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Hail Mary, Holy Bible
  1. Judaism - HISTORY
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In what ways are you growing more like Christ? View Chuck Swindoll's chart of Leviticus , which divides the book into major sections and highlights themes and key verses.

Judaism - HISTORY

Who wrote the book? Where are we? Why is Leviticus so important? God established the sacrificial system so that His covenant people might enjoy His fellowship through worship; it also allowed for repentance and renewal: When an Israelite worshiper laid his hand on the animal victim, he identified himself with the animal as his substitute. What's the big idea? How do I apply this? Raymond B. John F. Walvoord and Roy B.


Zuck Wheaton, Ill. This is a short book that merits long pondering. We know that the rosary is more than a series of repeated prayers; this cherished prayer is a deep and continuous Scriptural reflection on the lives of Jesus and Mary. Yeary brings that vibrantly alive for us in this meditative book.

Yeary helps us to prayerfully explore the various Scripture passages that recount, or touch on, the mysteries-the Joyful Mysteries, the Mysteries of Light, the Sorrowful Mysteries, and the Glorious Mysteries. Through this reflective book, which will be a constant companion in our prayer, we discover that we, too, are part of the mysteries.

We don't just learn about the particulars of the events, but we encounter our loving God in Christ, we encounter Mary, our role model of responding to and living the word of God. The biblical scenes underlying the twenty mysteries of the Rosary are newly illuminated in this commentary. Clifford Yeary demonstrates again his ability to communicate solid biblical scholarship with a reverent touch. Those already devoted to the Rosary as well as newcomers will be enriched and find new encouragement to pray with and like Mary, who reflected on these things in her heart.

Indeed, I can remember inheriting a certain danger and wariness about reading the Bible for oneself. Nevertheless, great historic changes take a long time to implement. There really has been a revolution in certain circles of the Church, but we are still working to bring this different vision to everyone in the pews.

Yes, I spent some time in Protestantism in my early adulthood, when I felt a strange mystical attraction to the texts of the Bible as vital to my now conscious personal faith.


Later I remembered that was first inspired by reading a text from early Catholic Christianity, the Confessions of St. Later I learned that love for the words of Scripture ooze from every page written by Irenaeus and Origen and Augustine. But I returned to my Catholic roots when I realized with the help of early Christian teachers and more recent ones like John Henry Newman that Scripture goes hand in hand with Catholic tradition; it gives us a living and real historical link to the whole Church back to the days of the Apostles.

Still, I learned a tremendous lot about faith and Scripture in Protestant circles for which I will always feel indebted and grateful. An element of that is my urgent sense that a practice of reading and praying over Scripture is utterly necessary to feed the full life of faith. It pictures gently and gradually discovering something that was thoughtfully prepared, carefully packaged, neatly handed over, and lovingly transmitted. Augustine, on whom you are somewhat of an expert.

Is there particular insight he can give into how Catholics read the Bible? Has he had a special influence on the tradition of Catholic scriptural interpretation. Cameron: St. Augustine wrote a short little gem of a book to a discouraged teacher, one of my favorite of all his works, called On Instructing Beginners in the Faith. Back then a cabinet held the scrolls containing different books of the Bible, and for teaching you would pull out one of the scrolls and lovingly unfurl it in order to admire its physical beauty and learn its spiritual message.

That reverent unrolling is what Unfolding Sacred Scripture tries to do. Augustine was actually not a biblical scholar, even by the standards of his own day, like Origen or Jerome. But for us he was something even better: the model of an extremely diligent Bible student. So he is a model of reading for us. But Augustine also teaches us about how the Bible works. On Instructing Beginners in the Faith has wonderful passage, which I summarize in the book, where he briefly describes his framework for reading Scripture. This amounts to saying that Jesus is both the fulfillment of Scripture, as well as our key to understanding Scripture—all of which points to and inspires Christian love. This is a pretty good rule of thumb for learning how to read and understand the Bible, even if the work of reading gets more complicated, as of course it soon does. CWR: St. Is this something you tried to show in the book? He has several versions of the saying, one of which appears in that passage I just summarized from On Instructing Beginners in Faith.

His point is that the Bible tells a single story in many different ways; that it all anticipates or recalls the coming of Jesus and the conversion of our hearts to love. Rather he was looking at them all from their endpoint in a Christian perspective, where the story reaches its culmination, first revealed in the paschal advent of Jesus and then in the still-to-be-realized kingdom of God.

  1. A Spell of Snow;
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  3. Psalm I have more insight than all my teachers, for Your testimonies are my meditation.;

CWR: In the book, you chose to focus on the narratives in the Bible, and leave out the poetry-based prophetic books of the Old Testament, and the epistles of the New Testament as well as the Gospel of John. Why did you choose to omit these from your survey of Scripture? Cameron: The book is not, nor could it be, an introduction to the whole Bible.

A book of that size and complexity would put off the very people I am trying to reach: the interested but wary or discouraged beginner. I left out John because, first, the other Gospels tell the basic story, and second, the mystical elaboration would take too much space.

We can see this in the way the Old Testament leads off with the stories of Genesis and Exodus, and the New Testament begins with the four Gospels and Acts of the Apostles. Stories work differently from other types of literature; they are not like arguments or syllogisms or judgments or catechisms or poetry, though they may contain some of these things. They are concrete and not abstract. We may be very different from the ancient people who wrote the Bible, but we share some vital similarities with them.

Besides our common desire for food, need for love, fear of death, and so on, we share delight in storytelling. Everybody loves stories, and everybody learns from stories. So it works as a way into this big Book for everyone. We all find identity when we are able to tell certain stories about ourselves, as individuals and as communities.

Note how Jews tell the story of the Patriarchs, Exodus and Sinai to mark their identity, just as we Christians say the Creed every week, which essentially tells a story of who God is and who we are.