO TITUS

Epistle to Titus. St. Paul encourages Titus in the performance of his ministerial duties.

EPISTLE TO PHILEMON

An appeal to a converted master to receive a converted escaped slave with kindness.

EPISTLE TO HEBREWS

St. Paul maintains that Christ is the substance of the ceremonial law.

EPISTLE OF JAMES

A treatise on the efficacy of faith united with good works.

FIRST AND SECOND EPISTLES OF PETER

Exhortations to a Christian life, with various warnings and predictions.

FIRST EPISTLE OF ST. JOHN

Respecting the person of our Lord, and an exhortation to Christian love and conduct.

SECOND EPISTLE OF ST. JOHN

St. John warns a converted lady against false teachers.

THIRD EPISTLE OF ST. JOHN

A letter to Gaius, praising him for his hospitality.

EPISTLE OF ST. JUDE

Warnings against deceivers.

THE REVELATION

The future of the Church foretold.

#GENESIS #EXODUS #LEVITICUS #NUMBERS #DEUTERONOMY #JOSHUA #JUDGES #RUTH #1SAMUEL #2SAMUEL #1KINGS #2KINGS #1CHRONICLES #2CHRONICLES #EZRA #NEHEMIAH #ESTHER #JOB #PSALM #PROVERBS #ECCLESIASTES #SONGOFSOLOMON #ISAIAH #JEREMIAH #LAMENTATIONS #EZEKIEL #DANIEL #HOSEA #JOEL #AMOS #OBADIAH #JONAH #MICAH #NAHUM #HABAKKUK #ZEPHANIAH #HAGGAI #ZECHARIAH #MALACHI #MATTHEW #MARK #LUKE #JOHN #ACTS #ROMANS #1CORINTHIANS #2CORINTHIANS #GALATIANS #EPHESIANS #PHILIPPIANS #COLOSSIANS #1THESSALONIANS #2THESSALONIANS #1TIMOTHY #2TIMOTHY #TITUS #PHILEMON #HEBREWS #JAMES #1PETER #2PETER #1JOHN #2JOHN #3JOHN #JUDE #REVELATION

#Peace #Hope #Joy #Faith #Love #God #Jesus #HolySpirit #Disciples #PopeFrancis #JimmyEveritt #LordsPrayer #Twitter #Facebook #Tumblr #LinkedIn #Wix #WordPress #Instagram #Pinterest #Google #USArmedForces #USAirForce #USArmy #USMarine #USNavy #GodAndCountry #TheManFromTexas #IfYouBuildItTheyWillCome #JimmyValentine 💖

[mybeautifulchristianjourney]

Martin Luther Commentary on St. Paul Epistle to the Galatians 5:6-12

Biblical Christianity (time: 23mins 55sec) |  For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. I would they were even cut off which trouble you. - Galatians 5:6-12 (KJV)

[buggie-hagen]

Paul repeats frequently that Peter, James, and John, although they were seen as pillars of the church, didn't teach him anything. Neither did they commission him to preach the Gospel as if they had authority and mandate over him. They themselves, he says, saw that he had been commissioned with the Gospel. He had not received his authority from Peter, since he didn't receive or learn the Gospel from any man. Neither did he receive from anyone the mandate to preach it among the Gentiles. God commissioned him immediately, just as God commissioned Peter to preach among the Jews. ~Martin Luther, Commentary on St. Paul's Epistle to the Galatians (1535), trans. Haroldo Camacho, 82.

[troybeecham]

Today, the Church honors St. James of Jerusalem, the brother of Jesus.

Ora pro nobis.

James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD. Eusebius records that Clement of Alexandria related, "This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just," and "James the Righteous." He is sometimes referred to in Eastern Christianity as "James Adelphotheos" (Greek: Ἰάκωβος ὁ Ἀδελφόθεος), James the Brother of God. The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.

The Jerusalem Church

The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. Paul was affiliated with this community, and took his central kerygma, as described in 1 Corinthians 15, from this community.

According to Eusebius, the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina, subsequent bishops were Greeks. He was the leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa's attempt to kill him, James appears as the principal authority who presided at Council of Jerusalem."

The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Christian community of Jerusalem. When Paul arrives in Jerusalem to deliver the money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod's Temple to prove his faith and deny rumors of teaching rebellion against the Torah (Acts 21:18ff).

Paul describes James as being one of the persons to whom the risen Christ showed himself, and in Galatians 2:9, Paul lists James with Cephas (better known as Peter) and John the Apostle as the three "pillars" of the Church. Paul describes these Pillars as the ones who will minister to the "circumcised" (in general Jews and Jewish Proselytes) in Jerusalem, while Paul and his fellows will minister to the "uncircumcised" (in general Gentiles) (2:12), after a debate in response to concerns of the Christians of Antioch. The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church. James played a prominent role in the formulation of the council's decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his "decision" (Acts 15:19 NRSV) – the original sense is closer to "opinion". He supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the Council, agreed upon by all the apostles and elders and sent to the other churches by letter.

Pauline epistles

Paul mentions meeting James "the Lord's brother" (τὸν ἀδελφὸν τοῦ κυρίου) and later calls him one of the pillars (στύλοι) in the Epistle to the Galatians (1:18-2:10). A "James" is mentioned in Paul's First Epistle to the Corinthians, 1Corinthians 15:7, as one to whom Jesus appeared after his resurrection.

Acts of the Apostles

There is a James mentioned in Acts, which the Catholic Encyclopedia identifies with James, the brother of Jesus (Acts 12:17), and when Peter, having miraculously escaped from prison, must flee Jerusalem due to Herod Agrippa's persecution, he asks that James be informed (Acts 12:17).

James is also an authority in the early church at the Council of Jerusalem (Acts 15:13–21). After this, there is only one more mention of James in Acts, meeting with Paul shortly before Paul's arrest: "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. (Acts 21:17–18)

Gospels

The Synoptic Gospels, similarly to the Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples (Matthew 10:1–4). The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus' brother. The Gospel of John never mentions anyone called James, but mentions Jesus' unnamed "brothers" as being present with Mary when Jesus attended the wedding at Cana (John 2:12), and later that his brothers did not believe in him (John 7:5).

Church Fathers

Fragment X of Papias (writing in the 2nd century AD) refers to "James the bishop and apostle".

Hegesippus (2nd century AD), in the fifth book of his Commentaries, mentions that James was made a bishop of Jerusalem but he does not mention by whom: "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem." Hegesippus (c.110–c.180 AD), wrote five books (now lost except for some quotations by Eusebius) of Commentaries on the Acts of the Church. In describing James's ascetic lifestyle, Eusebius's Ecclesiastical History (Book II, 23) quotes Hegesippus' account of James from the fifth book of Commentaries on the Acts of the Church.

Clement of Alexandria (late 2nd century) places James as one of the apostles by saying "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles and the rest of the apostles to the seventy." Clement of Alexandria wrote in the sixth book of his Hypotyposes that James the Just was chosen as a bishop of Jerusalem by Peter, James (the Greater) and John: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." But the same writer, in the seventh book of the same work, relates also the following concerning him: "The Lord after his resurrection imparted knowledge (gnōsin) to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one."

According to Eusebius (3rd/4th century AD) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles". Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled the church of Jerusalem thirty years". Epiphanius (4th century) , bishop of Salamis, wrote in his work The Panarion (AD 374-375) that "James, the brother of the Lord died in virginity at the age of ninety-six".

According to Jerome (4th century AD), James, the Lord’s brother, was an apostle, too; Jerome quotes Scriptures as a proof in his work "The Perpetual Virginity of Blessed Mary".

Relationship to Jesus, Mary, and Joseph

Jesus' brothers – James as well as Jude, Simon and Joses – are named in Matthew 13:55 and Mark 6:3 and mentioned elsewhere. James' name always appears first in lists, which suggests he was the eldest among them. In the passage in Josephus' Jewish Antiquities (20.9.1), he describes James as "the brother of Jesus who is called Christ."

Interpretation of the phrase "brother of the Lord" and similar phrases is divided between those who believe that Mary had additional children after Jesus and those (Catholics, Eastern Orthodox, and some Protestants, such as many Anglicans and Lutherans) who hold the perpetual virginity of Mary. The only Catholic doctrine which has been defined regarding the "brothers of the Lord" is that they are not biological children of Mary; thus, Catholics do not consider them as siblings of Jesus.

Death

According to Josephus James was stoned to death by Ananus ben Ananus. Clement of Alexandria relates that "James was thrown from the pinnacle of the temple, and was beaten to death with a club". Hegesippus cites that "the Scribes and Pharisees placed James upon the pinnacle of the temple, and threw down the just man, and they began to stone him, for he was not killed by the fall. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head".

According to a passage found in existing manuscripts of Josephus' Antiquities of the Jews, (xx.9) "the brother of Jesus, who was called Christ, whose name was James" met his death after the death of the procurator Porcius Festus but before Lucceius Albinus had assumed office (Antiquities 20,9) – which has been dated to 62 AD. The High Priest Hanan ben Hanan (Anani Ananus in Latin) took advantage of this lack of imperial oversight to assemble a Sanhedrin (although the correct translation of the Greek synhedrion kriton is "a council of judges"), who condemned James "on the charge of breaking the law", then had him executed by stoning. Josephus reports that Hanan's act was widely viewed as little more than judicial murder and offended a number of "those who were considered the most fair-minded people in the City, and strict in their observance of the Law", who went so far as to arrange a meeting with Albinus as he entered the province in order to petition him successfully about the matter. In response, King Agrippa II replaced Ananus with Jesus son of Damneus.

The Early Church Father Origen, who consulted the works of Josephus in around 248 AD, related an account of the death of James, an account which gave it as a cause of the Roman siege of Jerusalem, something not found in our current manuscripts of Josephus.

Eusebius wrote that "the more sensible even of the Jews were of the opinion that this (James' death) was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, «These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.»" Eusebius, while quoting Josephus' account, also records otherwise lost passages from Hegesippus and Clement of Alexandria (Historia Ecclesiae, 2.23).

Hegesippus' account varies somewhat from what Josephus reports and may be an attempt to reconcile the various accounts by combining them. According to Hegesippus, the scribes and Pharisees came to James for help in putting down Christian beliefs.

Vespasian's siege and capture of Jerusalem delayed the selection of Simeon of Jerusalem to succeed James.

Grant, O God, that, following the example of your servant James the Just, brother of our Lord Jesus Christ, your Church may give itself continually to prayer and to the reconciliation of all who are at variance and enmity; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

Amen.

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The Holy Great Martyr Marina (Margaret)

Reading from the Synaxarion:This Martyr lived during the reign of Claudius II (268-270). She was from Pisidia of Cilicia and was the only daughter of a certain priest of the idols. On being orphaned by her mother, she was handed over to a certain woman who instructed her in the Faith of Christ. When she was fifteen years old, she was apprehended by the ruler of Olmbrius, and when asked her name, homeland, and faith, she answered: "My name is Marina; I am the offspring of the Pisidia; I call upon the Name of my Lord Jesus Christ." Because of this she endured bonds, imprisonment, and many whippings, and was finally beheaded in the year 270. Saint Marina is especially invoked for deliverance from demonic possession.

Apolytikion of Great Martyr Marina in the Fourth Tone

O Lord Jesus, unto Thee Thy lamb doth cry with a great voice: O my Bridegroom, Thee I love; and seeking Thee, I now contest, and with Thy baptism am crucified and buried. I suffer for Thy sake, that I may reign with Thee; for Thy sake I die, that I may live in Thee: accept me offered out of longing to Thee as a spotless sacrifice. Lord, save our souls through her intercessions, since Thou art great in mercy.

Kontakion of Great Martyr Marina in the Third Tone

Adorned with the beauty of Purity, O Virgin; crowned with the stigmata of martyrdom; stained with the blood of your struggles; and brilliantly radiant with healing wonders, piously, O Marina, you received the trophy of victory for your struggles.

Epistle Reading

The Reading is from St. Paul's Letter to the Galatians 3:23-29; 4:1-5

Brethren, before faith came, we were confined under the law, kept under restraint until faith should be revealed. So that the law was our custodian until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a custodian; for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise. I mean that the heir, as long as he is a child, is no better than a slave, though he is the owner of all the estate; but he is under guardians and trustees until the date set by the father. So with us; when we were children, we were slaves to the elemental spirits of the universe. But when the time had fully come, God sent forth his Son, born of a woman, born under the law , to redeem those who were under the law, so that we might receive adoption as sons.

Gospel Reading

The Reading is from the Gospel According to Mark 5:24-34

At that time, a great crowd followed Jesus and thronged about him. And there was a woman who had had a flow of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus, and came up behind him in the crowd and touched his garment. For she said, "If I touch even his garments, I shall be made well." And immediately the hemorrhage ceased; and she felt in her body that she was healed of her disease. And Jesus, perceiving in himself that power had gone forth from him, immediately turned about in the crowd, and said, "Who touched my garments?" And his disciples said to him, "You see the crowd pressing around you, and yet you say, 'Who touched me?'" And he looked around to see who had done it. But the woman, knowing what had been done to her, came in fear and trembling and fell down before him, and told him the whole truth. And he said to her, "Daughter, your fait h has made you well; go in peace, and be healed of your disease."

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God Is Not Mocked

By the Rev. Darren Miner

Bible Readings

Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer.

Today is my 60th birthday, and I just came back from a weeklong vacation. So you might think that you would get a happy and relaxed sermon. Sorry! This sermon was written before my vacation, when pictures of drowned immigrants were still fresh in my mind.

In the Epistle appointed for today, St. Paul warns the Galatians: “Do not be deceived; God is not mocked, for you reap whatever you sow.” I hope to God that the leaders of this nation, most of whom call themselves Christian, remember this warning. Desperate immigrants, who are tired of living in tent cities in Mexico, are drowning trying to find a place of refuge, a place of safety, for themselves and their children. They are dying of dehydration in the desert trying to escape the Hell they live in back home. They are willing to shred their flesh on barbed wire fences to get to this Promised Land. And the joking response of our President is that “the country is full.” “Do not be deceived; God is not mocked!”

The Collect of the Day that we prayed at the start of this service states: “O God, you have taught us to keep all your commandments by loving you and our neighbor.” Well, folks, desperate Salvadorans are our neighbors. Desperate Hondurans are our neighbors. Desperate Guatemalans are our neighbors. Most of these would-be refugees are Christians, to boot. And as St. Paul reminds us, we are supposed to “work for the good of all, especially for those of the family of faith.”

When we hear stories about little children forcibly separated from their parents and guardians, when we hear stories about little children living in filthy holding cells on our nation’s southern border, our hearts break for just a moment. (At least, I hope they do!) Then, more likely than not, we hastily turn to another page of the newspaper, or we change the channel on our TV to something less distressing! Brothers and sisters, in the words of St. Paul, “let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up.” Don’t turn the page of that newspaper before finishing that disturbing article! Don’t change that channel in the middle of that distressing story! Force yourself to contemplate the horror. Then, do something about it! Sign a petition. Write a letter to your senator. Write a letter to the President. March in a protest march, if your knees and hips are up to it. And when it comes time to elect new leaders, vote your faith, instead of your pocketbook; some things are more important than economic prosperity. And last but certainly not least, open your hearts in prayer to God for the courage and the strength to stand up to evil…again and again and again.

All too often, we feel powerless to effect real change. I know that feeling well. But today’s Gospel reading tells us something different. Christ sent out a paltry 70 disciples on a mission to proclaim Good News and to cure the sick. They were astounded at their own success—even the demons submitted to them. Well, brothers and sisters, at your baptism, you too were authorized by Jesus Christ; you too were empowered by the Holy Spirit to proclaim Good News to the poor, to bring healing to those who are hurting, and to subdue the evil powers of this world in the Name of Christ.

Christ gave power to his disciples some 2000 years ago, and he continues to give power to his disciples today. And you, like the 70 in the Gospel reading, are Christ’s disciples. To them and to you, he gave “authority to tread on snakes and scorpions, and over all the power of the enemy.” While I would not advise you to take Christ’s words literally, I would advise you to take them seriously. There are snakes and scorpions in our government. There are snakes and scorpions in big business. There are snakes and scorpions in the lobbies and special interests. There are snakes and scorpions on the cable news shows and on the Internet. And their toxin is now killing little children. It is time for us Christians to come together and to take action against these purveyors of poison. It is time for us to remind the principalities and powers of this world that “God is not mocked, for you reap whatever you sow.”

© 2019 by Darren Miner. All rights reserved. Used by permission.

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When was the book of james written

You also record his theological summit with Peter and James, who is Jesus’ brother and the leader of the church in Jerusalem.Īs you described many of these events, your narrative is so filled with details that every informed reader will know that either you must have access to eyewitness, testimony or you are an eyewitness yourself. IN Paul’s life you record everything from sermons, beatings, and trials to shipwrecks and imprisonments. You record prominent events in the life of the church such as the early work of John and Peter, as well as the martyrdom of Stephen and James (the brother of John). This research will require you to interview eye witnesses of the early church and to travel with the Apostle Paul as he visits new churches across the ancient world. Imagine this: You’re a first century medical doctor who was embarked on a research project to record the events of the early church. 62 (about 30 years after the death of Jesus) Many New Testament books were composed before A.D. But since the New Testament does not mention these events anywhere and suggests that Jerusalem and the temple are still intact, we can conclude reasonably that most, if not all, of the New Testament documents must have been written prior to 70 70 to be cited somewhere in the New Testament (especially since the events were predicted by Jesus).

So if we could expect tragedy such as Pearl Harbour to be mentioned in the relevant writings of today, we certainly should expect the events of A.D. In addition, tens of thousands of their country men were dead and hundreds of the villages burned to the ground. The Jews didn’t lose just one ship or a couple of prominent buildings they lost their entire country, their capital city, and their temple, which had been the center of their religious, political, and economic life for the last thousand years. 95 and 110, three early church fathers – Clement, Ignatius and Polycarp – quoted passages out of 25 of the 27 books in the New Testament. 100 (About 70 years after the death of Jesus) (History and the Bible)Īll the New Testament books were written before A.D. Justin Martyr, in 133 A.D., quoted from the Gospels, Acts, Revelation, and both Pauline and the other epistles. around 70 A.D., Hermas 95 A.D., and Tatian 170 A.D.Ĭlement of Alexandria, who lived 150-212 A.D., quoted from all but three books of the NT. Ignatius (70-110 A.D.) quoted from Matthew, John, Acts, Romans, I Corinthians, Ephesians, Phillipians, Galatians, Colossians, James, I and II Thessalonians, I and II Timothy, and I Peter.īarnabas quoted from the N.T. Extant quotes of Irenaeus' writings include quotes from Matthew, Mark, Luke, Acts, I Corinthians, I Peter, Hebrews and Titus (By the time of Irenaeus the Gospels had clearly been around a good while, and all four were well known and recognized among Christians.). He was a student of Polycarp, the long-lived disciple of St. Irenaeus, Bishop of Lyons, was martyred around 180 A.D. Sir David Dalrymple once asked himself the question, "Suppose that the New Testament had been destroyed, and every copy of it lost by the end of the 3rd century, could it have been collected together again from the writing of the Fathers of the second and third centuries?" His answer? ".as I possessed all the existing works of the Fathers of the second and third centuries, I commenced to search, and up to this time I have found the entire New Testament, except eleven verses." (McDowell, pp. The number of such quotations of the Bible known from early Christian literature is vast - over 36,000 quotes are known from before the Council of Nicaea in 325 A.D.

Quotations of the Bible From Early Christian Literature The author of this article may or may not agree with the views expressed on those pages, or necessarily anything else on this site. However while the text is part of the original article, the links are not. Please Note: Each coloured link within the article will lead you to a related topic on a different page of this site. Reasons To Believe > A Remarkable Book Called The Bible > Dating The New TestamentĮxcerpt From Chapter Nine ( Pages 235 - 248) of the Book I Don’t Have Enough Faith To Be An Atheist by Norman L.