#Matthaean

[nop5z0opree3rw]

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[lowkeynando]

to Galilee. [1] Some Jews regarded the Samaritans as foreigners and their attitude was often hostile, although they shared most beliefs, while many other Jews accepted Samaritans as either fellow Jews or as Samaritan Israelites. (2]

[31[4] The two communities seem to have drifted apart in the post-exilic period. [5] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mount Zion, as this incident acknowledges at

John 4:20.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at one early phase in his ministry telling his followers to not at that time evangelize any of the cities of the Samaritans, [6] this restriction had clearly been reversed later by the time of Matthew 28:19. Scholars differ as to whether the Samaritan references in the New Testament are historical. One view is that the historical Jesus had no contact with Samaritans; another is that the accounts go back to Jesus himself. In Acts 1:8, Jesus promises the apostles that they will be witnesses to the Samaritans. 7] - [x] JUNGLEWOODNETHERRACKNETHERWARTENCHANTMENTTABLECHORUSFLOWERREDSTONEREPEATERREDSTONECOMPARATORTRiPWiREHOOKCOMMANDBLOCKSTiCKYPiSTONALiENSSPECiESFAiRiESDEiTiESGODSCLOWNSROBOTSANDROiDSARTiFiCiALiNTELLiGENCESBRAiNSPOWERSiNTELLiGENCEQUOTiENTSWORMSTAPEWORMSTUBESTUMORSCANCERSHOSTSENTiTiESFUNGiSPARASiTESBACTERiASAMiCROORGANiSMSMUSHROOMSSURGERiESSCiENCESPHYSiCSWiTCHCRAFTSMAGiCSVOODOOSHOODOOSWiZARDSWARLOCKSCULTSSECRETSOCiETiSALTEREGOSiNNERDEMONSCROSSROADDEMONSMEDiCALTREATMENTS CLONES

[tabernacleheart]

Matthew puts the Lord’s Prayer right in the middle of the Sermon on the Mount, interrupting his long passage on doing good works in secret. Since the Sermon on the Mount is Matthew’s gathering of Jesus’ teaching on conditions for entering the Kingdom of Heaven, one could say that he deliberately puts this in the very centre of the conditions... The prayer begins with an invocation, and then divides into two halves, each of three requests, the first three regarding God, the second three regarding Christian disciples... The three different petitions about God are really variants of the same prayer. The central petition, ‘may Your kingship come’, is a prayer for the completion of God’s plan: 'may the kingship of God be fulfilled', an eschatological yearning that God’s sovereignty over the world be totally accepted and unimpeded. The Pharisees thought this would be the case when the Law was perfectly obeyed. Christians might well agree, though with a different interpretation of what this obedience would be. The first petition, ‘may Your Name be held holy’, is similar, a prayer that the sacred, unpronounceable Name, the LORD, may be honoured and revered as it should be. It is the... complete vindication of God’s name and honour at the re-establishment of God’s people in a free Jerusalem... The third petition (not given by Luke) is a typically Matthaean formula; he often stresses that it is not enough to cry ‘Lord, Lord’ without actually doing the will of the Father. It also forms Jesus’ second, heartfelt prayer in Gethsemane, ‘may your will be done’. Then we turn to human needs. First, to keep us fed... Second, that dangerous prayer for forgiveness on condition that we forgive others – a petition which must always be accompanied with searching our own consciousness for forgiveness of others. This again is the central petition of the three... Finally, the two complementary prayers, ‘lead us not into trials’ and ‘deliver us from evil’ – this may be understood either of the abstract entity ‘evil’ or the personification of evil, ‘the Evil One’.

Dom Henry Wansbrough; Commentary on Matthew 6:9-15

#Matthew #dom henry Wansbrough #biblical commentary #the Lord’s Prayer #thy will be done #forgiveness #prayer #this is absolutely vital #this is our faith in a nutshell #deliverance #petition #god the father #hallowed be thy name #the sermon on the mount #Matthew 6 #Matthew 6:9

[romancatholicreflections]

26th February >> Daily Reflection/Commentary on Today’s Gospel Reading for Roman Catholics on Monday of the Second Week of Lent (Luke 6:36-38).

“Be compassionate as your Father is compassionate.” This is the last sentence in Luke’s version of Jesus’ teaching on the need to love our enemies. We saw the Matthaean version last Saturday. There the passage ends with “Be perfect as your Father is perfect.” It is clear that it is in showing compassion for all, even those who wish us evil, that we are to aim at imitating our heavenly Father.

God’s compassion is all-embracing. His love reaches out to all without any discrimination between saint and sinner. Like the rain and sun which fall equally on all, so God’s compassion and mercy are extended to all. We, too, are being called to follow the example of our God and of Jesus his Son. We remember the words of Jesus as he was being nailed to the cross, “Father, forgive them, for they do not know what they are doing.” Here is the compassion of God being expressed in an extreme situation. The words will be repeated by Stephen when he is being stoned to death.

In today’s Gospel, we are told to follow that compassion by not sitting in judgement on others. That in no way means that we are to be blind to the genuine faults of others. But we are not in a position to take the higher moral ground so that we can sit in judgement on the supposed wrongdoer.

If we are honest we know we judge others a lot, often with very little evidence and even less compassion. Our media, too, are full of judgment. Our conversations, our gossip is full of judgment. We lack compassion for the weaknesses of our brothers and sisters.

At the same time, we do very little to help them correct their ways; in fact, they seldom hear the criticisms we make. It is most often done behind their backs. If they unexpectedly appear, we quickly change the subject. We just take pleasure in the backbiting. We might even be disappointed if they reformed!

“Do not condemn and you will not be condemned; pardon and you will be pardoned.” Later on in this Eucharist we will pray, “Forgive us our sins in so far as we forgive the sins of others”. A dangerous prayer to make, yet it trips so easily off our tongues, the same tongues that can be so critical and judgemental.

The gospel calls for great generosity in our relationship with others. Not just material generosity but generosity in love, in understanding, in tolerance and acceptance, in compassion and forgiveness. The more generous we are with others the more we will receive in return.

Lord,

teach me to be generous,

to give and not to count the cost,

to fight and not to heed the wounds,

to toil and not to seek for rest,

to labour and to seek no reward

save that of knowing that I do your holy will.

[obiternihili]

A mindset born in the middle of an attempted genocide? (Curious to what you're referring to, though I'm familiar with Islamic history.)

My understanding - Muhammad's early life involved being orphaned and taken in by his merchant uncle. Joining his uncle on trips to Syria exposed him closely to Syrian and Gnostic Christianity, and the life of a merchant at the time meant that he was also being exposed to people and thoughts of basically every regional religion. Back in Mecca, he was distressed by the constant warring between the different tribes as well as disputes between merchants and the differing ways of life. I don't think he "made it up", but he drew on a harmonized narrative drawing mostly on Syrian Christianity and Gnostic heresies while including things like Semitic stone-idolation all as a compromise to draw the worshipers together into one community, with solidarity, love, and the charity impressed into Muhammad by his own misfortunes to create peace in Mecca. AsSalām.

But because he was the uniter, the people who lost their power to him had an unfortunately normal human reaction to loosing power. Or perhaps the man was a cult leader in the wacky sense and that aspect of the narrative is lost to time, I don't know. But the end result is that the first Ummah was expelled from Mecca, and found themselves being strangled by the Meccan forces on a kill on site policy and caravan raids. (that and the subsequent war are the attempted genocide).

I don't think Muhammad was a prophet. I know what religious experiences feel like, though - I don't think he was a liar, I don't really think he was at all the kind of person Joseph Smith or L Ron Hubbard was. Religious experiences feel real and I think he had them. But he was just a normal human. I don't know whether the revelations he received during the war with the anti-Meccan forces were conscious or felt to him like they were inspired, but in any case, the latter revelations being received during the war was no coincidence. The Qur'an is not organized in chronological order or chronological order of revelation; the Qur'an is organized by length of the passage. I think that's part of the reason it's not more widely understood why contradictions like this http://skepticsannotatedbible.com/quran/contra/fight.htmlexist.When there's a contradiction there needs to be a motivation to prefer one reading over another; Christians have harmonization techniques, markan or matthaean priority, and other kinds of exegesis. Muslims have their own. But in absence of a good motivation, at a level of pure contradiction, it's actually just as wrong to assume the worst interpretation as it is to assume the best.Wahhabi types read their Qur'ans with the same logic as Christian fundamentalists. But they lack the New Covenant theory to rationalize away the revelations Muhammad had when the first Ummah was threatened with genocide. But they also share the fundamentalist cowardice against admitting that their Qur'an has been passed down by imperfect human beings, that there's cultural context to everything, and that God Himself should always triumph over some book even if He inspired it. Islam, as a philosophy, has gotten past tribal and cultural garbage before, but this new fundamentalist ideology propped up by the Saudis has caused a cultural collapse, because all they prefer is the religion of Muhammad the General. Because all humanity has the instincts to turn into that when they feel cornered, and between western Colonial powers, Saudis, Ottomans, atomization they do (which isn't defense, justification, or anything of the like).

But, if taken as a philosophy, I still think the religion or narrative of Muhammad the Merchant has merit as a call to peace, charity, solidarity, sanity, and such. I also think it offers some of the things good and evil forgiveness or hatred that Christianity does, but that's nothing to be gained from a culturally Christian perspective. But it's utterly poisoned by the latter-day hatred and struggle.

[sacred-books-en-blog]

Gospel of Matthew

For the film, see The Gospel According to St. Matthew (film). The Gospel According to Matthew (Greek: Τὸ κατὰ Ματθαῖον εὐαγγέλιον, translit. To kata Matthaion euangélion; also called the Gospel of Matthew or simply Matthew) is the first book of the New Testament. The narrative tells how the Messiah, Jesus, rejected by Israel, finally sends the disciples to preach the gospel to the whole world. Most scholars believe the Gospel of Matthew was composed between AD 80 and 90, with a range of possibility between AD 70 to 110 (a pre-70 date remains a minority view). The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on three main sources: the Gospel of Mark, the hypothetical collection of sayings known as the Q source, and material unique to his own community, called the M source or "Special Matthew". The Gospel of Matthew uses Mark as its primary source, compressing Mark's narrative in some places, and adding other details not mentioned in Mark in others, showing Jesus' teachings as much as his acts,. Mark's "young man" who appears at Jesus' tomb, for example, is shown as a radiant angel in Matthew's story. The divine nature of Jesus was a major issue for the Matthaean community, the crucial element marking them from their Jewish neighbors; while the Gospel of Mark recounts prior revelations in Jesus' lifetime on earth, at his baptism and transfiguration, Matthew goes back further still, showing Jesus as the Son of God from his birth, the fulfillment of Old Testament messianic prophecies. More details Android, Windows

#Sacred books

[lowkeynando]

to Galilee. [1] Some Jews regarded the Samaritans as foreigners and their attitude was often hostile, although they shared most beliefs, while many other Jews accepted Samaritans as either fellow Jews or as Samaritan Israelites. (2]

[31[4] The two communities seem to have drifted apart in the post-exilic period. [5] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mount Zion, as this incident acknowledges at

John 4:20.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at one early phase in his ministry telling his followers to not at that time evangelize any of the cities of the Samaritans, [6] this restriction had clearly been reversed later by the time of Matthew 28:19. Scholars differ as to whether the Samaritan references in the New Testament are historical. One view is that the historical Jesus had no contact with Samaritans; another is that the accounts go back to Jesus himself. In Acts 1:8, Jesus promises the apostles that they will be witnesses to the Samaritans. 7] - [x] JUNGLEWOODNETHERRACKNETHERWARTENCHANTMENTTABLECHORUSFLOWERREDSTONEREPEATERREDSTONECOMPARATORTRiPWiREHOOKCOMMANDBLOCKSTiCKYPiSTONALiENSSPECiESFAiRiESDEiTiESGODSCLOWNSROBOTSANDROiDSARTiFiCiALiNTELLiGENCESBRAiNSPOWERSiNTELLiGENCEQUOTiENTSWORMSTAPEWORMSTUBESTUMORSCANCERSHOSTSENTiTiESFUNGiSPARASiTESBACTERiASAMiCROORGANiSMSMUSHROOMSSURGERiESSCiENCESPHYSiCSWiTCHCRAFTSMAGiCSVOODOOSHOODOOSWiZARDSWARLOCKSCULTSSECRETSOCiETiSALTEREGOSiNNERDEMONSCROSSROADDEMONSMEDiCALTREATMENTS AND

[lowkeynando]

to Galilee. [1] Some Jews regarded the Samaritans as foreigners and their attitude was often hostile, although they shared most beliefs, while many other Jews accepted Samaritans as either fellow Jews or as Samaritan Israelites. (2]

[31[4] The two communities seem to have drifted apart in the post-exilic period. [5] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mount Zion, as this incident acknowledges at

John 4:20.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at one early phase in his ministry telling his followers to not at that time evangelize any of the cities of the Samaritans, [6] this restriction had clearly been reversed later by the time of Matthew 28:19. Scholars differ as to whether the Samaritan references in the New Testament are historical. One view is that the historical Jesus had no contact with Samaritans; another is that the accounts go back to Jesus himself. In Acts 1:8, Jesus promises the apostles that they will be witnesses to the Samaritans. 7] - [x] JUNGLEWOODNETHERRACKNETHERWARTENCHANTMENTTABLECHORUSFLOWERREDSTONEREPEATERREDSTONECOMPARATORTRiPWiREHOOKCOMMANDBLOCKSTiCKYPiSTONALiENSSPECiESFAiRiESDEiTiESGODSCLOWNSROBOTSANDROiDSARTiFiCiALiNTELLiGENCESBRAiNSPOWERSiNTELLiGENCEQUOTiENTSWORMSTAPEWORMSTUBESTUMORSCANCERSHOSTSENTiTiESFUNGiSPARASiTESBACTERiASAMiCROORGANiSMSMUSHROOMSSURGERiESSCiENCESPHYSiCSWiTCHCRAFTSMAGiCSVOODOOSHOODOOSWiZARDSWARLOCKSCULTSSECRETSOCiETiSALTEREGOSiNNERDEMONSCROSSROADDEMONSMEDiCALTREATMENT CLONES

[lowkeynando]

to Galilee. [1] Some Jews regarded the Samaritans as foreigners and their attitude was often hostile, although they shared most beliefs, while many other Jews accepted Samaritans as either fellow Jews or as Samaritan Israelites. (2]

[31[4] The two communities seem to have drifted apart in the post-exilic period. [5] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mount Zion, as this incident acknowledges at

John 4:20.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at one early phase in his ministry telling his followers to not at that time evangelize any of the cities of the Samaritans, [6] this restriction had clearly been reversed later by the time of Matthew 28:19. Scholars differ as to whether the Samaritan references in the New Testament are historical. One view is that the historical Jesus had no contact with Samaritans; another is that the accounts go back to Jesus himself. In Acts 1:8, Jesus promises the apostles that they will be witnesses to the Samaritans. 7] - [x] JUNGLEWOODNETHERRACKNETHERWARTENCHANTMENTTABLECHORUSFLOWERREDSTONEREPEATERREDSTONECOMPARATORTRiPWiREHOOKCOMMANDBLOCKSTiCKYPiSTONALiENSSPECiESFAiRiESDEiTiESGODSCLOWNSROBOTSANDROiDSARTiFiCiALiNTELLiGENCESBRAiNSPOWERSiNTELLiGENCEQUOTiENTSWORMSTAPEWORMSTUBESTUMORSCANCERSHOSTSENTiTiESFUNGiSPARASiTESBACTERiASAMiCROORGANiSMSMUSHROOMSSURGERiESSCiENCESPHYSiCSWiTCHCRAFTSMAGiCSVOODOOSHOODOOSWiZARDSWARLOCKSCULTSSECRETSOCiETiSALTEREGOSiNNERDEMONSCROSSROADDEMONSMEDiCALTREATMENT AND

[romancatholicreflections]

13th March >> Daily Reflection on Today's Gospel Reading (Luke 6:36-38) for Roman Catholics on Monday of the Second Week of Lent

Commentary on Luke 6:36-38 “Be compassionate as your Father is compassionate.” This is the last sentence in Luke’s version of Jesus’ teaching on the need to love our enemies. We saw the Matthaean version last Saturday. There the passage ends with “Be perfect as your Father is perfect.” It is clear that it is in showing compassion for all, even those who wish us evil, that we are to aim at imitating our heavenly Father. God’s compassion is all-embracing. His love reaches out to all without any discrimination between saint and sinner. Like the rain and sun which fall equally on all, so God’s compassion and mercy are extended to all. We, too, are being called to follow the example of our God and of Jesus his Son. We remember the words of Jesus as he was being nailed to the cross, “Father, forgive them, for they do not know what they are doing.” Here is the compassion of God being expressed in an extreme situation. The words will be repeated by Stephen when he is being stoned to death. In today’s Gospel, we are told to follow that compassion by not sitting in judgement on others. That in no way means that we are to be blind to the genuine faults of others. But we are not in a position to take the higher moral ground so that we can sit in judgement on the supposed wrongdoer. If we are honest we know we judge others a lot, often with very little evidence and even less compassion. Our media, too, are full of judgment. Our conversations, our gossip is full of judgment. We lack compassion for the weaknesses of our brothers and sisters. At the same time, we do very little to help them correct their ways; in fact, they seldom hear the criticisms we make. It is most often done behind their backs. If they unexpectedly appear, we quickly change the subject. We just take pleasure in the backbiting. We might even be disappointed if they reformed! “Do not condemn and you will not be condemned; pardon and you will be pardoned.” Later on in this Eucharist we will pray, “Forgive us our sins in so far as we forgive the sins of others”. A dangerous prayer to make, yet it trips so easily off our tongues, the same tongues that can be so critical and judgemental. The gospel calls for great generosity in our relationship with others. Not just material generosity but generosity in love, in understanding, in tolerance and acceptance, in compassion and forgiveness. The more generous we are with others the more we will receive in return. Lord, teach me to be generous, to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labour and to seek no reward save that of knowing that I do your holy will.