Sentences with phrase «mt franklins»

Mark now tells of the healing of a blind man at Bethsaida (8:22 - 26), one of the cities denounced by Jesus for failing to repent in spite of the mighty works done in them (Mt 11:21; Lk 10:13).

In the next woe (Mt 23:25 - 26; Lk 11:39 - 41), given by Luke as a direct accusation, the piety of the Pharisees is made to appear absurd by another vivid metaphor: they are represented as carefully washing a cup or plate on the outside and leaving it dirty inside.

The next event in Mark and Matthew (Mk 8:1 - 10; Mt 15:32 - 39) is almost a duplicate of the feeding of the five thousand.

The same things are said in the Sermon on the Mount about the law (Mt 5:18: Lk 16:17).

At several points this incident resembles the healing of the centurion's servant (Mt 8:5 - 13; Lk 7:1 - 10).

This evoked the reply that, in Mark's account, Jesus made to the woman's first appeal: «Let the children first be fed, for it is not right to take the children's bread and throw it to the dogs» (Mk 7:27: Mt 15:26).

as Jesus had said they would (Mk 14:50; Mt 26:56; cf. Mk 14:27; Mt 26:31).

A curious feature of Matthew's story is that there are two demoniacs just as later he twice has two blind men (cf. Mt 9:27; 20:30).

Mark and Luke now proceed to what happened after the disciples came back (Mk 6:30 - 34; Lk 9:10 - 11; Mt 14:13 - 14).

The nail is driven home by a typical example of Jesus» trenchant humor (Mt 23:24): «You blind guides, straining out a gnat and swallowing a camel!»

The evangelists differ somewhat in their accounts of the arrest of Jesus, the variations consisting mainly of insertions or omissions (Mk 14:43 - 52; Mt 26:47 - 56; Lk 22:47 - 53).

The rest of the discourse emphasizes the element of surprise in the coming of the Son of man (Mt 24:42 - 44; cf. Mk 13:34: Lk 12:39 - 40).

Matthew puts the stilling of the storm much earlier, first inserting, as already noted, two brief items given by Luke considerably later (Mt 8:18 - 22; Lk 9:57 - 60), and continuing as though there had been no interruption, «And when he got into the boat, the disciples followed him» (Mt 8:23).

When Jesus says, «You will not see me again, until you say, «Blessed is he...»» (Mt 23:39), tie word «again» represents a Greek phrase meaning literally «from now» (KJV «henceforth»).

His version of what will be done to the envoys also indicates the kind of persecution that Jesus elsewhere warns the disciples to expect (cf. Mt 10:17, 23).

After this Matthew has a saying that Mark and Luke have already used and all three use again (Mt 23:11; cf. 20:26 - 27; Mk 9:35: 10:43 - 44: Lk 9:48; 22:26): «He who is greatest among you shall be your servant.»

The Son of man's glory and the angels are mentioned elsewhere (cf. Mk 8:38; 13:26 - 27 and parallels; Mt 10:32 - 33: Lk 12:8 - 9).

The fact is that both are explicitly presented as genealogies of Joseph (Mt 1:16; Lk 3:23).

Another parable about servants whose master is away from home now follows (Mt 25:14 - 30: Lk 19:12 - 27).

When Jesus came back to the three disciples, he found them asleep (Mk 14:37 - 38; Mt 26:40 - 41); Lk 22:45 - 46).

Matthew also gives here another oft - repeated statement (Mt 23:12: cf. 18:4; Lk 14:11: 18:14): «whoever exalts himself will be humbled, and whoever humbles himself will be exalted.»

The next paragraph in Mark and Matthew (Mk 13:21 - 23; Mt 24:23 - 25) is omitted by Luke, perhaps because it is similar to what he has previously recorded (cf. Lk 17:20 - 23).

Then a saying reported earlier in all the Synoptic Gospels, and also included by Matthew in the instructions to the twelve, is repeated by Luke: «Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it» (Lk 17:33; cf. Mk 8:35; Mt 16:25; Lk 9:24; Mt 10:39).

Then comes the passage concerning a brother who sins and repents, followed by the saying about forgiving an offender seven times or more (Lk 17:3 - 4; cf. Mt 18:15, 2 1 - 22).

We have seen in the story of the centurion's servant (Mt 8:5 - 13; Lk 7:1 - 10) evidence that Jesus could appreciate genuine faith in a Gentile.

In Luke the passage ends with still another saying used by Matthew in the apocalyptic discourse (Lk 17:37; Mt 24:28).

He replied with an expression that he had used, again according to Matthew (cf. Mt 10:6), when instructing the twelve for their mission: «I was sent only to the lost sheep of the house of Israel.»

What follows confirms this suspicion (Lk 14:15 - 24; cf. Mt 22:1 - 10).

He had spoken before of a cup that he must drink and had told the sons of Zebedee that they would have to drink it too (Mk 10:38 - 39; Mt 20:22 - 23).

The third paragraph of the discourse (Mk 13:14 - 20; Mt 24:15 - 22; Lk 21:20 - 24) continues the description of the Messianic woes.

As in Matthew, the passage continues with a blessing on a faithful and wise servant who will be put in charge of all his master's possessions, and a warning that one who uses his master's absence to abuse his fellow servants will be punished (Mt 24:45 - SI; Lk 12:42 - 46).

Mark and Matthew record both to explain the rumor that John had risen (Mk 6:17 - 29; Mt 14:3 - 12).

In addition to the two nature miracles, Mark and Matthew tell of many cures after Jesus and the disciples reached the other side of the lake (Mk 6:53 - 56; Mt 14:34 - 36).

Nevertheless, when it comes to the water baptism, you know, the outward sign of the internal stuff, I believe there is another answer to the question why Jesus» disciples never immersed «in the name of the Father, Son and Holy Spirit «(as in Mt 28:19), at least is not recorded in the Acts, but «in the name of the Lord Jesus «(as in whole book of Acts, starting from 2:38).

The final quality required for authentic dialogue is prudence: the prudence of a teacher who is most careful to make allowances for the psychological and moral circumstances of his hearer [Mt 6:7], particularly if he is a child, unprepared, suspicious or hostile... [who] is always at pains to learn the sensitivities of his audience, and... [who] adapts himself... to the susceptibilities and the degree of intelligence of his hearers.

That's why we have Mt 28:19 recorded once and for all.

Mt 3: Jesus went up out of the H2O.

(Mt 16:17) Thus papal infallibility is effectively exercised when according to the «manifest meaning and intention» (Vatican II, Constitution on the Church, n. 25) of the teaching, the Pope invokes the authority of Christ to confirm and define a traditional doctrine of faith or morals.

1 Background 2 Paternal lineage, Y chromosome 2.1 Y - DNA of Ashkenazi Jews 2.2 Y - DNA of Sephardi Jews 2.2.1 Y - DNA of Jews from North Africa 2.2.2 Y - DNA of Portuguese Jews 2.2.3 Y - DNA of Oriental Jews 2.2.4 Y - DNA of Roman Jews 2.3 Y - DNA of Kurdish Jews 2.4 Y - DNA of the Jews of Yemen 2.5 Y - DNA of Mountain Jews 2.6 Y - DNA of Jews from Ethiopia 2.7 Y - DNA of Bene Israel 2.8 Priestly Families 2.8.1 Cohanim 2.8.2 Levites 3 Maternal line: Mitochondrial DNA 3.1 Mt - DNA of Ashkenazi Jews 3.2 Mt - DNA of Jews from North Africa 3.3 Mt - DNA of Jews from the Iberian Peninsula 3.4 Mt - DNA of Jews from Iraq 3.5 Mt - DNA of Jews from Libya 3.6 Mt - DNA of Jews from Tunisia 3.7 Mt - DNA of Jews from Ethiopia 3.8 Mt - DNA of the Jews of Turkey 3.9 Mt - DNA of the Jews of Georgia 3.10 Mt - DNA of Jews from Yemen 3.11 Mt - DNA of Bukharan and Persian Jews 3.12 Mt - DNA of Moroccan Jews 3.13 Mt - DNA of Cochin Jews and of Bene Israel Indian subcontinent 4 Autosomal DNA 5 Comparison with the genetic heritage of non-Jewish populations 5.1 Palestinians 5.2 The Samaritans 5.3 The Lembas 5.4 Inhabitants of the Iberian Peninsula

My careful study of God's Word leads me to the conclusion, for example, that Mt 25 is for the Church.

In Mt 25, the virgins are the bride of Christ.

Our Regular Guide to the Word Of God in the Sunday Liturgy 14TH IN ORDINARY TIME: A 7.7.02 Mt 11, 25 - 30 1.

He also refers to a presumably relevant property of human consciousness whereby, when consciousness entertains abstractions, «there is always present a preservative instinct aiming at the renewal of connection, which is the reverse of abstraction» (MT 169).

However, he does not relinquish his basic doctrine that time is in nature and while allowing time to have formal aspects by abstraction, he does not equate it with a lifeless form (MT 127).

The final appeal in this endeavor, he contends, is to «the self - evidence of experience» (MT 158), although it should be emphasized that our experience of metaphysical generalities is neither immediately obvious to consciousness nor readily expressible.

By itself nature passes from itself into the future (MT 73) and the outcome of this process is an atomic pulsation (MT 120).

«The dim meaning of fact — or actuality — is intrinsic importance for itself, for others, and for the whole» (MT 159).

In some sense or other, Importance is derived from the immanence of infinitude in the finite» (MT 28).

Whitehead's gloss on the story of creation is apt: «The account of the sixth day should be written, He gave them speech, and they became souls» (MT 57).

Jesus Himself called Abraham «father» in Mt 3:9; we are to imitate Jesus in all things.