At the Battle of Tours near Poitiers, France, Frankish leader Charles Martel, a Christian, defeated a large army of Islamic colonists and raiders, halting the Muslim advance into Western Europe. Abdul Rahman, the Muslim governor of Cordoba, was killed in the fighting, and the Islamic army retreated from Gaul, never to return in such force.
Charles was the illegitimate son of Pepin, the powerful mayor of the palace of Austrasia and effective ruler of the Frankish kingdom. After Pepin died in 714 (with no surviving legitimate sons), Charles beat out Pepin's three grandsons in a power struggle and became Mayor of the Palace. He expanded the Frankish territory under his control and in 732 repulsed an onslaught by the Muslims.
Victory at Tours helped to lead to the rise of a new ruling dynasty, made up of Martel's family, the Carolingians. His son Pepin became the first Carolingian king of the Franks, and his grandson Charlemagne carved out a vast empire that stretched across Europe.
Sunday, November 16, 2014
Thursday, November 6, 2014
Gregorian Chant Extra-Credit Guidelines
Gregorian Chant Extra-Credit Guidelines
1. Please compose a piece in the Gregorian melodic style (based on information from the site posted).
2. Music should set a complete Psalm text in either english or latin.
3. Music should be in a simple, chant-style rhythm.
4. Music should follow the feel of the text.
5. Music should be written in a mode other than Ionian or Locrian. That means it should include the notes of the scales (see 'mode' link) and should start and end on the first note of the scale you using. (i.e. Dorian=start and end on the note D)
6. Should be handed in on sheet music, with text clearly marked, and lined up with notations.
7. Music should include both syllabic and melismatic melody.
Extra Credit Value: 150 points for a perfect assignment, or 250 points if the piece meets guidelines and is sung, by a (well-rehearsed!) duo or group, in class.
1. Please compose a piece in the Gregorian melodic style (based on information from the site posted).
2. Music should set a complete Psalm text in either english or latin.
3. Music should be in a simple, chant-style rhythm.
4. Music should follow the feel of the text.
5. Music should be written in a mode other than Ionian or Locrian. That means it should include the notes of the scales (see 'mode' link) and should start and end on the first note of the scale you using. (i.e. Dorian=start and end on the note D)
6. Should be handed in on sheet music, with text clearly marked, and lined up with notations.
7. Music should include both syllabic and melismatic melody.
Extra Credit Value: 150 points for a perfect assignment, or 250 points if the piece meets guidelines and is sung, by a (well-rehearsed!) duo or group, in class.
Thursday, October 30, 2014
Monday, October 27, 2014
Tuesday, October 21, 2014
Thursday, October 16, 2014
Old Roman Chant (c. 6th century AD)
-
- Dominus dixit ad me:
- Filius meus es tu,
- ego hodie genui te.
- Quare fremuerunt gentes:
- et populi meditati sunt inania?
- Gloria Patri.
- The Lord hath said to me:
- Thou art My Son,
- this day have I begotten Thee.
- Why have the Gentiles raged,
- and the people devised vain things?
- Glory be to the Father.
Book Report Rubric
Formatting:
12-point (2.5)
Times New Roman font (2.5)
Double-spaced (2.5)
Title in bold (2.5)
5 integrated quotes from the text (30)
1 quote from an outside source (10)
Footnotes (20)
Word Count between 1000 and 2000. (30)
Subtotal: (100)
Content:
1. Background information on the author (10)
2. Book reviews were addressed (10)
3. Central purpose of the book identified (10)
4. Author’s opinion of the topic identified (10)
5. Book’s organization is explained (chronological, topical, etc.) (10)
6. Summarizes the events described in the book (10)
7. Student perspective identified (10)
8. Perspective explained (10)
9. Importance of the book identified (is this an influential text?) (10)
10. Impact of the book on student thinking identified (10)
Subtotal: (100)
TOTAL: (200)
12-point (2.5)
Times New Roman font (2.5)
Double-spaced (2.5)
Title in bold (2.5)
5 integrated quotes from the text (30)
1 quote from an outside source (10)
Footnotes (20)
Word Count between 1000 and 2000. (30)
Subtotal: (100)
Content:
1. Background information on the author (10)
2. Book reviews were addressed (10)
3. Central purpose of the book identified (10)
4. Author’s opinion of the topic identified (10)
5. Book’s organization is explained (chronological, topical, etc.) (10)
6. Summarizes the events described in the book (10)
7. Student perspective identified (10)
8. Perspective explained (10)
9. Importance of the book identified (is this an influential text?) (10)
10. Impact of the book on student thinking identified (10)
Subtotal: (100)
TOTAL: (200)
Tuesday, October 7, 2014
Ambrosian Chant (c. 5th Century)
With Thee is the principality
in the day of Thy strength:
in the brightness of the Saints,
from the womb before the morning star I begot Thee.
The Lord said to my Lord:
Sit Thou at My right hand,
until I make Thy enemies Thy footstool.
Friday, October 3, 2014
Byzantine Chant (c. 330 AD)
Early Byzantine Chant
from the Service of the Three Youths in the Fiery Furnace
The Three Youths
Wednesday, September 17, 2014
Perpetua's Prison Diary (Read By Sept. 30, Oct. 2)
The Martyrdom of Saints Perpetua and Felicitas
This is the prison diary of a young woman martyered in Carthage in 202 or 203 AD. The beginning and ending are related by an editor/narrator; the central text contains the words of Perpetua herself.
A number of young catechumens were arrested, Revocatus and his fellow slave Felicitas, Saturninus and Secundulus, and with them Vibia Perpetua, a newly married woman of good family and upbringing. Her mother and father were still alive and one of her two brothers was a catechumen like herself. She was about twenty-two years old and had an infant son at the breast. (Now from this point on the entire account of her ordeal is her own, according to her own ideas and in the way that she herself wrote it down.)
While we were still under arrest (she said) my father out of love for me was trying to persuade me and shake my resolution. 'Father,' said I, 'do you see this vase here, for example, or waterpot or whatever?'
'Yes, I do', said he.
And I told him: 'Could it be called by any other name than what it is?'
And he said: 'No.'
'Well, so too I cannot be called anything other than what I am, a Christian.'
At this my father was so angered by the word 'Christian' that he moved towards me as though he would pluck my eyes out. But he left it at that and departed, vanquished along with his diabolical arguments.
For a few days afterwards I gave thanks to the Lord that I was separated from my father, and I was comforted by his absence. During these few days I was baptized, and I was inspired by the Spirit not to ask for any other favour after the water but simply the perseverance of the flesh. A few days later we were lodged in the prison; and I was terrified, as I had never before been in such a dark hole. What a difficult time it was! With the crowd the heat was stifling; then there was the extortion of the soldiers; and to crown all, I was tortured with worry for my baby there.
Then Tertius and Pomponius, those blessed deacons who tried to take care of us, bribed the soldiers to allow us to go to a better part of the prison to refresh ourselves for a few hours. Everyone then left that dungeon and shifted for himself. I nursed my baby, who was faint from hunger. In my anxiety I spoke to my mother about the child, I tried to comfort my brother, and I gave the child in their charge. I was in pain because I saw them suffering out of pity for me. These were the trials I had to endure for many days. Then I got permission for my baby to stay with me in prison. At once I recovered my health, relieved as I was of my worry and anxiety over the child. My prison had suddenly become a palace, so that I wanted to be there rather than anywhere else.
Then my brother said to me: 'Dear sister, you are greatly privileged; surely you might ask for a vision to discover whether you are to be condemned or freed.'
Faithfully I promised that I would, for I knew that I could speak with the Lord, whose great blessings I had come to experience. And so I said: 'I shall tell you tomorrow.' Then I made my request and this was the vision I had.
I saw a ladder of tremendous height made of bronze, reaching all the way to the heavens, but it was so narrow that only one person could climb up at a time. To the sides of the ladder were attached all sorts of metal weapons: there were swords, spears, hooks, daggers, and spikes; so that if anyone tried to climb up carelessly or without paying attention, he would be mangled and his flesh would adhere to the weapons.
At the foot of the ladder lay a dragon of enormous size, and it would attack those who tried to climb up and try to terrify them from doing so. And Saturus was the first to go up, he who was later to give himself up of his own accord. He had been the builder of our strength, although he was not present when we were arrested. And he arrived at the top of the staircase and he looked back and said to me: 'Perpetua, I am waiting for you. But take care; do not let the dragon bite you.'
'He will not harm me,' I said, 'in the name of Christ Jesus.'
Slowly, as though he were afraid of me, the dragon stuck his head out from underneath the ladder. Then, using it as my first step, I trod on his head and went up.
Then I saw an immense garden, and in it a gray-haired man sat in shepherd's garb; tall he was, and milking sheep. And standing around him were many thousands of people clad in white garments. He raised his head, looked at me, and said: 'I am glad you have come, my child.'
He called me over to him and gave me, as it were, a mouthful Of the milk he was drawing; and I took it into my cupped hands and consumed it. And all those who stood around said: 'Amen!' At the sound of this word I came to, with the taste of something sweet still in my mouth. I at once told this to my brother, and we realized that we would have to suffer, and that from now on we would no longer have any hope in this life.
A few days later there was a rumour that we were going to be given a hearing. My father also arrived from the city, worn with worry, and he came to see me with the idea of persuading me.
'Daughter,' he said, 'have pity on my grey head--have pity on me your father, if I deserve to be called your father, if I have favoured you above all your brothers, if I have raised you to reach this prime of your life. Do not abandon me to be the reproach of men. Think of your brothers, think of your mother and your aunt, think of your child, who will not be able to live once you are gone. Give up your pride! You will destroy all of us! None of us will ever be able to speak freely again if anything happens to you.'
This was the way my father spoke out of love for me, kissing my hands and throwing himself down before me. With tears in his eyes he no longer addressed me as his daughter but as a woman. I was sorry for my father's sake, because he alone of all my kin would be unhappy to see me suffer.
I tried to comfort him saying: 'It will all happen in the prisoner's dock as God wills; for you may be sure that we are not left to ourselves but are all in his power.'
And he left me in great sorrow.
One day while we were eating breakfast we were suddenly hurried off for a hearing. We arrived at the forum, and straight away the story went about the neighbourhood near the forum and a huge crowd gathered. We walked up to the prisoner's dock. All the others when questioned admitted their guilt. Then, when it came my turn, my father appeared with my son, dragged me from the step, and said: 'Perform the sacrifice--have pity on your baby!'
Hilarianus the governor, who had received his judicial powers as the successor of the late proconsul Minucius Timinianus, said to me: 'Have pity on your father's grey head; have pity on your infant son. Offer the sacrifice for the welfare of the emperors.'
'I will not', I retorted.
'Are you a Christian?' said Hilarianus.
And I said: 'Yes, I am.'
When my father persisted in trying to dissuade me, Hilarianus ordered him to be thrown to the ground and beaten with a rod. I felt sorry for father, just as if I myself had been beaten. I felt sorry for his pathetic old age.
Then Hilarianus passed sentence on all of us: we were condemned to the beasts, and we returned to prison in high spirits. But my baby had got used to being nursed at the breast and to staying with me in prison. So I sent the deacon Pomponius straight away to my father to ask for the baby. But father refused to give him over. But as God willed, the baby had no further desire for the breast, nor did I suffer any inflammation; and so I was relieved of any anxiety for my child and of any discomfort.
Some days later, an adjutant named Pudens, who was in charge of the prison, began to show us great honour, realizing that we possessed some great power within us. And he began to allow many visitors to see us for our mutual comfort.
Now the day of the contest was approaching, and my father came to see me overwhelmed with sorrow. He started tearing the hairs from his beard and threw them on the ground; he then threw himself on the ground and began to curse his old age and to say such words as would move all creation. I felt sorry for his unhappy old age.
The day before we were to fight with the beasts I saw the following vision. Pomponius the deacon came to the prison gates and began to knock violently. I went out and opened the gate for him. He was dressed in an unbelted white tunic, wearing elaborate sandals. And he said to me: 'Perpetua, come; we are waiting for you.'
Then he took my hand and we began to walk through rough and broken country. At last we came to the amphitheatre out of breath, and he led me into the centre of the arena.
Then he told me: 'Do not be afraid. I am here, struggling with you.' Then he left.
I looked at the enormous crowd who watched in astonishment. I was surprised that no beasts were let loose on me; for I knew that I was condemned to die by the beasts. Then out came an Egyptian against me, of vicious appearance, together with his seconds, to fight with me. There also came up to me some handsome young men to be my seconds and assistants.
My clothes were stripped off, and suddenly I was a man. My seconds began to rub me down with oil (as they are wont to do before a contest). Then I saw the Egyptian on the other side rolling in the dust. Next there came forth a man of marvelous stature, such that he rose above the top of the amphitheatre. He was clad in a beltless purple tunic with two stripes (one on either side) running down the middle of his chest. He wore sandals that were wondrously made of gold and silver, and he carried a wand like an athletic trainer and a green branch on which there were golden apples.
And he asked for silence and said: 'If this Egyptian defeats her he will slay her with the sword. But if she defeats him, she will receive this branch.' Then he withdrew.
We drew close to one another and began to let our fists fly. My opponent tried to get hold of my feet, but I kept striking him in the face with the heels of my feet. Then I was raised up into the air and I began to pummel him without as it were touching the ground. Then when I noticed there was a lull, I put my two hands together linking the fingers of one hand with those of the other and thus I got hold of his head. He fell flat on his face and I stepped on his head.
The crowd began to shout and my assistants started to sing psalms. Then I walked up to the trainer and took the branch. He kissed me and said to me: 'Peace be with you, my daughter!' I began to walk in triumph towards the Gate of Life. Then I awoke. I realized that it was not with wild animals that I would fight but with the Devil, but I knew that I would win the victory. So much for what I did up until the eve of the contest. About what happened at the contest itself, let him write of it who will.
[Here Saturus tells the story of a vision he had of Perpetua and himself, after they were killed, being carried by four angels into heaven where they were reunited with other martyrs killed in the same persecution.]
[Here the editor/narrator begins to relate the story]:
Such were the remarkable visions of these martyrs, Saturus and Perpetua, written by themselves. As for Secundulus, God called him from this world earlier than the others while he was still in prison, by a special grace that he might not have to face the animals. Yet his flesh, if not his spirit, knew the sword.
As for Felicitas, she too enjoyed the Lord's favour in this wise. She had been pregnant when she was arrested, and was now in her eighth month. As the day of the spectacle drew near she was very distressed that her martyrdom would be postponed because of her pregnancy; for it is against the law for women with child to be executed. Thus she might have to shed her holy, innocent blood afterwards along with others who were common criminals. Her comrades in martyrdom were also saddened; for they were afraid that they would have to leave behind so fine a companion to travel alone on the same road to hope. And so, two days before the contest, they poured forth a prayer to the Lord in one torrent of common grief. And immediately after their prayer the birth pains came upon her. She suffered a good deal in her labour because of the natural difficulty of an eight months' delivery.
Hence one of the assistants of the prison guards said to her: 'You suffer so much now--what will you do when you are tossed to the beasts? Little did you think of them when you refused to sacrifice.'
'What I am suffering now', she replied, 'I suffer by myself. But then another will be inside me who will suffer for me, just as I shall be suffering for him.'
And she gave birth to a girl; and one of the sisters brought her up as her own daughter.
Therefore, since the Holy Spirit has permitted the story of this contest to be written down and by so permitting has willed it, we shall carry out the command or, indeed, the commission of the most saintly Perpetua, however unworthy I might be to add anything to this glorious story. At the same time I shall add one example of her perseverance and nobility of soul.
The military tribune had treated them with extraordinary severity because on the information of certain very foolish people he became afraid that they would be spirited out of the prison by magical spells.
Perpetua spoke to him directly. 'Why can you not even allow us to refresh ourselves properly? For we are the most distinguished of the condemned prisoners, seeing that we belong to the emperor; we are to fight on his very birthday. Would it not be to your credit if we were brought forth on the day in a healthier condition?'
The officer became disturbed and grew red. So it was that he gave the order that they were to be more humanely treated; and he allowed her brothers and other persons to visit, so that the prisoners could dine in their company. By this time the adjutant who was head of the gaol was himself a Christian.
On the day before, when they had their last meal, which is called the free banquet, they celebrated not a banquet but rather a love feast. They spoke to the mob with the same steadfastness, warned them of God's judgement, stressing the joy they would have in their suffering, and ridiculing the curiosity of those that came to see them. Saturus said: 'Will not tomorrow be enough for you? Why are you so eager to see something that you dislike? Our friends today will be our enemies on the morrow. But take careful note of what we look like so that you will recognize us on the day.' Thus everyone would depart from the prison in amazement, and many of them began to believe.
The day of their victory dawned, and they marched from the prison to the amphitheatre joyfully as though they were going to heaven, with calm faces, trembling, if at all, with joy rather than fear. Perpetua went along with shining countenance and calm step, as the beloved of God, as a wife of Christ, putting down everyone's stare by her own intense gaze. With them also was Felicitas, glad that she had safely given birth so that now she could fight the beasts, going from one blood bath to another, from the midwife to the gladiator, ready to wash after childbirth in a second baptism.
They were then led up to the gates and the men were forced to put on the robes of priests of Saturn, the women the dress of the priestesses of Ceres. But the noble Perpetua strenuously resisted this to the end.
'We came to this of our own free will, that our freedom should not be violated. We agreed to pledge our lives provided that we would do no such thing. You agreed with us to do this.'
Even injustice recognized justice. The military tribune agreed. They were to be brought into the arena just as they were. Perpetua then began to sing a psalm: she was already treading on the head of the Egyptian. Revocatus, Saturninus, and Saturus began to warn the on looking mob. Then when they came within sight of Hilarianus, they suggested by their motions and gestures: 'You have condemned us, but God will condemn you' was what they were saying.
At this the crowds became enraged and demanded that they be scourged before a line of gladiators. And they rejoiced at this that they had obtained a share in the Lord's sufferings.
But he who said, Ask and you shall receive, answered their prayer by giving each one the death he had asked for. For whenever they would discuss among themselves their desire for martyrdom, Saturninus indeed insisted that he wanted to be exposed to all the different beasts, that his crown might be all the more glorious. And so at the outset of the contest he and Revocatus were matched with a leopard, and then while in the stocks they were attacked by a bear. As for Saturus, he dreaded nothing more than a bear, and he counted on being killed by one bite of a leopard. Then he was matched with a wild boar; but the gladiator who had tied him to the animal was gored by the boar and died a few days after the contest, whereas Saturus was only dragged along. Then when he was bound in the stocks awaiting the bear, the animal refused to come out of the cages, so that Saturus was called back once more unhurt.
For the young women, however, the Devil had prepared a mad heifer. This was an unusual animal, but it was chosen that their sex might be matched with that of the beast. So they were stripped naked, placed in nets and thus brought out into the arena. Even the crowd was horrified when they saw that one was a delicate young girl and the other was a woman fresh from childbirth. And so they were brought back again and dressed in unbelted tunics.
First the heifer tossed Perpetua and she fell on her back. Then sitting up she pulled down the tunic that was ripped along the side so that it covered her thighs, thinking more of her modesty than of her pain. Next she asked for a pin to fasten her untidy hair: for it was not right that a martyr should die with her hair in disorder, lest she might seem to be mourning in her hour of triumph.
Then she got up. And seeing that Felicitas had been crushed to the ground, she went over to her, gave her hand, and lifted her up. Then the two stood side by side. But the cruelty of the mob was by now appeased, and so they were called back through the Gate of Life.
There Perpetua was held up by a man named Rusticus who was at the time a catechumen and kept close to her. She awoke from a kind of sleep (so absorbed had she been in ecstasy in the Spirit) and she began to look about her. Then to the amazement of all she said: 'When are we going to be thrown to that heifer or whatever it is?'
When told that this had already happened, she refused to believe it until she noticed the marks of her rough experience on her person and her dress. Then she called for her brother and spoke to him together with the catechumens and said: 'You must all stand fast in the faith and love one another, and do not be weakened by what we have gone through.'
At another gate Saturus was earnestly addressing the soldier Pudens. 'It is exactly', he said, 'as I foretold and predicted. So far not one animal has touched me. So now you may believe me with all your heart: I am going in there and I shall be finished off with one bite of the leopard.' And immediately as the contest was coming to a close a leopard was let loose, and after one bite Saturus was so drenched with blood that as he came away the mob roared in witness to his second baptism: 'Well washed! Well washed!' For well washed indeed was one who had been bathed in this manner.
Then he said to the soldier Pudens: 'Good-bye. Remember me, and remember the faith. These things should not disturb you but rather strengthen you.'
And with this he asked Pudens for a ring from his finger, and dipping it into his wound he gave it back to him again as a pledge and as a record of his bloodshed.
Shortly after he was thrown unconscious with the rest in the usual spot to have his throat cut. But the mob asked that their bodies be brought out into the open that their eyes might be the guilty witnesses of the sword that pierced their flesh. And so the martyrs got up and went to the spot of their own accord as the people wanted them to, and kissing one another they sealed their martyrdom with the ritual kiss of peace. The others took the sword in silence and without moving, especially Saturus, who being the first to climb the stairway was the first to die. For once again he was waiting for Perpetual Perpetua, however, had yet to taste more pain. She screamed as she was struck on the bone; then she took the trembling hand of the young gladiator and guided it to her throat. It was as though so great a woman, feared as she was by the unclean spirit, could not be dispatched unless she herself were willing.
Ah, most valiant and blessed martyrs! Truly are you called and chosen for the glory of Christ Jesus our Lord! And any man who exalts, honours, and worships his glory should read for the consolation of the Church these new deeds of heroism which are no less significant than the tales of old. For these new manifestations of virtue will bear witness to one and the same Spirit who still operates, and to God the Father almighty, to his Son Jesus Christ our Lord, to whom is splendour and immeasurable power for all the ages. Amen.
From The Acts of the Christian Marytrs
texts and translation by Herbert Musurillo
(c) Oxford University Press, 1972
Saturday, September 13, 2014
Second Epistle of St. Clement (read by Sept. 23, 25)
THE SECOND EPISTLE OF CLEMENT
CHAP. I.--WE OUGHT TO THINK HIGHLY OF CHRIST.
BRETHREN, it is fitting that you should think of Jesus Christ as of God,--as the Judge of the living and the dead. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little [from Him]. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which tie has given to us? For, indeed, how great are the benefits which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? We were deficient in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men's hands; and our whole life was nothing else than death. Involved in blindness, and with such darkness before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.
CHAP. II.--THE CHURCH, FORMERLY BARREN, IS NOW FRUITFUL.
"Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband." In that He said, "Rejoice, thou barren that bearest not," He referred to us, for our church was barren before that children were given to her. But when He said, "Cry out, thou that travailest not," He means this, that we should sincerely offer up our prayers to God, and should not, like women m travail, show signs of weakness. And in that He said, "For she that is desolate hath many more children than she that hath an husband," [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. And another Scripture saith, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, and has saved many by coming and calling us when hastening to destruction.
CHAP. III.--THE DUTY OF CONFESSING CHRIST.
Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him, but by not denying Him through whom this knowledge has been attained? For He himself declares, "Whosoever shall confess me before men, him will I confess before my Father." This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. For He says in Isaiah, "This people honoureth me with their lips, but their heart is far from me."
CHAP. IV.--TRUE CONFESSION OF CHRIST.
Let us, then, not only call Him Lord, for that will not save us. For He saith, "Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness." Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, "Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."
CHAP. V.--THIS WORLD SHOULD BE DESPISED.
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves." And Peter answered and said unto Him, "What, then, if the wolves shall tear in pieces the lambs?" Jesus said unto Peter, "The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire." And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.
CHAP. VI.--THE PRESENT AND FUTURE WORLDS ARE ENEMIES TO EACH OTHER.
Now the Lord declares, "No servant can serve two masters." If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul?" This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, "If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity." Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?
CHAP. VII.--WE MUST STRIVE IN ORDER TO BE CROWNED.
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us m great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, "Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh."
CHAP. VIII.--THE NECESSITY OF REPENTANCE WHILE WE ARE ON EARTH.
As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, "If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much." This, then, is what He means: "Keep the flesh holy and the seal undefiled, that ye may receive eternal life."
CHAP. IX.--WE SHALL RE JUDGED IN THE FLESH.
And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ the Lord who saved us, though He was first a Spirit became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that tie may accept us as sons. For the Lord has said, "Those are my brethren who do the will of my Father."
CHAP. X.--VICE IS TO BE FORSAKEN, AND VIRTUE FOLLOWED.
Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly follow after virtue, but forsake every wicked tendency which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [i.e. peace] as are influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment recurs, or what felicity is involved in the future promise. And if, indeed, they themselves only aid such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.
CHAP. XI.--WE OUGHT TO SERVE GOD, TRUSTING IN HIS PROMISES.
Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, "Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things." Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear hath not heard, nor eye seen, neither have entered into the heart of man."
CHAP. XII.--WE ARE CONSTANTLY TO LOOK FOR THE KINGDOM OF GOD.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as" that which is within meaneth this: He calls the soul "that which is within," and the body "that which is without." As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And "the male, with the female, neither male nor female, this He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If ye do these things, saith He, "the kingdom of my Father shall come."
CHAP. XIII.--GOD'S NAME NOT TO BE BLASPHEMED.
Brethren, then, let us now at length repent, let us soberly turn to that which is good; for we are full of abundant folly and wickedness. Let us wipe out from us our former sins, and repenting from the heart be saved; and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, "Continually my name is blasphemed among all nations," and "Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish." For the nations, hearing from our mouth the oracles of God, marvel at their excellence and worth; thereafter learning that our deeds are not worthy of the words which we speak,--receiving this occasion they turn to blasphemy, saying that they are a fable and a delusion. For, whenever they hear from us that God saith, "No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you " --whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.
CHAP. XIV.--THE CHURCH SPIRITUAL.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,--that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, "My house became a den of robbers." So, then, let us elect to belong to the church of life, that we may be saved. I think not that ye are ignorant that the living church is the body of Christ (for the Scripture, saith, "God created man male and female;" the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save us. The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He saith, brethren, "Preserve ye the flesh, that ye may become partakers of the spirit." If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ. Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.
CHAP. XV.--HE WHO SAVES AND HE WHO IS SAVED.
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. For it is no small reward to turn back a wandering and perishing soul for its salvation. For this recompense we are able to render to the God who created us, if he who speaks and hears beth speak and hear with faith and love. Let us, therefore, continue in that course in which we, righteous and holy, believed, that with confidence we may ask God who saith, "Whilst thou art still speaking, I will say, Here I am." For these words are a token of a great promise, for the Lord saith that He is more ready to give than he who asks. So great, then, being the goodness of which we are partakers, let us not grudge one another the attainment of so great blessings.
For in proportion to the pleasure with which these words are fraught to those who shall follow them, in that proportion is the condemnation with which they are fraught to those who shall refuse to hear.
CHAP. XVI--PREPARATION FOR THE DAY OF JUDGMENT.
So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; "charity covereth a multitude of sins," and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.
CHAP. XVII.--SAME SUBJECT CONTINUED.
Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life. For the Lord said, "I come to gather all nations [kindreds] and tongues." This means the day of His appearing, when He will come and redeem us--each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprise, saying, "Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation." And "their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh." It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, "There will be hope for him who has served God with his whole heart."
CHAP. XVIII.--THE AUTHOR SINFUL, YET PURSUING.
And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whir and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.
CHAP. XIX.--REWARD OF THE RIGHTEOUS, ALTHOUGH THEY MAY SUFFER.
So then, brothers and sisters, after the God of truth I address to you an appeal that ye may give heed to the words written, that ye may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while ye bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.
CHAP. XX.--GODLINESS, NOT GAIN, THE TRUE RICHES.
But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waiteth for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled the spirit that is unrighteous and heavily weighed the fetter. To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.
Monday, September 8, 2014
The Oxyrhynchus Hymn (Read/Listen by September 23, 25)
The Oxyrhynchus hymn is the earliest known manuscript of a Christian hymn to contain both lyrics and musical notation. This papyrus fragment was unearthed in 1918 and the discovery was first published in 1922. The hymn was written down around the end of the 3rd century AD. The text, in Greek, poetically invokes silence so that the Holy Trinity may be praised.
Together all the eminent ones of God...
Night nor day
Let them be silent.
Let the luminous stars not shine
Let the rushings of winds, the sources of all surging rivers cease.
While we sing Father and Son and Holy Spirit, let all the powers answer, Amen, amen,
Empire, praise always, and glory forever to God, the sole giver of all good things. Amen, amen.
It is often considered to be the only fragment of Christian music from ancient Greece, although Kenneth Levy has persuasively argued that the Sanctus melody best preserved in the Western medieval Requiem mass dates from the 4th century.
Listen: The Oxyrhynchus Hymn (3rd Century)
Acts 15 & Galatians 2 (Read by September 16, 18)
Galatians 2 English Standard Version (ESV)
Paul Accepted by the Apostles
2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. 4 Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. 6 And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, the very thing I was eager to do.
2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. 4 Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. 6 And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, the very thing I was eager to do.
Paul Opposes Peter
11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.[a] 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”
11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.[a] 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”
Justified by Faith
15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified[b] by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God. 20 I have been crucified with Christ. It is no longer I who live, but Christ who livesin me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness[c] were through the law, then Christ died for no purpose.
15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified[b] by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God. 20 I have been crucified with Christ. It is no longer I who live, but Christ who livesin me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness[c] were through the law, then Christ died for no purpose.
Footnotes:
- Galatians 2:12 Or fearing those of the circumcision
- Galatians 2:16 Or counted righteous (three times in verse 16); also verse 17
- Galatians 2:21 Or justification
English Standard Version (ESV)
The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.
- Galatians 2:12 Or fearing those of the circumcision
- Galatians 2:16 Or counted righteous (three times in verse 16); also verse 17
- Galatians 2:21 Or justification
The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.
The Jerusalem Council
15 But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas andsome of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3 So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, andbrought great joy to all the brothers.[a] 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5 But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”
6 The apostles and the elders were gathered together to consider this matter. 7 And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved throughthe grace of the Lord Jesus, just as they will.”
12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written,
16 “‘After this I will return,
and I will rebuild the tent of David that has fallen;
I will rebuild its ruins,
and I will restore it,
17 that the remnant[b] of mankind may seek the Lord,
and all the Gentiles who are called by my name,
says the Lord, who makes these things 18 known from of old.’
and I will rebuild the tent of David that has fallen;
I will rebuild its ruins,
and I will restore it,
17 that the remnant[b] of mankind may seek the Lord,
and all the Gentiles who are called by my name,
says the Lord, who makes these things 18 known from of old.’
19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and fromsexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”
The Council's Letter to Gentile Believers
22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: “The brothers, both the apostles and the elders, to the brothers[c] who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you[d] with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth.28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”
30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselvesprophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them.[e] 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.
Paul and Barnabas Separate
36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.
Footnotes:
- Acts 15:3 Or brothers and sisters; also verse 22
- Acts 15:17 Or rest
- Acts 15:23 Or brothers and sisters; also verses 32, 33, 36
- Acts 15:24 Some manuscripts some persons from us have troubled you
- Acts 15:33 Some manuscripts insert verse 34: But it seemed good to Silas to remain there
English Standard Version (ESV)
The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.
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