#first epistle of st. paul to timothy

[thepastisalreadywritten]

SAINTS OF THE DAY (December 26)

On January 26, the Roman Catholic Church celebrates the liturgical memorial of Saints Timothy and Titus, close companions of the Apostle Paul and bishops of the Catholic Church in its earliest days.

Both men received letters from St. Paul, which are included in the New Testament.

Pope Benedict XVI discussed these early bishops during a general audience on 13 December 2006, noting “their readiness to take on various offices in far from easy circumstances."

The Pope said:

“Both saints teach us to serve the Gospel with generosity, realizing that this also entails a service to the Church herself.”

The son of a Jewish mother and a non-Jewish father, Timothy came from Lystra in present-day Turkey.

His mother, Eunice, and his grandmother, Lois, are known to have joined the Church. Timothy himself is described as a student of Sacred Scripture from his youth.

After St. Paul’s visit to Timothy’s home region of Lycaonia, around the year 51, the young man joined the apostle and accompanied him in his travels.

After religious strife forced Paul to leave the city of Berea, Timothy remained to help the local church. Paul later sent him to Thessalonica to help the Church during a period of persecution.

The two met up again in Corinth and Timothy eventually journeyed to Macedonia on Paul’s behalf.

Problems in the Corinthian Church brought Timothy back for a time, after which he joined Paul and accompanied the apostle in subsequent travels.

Like Paul, Timothy endured a period of imprisonment in the course of his missionary work. His release is mentioned in the New Testament Epistle to the Hebrews.

Around the year 64, Timothy became the first bishop of the Church of Ephesus.

During that same year, he received the first of two surviving letters from St. Paul.

The second, written the next year, urges Timothy to visit St. Paul in Rome, where he was imprisoned before his martyrdom.

Ancient sources state that St. Timothy followed his mentor in dying as a martyr for the faith.

In the year 93, during his leadership of the Church in Ephesus, he took a stand against the worship of idols and was consequently killed by a mob.

The pagan festival he was protesting was held on January 22, and this date was preserved as St. Timothy’s memorial in the Christian East.

In contrast with Timothy’s partial Jewish descent and early Biblical studies, St. Titus – who was born into a pagan family – is said to have studied Greek philosophy and poetry in his early years.

But he pursued a life of virtue and purportedly had a prophetic dream that caused him to begin reading the Hebrew Scriptures.

According to tradition, Titus journeyed to Jerusalem and witnessed the preaching of Christ during the Lord’s ministry on earth.

Only later, however – after the conversion of St. Paul and the beginning of his ministry – did Titus receive baptism from the apostle, who called the pagan convert his “true child in our common faith.”

St. Paul was not only Titus’ spiritual father but also depended on his convert as an assistant and interpreter.

Titus accompanied Paul to the Apostolic Council of Jerusalem during the year 51 and was later sent to the Corinthian Church on two occasions.

After the end of Paul’s first imprisonment in Rome, the apostle ordained Titus as the Bishop of Crete.

Paul sent his only surviving letter to Titus around the year 64, giving instructions in pastoral ministry to his disciple as he prepared to meet up with him in the Greek city of Nicopolis.

Titus evangelized the region of Dalmatia in modern Croatia before returning to Crete.

Titus is credited with leading the Church of Crete well into his 90s, overturning paganism and promoting the faith through his prayers and preaching.

Unlike St. Timothy, St. Titus was not martyred but died peacefully in old age.

[noeticprayer]

The Holy Hieromartyr Cyprian and the Virgin Martyr Justina

Reading from the Synaxarion:

Saint Justina who was from Damascus, lived in virginity for the sake of Christ. Saint Cyprian, who was from Antioch, began as an initiate of magic and worshipper of the demons. A certain foolish young man who had been smitten with Justina's beauty hired Cyprian to draw her to love him; when Cyprian had wed every demonic device he knew, and had failed, being repulsed by the power of Christ Whom Justina invoked, he understood the weakness of the demons and came to know the truth. Delivered from demonic delusion, he came to Christ and burned all his books of magic, was baptized, and later ascended the episcopal throne in his country. Later, he and Justina were arrested by the Count of Damascus, and having endured many torments at his hands, they were sent finally to Diocletian in Nicomedia, where they were beheaded about the year 304.

Apolytikion of Martyrs Cyprian and Justina in the Fourth Tone

As a sharer of the ways and a successor to the throne of the Apostles, O inspired of God, thou foundest discipline to be a means of ascent to divine vision. Wherefore, having rightly divided the word of truth, thou didst also contest for the Faith even unto blood, O Hieromartyr Cyprian. Intercede with Christ our God that our souls be saved.

Kontakion of Martyrs Cyprian and Justina in the First Tone

When thou, O godly-minded one, hadst been converted from magic art to knowledge of God, thou becamest a most skilful healer for the whole world, O wise Cyprian, granting cures to them that honour thee with Justina; with her, pray the man-befriending Master to save us, thy servants who sing thy praise.

Prayer Before Reading Scripture

Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of Your Gospel. Instill in us also reverence for Your blessed commandments, so that having conquered all sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our souls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen.

Epistle Reading

The Reading is from St. Paul's First Letter to Timothy 1:12-17

Timothy, my son, I thank him who has given me strength for this, Christ Jesus our Lord, because he judged me faithful by appointing me to his service, though I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. And I am the foremost of sinners; but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life. To the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

Gospel Reading

The Reading is from the Gospel According to Luke 6:46-49, 7:1

The Lord said, "Why do you call me 'Lord, Lord,' and not do what I tell you? Every one who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep, and laid the foundation upon rock; and when a flood arose, the stream broke against that house, and could not shake it, because it had been founded upon the rock. But he who hears and does not do them is like a man who built a house on the ground without a foundation; against which the stream broke, and immediately it fell, and the ruin of that house was great." After he had ended all his sayings in the hearing of the people he entered Capernaum.

[dfroza]

A link to my personal reading of the Scriptures

for the 21st of july 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[the letter of 2nd Timothy, chapter 1 • the book of Numbers, chapter 24]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 21 and Psalm 21 coinciding with the day of the month, accompanied by Psalm 32 for the 32nd day of Astronomical Summer, and Psalm 53 for day 203 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

Shalom chaverim. Recall that the Hebrew word “mitzvah” (מִצְוָה), often translated as “commandment,” derives its basic idea regarding connection to God (i.e., the root צוה means to “bind” or “unite”). Therefore when Yeshua said to his followers, “If you love me, keep my commandments” (John 14:15; 1 John 5:3), he meant they should do those things that connect them with him (John 15:1-5). This appeal to “love the Lord your God” (וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ) with all your heart by keeping his commandments was also the message the Lord gave to Israel at Sinai (Exod. 20:6; Deut. 6:5). What is essential to Torah, then, is a love connection, that is, walking in the light of the Lord and knowing the blessing of his heart...

We are told to have the “mind of Messiah” (תּוֹדָעָת הַמָּשִׁיחַ) within us -- that is, we are to embrace his "hashkafah" (הַשׁקָפָה), or his outlook, and his "chashivah" (חֲשִׁיבָה), or thinking, regarding the truth and reason for our lives (1 Cor. 2:16). This means knowing the heart of the Father as lived and expressed in the life of his beloved Son (בן יחיד). "This is eternal life, that they know you the only true God, and Yeshua the Messiah whom you have sent" (John 17:3). Yeshua is the interpreter and teacher of Torah (המורה הגדול ביותר), and all the great truths of Scripture point to him: “I the Lord, have called you in righteousness, and will hold your hand; I will keep you and give you as a covenant to the people, as a light to the Gentiles, to open blind eyes, to rescue prisoners from prison, and those who sit in darkness” (Isa. 42:6-7).

The Holy Scriptures (כִּתְבֵי הַקּוֹדֵשׁ) - both the “Tanakh” (i.e., תנ"ך, an acronym for Torah (תּוּרה), Prophets (נביאים), and Writings (כּתּוּבים)) as well as New Testament (i.e., הַבְּרִית הַחֲדָשָׁה, including the Gospels, the Writings (epistles), and the book of Revelation) provide witness as informed by the Holy Spirit (Tim. 3:16-17). When we read the Scriptures with a heart of faith, the Holy Spirit (רוּחַ הַקּוֹדֵשׁ), whom Yeshua called “the Spirit of Truth” (רוּחַ הָאֱמֶת), provides the “seal” of attestation and the inner witness between our minds and the mind of our Lord (John 15:26, 1 Cor. 2:16; Phil. 2:5). The “yoke” of Yeshua’s discipleship leads us to know his ways and to shepherd our understanding of God (Matt. 11:29).

Discipleship to Messiah is more than simply “book learning,” of course, since the Word of God is “living and powerful, sharper than any two-edged sword, piercing even to the division of soul and spirit (הַנֶפֶשׁ וְהָרוּחַ), and of joints and marrow (הַמִפְרָקִים וְהַמֹחַ), and is the judge (הבּוֹחֵן) of the thoughts and intentions of the heart (Heb. 4:12). In other words, “study” is a means to the greater end of living the truth in your daily life. Followers of Yeshua are to be “doers of the word” (עוֹשֵׂי הַדָּבָר) and not merely “hearers" who fool themselves (James 1:22). As Yeshua said, “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest (i.e., “shine within,” from ἐν, “in” +φαίνω, “shine”) myself to him” (John 14:21). The end or goal of Torah is personal love for God revealed by the inner light of our Redeemer and Savior.

As we study the Scriptures, then, let us obey from the heart its “Torah,” its living message of grace and love spoken to us... The “mind of Christ” (i.e., תּוֹדָעָת הַמָּשִׁיחַ), that is, Yeshua’s beliefs, values, concerns, and vision then become our own. When we identify and and yield ourselves to him, we become instruments of his will, practicing peace, love, and good will toward others in his name. As we “follow” him, we share the same way, truth, and life that revealed the heart of the Father: “Let this attitude be in you” that was also in Yeshua the Messiah... who humbled himself and became obedient unto death - even the death upon the cross (Phil. 2:5-8; John 15:13).

Yeshua promised that the Ruach HaKodesh (Holy Spirit) would be "called alongside" (παράκλητος) to comfort us on the journey. The English verb "comfort" literally means "to give strength" (from com- ["with"] and fortis ["strong"]), an idea similarly expressed by the verb "encourage," that is, to "put heart [i.e., 'core'] within the soul." In Hebrew, the word courage is expressed by the phrase "ometz lev" (אמֶץ לֵב), meaning "strong of heart," denoting an inner quality of the will rather than of the intellect. Ometz lev means having an inner resolve, a passion, and a direction. The sages say "the mind is the eye, whereas the heart is the feet." May the LORD our God be our Light and Salvation as we walk through the surrounding darkness...

Let us always focus on Yeshua, the "Light of Torah" (האור של תורה) and the true Wisdom of God (חָכְמַת אֱלהִים אֲמִתִי). He is the Source of the Light we need that overcomes all darkness; He is the Power that is upholds our way. Yeshua is the Beginning, the Center, and the End of all true meaning from God. Blessed is His Name forever and ever.

[ Hebrew for Christians ]

========

Psalm 36:10 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm36-10-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm36-10-lesson.pdf

7.19.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[pastortomsteers]

A Devotional for the Second Week of Advent

“When these things begin to take place, look up and raise your heads.”

-- Luke 21:28

In Advent, Christians look forward to the celebration of the Incarnation, the birth of our Saviour Jesus Christ.

He first came in humility and lowliness.

Yet we also look forward to His Second Coming, in power, glory, and majesty.

Our reflection on Luke 21:28 is from the writings of Martin Luther.

“If we are to pray fervently that God’s kingdom may come, then it is certainly necessary that we should look forward to these signs, horrible as they may be, with joy and eager longing, as Christ admonishes us when He tells us to raise our heads.

“He means to say, ‘Do not be afraid or lower your heads, for the object of our earnest prayers is coming.’

“If, then, we are truly earnest about getting rid of our sins, death, and hell, we must look forward to this coming with eager and loving longing.

“In anticipation of this day, St. Paul declares: ‘Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on the Day, and not only to me but also to all who have loved His appearing.’ (2 Timothy 4:8)

“If He gives the crown to all who have loved this appearing, what will He give to those who have hated it and been afraid of it? Without a doubt He must assign them to hell as His enemies!

“Likewise, in the Epistle to Titus, Paul says that we await ‘our blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ.’ (Titus 2:3).

“In Luke’s Gospel we read that we should ‘be like men who are waiting for their master to come home from the marriage feast.’” (Luke 12:36).

Our prayer: Thanks be to you, dear Saviour, for the forgiveness of sins, life, and salvation that you have won for us by your suffering and death on the cross, and by which we also await your coming in joy and confidence, for your mercy’s sake. Amen.

Pastor Tom Steers

Christ the Saviour Lutheran Church, Toronto

[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 ….

[pamphletstoinspire]

EPISTLE OF ST. PAUL, THE APOSTLE, TO 1 Timothy - From The Latin Vulgate Bible

Chapter 4

PREFACE.

St. Paul passing through Lycaonia, about the year A.D. 51 , some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus.

Chapter 4

He warns him against heretics; and exhorts him to the exercise of piety.

1 Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils,

Notes & Commentary:

Ver. 1. In the last times. Literally, last days; i.e. hereafter, or in days to come. --- To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Protestant translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. (Witham)

2 Speaking lies in hypocrisy, and having their conscience seared,

Ver. 2. Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. (Witham

3 Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful, and by them that have known the truth.

Ver. 3. Forbidding to marry, to abstain from meats, &c. Here says St. Chrysostom[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says St. Chrysostom) that we hinder persons from marrying; God forbid," &c. St. Augustine, (lib. 30. contra Faustum. chap. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. (Witham) --- St. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) --- We may see in the earliest ages[centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement of Alexandria, lib. 3. Strom.

Note 1:

Ver. 3. St. Chrysostom, Greek: om. ib. ou koluomen, me genoioto. St. Jerome, (lib. 1. contra Jovinian. tom. 4. p. 156) Si nupserit Virgo, non peccavit....non illa Virgo, quæ se semel Dei cultui dedicavit; harum enim si qua nupserit, habebit damnationem. See St. Augustine (lib. 30. contra Faust. chap. vi.) both as to marriage and meats.

4 For every creature of God is good, and nothing to be rejected that is received with thanksgiving:

Ver. 4. No explanation given.

5 For it is sanctified by the word of God and prayer.

Ver. 5. It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. (Witham) --- The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. (Calmet)

6 Proposing these things to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith, and of the good doctrine which thou hast attained.

Ver. 6. No explanation given.

7 But avoid foolish and old wives' fables: and exercise thyself to piety.

Ver. 7. Old wives' fables.[2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called profane fables. (Witham)

Note 2:

Ver. 7. Bebelous.

8 For bodily exercise is profitable to little: but piety is profitable to all things, having promise of the life that now is, and of that which is to come.

Ver. 8. Some think St. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. (Menochius; Tirinus) --- Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. (St. Bernard)

9 A faithful saying, and worthy of all acceptation.

Ver. 9. No explanation given.

10 For we labor for this, and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.

Ver. 10. Of all men, and especially of the faithful, who have received the grace of faith. (Witham)

11 These things command, and teach.

Ver. 11. No explanation given.

12 Let no man despise thy youth, but be thou an example of the faithful, in word, in conversation, in charity, in faith, in chastity.

Ver. 12. Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. (Witham)

13 Till I come, attend to reading, to exhortation, and to doctrine.

Ver. 13. Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which, says St. Ambrose, (lib. 3. de fid. chap. vii.) is the book of priests. (Witham)

14 Neglect not the grace which is in thee, which was given thee by prophecy, with the imposition of the hands of the priesthood.

Ver. 14. Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. --- With the imposition of the hands of the[4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to St. Chrysostom. (Witham) --- St. Augustine sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism (Contra Ep. Parmen. lib. 2. chap. xiii.) St. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God.

Note 3:

Ver. 14. Gratiam, charismatos.

Note 4:

Ver. 14. Presbyterii, tou presbuteriou. See Luke xxii. 26. and Acts xxii. 5., where presbuterion is taken for a number of Jewish priests.

15 Meditate on these things: be wholly in these things: that thy proficiency may be manifest to all.

Ver. 15. No explanation given.

16 Attend to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.

Ver. 16. No explanation given.

[why-bless-your-heart]

@electronicosmosis-deuce how would transubstation have given the Vatican any political power that consubstantion wouldn’t have? The Church fathers have always said that the Eucharist is fully Christ’s body and blood, despite retaining all the accidents of bread and wine. Just because St. Thomas Aquinas formalized the language doesn’t mean that it was invented in his lifetime.

“You ought to know what you have received, what you are going to receive, and what you ought to receive daily. That Bread which you see on the altar, having been sanctified by the word of God, is the Body of Christ. The chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the Blood of Christ” (St. Augustine of Hippo, Sermons, circa 400 AD).

“After the type had been fulfilled by the Passover celebration and He had eaten the flesh of the lamb with His Apostles, He takes bread which strengthens the heart of man, and goes on to the true Sacrament of the Passover, so that just as Melchisedech, the priest of the Most High God, in prefiguring Him, made bread and wine an offering, He too makes Himself manifest in the reality of His own Body and Blood” (St. Jerome, Commentaries on the Gospel of Matthew, 398 AD).

“Thus, every soul which receives the bread which comes down from heaven is a house of bread, the bread of Christ, being nourished and having its heart strengthened by the support of the heavenly bread which dwells within it” (St. Ambrose of Milan, Letter to Horontianus, circa 387 AD).

“I wish to add something that is plainly awe-inspiring, but do not be astonished or upset. This Sacrifice, no matter who offers it, be it Peter or Paul, is always the same as that which Christ gave His disciples and which priests now offer: The offering of today is in no way inferior to that which Christ offered, because it is not men who sanctify the offering of today; it is the same Christ who sanctified His own. For just as the words which God spoke are the very same as those which the priest now speaks, so too the oblation is the very same” (St. John Chrysostom, Homilies on the Second Epistle to Timothy, circa 397 AD).

“Since then He Himself has declared and said of the Bread, (This is My Body), who shall dare to doubt any longer? And since He has affirmed and said, (This is My Blood), who shall ever hesitate, saying, that it is not His blood?” (St. Cyril of Jerusalem, Catechetical Lectures, circa 350 AD).

“This food we call the Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins and for rebirth, and who lives as Christ handed down to us. For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus” (St. Justin Martyr, First Apology, circa 150 AD).

“Consider how contrary to the mind of God are the heterodox in regard to the grace of God which has come to us . . . They abstain from the Eucharist and from prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins and which the Father, in His graciousness, raised from the dead.” (St. Ignatius of Antioch, Letter to the Smyrnaeans, circa 90 AD).

Consubstantiation isn’t just bad theology, it’s bad philosophy. If a thing is wholly Jesus, how can it also remain bread? It acts as if Jesus is ‘possessing’ bread instead of transforming it, which is, quite frankly, emblematic of the problem with Lutheranism as a whole. It denies the truly transformative power of Christ’s sacrifice, claiming that our sinful natures are covered instead of redeemed.

[cruger2984]

THE DESCRIPTION OF SAINT LUKE Feast Day: October 18

"For where your treasure is, there your heart will be also." -Luke 12:34

One of the Four Evangelists along with Matthew, Mark and John, and the patron of artists, physicians, bachelors, surgeons, students and butchers, was a Greek physician from Antioch (modern-day Antakya, Hatay, Turkey), although some other scholars and theologians think Luke was a Hellenic Jew.

The New Testament mentions Luke briefly a few times, and the Epistle to the Colossians refers to him as a physician (from Greek for 'one who heals'); thus he is thought to have been both a physician and a disciple of Paul. Since the early years of the faith, Christians have regarded him as a saint. He is believed to have been a martyr, reportedly having been hanged from an olive tree, though some believe otherwise.

After his conversion, he became a missionary companion of Paul, whom he accompanied till the end. As the apostle wrote from his prison in his second letter to Timothy: 'Luke is the only one with me.' According to some accounts, Luke also contributed to the authorship of the Epistle to the Hebrews.

After his martyrdom by the sword at the hands of Emperor Nero in the year 64 AD, he retired into Greece, where he composed the third Gospel and the Acts of the Apostles. Being a learned person, he wrote with order and clarity, and is the only the evangelist to give a complete account of the Annunciation of the Blessed Virgin Mary and the visitation to her cousin Elizabeth - both of which can be found in the Holy Rosary as the first and second Joyful Mysteries respectively. It is said in tradition that Luke was a skillful artist, and that he was the first to paint the icon of the Blessed Mother.

Luke is symbolized by a winged bull (or ox) in Christian art, the symbol is a figure of sacrifice, service, and strength. Luke's account begins with the duties of Zechariah in the temple; it represents Jesus's sacrifice in His Passion and Crucifixion, as well as Christ being High priest (this also represents Mary's obedience). The winged bull also signifies that Christians should be prepared to sacrifice themselves in following Christ.

Luke died at the age of 84 in Thebes, Boeotia, Achaea, Roman Empire, and his major shrine can be found in Padua, Italy, in the Abbey of Santa Giustina, where his body relics can be found. His head, was in St. Vitus Cathedral in Prague, Czech Republic, and his rib was in his tomb in Thebes.

©2022 photo by yours truly via POCO X3

[orthodoxydaily]

Saints&Reading: Sat,  May, 8, 2021

April 25/Sat 8

The Holy Disciple and Evangelist Mark (63)

     The Holy Disciple and Evangelist Mark, named also John-Mark (Acts 12: 12), was a Disciple from among the Seventy, and was also a nephew of the Disciple Barnabas (Comm. 11 June). He was born at Jerusalem. The house of his mother Mary adjoined the Garden of Gethsemane. As Church Tradition relates, on the night of the Sufferings of Christ on the Cross he followed after Him, wrapped in a linen winding-cloth, and he fled from the soldiers catching hold of him (Mk. 14: 51-52). After the Ascension of the Lord, the house of his mother Saint Mary became a place of prayerful gatherings of Christians and a lodging for certain of the Apostles (Acts 12: 12).      Saint Mark was a very close companion of the Apostles Peter and Paul (Comm. 29 June) and of the Disciple Barnabas. Saint Mark was at Seleucia together with Paul and Barnabas, and from there he set off to the island of Cyprus, and he crossed over the whole of it from East to West. In the city of Paphos Saint Mark was an eye-witness, of how the Apostle Paul had struck blind the sorcerer Elymas (Acts 13: 6-12).

     After working with the Apostle Paul, Saint Mark returned to Jerusalem, and then with the Apostle Peter he arrived in Rome, from whence at the latter's bidding he set out for Egypt, where he became founder of the Church.      During the time of the second evangelic journey of the Apostle Paul, Saint Mark met up with him at Antioch. From there he set out preaching with the Disciple Barnabas to Cyprus, and then he went off again to Egypt, where together with the Apostle Peter he founded many churches, and then also at Babylon. From this city the Apostle Peter directed an Epistle to the Christians of Asia Minor, in which he points to Saint Mark as his spiritual son (1 Pet. 5: 13).      When the Apostle Paul came in chains to Rome, the Disciple Mark was at Ephesus, where the cathedra-seat was occupied by Saint Timothy (Comm. 4 January). The Disciple Mark arrived together with him in Rome. There also he wrote his holy Gospel (c. 62-63).      From Rome Saint Mark again set off to Egypt. At Alexandria he made the beginnings of a Christian school, from which later on emerged such famous fathers and teachers of the Church, as Clement of Alexandria, Sainted Dionysios (5 October), Sainted Gregory Thaumatourgos ("Wonderworker", Comm. 5 November), and others. Zealous with the arranging of Church Divine-services, the holy Disciple Mark compiled the order of Liturgy for the Alexandrian Christians.      Later on in preaching the Gospel, Saint Mark also visited the inner regions of Africa, and he was in Libya at Nektopolis.      During the time of these journeys, Saint Mark received inspiration of the Holy Spirit to go again to Alexandria and confront the pagans. There he visited at the home of the dignitary Ananias, for whom he healed a crippled hand. The dignitary happily took him in, hearkened with faith to his narratives, and received Baptism. And following the example of Ananias, many of the inhabitants of that part of the city where he lived were baptised after him. This roused the enmity of the pagans, and they gathered to kill Saint Mark. Having learned of this, the holy Disciple Mark made Ananias bishop, and the three Christians: Malchos, Sabinos and Kerdinos – presbyters.      The pagans pounced upon Saint Mark when he was making Divine-services. They beat him, dragged him through the streets and threw him in prison. There Saint Mark was granted a vision of the Lord Jesus Christ, Who strengthened him before his sufferings. On the following day the angry crowd again dragged the holy disciple through the streets towards the court-room, but along the way Saint Mark died with the words: "Into Thy hands, O Lord, I commend my spirit".      The pagans wanted to burn the body of the holy disciple. But when they lit up the bon-fire, everything grew dim, thunder crashed and an earthquake occurred. The pagans fled in terror, and Christians took up the body of the holy disciple and buried it in a stone crypt. This was on 4 April in the year 63. The Church celebrates his memory on 25 April.      In the year 310, a church was built over the relics of the holy Disciple Mark. In the year 820, when the Mahometan Arabs had established their rule in Egypt and those of this different faith oppressed the Christian Church, the relics of Saint Mark were transferred to Venice and placed in the church of his name.      In the ancient iconographic tradition, which adopted symbols for the holy Evangelists borrowed from the vision of Saint John the Theologian (Rev. 4: 7), the holy Evangelist Mark is depicted by a lion – symbolising the might and royal dignity of Christ (Rev. 5: 5). Saint Mark wrote his Gospel for Christians from among the gentile-pagans, since he emphasises predominantly the words and deeds of the Saviour, in which particularly is manifest His Divine Almightiness. The many particularities of his account can be explained by his proximity to the holy Apostle Peter. All the ancient writers testify, that the Gospel of Mark represents a concise writing-down of the preaching and narratives of the first-ranked Apostle Peter. One of the central theological themes in the Gospel of Saint Mark is the theme of the power of God, doing the humanly impossible, wherein the Lord makes possible that which of man is impossible. By the efficacy of Christ (Mk. 16: 20) and the Holy Spirit (Mk. 13: 11), His disciples are to go forth into the world and preach the Gospel to all creatures (Mk. 13: 10, 16: 15).

The Monk Sylvester (Syl'vestr) of Obnorsk (1379)

     The Monk Sylvester (Syl'vestr) of Obnorsk was a disciple and novice under the Monk Sergei of Radonezh (+ 1392, Comm. 25 September and 5 July). After completing obedience at the Trinity monastery, the Monk Sylvester received blessing for wilderness-dwelling.      In the deep forest at the River Obnora, flowing into the River Kostroma, he set up at his chosen spot a cross and began to asceticise. For a long time no one knew about the holy hermit. His cell was by chance discovered by a peasant who had lost his way. He told the distraught hermit, how he had come to this place, over which earlier he had seen luminous rays, and then pillars of cloud. The monk shed tears of sorrow, that the place of his solitude had been found out. The pilgrim besought the saint to tell about himself.

     The Monk Sylvester said, that he was already living here no short while, and that he ate tree bark and roots. At first he became weak without bread and fell on the ground from his weakness. But then an Angel appeared to him in the guise of a wondrous man and touched his hand. From that moment the Monk Sylvester did not experience any distress. And then the peasant another time, this time deliberately, came back to the monk and brought him bread and flour for reserve supply.      This one meeting was sufficient for the exploits of the hermit to become known to many. Soon peasants began to come to him from the surrounding though not close settlements. The Monk Sylvester did not refuse them to build cells alongside him.      When the brethren had gathered, the monk himself set off to Moscow and petitioned of Sainted Alexei (1354-1378, Comm. 12 February) blessing for the construction of a temple in honour of the Resurrection (Voskresenie) of Christ. The sainted-hierarch entrusted to him an antimins ["antimension" or 'corporal" for the altar‑table, needful for celebrating of Divine Liturgy], and made him hegumen of the monastery. With the construction of the church the number of brethren quickly grew, and the monk frequently withdrew for prayer into the dense forest. This spot received the name "Commanded-Grove", since the Monk Sylvester commanded that no trees should be cut there. In the thick of this grove the monk himself dug out three wells, and a fourth – on the side of an hill at the River Obnora. When the monk returned from his solitude, there usually awaited him around the monastery a number of people, and each wanted to receive his blessing and hear his advice.      When the saint fell into a fatal illness, the brethren, who were distressed about his going off into solitude, were even more distressed about the impending end of the saint. "Grieve not over this, my beloved brethren, – the monk said to them in solace, – for in everything is the will of God. Keep the commandments of the Lord and fear not in this life to suffer misfortune, so as to receive reward in Heaven. If indeed I have boldness before the Lord and my deed be pleasing to Him, then this holy place will not diminish with my departure. But pray the Lord God and His All-Pure Mother, that ye be delivered from temptation of evil". The monk died on 25 April 1479 and was buried towards the right side of the wooden Resurrection church.      There has been preserved from the year 1645 a record of miracles of the monk, in which 23 miracles are described. In quite a number the monk healed from demonic‑possession (12 cases) and delirium, and from eye-afflictions (6 cases). A lesson‑teaching miracle occurred in 1645. The priestmonk Job of the monastery directed peasants to cut down the interdicted forest-grove for firewood, and for this he was struck blind. After four weeks he acknowledged his sin, repented and gave a vow not to act on his own will, but to do everything on the advice of the brethren. The priestmonk finished out the molieben in church, after which he was brought up to the reliquary of the Monk Sylvester, and there he regained his sight.

All texts© 1996-2001 by translator Fr. S. Janos.

Mark 6:7-13 (St. Mark)

7 And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. 8 He commanded them to take nothing for the journey except a staff-no bag, no bread, no copper in their money belts- 9 but to wear sandals, and not to put on two tunics. 10 Also He said to them, "In whatever place you enter a house, stay there till you depart from that place. 11 And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. 12 So they went out and preached that people should repent. 13 And they cast out many demons, and anointed with oil many who were sick, and healed them.

Luke 10:1-15

1 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. 2 Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. 3 Go your way; behold, I send you out as lambs among wolves. 4 Carry neither money bag, knapsack, nor sandals; and greet no one along the road. 5 But whatever house you enter, first say, 'Peace to this house.'6 And if a son of peace is there, your peace will rest on it; if not, it will return to you.7 And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house.8Whatever city you enter, and they receive you, eat such things as are set before you. 9 And heal the sick there, and say to them, 'The kingdom of God has come near to you.'10 But whatever city you enter, and they do not receive you, go out into its streets and say, 11 'The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.' 12But I say to you that it will be more tolerable in that Day for Sodom than for that city.13 Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, who are exalted to heaven, will be brought down to Hades.

[thepastisalreadywritten]

SAINTS OF THE DAY (January 26)

On January 26, the Roman Catholic Church celebrates the liturgical memorial of Saints Timothy and Titus, close companions of the Apostle Paul and bishops of the Catholic Church in its earliest days.

Both men received letters from St. Paul, which are included in the New Testament.

Pope Benedict XVI discussed these early bishops during a general audience on 13 December 2006, noting “their readiness to take on various offices in far from easy circumstances."

"Both saints," the Pope said, “teach us to serve the Gospel with generosity, realizing that this also entails a service to the Church herself.”

The son of a Jewish mother and a non-Jewish father, Timothy came from Lystra in present-day Turkey.

His mother, Eunice, and his grandmother, Lois, are known to have joined the Church.

Timothy himself is described as a student of Sacred Scripture from his youth.

After St. Paul’s visit to Timothy’s home region of Lycaonia, around the year 51, the young man joined the apostle and accompanied him in his travels.

After religious strife forced Paul to leave the city of Berea, Timothy remained to help the local church.

Paul later sent him to Thessalonica to help the Church during a period of persecution.

The two met up again in Corinth, and Timothy eventually journeyed to Macedonia on Paul’s behalf.

Problems in the Corinthian Church brought Timothy back for a time, after which he joined Paul and accompanied the apostle in subsequent travels.

Like Paul, Timothy endured a period of imprisonment in the course of his missionary work.

His release is mentioned in the New Testament Epistle to the Hebrews.

Around the year 64, Timothy became the first bishop of the Church of Ephesus.

During that same year, he received the first of two surviving letters from St. Paul.

The second, written the next year, urges Timothy to visit St. Paul in Rome, where he was imprisoned before his martyrdom.

Ancient sources state that St. Timothy followed his mentor in dying as a martyr for the faith.

In the year 93, during his leadership of the Church in Ephesus, he took a stand against the worship of idols and was consequently killed by a mob.

The pagan festival he was protesting was held on January 22, and this date was preserved as St. Timothy’s memorial in the Christian East.

In contrast with Timothy’s partial Jewish descent and early Biblical studies, St. Titus – who was born into a pagan family – is said to have studied Greek philosophy and poetry in his early years.

But he pursued a life of virtue and purportedly had a prophetic dream that caused him to begin reading the Hebrew Scriptures.

According to tradition, Titus journeyed to Jerusalem and witnessed the preaching of Christ during the Lord’s ministry on earth.

Only later, however – after the conversion of St. Paul and the beginning of his ministry – did Titus receive baptism from the apostle, who called the pagan convert his “true child in our common faith.”

St. Paul was not only Titus’ spiritual father but also depended on his convert as an assistant and interpreter.

Titus accompanied Paul to the Apostolic Council of Jerusalem during the year 51 and was later sent to the Corinthian Church on two occasions.

After the end of Paul’s first imprisonment in Rome, the apostle ordained Titus as the Bishop of Crete.

Paul sent his only surviving letter to Titus around the year 64, giving instructions in pastoral ministry to his disciple as he prepared to meet up with him in the Greek city of Nicopolis.

Titus evangelized the region of Dalmatia in modern Croatia before returning to Crete.

Titus is credited with leading the Church of Crete well into his 90s, overturning paganism and promoting the faith through his prayers and preaching.

Unlike St. Timothy, St. Titus was not martyred but died peacefully in old age.

[noeticprayer]

Moses the Black of Scete

Reading from the Synaxarion:

Saint Moses, who is also called Moses the Black, was a slave, but because of his evil life, his master cast him out, and he became a ruthless thief, dissolute in all his ways. Later, however, coming to repentance, he converted, and took up the monastic life under Saint Isidore of Scete. He gave himself over to prayer and the mortification of the carnal mind with such diligence that he later became a priest of exemplary virtue. He was revered by all for his lofty ascetical life and for his great humility. Once the Fathers in Scete asked Moses to come to an assembly to judge the fault of a certain brother, but he refused. When they insisted, he took a basket which had a hole in it, filled it with sand, and carried it on his shoulders. When the Fathers saw him coming they asked him what the basket might mean. He answered, "My sins run out behind me, and I do not see them, and I am come this day to judge failings which are not mine." When a barbarian tribe was coming to Scete, Moses, conscious that he himself had slain other men when he was a thief, awaited them and was willingly slain by them with six other monks, at the end of the fourth century. He was a contemporary of Saint Arsenius the Great (see May 8).

Apolytikion of Moses the Ethiopian in the First Tone

Thou didst prove to be a citizen of the desert, an angel in the flesh, and a wonderworker, O Moses, our God-bearing Father. By fasting, vigil, and prayer thou didst obtain heavenly gifts, and thou healest the sick and the souls of them that have recourse to thee with faith. Glory to Him that hath given thee strength. Glory to Him that hath crowned thee. Glory to Him that worketh healings for all through thee.

Epistle Reading

The Reading is from St. Paul's First Letter to the Corinthians 16:4-12

Brethren, if it seems advisable that I should go also, they will accompany me. I will visit you after passing through Macedonia, for I intend to pass through Macedonia, and perhaps I will stay with you or even spend the winter, so that you may speed me on my journey, wherever I go. For I do not want to see you now just in passing; I hope to spend some time with you, if the Lord permits. But I will stay in Ephesos until Pentecost, for a wide door for effective work has opened to me, and there are many adversaries. When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. So let no one despise him. Speed him on his way in peace, that he may return to me; for I am expecting him with the brethren. As for our brother Apollos, I strongly urge him to visit you with the other brethren, but it was not at all his will to come now. He will come when he has the opportunity.

Gospel Reading

The Reading is from the Gospel According to Matthew 21:28-32

The Lord said this parable, "A man had two sons; and he went to the first and said, 'Son, go and work in the vineyard today.' And he answered, 'I will not'; but afterward he repented and went. And he went to the second and said the same; and he answered, 'I go, sir,' but did not go. Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the harlots believed him and even when you saw it, you did not afterward repent and believe him."

[lawrenceop]

HOMILY for 9th after Pentecost (Dominican rite)

1 Cor 10:6-13; Luke 19:41-47

In his second letter to the bishop Timothy, the apostle St Paul says: “if we are faithless, [God] remains faithful – for he cannot deny himself.” (2 Tim 2:13) For our fidelity changes and vacillates, like the waxing and waning of the moon, because we human beings are corruptible, contingent, changeable creatures. God, however, who simply is, does not suffer change nor alteration in his perfection. Thus he remains faithful, ever true to his holy will which is eternally fixed on the good.

And as our God, and our loving Father, so he wills our good, our final good, which is our salvation. Hence, even when we are faithless: when we fail in our observance of God’s commandments especially the principal commandment to love; when we fall away from God through sin or indulge in immorality, backbiting, gossip; when we place creaturely persons and things and ideas in place of God; when, being fearful for our future, we place our hope in temporal things and so become “idolators” – even so, God is always faithful. Hence St Paul declares in today’s epistle: Fidelis Deus autem est, God is faithful. (1 Cor 10:13)

God is faithful and true in his desire for our good, our full and truly human flourishing, our salvation, and so he is ever at work by his grace to bring about greater virtue and deeper charity in us. For we are bound more closely to him through an increase in charity, in supernatural love, by which we are motivated to love the things that God loves, and in the sacrificial and patient manner that God loves, as demonstrated by Christ and the Saints. Therefore, the work of sanctifying grace in the soul is to render more true, more good, more faithful all our vacillating and changeable and corruptible ways. For thus we become conformed to Christ, we are changed by grace to become faithful even as God is faithful, to become like Jesus, whom the book of Apocalypse calls “the faithful witness.” (Apoc 1:5) This, it seems to me, is what our sanctification, or deification as the Fathers call it, means: it means that we become one in our will and intention with God’s, so that, like our loving Father, we will and desire that which is good, true, and perfect; we will to love as he loves. Hence the apostle says in today’s epistle:“Do not desire evil”.

St Paul then gives us this assurance: that because God is faithful and wills our good, so God also comes to our aid so that we can “escape”, so that we can flee from sin and from those ways that lead to a dead end, so that we can remain faithful as he is faithful. The problem in times of temptation, assuming that we even recognise the peril we’re in, is that we often rely on our own human ability, our own efforts, our own devices. Amazingly, when tempted, we often forget to pray, or worse still perhaps we feel unworthy to pray! Now, Scripture promises us that we will not be tempted beyond our strength, but this promise has to be read together with the first part of that sentence, which is that God is faithful. As such, we are reminded first of all that God alone is true and constant and unchanging in his goodness, whereas, by contrast, we are prone to change and decay. Hence we must rely on God’s fidelity, God’s constancy, God’s strength, and indeed, God’s grace. So, if we wish to overcome temptation, and to remain faithful, we need at all times – but especially in times of trial when our wills are inclined towards the nothingness of sin – to pray.

For the movement of the soul in prayer is a vital and necessary movement towards God, who is the Faithful One, who has promised to rescue us and to give us “escape” from our temptations by making right the wrongness of our wills. The turn to God in prayer is, as St John Damascene says, “the requesting of good things from God”, and so the will is turned away from evil towards the good. Therefore, the more we pray, the more earnestly we pray, so the greater our desire for the good, the more the will is inclined away from evil. Hence the Lord said: “Watch and pray that you may not enter into temptation.” (Mk 14:38) So, in the hour of temptation, we must be watchful that we run to God, that we fly towards him in prayer, that we escape into his loving embrace.

The Officium, the Entrance antiphon, of today’s Mass therefore declares: “Save me, O God, by Thy Name, and deliver me in Thy strength.” For God will not allow us to be tempted beyond our strength so long as we recall that he, and he alone, is our strength and deliverer. So David cries out in psalm 18: “I love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.” (Ps 18:1-2) The one who knows that God is his strength, and who finds refuge and salvation in him will thus also love him, as the psalmist suggests. For prayer is, as St Thomas Aquinas says, an act of charity, and its effect is to conform us to God’s will. Now, God’s will, as we have said, is ever faithful, and so he wills our good, our holiness, our salvation. So, if we are assailed by temptation, which would tear us away from the good, all the more must we pray so that our wills can be turned by this beautiful act of charity towards God and the ultimate good that he desires for us. Hence our infidelity, our weak and vacillating will, our bent desires are made faithful, strong, and true by genuine prayer. The Collect of today’s Mass, therefore, asks God to make our prayer genuine by making us ask only for those things that please him.

This, it seems to me, is the crux of the matter. For often we can be tempted to conflate our own desires and goals and ambitions with God’s. But, often, this is just wishful thinking. Prayer, remember, is the conforming of our will to God’s and not that God should be conformed to our will and desiring. And if it should appear as if God is not listening, not doing as we tell him to in our prayers, perhaps we should first ask: Am I listening? In the current circumstances, am I faithful (in the sense of having faith with which) to discern the wisdom of God, the goodness of God, the providence of God leading and guiding us towards greater virtue and charity. For God’s grace, as we have said, is always at work to will and desire our true good, which is our sanctification. For it is thus that Scripture can declare, Fidelis Deus est.

The Gospel today, therefore, reveals the desire of Christ for the soul. He, the faithful witness, wishes that each of us “shall be a house of prayer” and thus remain faithful. For without prayer, there is infidelity, sin, and the ruination of one’s life. Just as the Temple would be destroyed and all of the Holy City of Jerusalem with it, so Pope St Gregory the Great says: “Do we not perceive in these ruins an image of the spiritual destruction of our own moral conduct, destruction which we have every reason to be afraid of?” Hence today’s readings warn us of the consequence of our infidelities if we allow them to go unchecked; if we do not repent and acknowledge our sinful inconstancy; if we do not turn to God and cry out to him in prayer: “Deliver me from mine enemies, O my God: and defend me from them that rise up against me”, as we hear in the Gradual today.

Each day, while we still draw breath, God who is ever faithful, visits us with grace that makes us, weak and faithless as we are, still more faithful, still more strong in Christ. So, let us not miss the time of his visitation, for the time of grace and sanctification is now. And so, now, and in every moment to come, whether in good times or bad, turn to God the Faithful One in prayer. For as St Therese of Lisieux says: “prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy.” Like her, then, let us be faithful in prayer.

[mattchase82]

Bible: The Sole Rule of Faith? by John Vennari

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The Protestant believes himself to be on solid ground, because he says he believes and accepts the Bible and only the Bible, as the sole rule of Faith.

This is the central Protestant tenet of Sola Scriptura — the Bible alone is the sole rule of Faith. It is the Bible and only the Bible that is the pillar and mainstay of truth.

So the first question we have to ask is: how tenable is this Protestant tenet in the first place? Is the Protestant really on solid ground when he says that the Bible alone is the sole rule of Faith?

There is a well-known convert to Catholicism in the United States named Scott Hahn — a Protestant minister who became Catholic. Part of his conversion story gives helpful answers to this question (I personally wish Dr. Hahn would have become more traditional after his conversion, but that does not diminish the strength of the story).

Dr. Hahn had been a Presbyterian minister who, in his seminary days, was vehemently anti-Catholic. Subsequently, as a minister, he did a tremendous amount of Scripture study, because he wanted his sermons to be permeated in Scripture.

But the more he studied Scripture, the more he came to see that the truths that the Catholic believes, particularly manifested in the teachings of the early Church Fathers — Saint Jerome, Saint Basil, Saint Augustine — are firmly rooted in Sacred Scripture. These Church Fathers were Catholics. Every one of them was celebrating the Holy Sacrifice of the Mass!

I’m not going to go through his whole story, but I want to spotlight a crucial event that clinched his conversion. It was something that took place while he was teaching class.

There he was, a Presbyterian Minister — a Presbyterian Professor — teaching young adults.

And one of the brighter students in the class asked him, “Dr. Hahn, you know the way we Protestants believe that the Bible alone is the sole rule of Christian faith, and we follow the Bible and only the Bible — not the Bible and Tradition?”

Hahn said "yes".

The student said, “Well, where in the Bible does it say that?”

Hahn responded, “What a stupid question!”

As soon as Han said that , he said to himself, “You have never said that to a student before. You have never answered a student by insulting him.”

But the reason Hahn responded the way he did was because he knew he really didn’t have an answer.

Hahn said, “Well, there’s II Timothy, 3:16.”

But the student retorted, “No! II Timothy 3:16 says ‘All Scripture, inspired by God, is profitable to teach, to reprove, to correct, instruct in justice.’ It says Scripture is profitable! It doesn’t say we must believe in the Bible alone?”

So Hahn then said, “Well, look at what Our Lord says about Tradition in Matthew 15.”

Again, the student responded, “Well, no! Our Lord was not condemning all Tradition, but He was condemning the corrupt tradition of the Pharisees.”

So after a few more failed attempts at Scripture citations, Hahn announced that the class was out of time and they can pick up on this next week.

Now, Dr. Dr. Hahn knew that he had not answered the student’s question. And the student knew that he had not had his question answered.

So Hahn drove home that night in a cold sweat thinking, “What is the answer to that question?”

When he got home, he telephoned whom he said to be the top Protestant Scripture scholars in the United States. And he asked them, “Maybe I slept through this part of my seminary training, but you know the way we Protestants believe in the Bible alone and only the Bible, and not in Scripture and Tradition — where in the Bible does it say that?”

And to a man, each one of these Protestant scholars said, “What a stupid question!”

Then each of these professors invoked the same verse that Hahn had invoked: “Well, there’s II Timothy 3:16.” And Hahn responded as the student did, “No, this verse only says that Scripture is profitable, not that it must be the sole rule of Faith.”

Each of the professors also said, “Well, there’s Our Lord’s words in Matthew 15.”

And Hahn retorted, “No, Our Lord was not condemning all Tradition, but only the corrupt tradition of the Pharisees.” And further, Hahn said, Saint Paul instructs us in II Thessalonians 2:14 to stand fast and “hold the traditions which you have learned, whether by word, or by our epistle.”

And these tip-top scholars, these most eminent of Protestant theologians, had no answer.

It was then that Scott Hahn came to realize that the central, foundational principle of Protestantism — the Bible alone and only the Bible — is not Biblical!

This is a tremendous contradiction, it’s one of the reasons why I could never be a Protestant. Protestantism claims to base its entire belief system in the Bible alone, but the principle of “The Bible alone” is a non-Biblical principle; it is a principle that is nowhere found in the Bible.

No Basis in History

Secondly, the principle of “the Bible alone as the sole rule of Faith”, cannot be a true principle of Christianity because it has no basis in the history of Christianity.

How did the early Christians learn their Faith?

How was the Faith communicated to them?

How did Our Lord tell the Apostles to communicate the Faith, the truths which must be believed for salvation?

He commanded them, “go forth and teach all nations, baptizing them in the Name of the Father and of the Son and of the Holy Ghost”. He said to Peter, “Thou art Peter and upon this rock I will build My Church” (Matt. 16:18). And Saint Paul taught clearly that it is the Church that is the pillar and mainstay of truth (I Tim. 3:16).

Our Lord gave to Peter authority, and He commissioned the Apostles to preach in His name. “As the Father hath sent Me, I also send you” (John 20:21).

Our Lord wrote no books. Nor did He say to His Apostles: “Sit down and write Bibles and scatter them over the earth, and let every man read his Bible and judge for himself”, which is the essence of Protestantism — each individual reads the Bible and decides for himself what are the truths of Christianity. No! As I said, Our Lord established a Church to teach in His Name: “He that heareth you heareth Me, he that despiseth you, despiseth Me” (Luke 10:16). “And if he will not hear the Church, let him be to thee as the heathen and the publican” (Matt. 18:17).

The Church and the Faith existed before the New Testament. Only five out of the twelve Apostles wrote anything down at all! The Church was teaching and administering the Sacraments, the Apostles were forgiving sins, the Church was making martyrs for seven to ten years before one jot of the New Testament was set down on parchment.

The Church was spread throughout the entire Roman Empire before a single word of the New Testament was written. We had Catholic saints and martyrs before we had Gospels and Epistles.

The first Gospel was written by Saint Matthew, about 7 years after Our Lord left the earth. The next was the Gospel of Mark, written 10 years after Christ ascended into Heaven. The Gospel of Saint Luke was written 25 years after Our Lord’s Ascension, and the Gospel of John was written 63 years after Our Lord left the earth. The Apocalypse was written a good 65 years after the Ascension of Our Lord. And all of this was written, as Pope Leo XIII reiterates, under Divine inspiration.

So then, how did the early Christians become Christians and save their souls? By reading the Bible? No, because there was no New Testament.

We saw that the New Testament was not even completed until 65 years after Our Lord ascended into Heaven.

But this is not all.

For over three hundred years, the Church did not have all the books of the Bible compiled into one book.

And this brings us right to the question of Authority.

Because if you give me a book — call it The Bible — and you tell me that everything in that book is the infallible Word of God, the first thing I’m going to ask is, “Who says?”

Books don’t write themselves. Books by multiple authors don’t just compile themselves into one big book, and then proclaim itself to be the written Word of God.

No! Someone, or some social unit, which God Himself gave the authority to teach: to teach in His Name, to teach infallibly, must tell me this. Only an authority like that can tell me that this book is the written, infallible Word of God.

And it was the Catholic Church, at the Council of Carthage in 397 A.D., through the guidance of the Holy Ghost, that settled once and for all what was the Canon of the New Testament; that decided which books were divinely inspired and which were not.

You remember there were a number of other “Gospels” and “Epistles” circulating; some written by good and holy men but were not the inspired word of God (for example, the Epistles of St. Clement). Others were just plain fabrications, such as the so-called Gospel of Pilate or the Gospel of Nicodemus.

And it was the Catholic Church that decided which books were divinely inspired and which were not. It was the Catholic Church that put the New Testament together, joined it to the Old Testament, and gave the Bible to the world. It was the Catholic Church that produced the Bible, it was not the Bible that produced the Church.

Thus, as I said, the Protestant principle of the “Bible Alone” has no basis in history. The Catholic religion is the only religion that can answer the question: “Who Says?” — that is, “who says the Bible is the written word of God?”

Let there be Gutenberg!

But the problems don’t stop there. Because if it is necessary to read the Bible for me to be saved, if faith cometh only by reading the Bible, then faith cometh only by the invention of the printing press, which was not invented until the middle of the 15th Century by Johannes Gutenberg.

Before that, all books were hand-copied. It was a laborious, time-consuming and expensive venture. It was not possible to get a copy of the Bible into the hands of every Catholic, or even one to every Catholic family.

We’ve only had Bibles widely distributed for a little more than 400 years. So what about the millions of Christians who lived before that, who would go through their entire lives and never even see a Bible or a printed text of the New Testament?

Now, the theory of “The Bible Alone” — that is, following the Bible alone as the path to salvation — presupposes that the Bible should have been available to all men from the foundation of Christianity. Well, we already saw that this is not the case. We saw that the books of the New Testament were not written until 65 years after Our Lord left the earth. And we saw that the Christian World did not even have a complete, compiled Bible until the year 397 A.D.; and were not even available for mass distribution until the middle of the 15th Century. So the principle of the “Bible Alone” has no basis in history.

Conflicts with Reason

Finally, the principle of the “Bible Alone” is contrary to reason. Because if you give me a book, and you tell me that everything in that book is the written Word of God, and that I have to read it and believe the Bible Alone for salvation, then the first thing I say to you is, “Fine, then you leave me alone. You just give me that Bible, and I’ll decide what is the true meaning of Scriptures.”

This essentially is the Protestant system. If you go to a Lutheran congregation, you are only buying into Martin Luther’s private interpretation of the Bible.

And if you go to a Methodist congregation, you are only subscribing to another man’s private interpretation of the Bible — a character named John Wesley.

And if you go to a Presbyterian congregation, you’ve only bought into the private interpretation of John Knox, the founder of that group.

And if you are a member of a Protestant denomination, there is no reason why you could not stand up and say to the preacher: “Brother, I believeth you walketh not in truth. Your interpretation is wrong! I have found the correct meaning.”

And if you are zealous enough, and eloquent enough, and determined enough, you could start to preach, and you could start your own Protestant congregation — because that is how they all started.

And we see that this is the consequence of private interpretation of the Bible. Because, according to the Protestant system — every man reading the Bible and coming to his own interpretation — the logical conclusion of this is that there could be as many Protestant religions as there are individuals. There is no church for them established by Christ to teach in His name! There is no authority established by God to tell me that I might have made a mistake!

So this is one of the many reasons I could never be a Protestant. We see that the “Bible Alone” principle is contrary to Scripture, the “Bible Alone” principle is not supported by history, and the “Bible Alone” principle is contrary to reason; for it ends up in thousands of conflicting interpretations of Scripture, and is contrary to what Our Lord established His Church to be.

[stpaullutheranchurch]

october 2 2022

October 2nd 2022

Old Testament: Habakkuk 1:1-4, 2:1-4 “The righteous shall live by faith”

Psalm: Psalm 62 “For God alone, my soul waits”

Epistle: 2nd Timothy 1:1-14 “Follow the pattern of sound words”

Gospel: Luke 17:1-10 “We are unworthy servants”

Sermon Text: 2nd Timothy 1:1-14

Sermon Title: “Do Not Be Ashamed”

“Grace, mercy and peace, from God the Father and Christ Jesus our Lord”. (2nd Timothy 1:2b) Amen.

The last three weeks we looked at various texts from 1st Timothy and for the next 4 weeks, (including today), we will be studying his second letter to Timothy. There are a lot of similarities in these letters as they are both called “pastoral epistles” because they are written by Paul to instruct Pastor Timothy (who he calls) “my beloved child” (2nd Timothy 1:2a) in dealing with various issues in the church; including false teachers and violent persecution of the church.

The main difference is that 2nd Timothy was written by Paul from prison; his last imprisonment, where he was later executed by being beheaded. Paul knew that this was the likely outcome ahead of time and so this letter is in many ways, more personal. As the saying goes, knowing you could be executed at any moment has a way of clearing or focusing the mind.

Luther describes 2nd Timothy as a “farewell letter, in which St. Paul exhorts Timothy to go on propagating the Gospel … this is quite necessary, since there are many who fall away; and false teachers and spirits keep springing up all around … Paul prophesies, especially in chapters 3 and 4, concerning the perilous times at the end of the world … when a false spiritual life will lead all the world astray … and every wrong and wickedness will have its fling”.

Before the greeting, which you just heard, Paul identifies himself as “an Apostle of Christ Jesus, by the will of God, according to the promise of life that is in Christ Jesus”. (2nd Timothy 1:1) Paul acknowledged his imprisonment, the end of his ministry and imminent execution were “the will of God”. He immediately offers a word of thanksgiving, “I thank God, whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers, night and day. As I remember your tears, I long to see you, that I may be filled with joy”. (2nd Timothy 1:3-4) The ancestors are (of course) the ancient Israelites who lived by faith in the promised Messiah. Paul’s “clear conscience” comes from the forgiveness of sins that he received because of Christ’s atoning work on the cross.

The tears were shed when Paul and Timothy had to part ways several years earlier. Paul desired to see Timothy again, for he had assisted Paul greatly on countless mission trips, but history shows that was not to be. Still, while in prison, Paul had extra time to think and pray about these things. “I am reminded of your sincere (genuine, without hypocrisy) faith, a faith that dwelt first in your grandmother Lois and your mother Eunice, and now I am sure dwells in you as well”. (2nd Timothy 1:5) Even though it is likely that Timothy’s father was not a Christian, (we know that he was a gentile) the rest of his immediate family made sure that they raised him in the Christian faith. (in the church) Paul says to Timothy in chapter 3, “continue in what you have learned … how from childhood, you have been acquainted with the sacred writings”. (2nd Timothy 3:14b-15a)

By the way, studies show this is the most likely indicator of whether a child becomes a Christian or remains a Christian, whether or not their parents, particularly the father, brings them to church and model that lifestyle in the home. Luther said in the introduction to the Small Catechism, that preachers should urge parents to educate their children in the faith … and if they do not do so, they are guilty of damnable sin”. As Jesus said in the Gospel this morning, it would be better to be drowned in the sea “than to cause one of these little ones to sin”. (Luke 17:2b)

“For this reason, I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit, not of fear (meaning cowardice, like a soldier or guard who deserts their post at the first sign of trouble), but of power and love, and self-control”. (2nd Timothy 1:6-7) Many think this is Paul’s way of encouraging Timothy, because he had a quiet, or timid personality; this may be true, but it not clear. What is true is that Paul would not be around much longer to encourage Timothy.

The truth is that all pastors and (in fact) all Christians need this kind of encouragement and reminders from other believers from time to time; or perhaps often. We need not have a “spirit of fear” since our Savior Jesus is “the blessed and only sovereign, the King of Kings and the Lord of Lords”. (1st Timothy 6:15) Also, as I talked about last week, even though we are saved by grace alone, apart from works, we are exhorted to “fight the good fight of faith” and “take hold of the eternal life to which you were called”. (1st Timothy 6:12a) Still, we all need these reminders, exhortations “not to fear”, because we live in a world and in a nation that is overtly hostile to the Gospel message.

Paul encourages us, “therefore, do not be ashamed of the testimony about our Lord, nor of me His prisoner, but share in suffering for the Gospel by the power of God”. (2nd Timothy 1:8). Do not be ashamed of the message of our crucified Lord Jesus Christ, (Romans 1:16a) even though to believe in Christ and His Gospel is to make yourself a target of the world’s hatred. Remember Jesus’ Word, “Whoever is ashamed of Me and My words in this adulterous and sinful generation, of him will the Son of Man be ashamed when He comes in the glory of the Father with the holy angels”. (Mark 8:38)

The life of the Christian is not one of ease and comfort, yet He has promised that “the word of God is at work in you believers” (1st Thessalonians 2:13b) strengthening you in the face of all temptations, adversity, trials and persecutions and “that the sufferings of this present world are not worth comparing with the glory that is to be revealed to us”. (Romans 1:18)

Paul continues, “He has saved us and called us to a holy calling, not because of our works, but because of His own purpose and grace, which He gave to us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus”. (2nd Timothy 1:9-10a) We are saved by grace alone though faith alone in Christ Jesus alone; who died and rose again for the forgiveness of our sins, but we are called to “make the good confession” (1st Timothy 6:12b), to live out that faith in this fallen, sinful world, in our various vocations.

Through His death and bodily resurrection, Jesus has “abolished death and brought life and immortality to light through the Gospel; for which I was appointed a preacher and apostle and teacher; which is why I suffer as I do”. (2nd Timothy 1:10b-12a) Paul was called/appointed by God to faithfully preach and teach the Word, the Gospel, and this is why he suffered. Paul was in prison awaiting death, because he preached “the Gospel”; the forgiveness of sins and the hope of eternal life, for Jesus’ sake. He suffered because he proclaimed, “For there is one God and one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom for all”. (1st Timothy 2:5-6a)

Despite this suffering, even at the hands of some in the visible church, despite the fact that he writes “all who are in Asia turned away from me”, (2nd Timothy 1:15a) Paul declared, “I am not ashamed, for I know whom I have believed in and I am convinced (persuaded) that He is able to guard until that Day what has been entrusted to me”. (2nd Timothy 1:12b) He also encourages Timothy in the same way in his first letter and again here, “guard the good deposit entrusted to you”; (1st Timothy 6:20a, 2nd Timothy 1:14b)

This is accomplished only, “by the Holy Spirit who dwells within us” (2nd Timothy 1:14a) and not in our own power or strength. The “good deposit” that has been entrusted to Paul is the Christian faith and doctrine, and the church and her pastors are to guard this precious treasure of God’s Word against all enemies of His church; until the end of time, proclaiming it faithfully and unapologetically; trusting that everything is in the hands of the Lord who created us all and promised, “I will never leave you, nor forsake you”. (Joshua 1:5)

Paul stresses this precious treasure of the Word of God again saying; “Follow the pattern of sound (or healthy) words that you have heard from me, in the faith and love that are in Christ Jesus”. (2nd Timothy 1:13) This treasure is to be kept pure, in order that it may be preached to others, that they may be converted to, or kept in the Christian faith. False teachings often appear harmless, but in fact, they are dangerous in many ways, causing many to sin and some to even lose their faith, as Paul warns against frequently elsewhere saying “some will depart from the faith by devoting themselves to … the doctrine of demons”. (1st Timothy 4:1)

On the other hand, the Word of God rightly proclaimed is not just an accurate account or a set of facts to believe; the Word of God gives great benefits; the greatest being that God, the Holy Spirit uses it to bring us to saving faith in Jesus. And so, we, like Timothy, are “by the Holy Spirit who dwells within you, to guard this good deposit entrusted to you” (2nd Timothy 1:14) for the Word (and the Sacraments) are true medicine for our sin sick souls.

So, our Lord invites us each week to come to His house to rest; to confess our sins, reflect on His Word and receive His gifts of forgiveness of sins; which strengthens our faith in these troubled times. As Luther taught in the Small Catechism, “We should fear and love God so that we do not despise preaching and His Word, but hold it sacred and gladly hear and learn it”. (Third Commandment explanation) As His people, this is what we do, we gladly hear His “sound words” and follow the voice of our Good Shepherd. Amen.

The peace of God …

[troybeecham]

Today the Church remembers St. Phoebe, Deaconess and Witness to the Faithul

Ora pro nobis

Phoebe was a first-century Christian woman mentioned by the Apostle Paul in his Epistle to the Romans, verses 16:1-2. A notable woman in the church of Cenchreae, she was trusted by Paul to deliver his letter to the Romans. Paul refers to her both as a "servant" or "deacon" (Greek diakonos) and as a helper or patron of many (Greek prostatis). This is the only place in the New Testament where a woman is specifically referred to with these two distinctions. Paul introduces Phoebe as his emissary to the church in Rome and, because they are not acquainted with her, Paul provides them with her credentials.

Paul's letter to the Romans was written in Corinth sometime between the years AD 56 and 58, in order to solicit support for an anticipated missionary journey to Spain. Although he had not yet visited Rome, Paul would have been familiar with the community and its circumstances through Priscilla and Aquila, who were in Corinth, having previously lived in Rome. Biblical scholars are divided as to whether Chapter 16, Paul's letter of recommendation for Phoebe, was intended for Rome, with whose Christian community he was not acquainted, or with the more familiar community at Ephesus.

“I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me.”

— Paul [Rom. 16:1-2]

Some scholars believe Phoebe was responsible for delivering Paul's epistle to the Roman Christian church. Phoebe is the only woman named as deacon in the Bible.

Greek terms for her titles

diakonos

Apostle Paul used the Greek diakonos (διάκονος) to designate Phoebe as a deacon. "Deacon" is a transliteration of the Greek, and in Paul's writings sometimes refers to a Christian designated to serve as a specially-appointed "assistant" to the overseers of a church, and at others refers to "servants" in a general sense. In the letter to the Romans, apart from the debated case of Phoebe, it always refers to "servants" in the generic sense, as opposed to a church office. However, at this inaugural stage in the Church's formation it is no doubt premature to think of offices as being consistent or clearly defined, and Rosalba Manes argues that Paul's use of the term "deacon" suggests that, like Stephen and Philip, Phoebe's ministry may have extended beyond charitable works to include preaching and evangelization.

"Likewise the women"

While some scholars believe Paul restricted the office of deacon to men, others do not, since, when describing the qualities that the office-holders called "deacons" must possess, Paul wrote in 1 Timothy 3:11 gunaikas (Greek for "women") hosautos (Greek for "likewise"), translated "likewise the women." They, likewise, are to be "worthy of respect, not malicious talkers but temperate and trustworthy in everything." The "likewise" indicated that the women deacons were to live according to the same standards as the men deacons (see also the Apostle Paul's use of the term "likewise" in Romans 1:27, 1 Cor. 7:3,4,22, and Titus 2:3,6).

prostatis

In classical Greek the word prostates (προστάτης) (feminine, prostatis) was used to mean either a chief or leader, or a guardian or protector, often in a religious context; it was later used also to translate the Roman concept of a patron. The Apostle Paul's use indicates that its range of meanings had not changed by New Testament times. This suggests that Phoebe was a woman of means, who, among other things, contributed financial support to Paul's apostolate, and probably hosted the house church of Cenchreae in her home, as well as, providing shelter and hospitality to Paul when in the town.

Almighty God, you have surrounded us with a great cloud of witnesses: Grant that we, encouraged by the good example of your servant Phoebe, may persevere in running the race that is set before us, until at last we may with him attain to your eternal joy; through Jesus Christ, the pioneer and perfecter of our faith, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.

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EPISTLE OF ST. PAUL, THE APOSTLE, TO 1 Timothy - From The Latin Vulgate Bible

Chapter 1

PREFACE.

St. Paul passing through Lycaonia, about the year A.D. 51 , some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus.

Chapter 1

He puts Timothy in mind of his charge: and blesses God for the mercy he himself had received.

1 Paul, an apostle of Jesus Christ, according to the commandment of God our Savior, and of Christ Jesus our hope.

Notes & Commentary:

Ver. 1. Of God, our Saviour. God the Father is here called our Saviour, as also to Titus, (iii. 4.) being author of our salvation, as are all the three divine persons. (Witham) --- As this letter was to be read to the faithful, it was proper that St. Paul should speak with dignity and authority; and, as in the course of it he reproves false apostles who taught from themselves, he reminds them at the beginning of his letter, that he himself had entered the sacred ministry, and was an apostle by the command of God. (Calmet)

2 To Timothy, beloved son in faith. Grace, mercy, and peace from God the Father, and from Christ Jesus our Lord.

Ver. 2. To Timothy, beloved son[1] in faith: not that St. Paul first converted him, but that by his instructions he was settled in the principles of faith and of the Christian religion. (Witham)

Note 1:

Ver. 2. Dilecto, gnesio tekno. Some manuscripts, agapeto.

3 As I desired thee to remain at Ephesus when I went into Macedonia, that thou mightest charge some not to teach otherwise,

Ver. 3. Not to teach otherwise;[2] i.e. than what I taught them. (Witham) --- The distinctive mark of a heretic, is the teaching differently from that which they found generally taught and believed in the unity of the Catholic Church before their time. The Greek word admirably expresses this; eterodidaskalein. Had Luther and the other original reformers attended to this, the peace of the Church would not have been so disturbed.

Note 2:

Ver. 3. Ne aliter docerent, me eterodidaskalein, aliud docere.

4 Nor to give heed to fables and endless genealogies: which furnish questions rather than the edification of God, which is in faith.

Ver. 4. Nor to give heed to fables and endless genealogies,[3] or disputes about pedigrees from Abraham and David, which furnish questions rather than the edification of God, or godly edification.[4] In some Greek manuscripts is read, dispensation, or economy; and so the sense may be, which contribute nothing to the explaining the dispensation of grace in the mystery of Christ's incarnation. The construction of this and the former verse is imperfect, when it is said, as I desired thee, nothing being expressed corresponding to the word as. Some understand it, As I desired before, so now in this epistle I desire it of thee again. The same difficulty occurs in the Greek as in the Latin text. (Witham) --- The Jews were accustomed to dispute and make endless questions concerning their origin from Abraham, Isaac, and other patriarchs, and concerning their different tribes, which their captivity had confounded together. Hence there was no end of their questions, how, when, why? which gave rise to many fables, to the great disturbance of the faithful. Whereas, they ought to have taken the shortest way to edification, which was to confine themselves to what was of faith. (St. Ambrose)

Note 3:

Ver. 4. Interminatis, aperantois, infinitis, sine fine.

Note 4:

Ver. 4. Ædificationem Dei, oikodouian Theou; which, I think, might as well be translated, godly edification. Some few manuscripts, oikonomian.

5 Now the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith.

Ver. 5. The end of the commandment. By the precept many understand, as it were by way of a parenthesis, all that is here contained from the 3rd to the 18th verse, where precept is again repeated. We may understand by the commandment, the law of Moses in general, comprehending both the ceremonial part and the moral precepts, which are also the law of nature. The ceremonial part was designed to bring us to Christ by types and figures; and the moral precepts, which were also of the law of nature, or natural reason, were to bring men to observe them by punishments, and so were delivered against wicked criminals, ungodly, who worshipped[5] not God; against the unjust,[6] (in the Greek, lawless men) Sodomites, &c. (Witham)

Note 5:

Ver. 5. Impiis, asebesi, indevotis, non colentibus Deum.

Note 6:

Ver. 5. Injustis, anomois, sine lege.

6 From which things some going astray are turned aside to vain talk,

Ver. 6. No explanation given.

7 Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm.

Ver. 7. No explanation given.

8 But we know that the law is good, if a man use it lawfully:

Ver. 8. The law is good. Do not think I condemn the law of Moses, or those who observe it; it is good, if properly understood and rightly practised. I only blame those who make the law an occasion of disturbance; who, without understanding, pretend to be masters, and teach idle curiosities. (Theodoret)

9 Knowing this, that the law is not made for the just man, but for the unjust and disobedient, for the ungodly, and for sinners, for the wicked, and defiled, for murderers of fathers, and murderers of mothers, for manslayers,

Ver. 9. The law is not, &c. He means that the just man doth good, and avoideth evil, not as compelled by the law, and merely for fear of the punishment appointed for transgressors, but voluntarily, and for the love of God and virtue; and would do so, though there were no law. (Challoner) --- If all men were just, the law would be unnecessary, as law are made against transgressors. (Calmet) --- It is not the just, but the unjust, that the law threatens, binds, and chastises. The just man obeys it without violence or constraint; he fulfils it with pleasure. (St. Augustine, lib. de Spiritu. &c.)

10 For fornicators, for them that defile themselves with mankind, for men-stealers, for liars, for perjurers, and whatever else is contrary to sound doctrine,

Ver. 10. No explanation given.

11 Which is according to the gospel of the glory of the blessed God, which hath been committed to my trust.

Ver. 11. No explanation given.

12 I give thanks to him who hath strengthened me, Christ Jesus our Lord, for that he deemed me faithful, putting me in the ministry:

Ver. 12. No explanation given.

13 Who before was a blasphemer, and a persecutor, and contumelious: but I obtained the mercy of God, because I did it ignorantly in unbelief.

Ver. 13. Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)

14 Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus.

Ver. 14. No explanation given.

15 A faithful saying, and worthy of all acceptation: that Christ Jesus came into this world to save sinners, of whom I am the chief.

Ver. 15. Christ Jesus, the true son of God, came into the world to save sinners, of whom (says St. Paul) I am the chief, the first, the greatest. (Witham)

16 But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of those who shall believe in him unto life everlasting.

Ver. 16. No explanation given.

17 Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.

Ver. 17. No explanation given.

18 This precept I commend to thee, son Timothy; according to the prophecies which went before on thee, that thou war in them a good warfare,

Ver. 18. This precept I commend to thee. Some understand it a precept of what follows, that he should wage a good warfare against the enemies of God and of his salvation. Others refer it to the precept mentioned before, ver. 5, to wit, that Timothy should charge all the new converts not to give ear to new teachers. --- Prophecies. He seems to mean some particular predictions made by some who had the gift of prophecies, and who foretold that he should be a great minister of God. (Witham) --- The apostle reminds his disciple that he did receive him in the number of his disciples, and ordained him a ruler of the Church, in consequence of a prophecy; that is, a particular inspiration and revelation of the divine will. (St. Chrysostom)

19 Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith:

Ver. 19. An evil life is not unfrequently the leading principle of defection from the faith. The heart, not the mind, is generally the first corrupted.

20 Of whom is Hymenæus and Alexander: whom I have delivered to Satan, that they may learn not to blaspheme.

Ver. 20. I have delivered to Satan; whom I have excommunicated, that they may learn not to blaspheme, or speak against the truth of the faith. (Theophylactus) --- The devil frequently, at that time, took possession of, or afflicted the excommunicated with diseases and other temporal evils. (St. Chrysostom)