#epistle of st. paul to the galatians

[mybeautifulchristianjourney]

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

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

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

[buggie-hagen]

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

[noeticprayer]

The Holy Great Martyr Marina (Margaret)

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

Apolytikion of Great Martyr Marina in the Fourth Tone

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

Kontakion of Great Martyr Marina in the Third Tone

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

Epistle Reading

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

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

Gospel Reading

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

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

[stpaullutheranchurch]

january 22 2023

2023 Epiphany 3, January 22nd

Old Testament: Isaiah 9:1-4

Psalm: Psalm 27:1-14

Epistle: 1st Corinthians 1:10-18

Gospel: Matthew 4:12-25

Sermon Text: 1st Corinthians 1:10-18

Sermon Title: “The Word of the Cross”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The peace of God ….

[elgallinero]

Practice English

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

[lawrenceop]

HOMILY for 15th Sun after Pentecost (Dominican rite)

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

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

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

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

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

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

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

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

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

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

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

[sisterofiris]

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

Yes, it occurred in various forms.

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

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

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

τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν

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

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

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

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

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

[pamphletstoinspire]

QUINQUAGESIMA SUNDAY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Why is this gospel read on this Sunday?

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

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

INSTRUCTION ON LENT Who instituted Lent?

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

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

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

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

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

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

How should the holy season of Lent be spent?

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

PRAYER AT THE BEGINNING OF LENT

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

[mybeautifulchristianjourney]

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

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

[buggie-hagen]

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

[troybeecham]

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

Ora pro nobis.

James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD.

Eusebius records that Clement of Alexandria related, "This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just," and "James the Righteous." He is sometimes referred to in Eastern Christianity as "James Adelphotheos" (Greek: Ἰάκωβος ὁ Ἀδελφόθεος), James the Brother of God. The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.

The Jerusalem Church

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

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

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

Paul describes James as being one of the persons to whom the risen Christ showed himself, and in Galatians 2:9, Paul lists James with Cephas (better known as Peter) and John the Apostle as the three "pillars" of the Church.

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

Pauline epistles

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

Acts of the Apostles

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

James is also an authority in the early church at the Council of Jerusalem (Acts 15:13–21)

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

Gospels

The Synoptic Gospels, similarly to the Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples: (Matthew 10:1–4)

The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus' brother. The Gospel of John never mentions anyone called James, but mentions Jesus' unnamed "brothers" as being present with Mary when Jesus attended the wedding at Cana (John 2:12), and later that his brothers did not believe in him (John 7:5).

Church Fathers

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

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

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

According to Eusebius (3rd/4th century AD) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles". Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled the church of Jerusalem thirty years".

Epiphanius (4th century) , bishop of Salamis, wrote in his work The Panarion (AD 374-375) that "James, the brother of the Lord died in virginity at the age of ninety-six".

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

Relationship to Jesus, Mary, and Joseph

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

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

Death

According to Josephus James was stoned to death by Ananus ben Ananus.

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

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

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

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

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

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

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

Amen.

[betterhomebusiness]

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

#OldTestament

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

Genesis

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

EXODUS

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

LEVITICUS

The ceremonial law.

NUMBERS

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

DEUTERONOMY

The law rehearsed; the death of Moses.

JOSHUA

The story of the conquest and partition of Canaan.

JUDGES

The history of the nation from Joshua to Samson.

RUTH

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

1 SAMUEL

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

2 SAMUEL

Story of the reign of David.

1 AND 2 KINGS

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

THE BOOKS OF CHRONICLES

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

EZRA

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

NEHEMIAH

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

ESTHER

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

JOB

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

PSALMS

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

PROVERBS

The wise sayings of Solomon.

ECCLESIASTES

A poem respecting the vanity of earthly things.

SOLOMON'S SONG

An allegory relating to the church.

ISAIAH

Prophecies respecting Christ and his kingdom.

JEREMIAH

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

LAMENTATIONS

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

EZEKIEL

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

DANIEL

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

HOSEA

Prophecies relating to Christ and the latter days.

JOEL

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

AMOS

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

OBADIAH

Prediction of the desolation of Edom.

JONAH

Prophecies relating to Nineveh.

MICAH

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

NAHUM

Prediction of the downfall of Assyria.

HABAKKUK

A prediction of the doom of the Chaldeans.

ZEPHANIAH

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

HAGGAI

Prophecies concerning the rebuilding of the temple.

ZECHARIAH

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

MALACHI

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

#NewTestament

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

GOSPEL OF ST. MATTHEW

A brief history of the life of Christ.

GOSPEL OF ST. MARK

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

GOSPEL OF ST. LUKE

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

GOSPEL OF ST. JOHN

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

ACTS OF THE APOSTLES

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

EPISTLE TO THE ROMANS

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

FIRST EPISTLE TO THE CORINTHIANS

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

SECOND EPISTLE TO THE CORINTHIANS

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

EPISTLE TO THE GALATIANS

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

EPISTLE TO THE EPHESIANS

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

EPISTLE TO THE PHILIPPIANS

St. Paul sets forth the beauty of Christian kindness.

EPISTLE TO THE COLOSSIANS

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

FIRST EPISTLE TO THE THESSALONIANS

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

SECOND EPISTLE TO THE THESSALONIANS

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

FIRST AND SECOND EPISTLES TO TIMOTHY

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

EPISTLE TO TITUS

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

EPISTLE TO PHILEMON

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

EPISTLE TO HEBREWS

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

EPISTLE OF JAMES

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

FIRST AND SECOND EPISTLES OF PETER

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

FIRST EPISTLE OF ST. JOHN

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

SECOND EPISTLE OF ST. JOHN

St. John warns a converted lady against false teachers.

THIRD EPISTLE OF ST. JOHN

A letter to Gaius, praising him for his hospitality.

EPISTLE OF ST. JUDE

Warnings against deceivers.

THE REVELATION

The future of the Church foretold.

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

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

[incarnationsf]

God Is Not Mocked

By the Rev. Darren Miner

Bible Readings

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

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

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

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

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

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

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

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

[stpaullutheranchurch]

June 26 2022

June 25th-26th 2022 Holy Cross and St. Paul Presentation of the Augsburg Confession

Old Testament: 1st Kings 19:9b-21

Psalm: Psalm 119:41-48

Epistle: Galatians 5:1, 13-25

Gospel: Matthew 10:24-33

Sermon Text: Matthew 10:24-33 and Psalm 119:46

Sermon Title: “I Will Speak of Your Testimonies”

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

“Have no fear”; “Do not fear”, “Fear not”. (Matthew 10:26, 28, 31) These are Jesus’ words to His disciples in Matthew’s Gospel, when speaking to them about persecution. “Have no fear (because) nothing is covered that will not be revealed”. (Matthew 10:26) “Do not fear those who can kill the body, but cannot kill the soul”. (Matthew 10:28) “Fear not, for even the hairs of your head are numbered”. (Matthew 10:30-31a)

The reformers who gathered before the Emperor Charles V, 492 years ago today, were likely experiencing a bit of fear and trepidation as they made their bold confession of faith in the words of the Augsburg Confession. This was the same Charles who had earlier declared Luther a heretic, deserving of death. Perhaps the confessors were reminded of these words of Jesus, and what He said afterwards, “everyone who acknowledges Me before men, I will also acknowledge before My Father in heaven, but whoever denies Me before men, I will also deny before My Father in heaven”. (Matthew 10:32-33)

Their confession of faith, the Augsburg Confession, which was read in its entirety that day, was rejected by the emperor and they were given one year to become obedient once again to the Pope. But to Charles’ surprise, when this happened, they bared their necks and told him, you might as well kill us now, because we are not going to recant our confession of faith. They would rather have died right then and there, than to abandon the truth of God’s Word; the saving Gospel of Jesus Christ. These men were not some fanatics or radicals, they were simply faithful Christians who were trying to reform the Chirstian church which had gone off the rails in many ways.

They did what the psalmist had spoken of long ago; “I will speak of Your testimonies before kings, and shall not be put to shame”. (Psalm 119:46) They confessed their faith in the one true God; they acknowledged Jesus before men, despite whatever fears they were experiencing in the moment; confident/knowing that the Word of God, “shall not return to Me empty, but it shall accomplish that which I purpose and succeed in the thing for which I sent it”. (Isaiah 55:11b) As the Apostle Paul declared, “Faith comes by hearing and hearing through the Word of Christ”. (Romans 10:17) Being faithful to Christ and to His Word is the most important thing in this world; because “there is salvation in no one else”; than Jesus. (Acts 4:12)

The Augsburg Confession is the first of the documents in our confessions; the Book of Concord. As such, it is a faithful exposition/explanation of the Holy Scriptures. At their ordination, all Lutheran pastors are required to pledge their faithfulness to what is taught in them; again, because they are faithful to the doctrine of the Holy Scriptures.

These truths do not change and so, we will fight for our faith; we will not bow the knee to anyone who orders us to deny these truths of Holy Scripture. Whether president, king or dictator; whether pastor or pope, whether teacher, professor, or pop culture icon, singer, athlete or movie star; we will not surrender God’s Word, we will confess the truth of the Gospel and we will “bare our necks if it is required of us”. We will not be ashamed of the Gospel, knowing “it is the power of God for salvation for all who believe”. (Romans 1:16)

Of course, this confession is never easy to do. Those who made their confession at Augsburg could easily have lost their heads as St. Paul and St. Peter did. Or been fed to the lions or burned at the stake as heretics as happened to many Christians throughout history, including many in Luther’s day. We do not know exactly what we will face as we make our confession of faith in our own increasingly dangerous times. We do not know the exact circumstances we will face, but we do know in advance what our confession will consist of; it will be the same as the reformers of the 16th century.

We will continue to confess/bear witness to the Gospel of salvation by grace alone through faith alone in Christ Jesus alone; that He died to atone for the sins of the whole world, that has risen bodily from the dead, and lives and reigns to all eternity. We will confess the truth and reliability of God’s Holy Scriptures over and above any other authority in this fallen world. Again, all of this and more is in the Augsburg Confession; which is a correct exposition of the Bible.

The confession itself consists of 28 articles of faith; a few of which the Roman church agreed with, but most dealing with issues in great need of reform. In remembrance of this day, I will briefly review a few of these articles of faith; which the reformers were willing to risk their lives for;

Article I, Concerning God; “We unanimously hold and teach in accordance with the Council of Nicaea … there is one divine essence which is called and is God; yet there are three persons, co eternal and of the same essence and power … the Father, the Son, and the Holy Spirit”.

Article II, Concerning Original Sin; “it is taught among us that since the fall of Adam, all who are born according to the course of nature are conceived and born in sin … unable by nature to have true fear of God and true faith in God … this same original sin … condemns to the eternal wrath of God, all who are not born again through baptism and the Holy Spirit”.

Article III, Concerning the Son of God; “Our churches also teach that the Word, that is the Son of God, took on man’s nature in the womb of the blessed Virgin Mary. SO, there are two natures, divine and human, inseparably united in one person … God the Son … was born, suffered, was crucified, died and was buried, in order to be a sacrifice for all sins and to appease God’s wrath … this same Christ rose from the dead … ascended into heaven and is sitting at the right hand of God … the same Lord Christ will come in full view of all to judge the living and the dead”.

Article IV, Concerning Justification; “we teach that human beings cannot be justified before God by their own powers, merits or works; but they are justified as a gift … when we believe that Christ has suffered for us and that for His sake, our sin is forgiven and righteousness and eternal life are given to us”.

Article V, Concerning the Office of Preaching Ministry; that we may obtain this faith (in Christ), the ministry of teaching the Gospel and administering the sacraments was instituted. For through the Word of God and the sacraments, as through instruments, He gives the Holy Spirit who produces faith when and where He wills in those who hear the Gospel”.

Article VI, Concerning New Obedience; we teach that this faith is bound to yield good fruits and that a person must do such good works as God commanded … but not to place our trust in them, as if to earn grace before God”.

Article VII, Concerning the Church; we teach that the one holy Christian church will last forever. The church is the assembly of saints in which the Gospel is taught purely and the sacraments administered rightly … both Word and Sacrament are efficacious (effective) because of the command of Christ, even when offered by evil people”

Article XII, Concerning Repentance we teach … proper repentance consists of two parts; one is to have contrition and sorrow (terror … on account of sin … and yet at the same time to believe the Gospel and absolution, that sin has been forgiven and grace obtained through Christ … then good works which are the fruit of repentance should follow”.

Article XIV, Concerning Church Order it is taught among us that no one should publicly teach or preach, or administer the sacraments in the church without a proper call”.

Other articles in the Augsburg Confession include baptism, the Lord’s Supper, Confession, Church Rites, Civil Affairs, The Return of Christ, Free Will, The Cult of Saints, the Marriage of Priests; the Mass, and many others. They conclude by writing; “We have introduced nothing either in doctrine or in ceremonies, that is contrary to Holy Scripture or the universal Christian Church.

Since there is nothing in any of these articles that is contrary to Holy Scripture; and since there is a constant need to defend it; we will by the grace and mercy of God, continue to confess these truths and reject whatever is contrary to God’s Word. As the Psalmist declared “Your Word is a lamp to my feet and a light to my path”. (Psalm 119:105) Therefore, “do not be ashamed of the Gospel, for it is the power of God for salvation to everyone who believes”. (Romans 1:16) Amen.

[stpaulbulletins]

July 3, 2022

St. Paul Lutheran Church, LCMS

   July 3, 2022

Rev. David Hoehler, Pastor

Worship 9:00am - Bible Class & Sunday School 10:15am

OUR ORDER OF WORSHIP

ORGAN PRELUDE, RINGING OF THE BELL & GREETING

(PLEASE SIGN ATTENDANCE SHEET & PASS TO CENTER AISLE)

OPENING HYMN #908 “Lord, Open Now My Heart to Hear”

LITURGY: DIVINE SERVICE – Setting Four P.203

Service of the Word P.204

SCRIPTURE READINGS

 Old Testament Reading: Isaiah 66:10-14

 Psalms Psalm 70

Epistle: Galatians 6:1-10, 14-18

 Holy Gospel: Luke 10:1-20

NICENE CREED P.206

HYMN OF THE DAY #837 “Lift High the Cross”

SERMON  - Galatians 6:1-10, 14-18 “The Cross”

PRAYER OF THE CHURCH

SERVICE OF THE SACRAMENT P.208

DISTRIBUTION HYMNS

#628 “Your Table I Approach”

NUNC DIMITTIS P.211

COLLECT

BENEDICAMUS & BENEDICTION P.212

CLOSING HYMN #921

”On What Has Now Been Sown”

ACTIVITIES THIS WEEK

OFFERING TODAY – BUILDING FUND

Offering plates are on the table in the narthex

TODAY 10:15 am - BIBLE CLASS

WEDNESDAY 7PM ELDERS

8PM COUNCIL

NEXT SUNDAY 9:00AM WORSHIP SERVICE

OFFERING – GENERAL FUND

10:15AM BIBLE CLASS

8PM VOTERS MEETING

THE LUTHERAN HOUR

We can’t negotiate our value with God; however,

God regards us as infinitely valuable. (Ecclesiastes 2:25)

Hear Speaker of the Lutheran Hour-

Rev. Dr. Michael Zeigler’s message-

“Play the Sunset”

Today on WPMB at 12:05 or on KFUO at 12:30 & 5:00.

HOLY COMMUNION

Please note that we commune only those who are communicant members of the Lutheran Church-Missouri Synod.  Although we long to share this precious gift with you, we also recognize that where one receives the Sacrament outwardly, this also identifies that person’s confession of faith. If you desire to learn more

about our beliefs, pleases speak to Pastor.

PRAYERS: Zoe, Ron, Brenda, Luella, Rodger, Marcella,

Joe, Braden, Sherrie, Bruce Robb,

The family of Iris Rademacher

The family of Ed Fisher – funeral here at St Paul, Tuesday at 11am

FLOWERS – The beautiful flowers placed on the altar

to the glory of God this morning by Leonard & Lola Gehle

are in celebration of their birthdays June 19th & 29th

& their 66th wedding anniversary, June 30th.

Thank you & Congratulations!

WANTED!

Delegate needed for Central Illinois District Convention

July 17-19 in Springfield.  Please contact Pastor or

one of the elders if interested.

FLOWERS – The beautiful flowers placed on the altar

to the glory of God this morning by Leonard & Lola Gehle

are in celebration of their birthdays June 19th & 29th

& their 66th wedding anniversary, June 30th.

Thank you & Congratulations!

WANTED!

Delegate needed for Central Illinois District Convention

July 17-19 in Springfield.  Please contact Pastor or

one of the elders if interested.

[russian-icon]

The Gospel We Preach Comes Not From Man’: Sermon by Bishop Irenei On His Visit to Monaco.

In the Name of the Father, and of the Son, and of the Holy Spirit: My dear fathers, brothers and sisters!

There is a sentiment expressed by the holy Apostle Paul in the reading that we heard, today, from his epistle to the Galatians — a sentiment on which I would like to reflect as we conclude this Divine Liturgy. St Paul, writing to the Christians in Galatia, a Church which he had founded, says to them: ‘I make known to you, brethren, that the Gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ’ (Galatians 1.11, 12).

‘The Gospel that was preached by me is not according to man.’ My dear ones, we live in a world where there are many ‘gospels’ (so-called) preached by many preachers, and which come from many sources. Some proclaim a ‘gospel of prosperity’, offering us the false hope that worldly gains and status are the signs of God’s love; but we will search in vain to find an origin of such a gospel in anything that comes from God, Who does not look upon our possessions or power, but upon our humility and faithfulness. Some proclaim a gospel of absolute liberty, suggesting we will find happiness in the ability to make whatever choice we want in life, whether it be right or wrong, good or bad, selfish or unselfish, and that from such absolute and unrestricted freedom we will find contentment; but, once again, we will try in vain to find a source for this gospel in the truth revealed by Jesus Christ, Who desires that our freedom be used to follow Him and cling ever to His teachings, which are the real sources of contentment and joy. There are so-called ‘gospels’ that would lead us in all sorts of different directions in this life, some purporting to do so in the name of God, others not even trying to hide their human origin.

“That which we pass on to you, and to the whole world, is the same Gospel we have preached for two thousand years. It has not changed, and never will.”

But in this Church, the Church of the holy Apostles, the Church founded by Christ Himself, in this Church there is one Gospel and one alone: the Gospel of Jesus Christ. That which we pass on to you, and to the whole world, is the same Gospel we have preached for two thousand years. It has not changed, and it will never change. Its message is the rock upon which true joy and redemption stand. It is the rock upon which the world itself stands, for this Gospel is the self-revelation of the God Who made this world — which comes to us from the heart and lips and life of God-made-flesh, Jesus Christ, the Saviour of the world.

It is the Gospel that proclaims that while we are broken, we can yet be made whole. That while we are unworthy, we can be made worthy. That though we have stumbled and fallen countless times in this life, there is a God eager to pick us back up. That though we have lived our lives by often choosing the path of unholiness, God is yet ready to lead us into holiness. That though we often feel surrounded by sorrows, these can be transformed into joys. That though we lose ourselves in our confusion or pride, God, Who is never lost, is ready to find us and bring us back to Himself, His arms open, filled with love.

Today we have gathered together in this city, in this Principality, and we have celebrated a Liturgy that has its origin and its essence in this Gospel, in this reality. The Lord has made us worthy of this sacred gift! Despite the fact that we are sinful and undeserving, the Lord brings His truth to us, in order to save and sanctify us; and He permits us to share that truth with the world around us. Here in this place, on this day, we are able to rejoice in the Truth, and join ourselves with all others who do likewise in becoming beacons of light for a world that struggles in darkness. We are able to say to this world, ‘Behold, we offer you truth, and salvation, and hope’ — and these words have power not because they come from us, or because we have any special significance or privilege, but because it is Truth Himself Who has delivered this hope. The Gospel we proclaim is the Gospel of pure redemption, because it is the Redeemer Who is its author.

And so, my brothers and sisters, I encourage you all to stand fast and strong in the Gospel of Christ. Do not falter or waver from it; do not shy from it; do not let the world pull you away in any other direction, but move only and ever towards the Church of Christ. And what you hear from the Church, accept with your whole heart. The voice with which the Church speaks is the voice of God, Who loves you. Make it the substance of your life, and from this will come a joy that nothing else in the world can provide.

My fathers, brothers and sisters: I greet you with especial happiness on this day, marking the fourth anniversary of our parish activities in Monaco and, though this is not my first visit to the parish, it is the first occasion on which I have been able to celebrate the Divine Liturgy with you — and for this I am grateful to Almighty God.

“Our lives are united together in closest fraternity and prayer … Glory to God that there is a zeal for so many services, and that so many altars offer up the Bloodless Sacrifice and give glory to God in this region of the world!”

I know that the past years have been difficult in many ways. The world has thrust upon us all the temptations of the pandemic, and the many challenges it has brought; but thanks be to God that in the Church we have stood steadfast in God’s mercy, unafraid. And I am especially grateful that here, in this particular region of the world, there is such a wealth of Orthodox life to strengthen you all, both in times of trial and times of peace. What a blessing, to have parishes in Sanremo, Menton, here and in Cannes, united in spirit, life and work to those of our beloved brethren of the Moscow Patriarchate, under the pastoral care of our close co-labourer and spiritual friend, Metropolitan Antony of Korsun and Western Europe — a beautiful cathedral in Nice and a parish presence also here in Monaco. Our lives are, fundamentally and beautifully, united together with theirs in closest fraternity and prayer. While perhaps it might, from a worldly perspective, seem strange to have so many churches in so small a space — none of these parishes that dot the coast are more than 10 or 20 minutes from each other — as Orthodox Christians we can only say ‘Glory to God!’ that there is a zeal for so many services, and that so many altars offer up the Bloodless Sacrifice and give glory to God in this region of the world!

This is what we do, in the Church. We are not interested in worldly establishments of authority or in grand shows of activity; rather, we are committed ever and always to the quiet but tireless work of faith, in which every organ and part of our beloved Russian Orthodox Church works in harmony and unity with every other. I urge you to make this unity and love active in every facet of your lives: work and pray together with the other parishes; draw ever closer in your activities; cooperate in all things and let every day be one of closer unity and deeper love than the day before. This is our way forward — to the glory of God! And may the substance of your life be always the great and holy Mystery in which we are about to take part: our Communion in the precious Body and life-creating Blood of Jesus Christ, to Whom is due glory, together with His Father and the Holy Spirit, now and forever and to the ages of ages. Amen!