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Saint watercolor lemons John 6:37Scripture Art Order online or call, toll-free, And that’s why, beyond the simple question of whether Christians should pay taxes, people with pure hearts struggling to live rightly in today’s world need the second, more demanding half of Jesus’ instructions: “Give back to God what is God’s.”
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As a prelude to the Flood story, to illustrate the moment when God sees that "the wickedness of the human creature was great on the earth," Crumb is obliged to provide an image, and he gives us a forceful one, in a panoramic panel that spans the width of the page, of armor-clad warriors (including a female one!) stabbing and stomping on naked victims while two royal figures watch complacently from the left edge of the frame. Well, why not? But this strong depiction necessarily excludes theft, economic exploitation, perversion of the judicial system, acts of sexual degradation, and many other possibilities of man’s fecund inhumanity to man that are opened up by the stark generality of "wickedness great on the earth." The image concretizes, and thereby constrains, our imagination.
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So if you need a little boost to your giving attitude this year, do a little meditating on the scriptures below. Georges Barbier 41.190.21
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© 2018 DailyVerses.net Again, forty days after Christmas, following, as in the case of the Circumcision, the data of the Jewish law, we have the Presentation in the Temple. This, under its Greek name of Hypapante (hupapante, "the meeting"), was originally treated as a feast of Our Saviour rather than of His Blessed Mother. It is older than any other Marian feast--being mentioned c. 380 in the Pilgrimage of "Sylvia", i.e. the Spanish lady Etheria--though in Jerusalem at that date it was kept forty days after the feast which is known to us as the Epiphany (6 Jan.), but which, as we have seen, then commemorated the Birth as well as the Baptism of Christ. For some reason, of which no adequate explanation seems to be forthcoming, the solemn benediction of candles and the procession were attached at an early period to this feast. It was long known in England as Candlemas Day and in France as la Chandeleur. The Annunciation, or, as it was some times anciently called, the Conception of Our Lord, seems to be heard of in the East in the sixth century and to have been transported thence to Western Europe not long afterwards. Its connection with the Nativity is obvious, and it is even possible, as Duchesne and others have suggested, that the Incarnation of Our Saviour was assigned to the 25th of March because this day, as early as Tertullian, was believed to be the date of His Passion. If this were true, the 25th of December would have been determined by the 25th of March and not vice versa. But certainly the Annunciation as a feast is heard of considerably later than the Nativity. Still later in the year another early feast, already familiar in the time of St. Augustine (Serm., 307-308), meets us in the Nativity of St. John the Baptist. On 25 March, the Fathers calculated, St. Elizabeth had already been six months with child; its birth accordingly would have taken place exactly three months later. Neither does the 24th of June (instead of 25th) assigned to the Nativity of the Baptist present any difficulty, for in the Roman way of counting both 25 March and 24 June are equally octavo kalendas, the eighth day before the kalends of the next month. Yet another feast, the Conception of the Baptist, found in the Greek Church and in certain Carlovingian calendars on 24 September, hardly needs mention. It is chiefly interesting to us as paving the way for the feast of the Conception of Our Lady and hence for that also of her Immaculate Conception.
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