Is the New Testament based on the Roman Catholic Mass?
Edwin Johnson Expanded
June, 2014
G.D.O'Bradovich III
introduction
In his Magnum Opus, The Pauline Epistles Re-studied and Explained, Edwin Johnson (1842-1901) offers compelling evidence that the writings of Saint Paul were unknown in England until the early 1500's. Because he assumes the reader is a fellow academic, he does not clarify his statements to the understanding of a non scholar. This is most unfortunate.
Mr. Johnson states that the New Testament books were derived from the Mass, Nicene Creed and the yearly Feast Days found in the Roman Church. Whereas it is impossible to demonstrate the Saint Paul was unknown in western Europe, it is possible to prove whether the New Testament is or is not derived from the Mass.
To aid the reader, I have inserted the New Testament passages that are referenced and these are indented. My additions are in brackets [ ].
Vigil of the Nativity.—[December 25]
Thus we find that this Lection i. 1-6 has been written for the Vigil of the Nativity or Christmas day; the thought of the Advent of the divine son of David according to the flesh being present to the minds of the faithful.
Ember Saturday.--[The Ember Weeks—the weeks in which the Ember Days occur—are the weeks:
the week beginning on the Sunday after Holy Cross Day (September 14), the liturgical Third Week of September.
between the third and fourth Sundays of Advent
between the first and second Sundays of Lent and
between Pentecost and Trinity Sunday.
The Eastern Church does not celebrate "Ember Weeks", therefore their origin must be after 1054 A.D.]
Again, the Lection Romans v.1-5 has been composed for Ember Saturday.
[1] Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
[2] (Which he had promised afore by his prophets in the holy scriptures,)
[3] Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
[4] And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
[5] By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:"
Brethren, being justified by faith, let us have peace with God through Our Lord Jesus Christ," etc. The thought of the day is the outpouring of the spirit, based on Joel ii., and the Lection becomes emotional and musical in the Introit.
" Charitas Dei difusa est in cordibus nostris, Alleluia!"
[The love of God has been poured into our hearts.]
The following verses 6ff do not read well as a continuation of this glowing outburst, which in fact they are not. They are a confused piece of theological reasoning, which irritates by its obscurity and want of coherence.
Feast of St. Ignatius. [1491-1556, canonized 1622, feast day July 31]--
The Lection or short Epistle viii. 35-39 is a truly poetical outburst, a short hymn; but it does not seem to be clearly connected with the foregoing train of thought.
[35] Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
[36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
[37] Nay, in all these things we are more than conquerors through him that loved us.
[38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
[39] Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Mr. Johnson states that the New Testament books were derived from the Mass, Nicene Creed and the yearly Feast Days found in the Roman Church. Whereas it is impossible to demonstrate the Saint Paul was unknown in western Europe, it is possible to prove whether the New Testament is or is not derived from the Mass.
To aid the reader, I have inserted the New Testament passages that are referenced and these are indented. My additions are in brackets [ ].
Vigil of the Nativity.—[December 25]
Thus we find that this Lection i. 1-6 has been written for the Vigil of the Nativity or Christmas day; the thought of the Advent of the divine son of David according to the flesh being present to the minds of the faithful.
Ember Saturday.--[The Ember Weeks—the weeks in which the Ember Days occur—are the weeks:
the week beginning on the Sunday after Holy Cross Day (September 14), the liturgical Third Week of September.
between the third and fourth Sundays of Advent
between the first and second Sundays of Lent and
between Pentecost and Trinity Sunday.
The Eastern Church does not celebrate "Ember Weeks", therefore their origin must be after 1054 A.D.]
Again, the Lection Romans v.1-5 has been composed for Ember Saturday.
[1] Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
[2] (Which he had promised afore by his prophets in the holy scriptures,)
[3] Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
[4] And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
[5] By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:"
Brethren, being justified by faith, let us have peace with God through Our Lord Jesus Christ," etc. The thought of the day is the outpouring of the spirit, based on Joel ii., and the Lection becomes emotional and musical in the Introit.
" Charitas Dei difusa est in cordibus nostris, Alleluia!"
[The love of God has been poured into our hearts.]
The following verses 6ff do not read well as a continuation of this glowing outburst, which in fact they are not. They are a confused piece of theological reasoning, which irritates by its obscurity and want of coherence.
Feast of St. Ignatius. [1491-1556, canonized 1622, feast day July 31]--
The Lection or short Epistle viii. 35-39 is a truly poetical outburst, a short hymn; but it does not seem to be clearly connected with the foregoing train of thought.
[35] Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
[36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
[37] Nay, in all these things we are more than conquerors through him that loved us.
[38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
[39] Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
It is quite in its proper place on the feast of St. Ignatius, [52] bishop and martyr (one of the saints of the Benedictine system), where we find this martyr's song given as the Epistle of the day.
[Ignatius of Loyola (d. 1556) is the only Saint named Ignatius of the Benedictine system. If Mr Johnson's idea concerning the origins of the New Testament, this places the creation of the New Testament after the canonization of Ignatius, that is, 1622]
St. Andrew's Day.[November 30]--
The Lection x. 10-18 is the Epistle for St. Andrew's day, and is another musical passage perfectly appropriate to the praises of a preacher and ruler in the Church. But Romans x. does not read well as a continuous argument.
[1] Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
[2] For I bear them record that they have a zeal of God, but not according to knowledge.
[3] For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
[4] For Christ is the end of the law for righteousness to every one that believeth.
[5] For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
[6] But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
[7] Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
[8] But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
[9] That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
[10] For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
[11] For the scripture saith, Whosoever believeth on him shall not be ashamed.
[12] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
[13] For whosoever shall call upon the name of the Lord shall be saved.
[14] How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
[15] And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
[16] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
[17] So then faith cometh by hearing, and hearing by the word of God.
[18] But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
[19] But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
[20] But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
[21] But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
[Ignatius of Loyola (d. 1556) is the only Saint named Ignatius of the Benedictine system. If Mr Johnson's idea concerning the origins of the New Testament, this places the creation of the New Testament after the canonization of Ignatius, that is, 1622]
St. Andrew's Day.[November 30]--
The Lection x. 10-18 is the Epistle for St. Andrew's day, and is another musical passage perfectly appropriate to the praises of a preacher and ruler in the Church. But Romans x. does not read well as a continuous argument.
[1] Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
[2] For I bear them record that they have a zeal of God, but not according to knowledge.
[3] For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
[4] For Christ is the end of the law for righteousness to every one that believeth.
[5] For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
[6] But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
[7] Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
[8] But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
[9] That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
[10] For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
[11] For the scripture saith, Whosoever believeth on him shall not be ashamed.
[12] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
[13] For whosoever shall call upon the name of the Lord shall be saved.
[14] How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
[15] And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
[16] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
[17] So then faith cometh by hearing, and hearing by the word of God.
[18] But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
[19] But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
[20] But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
[21] But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
holy days
Trinity Sunday.[First Sunday after Pentecost]--
In chapter xi. there is no particular coherence of the hymn-like outburst in vv. 33-36 with the preceding argument. But it is perfectly suitable as an Epistle for Trinity Sunday, which reminds the faithful of the mysterious nature of the Godhead.
[33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
[34] For who hath known the mind of the Lord? or who hath been his counseller?
[35] Or who hath first given to him, and it shall be recompensed unto him again?
[36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
First Sunday in Advent.--
In chapter xiii. the Lection vv. 11-14 is very ill-jointed to the preceding; but it is perfectly suited as an independent Epistle to the associations of the first Sunday in Advent (omitting the latter member of verse 14).
Chapter xv. 4-13 is another original independent Lection or Epistle for second Sunday in Advent, complete in itself. Verse 14 does not continue well. [Verse 14 included.]
[4] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
[5] Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
[6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
[7] Wherefore receive ye one another, as Christ also received us to the glory of God.
[8] Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
[9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
[10] And again he saith, Rejoice, ye Gentiles, with his people.
[11] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
[12] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
[13] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
[14] And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
St. Agatha.[February 5]--
In 1 Corinthians i. 26-31 there is a Lection hardly connected by strict logic with the preceding verses, but perfectly appropriate to be read on the feast of St. Agatha in its allusions to the weaker instruments or vessels of divine grace.
[26] For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
[27] But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
[28] And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
[29] That no flesh should glory in his presence.
[30] But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
[31] That, according as it is written, He that glorieth, let him glory in the Lord.
1 Corinthians iv. 1-5 is a Lection for the Fourth Sunday in Advent. The rest seems like rambling talk, in which, however, care is taken to introduce the names of Apollos and Timothy, with hints of apostolic sufferings.
[1] Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
[2] Moreover it is required in stewards, that a man be found faithful.
[3] But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.
[4] For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
[5] Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
1 Corinthians v. 7-8, on the old and new Leaven, is perfectly suitable for Easter Sunday, with its associations of a new year and a new moral beginning.
[33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
[34] For who hath known the mind of the Lord? or who hath been his counseller?
[35] Or who hath first given to him, and it shall be recompensed unto him again?
[36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
In chapter xi. there is no particular coherence of the hymn-like outburst in vv. 33-36 with the preceding argument. But it is perfectly suitable as an Epistle for Trinity Sunday, which reminds the faithful of the mysterious nature of the Godhead.
[33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
[34] For who hath known the mind of the Lord? or who hath been his counseller?
[35] Or who hath first given to him, and it shall be recompensed unto him again?
[36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
First Sunday in Advent.--
In chapter xiii. the Lection vv. 11-14 is very ill-jointed to the preceding; but it is perfectly suited as an independent Epistle to the associations of the first Sunday in Advent (omitting the latter member of verse 14).
Chapter xv. 4-13 is another original independent Lection or Epistle for second Sunday in Advent, complete in itself. Verse 14 does not continue well. [Verse 14 included.]
[4] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
[5] Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
[6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
[7] Wherefore receive ye one another, as Christ also received us to the glory of God.
[8] Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
[9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
[10] And again he saith, Rejoice, ye Gentiles, with his people.
[11] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
[12] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
[13] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
[14] And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
St. Agatha.[February 5]--
In 1 Corinthians i. 26-31 there is a Lection hardly connected by strict logic with the preceding verses, but perfectly appropriate to be read on the feast of St. Agatha in its allusions to the weaker instruments or vessels of divine grace.
[26] For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
[27] But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
[28] And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
[29] That no flesh should glory in his presence.
[30] But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
[31] That, according as it is written, He that glorieth, let him glory in the Lord.
1 Corinthians iv. 1-5 is a Lection for the Fourth Sunday in Advent. The rest seems like rambling talk, in which, however, care is taken to introduce the names of Apollos and Timothy, with hints of apostolic sufferings.
[1] Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
[2] Moreover it is required in stewards, that a man be found faithful.
[3] But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.
[4] For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
[5] Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
1 Corinthians v. 7-8, on the old and new Leaven, is perfectly suitable for Easter Sunday, with its associations of a new year and a new moral beginning.
[33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
[34] For who hath known the mind of the Lord? or who hath been his counseller?
[35] Or who hath first given to him, and it shall be recompensed unto him again?
[36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
First Sunday in Advent.--
In chapter xiii. the Lection vv. 11-14 is very ill-jointed to the preceding; but it is perfectly suited as an independent Epistle to the associations of the first Sunday in Advent (omitting the latter member of verse 14).
Chapter xv. 4-13 is another original independent Lection or Epistle for second Sunday in Advent, complete in itself. Verse 14 does not continue well. [Verse 14 included.]
[7] Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
[8] Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
Corpus Christi.[60 days after Easter]--
The notable Lection 1 Corinthians xi. 23-29, which contains the alleged apostolic tradition of the Eucharist and the doctrine of transubstantiation, seems very badly fitted in the place where it stands. And again the impression is that the passage has been amplified to fill up space. It is suitable to the solemnity of Corpus Christi, caro cibus, sanguis potus! [Flesh from bread, and Blood from wine.]
[23] For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
[24] And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
[25] After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
[26] For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
[27] Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
[28] But let a man examine himself, and so let him eat of that bread, and drink of that cup.
[29] For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
In 1 Corinthians xv. 1-10 the object is to introduce a form of the Creed, and to represent Paul in accord with the Eusebian [according to Johnson, a supposed conspirator] plot, as a "witness" of the resurrection. But how abrupt is the transition from the last verse of the preceding chapter; and how weakly followed by an attempt sophistically to argue what is said to have been proved by testimony. [The form of the Nicene Creed is in red.]
[1] Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
[2] By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
[3] For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
[4] And that he was buried, and that he rose again the third day according to the scriptures:
[5] And that he was seen of Cephas, then of the twelve:
[6] After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
[7] After that, he was seen of James; then of all the apostles.
[8] And last of all he was seen of me also, as of one born out of due time.
[9] For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
[10] But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
In chapter xiii. the Lection vv. 11-14 is very ill-jointed to the preceding; but it is perfectly suited as an independent Epistle to the associations of the first Sunday in Advent (omitting the latter member of verse 14).
Chapter xv. 4-13 is another original independent Lection or Epistle for second Sunday in Advent, complete in itself. Verse 14 does not continue well. [Verse 14 included.]
[7] Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
[8] Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
Corpus Christi.[60 days after Easter]--
The notable Lection 1 Corinthians xi. 23-29, which contains the alleged apostolic tradition of the Eucharist and the doctrine of transubstantiation, seems very badly fitted in the place where it stands. And again the impression is that the passage has been amplified to fill up space. It is suitable to the solemnity of Corpus Christi, caro cibus, sanguis potus! [Flesh from bread, and Blood from wine.]
[23] For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
[24] And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
[25] After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
[26] For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
[27] Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
[28] But let a man examine himself, and so let him eat of that bread, and drink of that cup.
[29] For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
In 1 Corinthians xv. 1-10 the object is to introduce a form of the Creed, and to represent Paul in accord with the Eusebian [according to Johnson, a supposed conspirator] plot, as a "witness" of the resurrection. But how abrupt is the transition from the last verse of the preceding chapter; and how weakly followed by an attempt sophistically to argue what is said to have been proved by testimony. [The form of the Nicene Creed is in red.]
[1] Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
[2] By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
[3] For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
[4] And that he was buried, and that he rose again the third day according to the scriptures:
[5] And that he was seen of Cephas, then of the twelve:
[6] After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
[7] After that, he was seen of James; then of all the apostles.
[8] And last of all he was seen of me also, as of one born out of due time.
[9] For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
[10] But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
[11] For the grace of God that bringeth salvation hath appeared to all men,
[12] Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
[13] Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
[14] Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
[15] These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
introduces a brief condensation of the Creed, with iii. 4-7,
[4] But after that the kindness and love of God our Saviour toward man appeared,
[5] Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
[6] Which he shed on us abundantly through Jesus Christ our Saviour;
[7] That being justified by his grace, we should be made heirs according to the hope of eternal life.
2 Corinthians i. 3-7 is a Lection or little Epistle perfectly suited to the Mass of One Martyr and Bishop. But it is followed by a vague, rambling series of allusions to the theory of Paul's travels in Asia and Macedonia, etc., with mention of his companions, which has the usual fabulous purpose in view. And the work is again most clumsily done, and is transparent sophistry, as we shall presently see.
[3] Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
[4] Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
[5] For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
[6] And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
[7] And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
St. Lucy [December 13]--
The same kind of artifice is observably in 2 Corinthians, chapter xi. x. 17-xi. 1-2
[10] As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.
[11] Wherefore? because I love you not? God knoweth.
[12] But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.
[13] For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
[14] And no marvel; for Satan himself is transformed into an angel of light.
[15] Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
[16] I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.
A Short Lection for the day of St. Lucy, and is imbedded amid more strange ravings about Paul's apostleship, and his relations to Macedonia and Achaia, and Damascus, and his romantic adventures in earth and heaven.
Never was such a rigmarole imposed on the world in the name of an illustrious man before or since !
And, if this were not enough, we have the Epistle to the Galatians inflicted on us; wherein, if any clear theological meaning can be detected or not, the pseudo-historical purpose clearly can be. But such has been the haste of the scribe, he has not taken pains to harmonise himself with his colleagues, who were busy with the Acts of the Apostles. How many different Pauls may be detected in this strange medley?
The Epistle to the Ephesians reads infinitely better, and one imagines that a man in many respects good and sincere might have written some of these sentences, Care is taken, as usual, to introduce Paul's name as author (twice), with some of his ideal companions.
Feast of Our Holy Redeemer.[third Sunday of July or October 23]--
A brief compendium of theology is Ephesians i. 3-9, which is an Epistle for the Feast of our Holy Redeemer.
[3] Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
[4] According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
[5] Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
[6] To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
[7] In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
[8] Wherein he hath abounded toward us in all wisdom and prudence;
[9] Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Vigil of the Ascension [30 days after Easter]--
Ephesians iv. i-6 form the proper Epistle for the Vigil of the Ascension.
[1] I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
[2] With all lowliness and meekness, with longsuffering, forbearing one another in love;
[3] Endeavouring to keep the unity of the Spirit in the bond of peace.
[4] There is one body, and one Spirit, even as ye are called in one hope of your calling;
[5] One Lord, one faith, one baptism,
[6] One God and Father of all, who is above all, and through all, and in you all.
is a brief description of the Catholic Church as one body. Verses 7-13
[7] But unto every one of us is given grace according to the measure of the gift of Christ.
[8] Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
[9] (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
[10] He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
[11] And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
[12] For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
[13] Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Palm Sunday. [one weeks before Easter]--
Philippians ii. 5-11 was originally written for Palm Sunday and the Feast of the Finding of the Holy Cross [September 14].
[5] Let this mind be in you, which was also in Christ Jesus:
[6] Who, being in the form of God, thought it not robbery to be equal with God:
[7] But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
[8] And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
[9] Wherefore God also hath highly exalted him, and given him a name which is above every name:
[10] That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
[11] And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
St. Paul, the First Hermit[January 15].--
In Philippians iii. 7-12 we [54] find a Lection for the day of St. Paul, the first Hermit, who is connected with St. Maur; both of them creations of the Benedictines.
[7] But what things were gain to me, those I counted loss for Christ.
[8] Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
[9] And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
[10] That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
[11] If by any means I might attain unto the resurrection of the dead.
[12] Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
The passage breathes eloquently of that spirit of self-renunciation, and longing for " perfection," which so thoroughly betrays the discipline of monastic life. Occasion is taken to join to this a short pretended autobiography of Paul the Apostle. His personality is forced upon us at every turn, with that of the faithful shadow, Timothy.
Day of St. Timothy. [January 26]--
Interesting is the Lection or little Epistle written for the day of St. Timothy himself (January 24th). See I Timothy vi. I I-I6.
[1] Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
[2] And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
[3] If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
[4] He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
[5] Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
[6] But godliness with contentment is great gain.
[7] For we brought nothing into this world, and it is certain we can carry nothing out.
[8] And having food and raiment let us be therewith content.
[9] But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
[10] For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
[11] But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
[12] Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
[13] I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
[14] That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
[15] Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
[16] Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
Here the opportunity is taken to introduce the mythology of the Creed, as it were incidentally : "Christ Jesus, who, before Pontius Pilate, witnessed a good confession."
[Clearly the author did not know Christ was silent before Pilate-as a sheep before the slaughter-Matthew 27:12-14 and Mark 15:3-5.]
Christmas Day [Decmber 25].--
The Lection, Titus ii. 11-15, for reading on Christmas Day.
[12] Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
[13] Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
[14] Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
[15] These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
introduces a brief condensation of the Creed, with iii. 4-7,
[4] But after that the kindness and love of God our Saviour toward man appeared,
[5] Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
[6] Which he shed on us abundantly through Jesus Christ our Saviour;
[7] That being justified by his grace, we should be made heirs according to the hope of eternal life.
2 Corinthians i. 3-7 is a Lection or little Epistle perfectly suited to the Mass of One Martyr and Bishop. But it is followed by a vague, rambling series of allusions to the theory of Paul's travels in Asia and Macedonia, etc., with mention of his companions, which has the usual fabulous purpose in view. And the work is again most clumsily done, and is transparent sophistry, as we shall presently see.
[3] Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
[4] Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
[5] For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
[6] And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
[7] And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
St. Lucy [December 13]--
The same kind of artifice is observably in 2 Corinthians, chapter xi. x. 17-xi. 1-2
[10] As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.
[11] Wherefore? because I love you not? God knoweth.
[12] But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.
[13] For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
[14] And no marvel; for Satan himself is transformed into an angel of light.
[15] Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
[16] I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.
A Short Lection for the day of St. Lucy, and is imbedded amid more strange ravings about Paul's apostleship, and his relations to Macedonia and Achaia, and Damascus, and his romantic adventures in earth and heaven.
Never was such a rigmarole imposed on the world in the name of an illustrious man before or since !
And, if this were not enough, we have the Epistle to the Galatians inflicted on us; wherein, if any clear theological meaning can be detected or not, the pseudo-historical purpose clearly can be. But such has been the haste of the scribe, he has not taken pains to harmonise himself with his colleagues, who were busy with the Acts of the Apostles. How many different Pauls may be detected in this strange medley?
The Epistle to the Ephesians reads infinitely better, and one imagines that a man in many respects good and sincere might have written some of these sentences, Care is taken, as usual, to introduce Paul's name as author (twice), with some of his ideal companions.
Feast of Our Holy Redeemer.[third Sunday of July or October 23]--
A brief compendium of theology is Ephesians i. 3-9, which is an Epistle for the Feast of our Holy Redeemer.
[3] Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
[4] According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
[5] Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
[6] To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
[7] In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
[8] Wherein he hath abounded toward us in all wisdom and prudence;
[9] Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Vigil of the Ascension [30 days after Easter]--
Ephesians iv. i-6 form the proper Epistle for the Vigil of the Ascension.
[1] I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
[2] With all lowliness and meekness, with longsuffering, forbearing one another in love;
[3] Endeavouring to keep the unity of the Spirit in the bond of peace.
[4] There is one body, and one Spirit, even as ye are called in one hope of your calling;
[5] One Lord, one faith, one baptism,
[6] One God and Father of all, who is above all, and through all, and in you all.
is a brief description of the Catholic Church as one body. Verses 7-13
[7] But unto every one of us is given grace according to the measure of the gift of Christ.
[8] Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
[9] (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
[10] He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
[11] And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
[12] For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
[13] Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Palm Sunday. [one weeks before Easter]--
Philippians ii. 5-11 was originally written for Palm Sunday and the Feast of the Finding of the Holy Cross [September 14].
[5] Let this mind be in you, which was also in Christ Jesus:
[6] Who, being in the form of God, thought it not robbery to be equal with God:
[7] But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
[8] And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
[9] Wherefore God also hath highly exalted him, and given him a name which is above every name:
[10] That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
[11] And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
St. Paul, the First Hermit[January 15].--
In Philippians iii. 7-12 we [54] find a Lection for the day of St. Paul, the first Hermit, who is connected with St. Maur; both of them creations of the Benedictines.
[7] But what things were gain to me, those I counted loss for Christ.
[8] Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
[9] And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
[10] That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
[11] If by any means I might attain unto the resurrection of the dead.
[12] Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
The passage breathes eloquently of that spirit of self-renunciation, and longing for " perfection," which so thoroughly betrays the discipline of monastic life. Occasion is taken to join to this a short pretended autobiography of Paul the Apostle. His personality is forced upon us at every turn, with that of the faithful shadow, Timothy.
Day of St. Timothy. [January 26]--
Interesting is the Lection or little Epistle written for the day of St. Timothy himself (January 24th). See I Timothy vi. I I-I6.
[1] Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
[2] And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
[3] If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
[4] He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
[5] Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
[6] But godliness with contentment is great gain.
[7] For we brought nothing into this world, and it is certain we can carry nothing out.
[8] And having food and raiment let us be therewith content.
[9] But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
[10] For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
[11] But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
[12] Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
[13] I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
[14] That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
[15] Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
[16] Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
Here the opportunity is taken to introduce the mythology of the Creed, as it were incidentally : "Christ Jesus, who, before Pontius Pilate, witnessed a good confession."
[Clearly the author did not know Christ was silent before Pilate-as a sheep before the slaughter-Matthew 27:12-14 and Mark 15:3-5.]
Christmas Day [Decmber 25].--
The Lection, Titus ii. 11-15, for reading on Christmas Day.
Feast of SS. Peter and Paul.[June 29]--
But it is the study of the service for the annual Feast of SS. Peter and Paul which teaches us the motive and the manner of these sentences, which were developed into little -Epistles, these little Epistles being developed into the larger Epistles as we now have them. One of the key-phrases to the meaning of the day is, " Thou shalt make them princes over all the earth." The prayer recites how by these martyrs " religion was begun." The key-word to the ideal of Peter is, " Thou art Peter, and upon this rock I will build my Church," uttered in the Gradual, repeated in the Gospel and in the Communion. All the Petrine mythology is built upon that theory, which employs a pun for its justification (Pierre).
Commemoration of St. Paul.--[June 30]
In the Commemoration of St. Paul on the following day, June 30th, the Introit is the saying, " I know whom I have believed," etc., which has been inserted in 2 Timothy i. 12.
But it is the study of the service for the annual Feast of SS. Peter and Paul which teaches us the motive and the manner of these sentences, which were developed into little -Epistles, these little Epistles being developed into the larger Epistles as we now have them. One of the key-phrases to the meaning of the day is, " Thou shalt make them princes over all the earth." The prayer recites how by these martyrs " religion was begun." The key-word to the ideal of Peter is, " Thou art Peter, and upon this rock I will build my Church," uttered in the Gradual, repeated in the Gospel and in the Communion. All the Petrine mythology is built upon that theory, which employs a pun for its justification (Pierre).
Commemoration of St. Paul.--[June 30]
In the Commemoration of St. Paul on the following day, June 30th, the Introit is the saying, " I know whom I have believed," etc., which has been inserted in 2 Timothy i. 12.
[12] For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
The prayer recites his teaching of the multitude of the Gentiles. The Epistle is formed of the Lection, Galatians i. II-20, which is one of the numerous fictitious autobiographies that these artists are so anxious to put into the mouth of Paul, with allusions to Jerusalem, Arabia, Damascus, and his fellow apostle, Peter, ending with the sanction, "Before God I lie not." Some further sentences of the kind occur in the Gradual.
[2] And all the brethren which are with me, unto the churches of Galatia:
[3] Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
[4] Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
[5] To whom be glory for ever and ever. Amen.
[6] I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
[7] Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
[8] But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
[9] As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
[10] For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
[11] But I certify you, brethren, that the gospel which was preached of me is not after man.
[12] For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
[13] For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
[14] And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
[15] But when it pleased God, who separated me from my mother's womb, and called me by his grace,
[16] To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
[17] Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
[18] Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
[19] But other of the apostles saw I none, save James the Lord's brother.
[20] Now the things which I write unto you, behold, before God, I lie not.
Feast of the Conversion of St. Paul [January 25].--
Again, on the Feast of the Conversion of St. Paul, the legend is read from the Acts ix. 1-22.
[1] And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
[2] And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
[3] And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
[4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
[5] And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
[6] And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
[8] And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
[9] And he was three days without sight, and neither did eat nor drink.
[10] And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
[11] And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
[12] And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
[13] Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
[14] And here he hath authority from the chief priests to bind all that call on thy name.
[15] But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
[16] For I will shew him how great things he must suffer for my name's sake.
[17] And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
[19] And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.
[20] And straightway he preached Christ in the synagogues, that he is the Son of God.
[21] But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?
[22] But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
The Gradual glorifies " The great St. Paul, the Vessel of Election, who deserved to possess the twelfth throne, Preacher of Truth, and Doctor of the Gentiles in faith and truth." He is inseparably associated with Peter, the holder of the keys of the kingdom of heaven.
[2] And all the brethren which are with me, unto the churches of Galatia:
[3] Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
[4] Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
[5] To whom be glory for ever and ever. Amen.
[6] I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
[7] Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
[8] But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
[9] As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
[10] For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
[11] But I certify you, brethren, that the gospel which was preached of me is not after man.
[12] For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
[13] For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
[14] And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
[15] But when it pleased God, who separated me from my mother's womb, and called me by his grace,
[16] To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
[17] Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
[18] Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
[19] But other of the apostles saw I none, save James the Lord's brother.
[20] Now the things which I write unto you, behold, before God, I lie not.
Feast of the Conversion of St. Paul [January 25].--
Again, on the Feast of the Conversion of St. Paul, the legend is read from the Acts ix. 1-22.
[1] And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
[2] And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
[3] And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
[4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
[5] And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
[6] And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
[8] And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
[9] And he was three days without sight, and neither did eat nor drink.
[10] And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
[11] And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
[12] And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
[13] Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
[14] And here he hath authority from the chief priests to bind all that call on thy name.
[15] But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
[16] For I will shew him how great things he must suffer for my name's sake.
[17] And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
[19] And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.
[20] And straightway he preached Christ in the synagogues, that he is the Son of God.
[21] But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?
[22] But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
The Gradual glorifies " The great St. Paul, the Vessel of Election, who deserved to possess the twelfth throne, Preacher of Truth, and Doctor of the Gentiles in faith and truth." He is inseparably associated with Peter, the holder of the keys of the kingdom of heaven.
discussion
The fixed Feasts and the variable Feasts have been separated and placed in chronological order.
Holy Redeemer
St. Andrew St. Lucy Vigil of the Nativity Christmas St. Paul first hermit Saint Timothy Conversion of St. Paul St. Agatha Saints Peter and Paul Commeration of St. Paul Holy Redeemer Saint Ignatius Easter Trinity Sunday Corpus Christi First Sunday Advent Fourth Sunday Advent Ember Saturday |
October 23
November 30 December 13 December 24 December 25 January 15 January 24 or 26 January 25 February 5 June 29 June 30 Third Sunday in July July 31 Varies First Sunday after Pentecost 60 days after Easter Varies Varies 4 times per year |
Ephesians 1: 3-9
Romans 10 2 Cor 1:10-16 x Titus 2: 11-15 Philippians 3: 7-12 1 Timothy 5:1-16 Acts 9: 1-22 1 Cor 1:26-31 x 2 Timothy 1-12, Galatians 1: 2-20 Ephesians 1: 3-9 Romans 8: 35-39 1 Cor 5: 7-8 Romans 11 1 Cor 11: 23-29, 2 Cor 1:3-7 Romans 13: 11-1 1 Cor 4: 1-5 Romans 5:1-5 |
conclusion
The place of the fixed Feasts in chronological order demonstrates that they do not line up with the New Testament. Therefore, the New Testament is not based on the Mass.