Francis at the Angelus reflecting on the Gospel of the Canaanite woman asks: “Am I capable of changing my opinion? Do I know how to be understanding and compassionate? Do I remain rigid in my positions …More
Francis at the Angelus reflecting on the Gospel of the Canaanite woman asks: “Am I capable of changing my opinion? Do I know how to be understanding and compassionate? Do I remain rigid in my positions? In my heart, is there some rigidity? Being firm and rigid are two different things.”
Bonnie Louise
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Cornholio has an obsession with rigidity. Always telling on himself...
Kenjiro M. Yoshimori
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More anti-faithful/traditional Catholic sewage spilling from the mouth of Bergoglio.
Caroline03
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Actually, the scene with the Samaritan Woman is often interpreted incorrectly. From what I can remember from listening to Dr Scot Hahns discussion of the meeting between Christ and the Samaritan woman, it was generally believed by the Early Church Fathers that the "husbands" that Christ was referring to, were not "husbands" of the flesh, but SPIRITUAL Husbands!
The Samaritans upheld the Torah, (the …More
Actually, the scene with the Samaritan Woman is often interpreted incorrectly. From what I can remember from listening to Dr Scot Hahns discussion of the meeting between Christ and the Samaritan woman, it was generally believed by the Early Church Fathers that the "husbands" that Christ was referring to, were not "husbands" of the flesh, but SPIRITUAL Husbands!
The Samaritans upheld the Torah, (the first 5 books of the Old Testament) but refused to accept the remaining books of the Jewish Scriptures. They blended some of God's truth with outright paganism, they respected Yahweh, but tended to worship OTHER false gods as well.
Since they accepted the writings of the Torah, they knew that God was sending a Messiah to the Jews which Moses had mentioned with clarity in the Torah. She would ALSO have been aware that Yahweh considered Himself to be in a Spousal relationship with the Jewish People - yet as a Samaritan, (and in the eyes of Our Lord) since she did not accept the FULL Faith of the Jews she was not the Bride of Yahweh, but had been in her blindness a spiritual adulteress! In her unwitting apostasy it seems that she had been spiritually married to FIVE false gods, Ba'als that she had permitted to become both her husband and Master
Which is truly why Our Lord rebukes her saying... "You have had FIVE husbands, and the ONE YOU ARE WITH NOW (ie Himself) is NOT your husband. This would have surprised Her - and it was then that she understood who He was - The Messiah!
He enlightens her to the fact that He is NOT her husband, He says this since she is NOT faithful to Yahweh. She clearly grasps the SPIRITUAL undertones of His conversation and her own conversation acquires greater spiritual depth as she realizes who it must be that is talking to her.
The Samaritans upheld the Torah, (the first 5 books of the Old Testament) but refused to accept the remaining books of the Jewish Scriptures. They blended some of God's truth with outright paganism, they respected Yahweh, but tended to worship OTHER false gods as well.
Since they accepted the writings of the Torah, they knew that God was sending a Messiah to the Jews which Moses had mentioned with clarity in the Torah. She would ALSO have been aware that Yahweh considered Himself to be in a Spousal relationship with the Jewish People - yet as a Samaritan, (and in the eyes of Our Lord) since she did not accept the FULL Faith of the Jews she was not the Bride of Yahweh, but had been in her blindness a spiritual adulteress! In her unwitting apostasy it seems that she had been spiritually married to FIVE false gods, Ba'als that she had permitted to become both her husband and Master
Which is truly why Our Lord rebukes her saying... "You have had FIVE husbands, and the ONE YOU ARE WITH NOW (ie Himself) is NOT your husband. This would have surprised Her - and it was then that she understood who He was - The Messiah!
He enlightens her to the fact that He is NOT her husband, He says this since she is NOT faithful to Yahweh. She clearly grasps the SPIRITUAL undertones of His conversation and her own conversation acquires greater spiritual depth as she realizes who it must be that is talking to her.
Caroline03
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@Fiat Voluntas Tua Scot Hahn does wonderful lectures. So also does Dr Brant Pitre and Steve Ray. I recommend these videos - they are well worth viewing if you are interested. 
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Dr Steve Ray - Peter
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Dr Steve Ray - Mary
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Dr Steve Ray - Paul
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Dr Brant Pitre - Jesus and the Jewish Roots of the Eucharist …More
@Fiat Voluntas Tua Scot Hahn does wonderful lectures. So also does Dr Brant Pitre and Steve Ray. I recommend these videos - they are well worth viewing if you are interested.
FOOTPRINTS OF GOD / DOCUMENTARIES FILMED IN ISRAEL
Dr Steve Ray - Peter
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Dr Steve Ray - Mary
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Dr Steve Ray - Paul
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Dr Brant Pitre - Jesus and the Jewish Roots of the Eucharist
Dr. Brant Pitre, Jesus & the Jewish Roots of the Eucharist
The Fourth cup!
SEEK2019 "The Fourth Cup" talk | For those who could not attend SEEK2019, I hope you enjoy this video of my talk “The Fourth Cup: Unveiling the Mystery of the The Last Supper and the Cross.” | By Scott Hahn | Facebook | Oh, it's good to be here. You're wild. Not all of you. Just a whole lot of you. Thank you. I suspect that a number of you were here last night when I shared for what was supposed to be eighteen minutes. I think I went twenty-one. I talk a lot about the Holy Eucharist and I'd like to kind of pick up where I left off but on the other hand, what I'd really like to do is to back up and present to you the prequel. How it was that my own study of scripture in college but especially in seminary led me to the discovery of Jesus in the Holy Eucharist but we've before we embark upon this journey, let's unite our hearts in a word of prayer. In the name of the father and of the son and of the holy spirit, amen. Almighty god, our father in heaven, we thank you for the gift of Jesus. For his life, death, and resurrection. And for the Paschal mystery, whereby, we are invited into a sacrificial act of life-giving love that bring to us nothing less than divine sonship, eternal life, and transmits to us the power of the holy spirit that we might become holy but we might also be faithful disciples and fruitful apostles in transmitting the faith. I pray for these, your beloved sons and daughters, my brothers and sisters in Christ, that through the holy name of Jesus and by the power of the holy spirit, we would be transformed and sent forth. Hear us then as We pray that family prayer that Jesus taught us, our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven, and give us this day, our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil, amen. Hail Mary, full of grace, the lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb Jesus. Holy Mary, mother of god, pray for us sinners now and at the hour of our death, amen. In the name of the father and of the son and of the holy spirit, amen. It was Palm Sunday back in eighty-one when I was getting ready to kind of graduate from seminary. And enter into the ministry and after graduation came ordination but before graduation, we went through Lent leading up to Easter and we were going Kimberly and I to Lanesville Congregational Church which was where my favorite professor, my Hebrew instructor, and the most powerful preacher I knew and so it's all three in one and Sunday after Sunday, we would go to this church and listen to the sermons that were presented that made the Bible come alive. On Palm Sunday, Passion Sunday, of course, we were reading through the passion narrative. This time we were in the gospel of John. The place was packed and all of us were sort of excited because we knew that the sermon would really make the mystery of Christ's death come alive. About 20 minutes into his sermon and his sermons usually lasted at least 45 minutes and we hope they would go an hour. Nobody would stir. He was reading through the section of John's Gospel his passion narrative where we come to the moment when Jesus breathes his last and in John nineteen verse twenty-eight we heard him read after this Jesus knowing that all was now finished said to fulfill the scripture I thirst and so a bowl full of common wine stood there and they put a sponge full of the common wine on a hisset branch and held it up to his mouth. When G had received the common wine, he said, it is finished and he bowed his head and gave up his spirit and when he was done reading this, he began reflecting upon it and about a minute or two into his reflections, he just interrupted himself and asked the question, what was Jesus referring to when he said, it is finished? What is finished? And I just thought that's a really good rhetorical technique. Ask a good question and set us up for a good answer but I thought this is easy. It is finished. What is finished? Our redemption is finished. Let's move on to something more difficult but he must have been reading my mind because he said, if you're sitting there thinking that our redemption is finished, think again. Because Saint Paul says in Romans five and no, Romans 425 that he was raised for our justification and since the resurrection hasn't happened yet, our redemption isn't finished. So, what is G is talking about? What is finished? He said, to be honest, I don't really know. So, let's move on. And I'm halfway back in the congregation thinking, you can't do that. You can't ask a question and then shoot down my answer and not have a better one because it was clearly the case that he was right. Our redemption isn't complete until the resurrection until Easter Sunday. So, what was it that was finished? Well, he just put it out of mind but I couldn't. I'm not sure I heard the rest of the sermon because the rest of the sermon, I am looking down at John nineteen backing up to John trying to figure out an answer to the question. I never did. So, on the way out of the church, he was back in the door and so I shook his hand and I said, you can't do this. Do what? And I said, ask a question. I got a good one and not provide the answer. And he wasn't even sure what I was talking about. It is finished. What is finished? He laughed. He said, well, you'll go back home and I'm sure you'll find an answer and get back to me and everybody else. Well, I took that as a personal challenge and so, Sunday lunch. I spent the rest of Sunday afternoon and into the evening trying to figure out what is the answer to a rather plain and profound question, what is finished? But I didn't find the answer that evening. Not even that week. It took me time and a lot more time than I expected. Days became weeks, weeks became months and I was feeling like a Bible detective looking at the clues, trying to figure out what is Jesus talking about what is finished. Well, the first stage of my own investigation was rather simple and straightforward because I went back to the context and after all, whenever you're trying to deal with a difficult text, you've gotta back up and reread it in context and so I backed up and I began reading John nineteen in terms of John eighteen and the whole passion narrative in terms of Passover because you don't go very far in the gospels without recognizing the fact that Passover the occasion when Jesus was arrested. When he was tried and then when he was executed and it wasn't just a calendar coincidence, Jesus had come to fulfill the Passover. As the lamb of god and all of that. So, I went back to Exodus twelve where the first Passover is described and just refreshed my memory because there is where the Jews were liberated. I mean, it's hard for us as gentile Christians to appreciate how how profound, how momentous Passover is even to this day for developed practicing Jews. It's sort of like Christmas and Easter and the fourth of July all rolled into one. Because it's when they got their independence from Egyptian bondage. But what was the trigger event? Well, there were nine plagues but the tenth sign was the Passover itself. That is described in Exodus twelve and the details I think are significant because the gospel are sort of echoing them. For one thing, during that faithful night, every first born son was was meant to be redeemed by the blood of the Passover lamb. So, every family had to slaughter the lamb and to prove it, they sprinkle the blood on the lentil, the the doorposts where they lived but that wasn't enough. You had to take an unblemished male lamb with no broken bones. You couldn't just kinda offer a crippled lamb. Exodus 1246 stipulated that. So, having slaughtered a healthy male lamb. You sprinkle the blood and then you gather together as a family around the table to share in the first Passover meal which consisted of the roasted lamb. As well as the unleavened bread. But curiously in Exodus twelve, you read about how the Israelite families ate the meal standing up with staff in hand. Their loins gird ready to flee at the moment that Moses gave the signal to follow him out of Egyptian bondage to the Red Sea and across the Red Sea out to Mount Sinai where they would finish the process of renewing the covenant and that's where the law was given. That's where the covenant was sealed but it really initiated in the context of the Passover. The sacrifice of the lamb and the meal itself was a sacrificial communion upon that lamb and every year on the fourteenth of Nasan to this day, Jews celebrate, they commemorate, they consecrate, this day and so for me the investigation of this first Passover back in Exodus twelve kind of fit with what I'd already been discovering in my bible study my research because if this is where the covenant is ratified this is where the covenant sacrifice is initiated then no wonder it's so sacred because more than a political convention when they met out at Mount Sinai it was a covenant renewal the twelve tribes of Israel form more than a nation they were more like a national family and the flesh and the of the lamb was a symbol of their solidarity of their own sacred kinship and so it's an important thing to understand that Jesus chose the occasion of the Passover to offer himself and so you can hear how it is in the gospels I have earnestly desired to eat this Passover with you. Why? Because he's intent upon celebrating it one last time but also and even more so fulfilling it. And so it's significant that Jesus in his whole public ministry only used the word covenant on one occasion but what an occasion. It was this occasion, holy Thursday, in the upper room in the context of celebrating the Passover. He speaks of the covenant the same way the Jews and ancient Egypt would have understood it as well. So, I picked up so many of these clues and I began to realize that these all plug into what John is narrating. For example, when the soldiers strip Jesus and they roll the dice as it were, they draw the lots for the seamless linen garment. In the Greek, the word for garment is katone which identifies the liturgical vessel that the high priest wore when he offered the lamb as the Passover sacrifice. But John also notices an additional detail that to expedite the deaths of the victims, what did they do? They broke the legs of the two thieves but not Jesus because he'd already died and so John interrupts the narrative to fulfill the scripture not a bone of his shall be broken. He's not just the priest who offers the lamb, he is the lamb back in Exodus twelve verse forty-six and John also notices that it was a hissup branch that was used to lift the sponge to the lips of our lord to give him that last sip of common wine and it was a hissup branch that was stipulated in Exodus twelve verse by the lord to Moses for all of Israel's families. So, these seemingly incidental details began to kind of gain momentum. There was a cumulative effect. I began to sense that the evangelist were telling the story of the passion for us to see the convergence like spokes that converge on the hub of a wheel, only the hub was Christ. There at the cross, transforming the old, fulfilling it by establishing the new and after three or days of this, I began to realize there's even more gold in Demdar Hills and so, I shifted to a second stage. About a week after, I began the investigation. Like a detective, I began to realize that in the first century, they didn't celebrate the Passover the same way they did it for the first Passover. Because back in Egypt, it was a kind of domestic liturgy. Every father functioned as the priest who sacrificed the lamb so that his firstborn son would be redeemed but in the first century, literally a million Jewish pilgrims would converge on Jerusalem and all of the priest would be working 24/7 in the temple to get all of the lambs ready for the sacrifice and so I began to focus upon what was it like for Jews coming to Jerusalem to celebrate the Passover in the first century. I had no idea how much material there was. I also had no idea how little I understood because as a Gentile Christian, it just didn't matter much to me. It didn't make a whole lot of sense either but in the process, I discovered that there was a liturgical form that was very sacred back then in the first century. Just as it is today in the twenty-first century. Faithful, devout, practicing Jews in the first century knew, everyone of them that the Passover was celebrated differently in Jerusalem than it had been in Egypt because now it was something elaborate It was basically done in four stages and the first stage was the preliminary course and this is where the first of four cups were consecrated. And every Jew would attend the Passover liturgy and know exactly where they were on the basis of each one of the four cups. And so you hear in the gospels especially Luke twenty-two a reference to multiple cups. And so no one because when you gather together around the table to celebrate the Passover as Jesus did with the twelve disciples, you have the cup. The Hebrew word literally means consecration because you're consecrating the entire feast and so the first cup of wine, the cup is shared by all of the participants along with a little dish of bitter herbs to remember how bitter the slavery was for our forefathers in Eid Egypt and then after the the preliminary course, a second cup was mixed but before you share the second cup, you would actually recite the narrative from Exodus twelve which is known as the Haggedah. The Hebrew word Hague HAG is the word for feast and so the Haggda narrative is basically reciting what happened back in Egypt as it's described in Exodus twelve. Only the Haggda is often done the way the creed is done around Easter. It's interrogative. It's question answer. So, the youngest member would ask, what is the meaning of this evening? And the oldest member, probably the beloved disciple, John was the youngest and Jesus of course would be the father figure answering the questions that were posed to him as they work through the details of that very first Passover. At the end of which, when you were done reading from Exodus twelve, you would recite the little Halal. In Hebrew, Halal means praise. The little halal is this short Psalm, Psalm We have the word hallelujah. It means praising Yahweh praising the lord and so this little cup, the Haggda cup would be shared at that point after the little halal had been sung and now of course anticipations were growing because you are now at the main course, the main meal and so, a prayer was recited over the bread, the unleavened bread and then the lamb would be served along with another dish of bitter herbs and then there was race that was spoken over the third cup, the cup of blessing. In Hebrew, that's known as the Barakah cup and we know that this is the cup that Jesus consecrates because Saint Paul himself refers to this in first Corinthians ten verse seventeen. The only place in all of his epistles where he gives us an extended treatment of the Eucharist, he identifies it by saying, the cup of blessing which we bless isn't not a communion in the blood of Christ and the word for communion is and the cup of blessing isn't a term that Paul just invented as a good Jew, he would have known that it was the third cup, the barakah cup. The Jesus consecrated there in the upper room after the meal of unleavened bread and also the lamb as well. And this is what leads us to sort of the climax of the Passover because it's the fourth cup but before you share the fourth and final cup, you have to sing the great Hallel. The Halel Cup comes after you sing Psalms one fourteen, one fifteen, one sixteen, one seventeen, and one eighteen. Go back sometime and take a look at those psalms especially Psalm 118 cuz it talks about taking up the cup of salvation, giving thanks to the lord, this cup of blessing. I will call upon the name of the lord and so you sing the great Halal and proceed onto the fourth and final cup which is known appropriately as the Halal cup. And you can see all of these things that kind of correspond to the gospel narratives especially in Matthew, Mark, and Luke. New Testament scholars see this in the last supper. For example, when they sang a hymn, Mark fourteen twenty-six, what is that? It's the great halal. Paul's reference to the cup of blessing and there are number of other details that are picked up but what I never noticed and I would say most gentile Christians don't notice this is that a problem rises when you read the narrative from the Jewish perspective because when rabbis study the new testament, they immediately track what is going on in the upper room there on Holy Thursday and they can see the sequence of events and how they correspond in fact, to the Passover, to the Four Cups. I picked up a book by Rabbi David Dalby entitled the New Testament and Rabbinic Judaism. Professor were taught at Oxford for many years and this book is something of a classic. I'd never read it myself until I picked it up in the library to kind of look at the gospels and see the Passover through the eyes of a Jewish rabbi. And what I discovered was something that disturbed him and other rabbinic observers because when you read Mark fourteen, they sang a hymn, this is the great halal. And immediately you would proceed on to the fourth and final cup. But instead, the next verse reads and when they sang a hymn, they went out to the Mount of Olives They went to the Garden of Gethsemane and now it's hard for me and probably you as Gentile Christians who are so familiar with the gospel but not at all familiar with the Passover liturgy, the Seder meal to see how disturbing this was for Rabbi Dhabi and others. Why? Because it looks like Jesus skipped the fourth cup. He consecrated the third. He sang the great halal but then suddenly he
These provide evidence for the historicity of the Bible through the medium of Biblical Archaeology. This set of 3 episodes were recorded from the TV by somebody in Britain during the 1980's - then like magic they were banned and from then on, all we heard was that there was no proof or evidence at ALL unearthed on the Archaeological digs to prove the Old Testament accounts to be true.. It wasn't true!
Pharaohs And Kings 1 -The Chronology Of Egyptology A Biblical Quest
Pharaohs And Kings - The Chronology Of Egyptology Part 2
Pharaohs And Kings 3 - The Chronology Of Egyptology
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Dr Steve Ray - Peter
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Dr Steve Ray - Mary
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Dr Steve Ray - Paul
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Dr Brant Pitre - Jesus and the Jewish Roots of the Eucharist
Dr. Brant Pitre, Jesus & the Jewish Roots of the Eucharist
The Fourth cup!
SEEK2019 "The Fourth Cup" talk | For those who could not attend SEEK2019, I hope you enjoy this video of my talk “The Fourth Cup: Unveiling the Mystery of the The Last Supper and the Cross.” | By Scott Hahn | Facebook | Oh, it's good to be here. You're wild. Not all of you. Just a whole lot of you. Thank you. I suspect that a number of you were here last night when I shared for what was supposed to be eighteen minutes. I think I went twenty-one. I talk a lot about the Holy Eucharist and I'd like to kind of pick up where I left off but on the other hand, what I'd really like to do is to back up and present to you the prequel. How it was that my own study of scripture in college but especially in seminary led me to the discovery of Jesus in the Holy Eucharist but we've before we embark upon this journey, let's unite our hearts in a word of prayer. In the name of the father and of the son and of the holy spirit, amen. Almighty god, our father in heaven, we thank you for the gift of Jesus. For his life, death, and resurrection. And for the Paschal mystery, whereby, we are invited into a sacrificial act of life-giving love that bring to us nothing less than divine sonship, eternal life, and transmits to us the power of the holy spirit that we might become holy but we might also be faithful disciples and fruitful apostles in transmitting the faith. I pray for these, your beloved sons and daughters, my brothers and sisters in Christ, that through the holy name of Jesus and by the power of the holy spirit, we would be transformed and sent forth. Hear us then as We pray that family prayer that Jesus taught us, our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven, and give us this day, our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil, amen. Hail Mary, full of grace, the lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb Jesus. Holy Mary, mother of god, pray for us sinners now and at the hour of our death, amen. In the name of the father and of the son and of the holy spirit, amen. It was Palm Sunday back in eighty-one when I was getting ready to kind of graduate from seminary. And enter into the ministry and after graduation came ordination but before graduation, we went through Lent leading up to Easter and we were going Kimberly and I to Lanesville Congregational Church which was where my favorite professor, my Hebrew instructor, and the most powerful preacher I knew and so it's all three in one and Sunday after Sunday, we would go to this church and listen to the sermons that were presented that made the Bible come alive. On Palm Sunday, Passion Sunday, of course, we were reading through the passion narrative. This time we were in the gospel of John. The place was packed and all of us were sort of excited because we knew that the sermon would really make the mystery of Christ's death come alive. About 20 minutes into his sermon and his sermons usually lasted at least 45 minutes and we hope they would go an hour. Nobody would stir. He was reading through the section of John's Gospel his passion narrative where we come to the moment when Jesus breathes his last and in John nineteen verse twenty-eight we heard him read after this Jesus knowing that all was now finished said to fulfill the scripture I thirst and so a bowl full of common wine stood there and they put a sponge full of the common wine on a hisset branch and held it up to his mouth. When G had received the common wine, he said, it is finished and he bowed his head and gave up his spirit and when he was done reading this, he began reflecting upon it and about a minute or two into his reflections, he just interrupted himself and asked the question, what was Jesus referring to when he said, it is finished? What is finished? And I just thought that's a really good rhetorical technique. Ask a good question and set us up for a good answer but I thought this is easy. It is finished. What is finished? Our redemption is finished. Let's move on to something more difficult but he must have been reading my mind because he said, if you're sitting there thinking that our redemption is finished, think again. Because Saint Paul says in Romans five and no, Romans 425 that he was raised for our justification and since the resurrection hasn't happened yet, our redemption isn't finished. So, what is G is talking about? What is finished? He said, to be honest, I don't really know. So, let's move on. And I'm halfway back in the congregation thinking, you can't do that. You can't ask a question and then shoot down my answer and not have a better one because it was clearly the case that he was right. Our redemption isn't complete until the resurrection until Easter Sunday. So, what was it that was finished? Well, he just put it out of mind but I couldn't. I'm not sure I heard the rest of the sermon because the rest of the sermon, I am looking down at John nineteen backing up to John trying to figure out an answer to the question. I never did. So, on the way out of the church, he was back in the door and so I shook his hand and I said, you can't do this. Do what? And I said, ask a question. I got a good one and not provide the answer. And he wasn't even sure what I was talking about. It is finished. What is finished? He laughed. He said, well, you'll go back home and I'm sure you'll find an answer and get back to me and everybody else. Well, I took that as a personal challenge and so, Sunday lunch. I spent the rest of Sunday afternoon and into the evening trying to figure out what is the answer to a rather plain and profound question, what is finished? But I didn't find the answer that evening. Not even that week. It took me time and a lot more time than I expected. Days became weeks, weeks became months and I was feeling like a Bible detective looking at the clues, trying to figure out what is Jesus talking about what is finished. Well, the first stage of my own investigation was rather simple and straightforward because I went back to the context and after all, whenever you're trying to deal with a difficult text, you've gotta back up and reread it in context and so I backed up and I began reading John nineteen in terms of John eighteen and the whole passion narrative in terms of Passover because you don't go very far in the gospels without recognizing the fact that Passover the occasion when Jesus was arrested. When he was tried and then when he was executed and it wasn't just a calendar coincidence, Jesus had come to fulfill the Passover. As the lamb of god and all of that. So, I went back to Exodus twelve where the first Passover is described and just refreshed my memory because there is where the Jews were liberated. I mean, it's hard for us as gentile Christians to appreciate how how profound, how momentous Passover is even to this day for developed practicing Jews. It's sort of like Christmas and Easter and the fourth of July all rolled into one. Because it's when they got their independence from Egyptian bondage. But what was the trigger event? Well, there were nine plagues but the tenth sign was the Passover itself. That is described in Exodus twelve and the details I think are significant because the gospel are sort of echoing them. For one thing, during that faithful night, every first born son was was meant to be redeemed by the blood of the Passover lamb. So, every family had to slaughter the lamb and to prove it, they sprinkle the blood on the lentil, the the doorposts where they lived but that wasn't enough. You had to take an unblemished male lamb with no broken bones. You couldn't just kinda offer a crippled lamb. Exodus 1246 stipulated that. So, having slaughtered a healthy male lamb. You sprinkle the blood and then you gather together as a family around the table to share in the first Passover meal which consisted of the roasted lamb. As well as the unleavened bread. But curiously in Exodus twelve, you read about how the Israelite families ate the meal standing up with staff in hand. Their loins gird ready to flee at the moment that Moses gave the signal to follow him out of Egyptian bondage to the Red Sea and across the Red Sea out to Mount Sinai where they would finish the process of renewing the covenant and that's where the law was given. That's where the covenant was sealed but it really initiated in the context of the Passover. The sacrifice of the lamb and the meal itself was a sacrificial communion upon that lamb and every year on the fourteenth of Nasan to this day, Jews celebrate, they commemorate, they consecrate, this day and so for me the investigation of this first Passover back in Exodus twelve kind of fit with what I'd already been discovering in my bible study my research because if this is where the covenant is ratified this is where the covenant sacrifice is initiated then no wonder it's so sacred because more than a political convention when they met out at Mount Sinai it was a covenant renewal the twelve tribes of Israel form more than a nation they were more like a national family and the flesh and the of the lamb was a symbol of their solidarity of their own sacred kinship and so it's an important thing to understand that Jesus chose the occasion of the Passover to offer himself and so you can hear how it is in the gospels I have earnestly desired to eat this Passover with you. Why? Because he's intent upon celebrating it one last time but also and even more so fulfilling it. And so it's significant that Jesus in his whole public ministry only used the word covenant on one occasion but what an occasion. It was this occasion, holy Thursday, in the upper room in the context of celebrating the Passover. He speaks of the covenant the same way the Jews and ancient Egypt would have understood it as well. So, I picked up so many of these clues and I began to realize that these all plug into what John is narrating. For example, when the soldiers strip Jesus and they roll the dice as it were, they draw the lots for the seamless linen garment. In the Greek, the word for garment is katone which identifies the liturgical vessel that the high priest wore when he offered the lamb as the Passover sacrifice. But John also notices an additional detail that to expedite the deaths of the victims, what did they do? They broke the legs of the two thieves but not Jesus because he'd already died and so John interrupts the narrative to fulfill the scripture not a bone of his shall be broken. He's not just the priest who offers the lamb, he is the lamb back in Exodus twelve verse forty-six and John also notices that it was a hissup branch that was used to lift the sponge to the lips of our lord to give him that last sip of common wine and it was a hissup branch that was stipulated in Exodus twelve verse by the lord to Moses for all of Israel's families. So, these seemingly incidental details began to kind of gain momentum. There was a cumulative effect. I began to sense that the evangelist were telling the story of the passion for us to see the convergence like spokes that converge on the hub of a wheel, only the hub was Christ. There at the cross, transforming the old, fulfilling it by establishing the new and after three or days of this, I began to realize there's even more gold in Demdar Hills and so, I shifted to a second stage. About a week after, I began the investigation. Like a detective, I began to realize that in the first century, they didn't celebrate the Passover the same way they did it for the first Passover. Because back in Egypt, it was a kind of domestic liturgy. Every father functioned as the priest who sacrificed the lamb so that his firstborn son would be redeemed but in the first century, literally a million Jewish pilgrims would converge on Jerusalem and all of the priest would be working 24/7 in the temple to get all of the lambs ready for the sacrifice and so I began to focus upon what was it like for Jews coming to Jerusalem to celebrate the Passover in the first century. I had no idea how much material there was. I also had no idea how little I understood because as a Gentile Christian, it just didn't matter much to me. It didn't make a whole lot of sense either but in the process, I discovered that there was a liturgical form that was very sacred back then in the first century. Just as it is today in the twenty-first century. Faithful, devout, practicing Jews in the first century knew, everyone of them that the Passover was celebrated differently in Jerusalem than it had been in Egypt because now it was something elaborate It was basically done in four stages and the first stage was the preliminary course and this is where the first of four cups were consecrated. And every Jew would attend the Passover liturgy and know exactly where they were on the basis of each one of the four cups. And so you hear in the gospels especially Luke twenty-two a reference to multiple cups. And so no one because when you gather together around the table to celebrate the Passover as Jesus did with the twelve disciples, you have the cup. The Hebrew word literally means consecration because you're consecrating the entire feast and so the first cup of wine, the cup is shared by all of the participants along with a little dish of bitter herbs to remember how bitter the slavery was for our forefathers in Eid Egypt and then after the the preliminary course, a second cup was mixed but before you share the second cup, you would actually recite the narrative from Exodus twelve which is known as the Haggedah. The Hebrew word Hague HAG is the word for feast and so the Haggda narrative is basically reciting what happened back in Egypt as it's described in Exodus twelve. Only the Haggda is often done the way the creed is done around Easter. It's interrogative. It's question answer. So, the youngest member would ask, what is the meaning of this evening? And the oldest member, probably the beloved disciple, John was the youngest and Jesus of course would be the father figure answering the questions that were posed to him as they work through the details of that very first Passover. At the end of which, when you were done reading from Exodus twelve, you would recite the little Halal. In Hebrew, Halal means praise. The little halal is this short Psalm, Psalm We have the word hallelujah. It means praising Yahweh praising the lord and so this little cup, the Haggda cup would be shared at that point after the little halal had been sung and now of course anticipations were growing because you are now at the main course, the main meal and so, a prayer was recited over the bread, the unleavened bread and then the lamb would be served along with another dish of bitter herbs and then there was race that was spoken over the third cup, the cup of blessing. In Hebrew, that's known as the Barakah cup and we know that this is the cup that Jesus consecrates because Saint Paul himself refers to this in first Corinthians ten verse seventeen. The only place in all of his epistles where he gives us an extended treatment of the Eucharist, he identifies it by saying, the cup of blessing which we bless isn't not a communion in the blood of Christ and the word for communion is and the cup of blessing isn't a term that Paul just invented as a good Jew, he would have known that it was the third cup, the barakah cup. The Jesus consecrated there in the upper room after the meal of unleavened bread and also the lamb as well. And this is what leads us to sort of the climax of the Passover because it's the fourth cup but before you share the fourth and final cup, you have to sing the great Hallel. The Halel Cup comes after you sing Psalms one fourteen, one fifteen, one sixteen, one seventeen, and one eighteen. Go back sometime and take a look at those psalms especially Psalm 118 cuz it talks about taking up the cup of salvation, giving thanks to the lord, this cup of blessing. I will call upon the name of the lord and so you sing the great Halal and proceed onto the fourth and final cup which is known appropriately as the Halal cup. And you can see all of these things that kind of correspond to the gospel narratives especially in Matthew, Mark, and Luke. New Testament scholars see this in the last supper. For example, when they sang a hymn, Mark fourteen twenty-six, what is that? It's the great halal. Paul's reference to the cup of blessing and there are number of other details that are picked up but what I never noticed and I would say most gentile Christians don't notice this is that a problem rises when you read the narrative from the Jewish perspective because when rabbis study the new testament, they immediately track what is going on in the upper room there on Holy Thursday and they can see the sequence of events and how they correspond in fact, to the Passover, to the Four Cups. I picked up a book by Rabbi David Dalby entitled the New Testament and Rabbinic Judaism. Professor were taught at Oxford for many years and this book is something of a classic. I'd never read it myself until I picked it up in the library to kind of look at the gospels and see the Passover through the eyes of a Jewish rabbi. And what I discovered was something that disturbed him and other rabbinic observers because when you read Mark fourteen, they sang a hymn, this is the great halal. And immediately you would proceed on to the fourth and final cup. But instead, the next verse reads and when they sang a hymn, they went out to the Mount of Olives They went to the Garden of Gethsemane and now it's hard for me and probably you as Gentile Christians who are so familiar with the gospel but not at all familiar with the Passover liturgy, the Seder meal to see how disturbing this was for Rabbi Dhabi and others. Why? Because it looks like Jesus skipped the fourth cup. He consecrated the third. He sang the great halal but then suddenly he
These provide evidence for the historicity of the Bible through the medium of Biblical Archaeology. This set of 3 episodes were recorded from the TV by somebody in Britain during the 1980's - then like magic they were banned and from then on, all we heard was that there was no proof or evidence at ALL unearthed on the Archaeological digs to prove the Old Testament accounts to be true.. It wasn't true!
Pharaohs And Kings 1 -The Chronology Of Egyptology A Biblical Quest
Pharaohs And Kings - The Chronology Of Egyptology Part 2
Pharaohs And Kings 3 - The Chronology Of Egyptology
Caroline03
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@Fiat Voluntas Tua It was actually less time consuming than you think. I have a document on my computer full to the brim with Bible quotes/ interesting information/links etc that I've gathered over time re: the Catholic Faith. So, It was just a case of copying and pasting. It makes it easier to get hold of information quickly
It's attached.... More
@Fiat Voluntas Tua It was actually less time consuming than you think. I have a document on my computer full to the brim with Bible quotes/ interesting information/links etc that I've gathered over time re: the Catholic Faith. So, It was just a case of copying and pasting. It makes it easier to get hold of information quickly
It's attached....
It's attached....
Církví Boha živého
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I anti papež by se choval jinak a vy mu říkáte svatý otep, vy tupci???
End Times and Crucial Info
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Caroline03
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a)“Am I capable of changing my opinion?"
b)"Do I know how to be understanding and compassionate?"
c) "Do I remain rigid in my positions?"
d) "In my heart, is there some rigidity?"
e) "Being firm and rigid are two different things.”
Is he asking about himself?
Presumably so! So, I guess the answers to those questions must be as follows. If he's interested that is..... 
a) Thou wouldst if thou …More
a)“Am I capable of changing my opinion?"
b)"Do I know how to be understanding and compassionate?"
c) "Do I remain rigid in my positions?"
d) "In my heart, is there some rigidity?"
e) "Being firm and rigid are two different things.”
Is he asking about himself?
Presumably so! So, I guess the answers to those questions must be as follows. If he's interested that is.....
a) Thou wouldst if thou wilt, but "no" if thou dost not!
b) Only regarding loose-living people. When it is anything pertaining to the Eternally RIGID, strict Moral Laws and "not a jot must be altered" instructions of the REAL Jesus Christ, (or those choosing to SERVE Him) you're an unyielding, merciless,TYRANT actually!
c) Not 'arf !
d) Yes heaps!
e) When they are positions held by a mad Apostate Anti-Pope, they seem remarkably in fact FRIGHTENINGLY similar! It's all smoke and mirrors - typical Masonic mumbo-jumbo!
b)"Do I know how to be understanding and compassionate?"
c) "Do I remain rigid in my positions?"
d) "In my heart, is there some rigidity?"
e) "Being firm and rigid are two different things.”
Is he asking about himself?
Presumably so! So, I guess the answers to those questions must be as follows. If he's interested that is.....
a) Thou wouldst if thou wilt, but "no" if thou dost not!
b) Only regarding loose-living people. When it is anything pertaining to the Eternally RIGID, strict Moral Laws and "not a jot must be altered" instructions of the REAL Jesus Christ, (or those choosing to SERVE Him) you're an unyielding, merciless,TYRANT actually!
c) Not 'arf !
d) Yes heaps!
e) When they are positions held by a mad Apostate Anti-Pope, they seem remarkably in fact FRIGHTENINGLY similar! It's all smoke and mirrors - typical Masonic mumbo-jumbo!
Církví Boha živého
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Spasitele nabízí nejméně, jako by ani neexistoval, aneb jak udusit jediné Světlo.