Resolution - to read the Bible
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BetteTheRed
Resident Heretic
- Pronouns
- She/Her/Her
Perhaps, as long as the world is invited in to join.
Out of the vicious hostile winds of real life ... calm down my people have some calm passion ... sloe now with the Jinns ... leads to NDes ...
Delightful Life
M&M, Cascadian Lovers
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- She/Her/Her
i am thinking particularly of Buddhist Sangha
which r retreats from the World
(and not to worry there, BettetheRed, soon there won't b any place where cameras aren't and the World with all its judgements will b able to see you and i in our morning ablutions in our waterclosets).
Seeler
Well-Known Member
The Gospels:
This is likely the most frequently read section of the Bible. Usually I would read Mark first, followed by Luke Matthew and John. But my reading plan is chronological not accordingly to when the book was written in its final form, but in order when the events spoken of are thought to have happened.
Luke 1 and John 1: 1-14 – we begin at the beginning. Luke starts his gospel like a letter to a particular individual and states his purpose ”to give an orderly account”. He starts with an account of the miraculous concept of John (the Baptist) to Zachariah and Elizabeth who were a barren couple well past child bearing age, Then it tells of the even more miraculous conception of Jesus to Mary. Through this long first chapter Luke seems to be comparing John and Jesus who were cousins.
Unlike Luke, John does not state his purpose until near the end of his gospel. He starts with a beautiful sweeping passage about the beginning (like Genesis). In the beginning was the word. I could write a sermon about this one sentence, and several more about the first 14 verses of the first chapter. Sufficient to say that it seems more physiological than an orderly account.
Next reading Matthew 1 and Luke 2: 1-38.
This is likely the most frequently read section of the Bible. Usually I would read Mark first, followed by Luke Matthew and John. But my reading plan is chronological not accordingly to when the book was written in its final form, but in order when the events spoken of are thought to have happened.
Luke 1 and John 1: 1-14 – we begin at the beginning. Luke starts his gospel like a letter to a particular individual and states his purpose ”to give an orderly account”. He starts with an account of the miraculous concept of John (the Baptist) to Zachariah and Elizabeth who were a barren couple well past child bearing age, Then it tells of the even more miraculous conception of Jesus to Mary. Through this long first chapter Luke seems to be comparing John and Jesus who were cousins.
Unlike Luke, John does not state his purpose until near the end of his gospel. He starts with a beautiful sweeping passage about the beginning (like Genesis). In the beginning was the word. I could write a sermon about this one sentence, and several more about the first 14 verses of the first chapter. Sufficient to say that it seems more physiological than an orderly account.
Next reading Matthew 1 and Luke 2: 1-38.
Seeler
Well-Known Member
July 24 – Matthew
The gospel of Matthew begins with a genealogy for Jesus, beginning with Abraham and continuing down to Joseph, husband of Mary the mother of Jesus. Generally, I find reading long genealogies boring but I paid attention to this one. I found this one interesting. It contains the names of several women among the men – Rahab, Ruth, Bathsheba and Mary. I remembered the first half dozen names after Abraham but no others were familiar to me until I reached Kings: David, Solomon, etc. until the Babylonian exile, and none thereafter until the end.
Following the genealogy Matthew gives us the familiar advent story of the angel appearing to Joseph in a dream and Joseph’s decision to stay with Mary and raise the child.
Luke 2: 1-38
I read somewhere that at least some scholars consider the first chapter of Luke a prelude to the book perhaps written some time later. I tend to agree with them. Chapter 2 seems like an opening to the story. It tells the well-known Christmas story of Mary and Joseph travelling to Bethlehem and of Jesus birth in a stable because there was no room in the inn. It tells of the visit by the shepherds (no mention of wise men), and a few weeks later the presentation in the temple where he is recognized by both Simeon and Anna (no mention of a hasty flight to Egypt). The family returned to Nazareth where Jesus grew up in wisdom and stature.
One good thing to notice when reading from two gospels at the same time is the similarities and the differences.
The gospel of Matthew begins with a genealogy for Jesus, beginning with Abraham and continuing down to Joseph, husband of Mary the mother of Jesus. Generally, I find reading long genealogies boring but I paid attention to this one. I found this one interesting. It contains the names of several women among the men – Rahab, Ruth, Bathsheba and Mary. I remembered the first half dozen names after Abraham but no others were familiar to me until I reached Kings: David, Solomon, etc. until the Babylonian exile, and none thereafter until the end.
Following the genealogy Matthew gives us the familiar advent story of the angel appearing to Joseph in a dream and Joseph’s decision to stay with Mary and raise the child.
Luke 2: 1-38
I read somewhere that at least some scholars consider the first chapter of Luke a prelude to the book perhaps written some time later. I tend to agree with them. Chapter 2 seems like an opening to the story. It tells the well-known Christmas story of Mary and Joseph travelling to Bethlehem and of Jesus birth in a stable because there was no room in the inn. It tells of the visit by the shepherds (no mention of wise men), and a few weeks later the presentation in the temple where he is recognized by both Simeon and Anna (no mention of a hasty flight to Egypt). The family returned to Nazareth where Jesus grew up in wisdom and stature.
One good thing to notice when reading from two gospels at the same time is the similarities and the differences.
Seeler
Well-Known Member
July 25 Matthew 2 and Luke 2: 39-59
Having gotten his introduction out of the way, Matthew plunges into its Ephany story (often dramatized as part of the Christmas story told in Luke. Matthew has a problem. He wants to have his story of Jesus fulfill the prophesy of Hebrew scriptures. Quoting three different prophets in this short chapter he has to have the baby born in Bethlehem, possibes for possibly as long as two years, where the wisemen visit him in a house (no mention of a stable). After being warned that Herod is about to slaughter all baby boys under 2 years, the family seeks refuge in Egypt - (parallel to story of Moses being saved from the slaughter of baby boys in Egypt). The holy family returns to Palestine and settles in Nazareth where Jesus grows up.
Having gotten his introduction out of the way, Matthew plunges into its Ephany story (often dramatized as part of the Christmas story told in Luke. Matthew has a problem. He wants to have his story of Jesus fulfill the prophesy of Hebrew scriptures. Quoting three different prophets in this short chapter he has to have the baby born in Bethlehem, possibes for possibly as long as two years, where the wisemen visit him in a house (no mention of a stable). After being warned that Herod is about to slaughter all baby boys under 2 years, the family seeks refuge in Egypt - (parallel to story of Moses being saved from the slaughter of baby boys in Egypt). The holy family returns to Palestine and settles in Nazareth where Jesus grows up.
Seeler
Well-Known Member
The story of Jesus childhood is quite different in Luke. After Jesus birth in Bethlehem the family stays there awhile. has him circumsized and presented in the temple in Jerusalem, and then return to their home in Nazereth where they live quietly until the visit to Jerusalem when Jesus is twelve.
Seeler
Well-Known Member
Matthew 3, Mark 1, Luke 3
Todays’ guideline suggests readings from the three gospels that tell of the baptism of Jesus by John the Baptist. It is generally agreed that Mark was first about (about m70 AD) and that Matthew and Luke used his document as a resource, editing and adding to it. Thus, the reports are similar but not the same.
There is no introduction in the Mark’s gospel. He starts off directly with John appearing suddenly in the wilderness. After describing John, he moves directly into the baptism of Jesus. Then an equally brief description of the temptation in the wilderness, before jumping ahead to report that John had been thrown into prison. I like Mark for getting right to the point, not wasting words.
Like Mark, Matthew begins his story of the baptism with John appearing in the wilderness but adds more details. Likewise, his report of the actual baptism is expanded, and while Mark simply says that Jesus was tempted in the wilderness, Matthew tells of the temptations and Jesus, responses.
Luke also used Mark’s report of John the Baptist and the baptism of Jesus but like Matthew he edits, develops and expands it. His revisions are similar to but not the same as Matthews. Luke doesn’t tell of the temptation at this time, but the chapter ends with another genealogy for Jesus – this one quite different from Matthew’s.
Since Mark,s intro of John baptising Jesus and the temptation was so brief, he has time to move on. In this chapter he tells of::
the callingof the fishermen; three healing stories, and a report of him preaching the good news in the synagogus
throughout Galilee.
Todays’ guideline suggests readings from the three gospels that tell of the baptism of Jesus by John the Baptist. It is generally agreed that Mark was first about (about m70 AD) and that Matthew and Luke used his document as a resource, editing and adding to it. Thus, the reports are similar but not the same.
There is no introduction in the Mark’s gospel. He starts off directly with John appearing suddenly in the wilderness. After describing John, he moves directly into the baptism of Jesus. Then an equally brief description of the temptation in the wilderness, before jumping ahead to report that John had been thrown into prison. I like Mark for getting right to the point, not wasting words.
Like Mark, Matthew begins his story of the baptism with John appearing in the wilderness but adds more details. Likewise, his report of the actual baptism is expanded, and while Mark simply says that Jesus was tempted in the wilderness, Matthew tells of the temptations and Jesus, responses.
Luke also used Mark’s report of John the Baptist and the baptism of Jesus but like Matthew he edits, develops and expands it. His revisions are similar to but not the same as Matthews. Luke doesn’t tell of the temptation at this time, but the chapter ends with another genealogy for Jesus – this one quite different from Matthew’s.
Since Mark,s intro of John baptising Jesus and the temptation was so brief, he has time to move on. In this chapter he tells of::
the callingof the fishermen; three healing stories, and a report of him preaching the good news in the synagogus
throughout Galilee.
Seeler
Well-Known Member
Matthew 4, Luke 4-5, John 1: 15-51
Both Matthew and Luke follow Mark in reporting that after his baptism Jesus spent 40 days in the wilderness where he was tempted by Satan. However, while Mark covers this in a single sentence, both Matthew and Luke go into detail about the three temptations and Jesus’ responses to them. Their accounts are similar but not alike.
John does not have a story of the temptation in the wilderness.
Soon after the temptation Matthew tells us that Jesus heard that John the Baptist had been arrested. Jesus travelled to Capernaum on the Sea of Galilee where he called four fishermen to be disciples. He began visiting n where he preached the good news and healed the sick.
Luke also has Jesus return to the area of Galilee where he preached in the synagogues. He is rejected in his home town of Nazareth. In Capernaum he healed a man possessed with a demon. Then he healed Simon Peter’s mother-in-law, and many more before travelling on. After helping them obtain a large catch of fish, Jesus called four fishermen to be fishers of men. Next are several healing stories; then the call of Levi and the accusation of eating with sinners. Already the Pharisees are questioning him.
Again, John’s gospel is quite different from the other gospels. John the Baptist testifies that e saw the Spirit descending on Jesus like a dove and this is the Son of God. The next day s Jesus walks by two of John the Baptist’s disciples follow him – Andrew and Simon. Jesus renames Simon as Peter and invites them to join him. He also calls Philip, then Nathanael.
Both Matthew and Luke follow Mark in reporting that after his baptism Jesus spent 40 days in the wilderness where he was tempted by Satan. However, while Mark covers this in a single sentence, both Matthew and Luke go into detail about the three temptations and Jesus’ responses to them. Their accounts are similar but not alike.
John does not have a story of the temptation in the wilderness.
Soon after the temptation Matthew tells us that Jesus heard that John the Baptist had been arrested. Jesus travelled to Capernaum on the Sea of Galilee where he called four fishermen to be disciples. He began visiting n where he preached the good news and healed the sick.
Luke also has Jesus return to the area of Galilee where he preached in the synagogues. He is rejected in his home town of Nazareth. In Capernaum he healed a man possessed with a demon. Then he healed Simon Peter’s mother-in-law, and many more before travelling on. After helping them obtain a large catch of fish, Jesus called four fishermen to be fishers of men. Next are several healing stories; then the call of Levi and the accusation of eating with sinners. Already the Pharisees are questioning him.
Again, John’s gospel is quite different from the other gospels. John the Baptist testifies that e saw the Spirit descending on Jesus like a dove and this is the Son of God. The next day s Jesus walks by two of John the Baptist’s disciples follow him – Andrew and Simon. Jesus renames Simon as Peter and invites them to join him. He also calls Philip, then Nathanael.
Seeler
Well-Known Member
John 2 continues to show differences from the other gospels. It is the only one that tells of the wedding in Caperneum where water was turned to wine: supposedly the first sign (maricle). I think the others put healing stories first. I once read somewhere that this was likely Jesus own wedding I don't see anything here that would influence me one way or the other.
Next surprisingly we find the report of Jesus driving the merchants and money-changers out of the temple. Other gospels put it during Holy Week and his arrest. Which is correct? Early or late? Or, as one Anglican priest told me, 'It must've happened twice.'
Next surprisingly we find the report of Jesus driving the merchants and money-changers out of the temple. Other gospels put it during Holy Week and his arrest. Which is correct? Early or late? Or, as one Anglican priest told me, 'It must've happened twice.'
Seeler
Well-Known Member
John 3-4
Next comes Jesus nighttime discussion with Nichodemus din which he uses the metaphor of being ‘born again’ or ‘born from above. Or ‘reborn’. This story which many people find foundational is only mentioned in John.
This is followed by a discussion about who is qualified to baptise because many people are getting baptized by Jesus rather than john the Baptist. The Baptist declares that Jesus is greater than he is,
In chapter 4 we have the well-known story of Jesus and the Samaritan woman at the well. Again, only in John. The chapter ends with Jesus healing the son of a Royal official.
Next comes Jesus nighttime discussion with Nichodemus din which he uses the metaphor of being ‘born again’ or ‘born from above. Or ‘reborn’. This story which many people find foundational is only mentioned in John.
This is followed by a discussion about who is qualified to baptise because many people are getting baptized by Jesus rather than john the Baptist. The Baptist declares that Jesus is greater than he is,
In chapter 4 we have the well-known story of Jesus and the Samaritan woman at the well. Again, only in John. The chapter ends with Jesus healing the son of a Royal official.
These things pop up in myth and mystical composition ... without thought ... actually in absence of thought as abstract!
The Shadow domain as unconscious realm! If only we knew ... alas it is said it is best if the pagans (common folk) are kept ignorant ... thus they must work at it ... alternately we can chose to remain heath'n ... bound to the hearth ... warmed by Mithra?
Odd story of an Odyssey through the abstract ... what we must go through? Chit and then we Deis ...
BetteTheRed
Resident Heretic
- Pronouns
- She/Her/Her
One thing that makes it unlikely to me is that he states that it's not his responsibility to look after the wine, whereas were he the groom, hence the host, it would have been.
Seeler
Well-Known Member
Mark 2
In Capernaum Jesus continues to heal, that drawing such crowds four friends lower a paralyzed man a roof to get near him. Jesus heals the man and tells him his sins are forgiven, thereby stirring up discussion. Next is the calling of Levi and the question of whether it is right to eat with sinners. Questions about fasting.
In Capernaum Jesus continues to heal, that drawing such crowds four friends lower a paralyzed man a roof to get near him. Jesus heals the man and tells him his sins are forgiven, thereby stirring up discussion. Next is the calling of Levi and the question of whether it is right to eat with sinners. Questions about fasting.
Seeler
Well-Known Member
John 5
While in Jerusalem for a Jewish festival, Jesus heals a paralyzed man. The Jewish leaders criticize him for healing on the Sabbath day; but when he calls God his ‘Father’ and claims equality with God, they begin to plot to kill him. This particular story only occurs in John’s gospel, although there are similar healing stories in the other gospels.
This miracle story is followed by a long theological monologue about his relationship with God. Different from the other gospels where Jesus speaks in short sentences or tells stories but doesn’t speak much about himself. This seems more likely to be the developing theology of the trinity by the early church.
While in Jerusalem for a Jewish festival, Jesus heals a paralyzed man. The Jewish leaders criticize him for healing on the Sabbath day; but when he calls God his ‘Father’ and claims equality with God, they begin to plot to kill him. This particular story only occurs in John’s gospel, although there are similar healing stories in the other gospels.
This miracle story is followed by a long theological monologue about his relationship with God. Different from the other gospels where Jesus speaks in short sentences or tells stories but doesn’t speak much about himself. This seems more likely to be the developing theology of the trinity by the early church.
Empathy for people oppressed by unknown powers is just not good ... it could have been Caesar and then there would be reaper cussn's ...
Never say anything sensible as the institutions could get you for bean a pagan of volition ... it is illegal under the direction that the pagans shouldn't know what is going on in the hierarchy! It could cause collapse of ego numinous folk! Some how related to divinity and schism ... tacky as fudging knowledge ...