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href="https://friarmusings.com/page/2/" ><span class="meta-nav">←</span> Older posts</a></div> 451 <div class="nav-next"></div> 452 </nav><!-- #nav-above --> 453 454 455 456 <article id="post-13701" class="post-13701 post type-post status-publish format-standard has-post-thumbnail sticky hentry category-uncategorized"> 457 <header class="entry-header"> 458 <hgroup> 459 <h2 class="entry-title"><a href="https://friarmusings.com/2021/08/20/a-look-back-at-a-week-of-posts/" rel="bookmark">A quick look back</a></h2> 460 <h3 class="entry-format">Featured</h3> 461 </hgroup> 462 463 <div class="entry-meta"> 464 <span class="sep">Posted on </span><a href="https://friarmusings.com/2021/08/20/a-look-back-at-a-week-of-posts/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2021-08-20T06:00:00-04:00">August 20, 2021</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 465 466 <div class="comments-link"> 467 <a href="https://friarmusings.com/2021/08/20/a-look-back-at-a-week-of-posts/#comments">2</a> </div> 468 </header><!-- .entry-header --> 469 470 <div class="entry-content"> 471 472<p class="m0 wp-block-paragraph">If you would like to catch up on some recent posts, here is a place where you can easily access some posts you might have missed. I hope it helps… enjoy.</p> 473 474 475 476 <a href="https://friarmusings.com/2021/08/20/a-look-back-at-a-week-of-posts/#more-13701" class="more-link">Continue reading <span class="meta-nav">→</span></a> </div><!-- .entry-content --> 477 478 <footer class="entry-meta"> 479 480 <span class="cat-links"> 481 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/uncategorized/" rel="category tag">Uncategorized</a> </span> 482 483 484 <span class="sep"> | </span> 485 <span class="comments-link"><a href="https://friarmusings.com/2021/08/20/a-look-back-at-a-week-of-posts/#comments"><b>2</b> Replies</a></span> 486 487 </footer><!-- .entry-meta --> 488 </article><!-- #post-13701 --> 489 490 491 492 <article id="post-27204" class="post-27204 post type-post status-publish format-standard has-post-thumbnail hentry category-scripture"> 493 <header class="entry-header"> 494 <h1 class="entry-title"><a href="https://friarmusings.com/2026/10/02/give-and-take-2/" rel="bookmark">Give and Take</a></h1> 495 496 <div class="entry-meta"> 497 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/10/02/give-and-take-2/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2026-10-02T06:00:00-04:00">October 2, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 498 499 <div class="comments-link"> 500 <a href="https://friarmusings.com/2026/10/02/give-and-take-2/#respond"><span class="leave-reply">Reply</span></a> </div> 501 </header><!-- .entry-header --> 502 503 <div class="entry-content"> 504 505<p class="wp-block-paragraph">This coming Sunday is the <a href="https://bible.usccb.org/bible/readings/100426.cfm">27th Sunday in Ordinary Time</a>. The climax of the âLordâs Vineyardâ parable comes with the unexpected involvement of the landownerâs son following the servants. If the servants are the OT prophets, it is interesting to note that in Hebrews 1:1â2 âa sonâ as Godâs last word follows prophets. Within the framework of the story the sending of the son is clearly a last resort, short of the owner returning himself (as he will eventually do in v. 40). When the son goes as his fatherâs messenger he goes with all his fatherâs authority, and so deserves ârespectâ and obedience. To reject the sonâs demand is therefore the climax of rebellion. But to kill him is to add injury to insult. As a bid for independence and an attempt to gain possession for themselves it was hardly likely to succeed in a society under the rule of law, and it reads more as a spontaneous and ill-conceived impulse than as a calculated policy. But a parable does not have to fit into real life, and the points at which it becomes improbable are usually meant to draw attention.</p> 506 507 508 509<p class="wp-block-paragraph">The leaders of Jerusalem, I would suspect, understand the â<i>son</i>â to be a reference to Jesus and draw a conclusion of treasonous rebellion against the leaders of the Temple, as well as Roman rule. However, the Christian reader cannot fail to understand Jesus as the Son of God and the heir of the vineyard of Israel. For the Christian reader, Jesusâ death becomes Israelâs culminating act of rebellion, and may well reflect on how futile it was to try to escape from under Godâs rule. To kill the son is an act of defiance to the father that will bring a cry for justice..</p> 510 511 512 513<p class="wp-block-paragraph">As mentioned above this expression might point to new people of God arising out of Jesusâ ministry and characterized by faith in him. We previously saw such a motif outlined in 8:11â12 and in the rabble of tax-collectors and prostitutes who âgo ahead ofâ the chief priests and elders into the kingdom of God (vv. 31â32). The term <i>ethnos,</i> ânation,â calls for some such understanding, takes us beyond a change of leadership to a reconstitution of the people of God whom the current leaders have represented.</p> 514 515 516 517<p class="wp-block-paragraph">But on the other hand the singular <i>ethnos</i> does not carry the specific connotations of its articular plural, <i>ta ethnÄ,</i> âthe Gentiles.â We may rightly conclude from 8:11â12 that this new ânationâ will <i>contain</i> many Gentiles, but we saw also at that point that this is not to the exclusion of Jews as such but only of those whose lack of faith has debarred them from the kingdom of heaven. The vineyard, which is Israel, is not itself destroyed, but rather given a new lease of life, embodied now in a new ânation.â This ânationâ is neither Israel nor the Gentiles, but a new entity, drawn from both, which is characterized not by ethnic origin but by faith in Jesus.</p> 518 519 520 521<p class="wp-block-paragraph">Some see an echo of Dan 7:27: â<i>Then the kingship and dominion and majesty of all the kingdoms under the heavens shall be given to the people of the holy ones of the Most High, Whose kingship shall be an everlasting kingship, whom all dominions shall serve and obey.â</i> If so, there is a poignant force in the transfer of this image to a different âpeopleâ which is not now simply Israel as Daniel had known it but which fulfills the role of the vineyard that is Israel.</p> 522 523 524 525<p class="wp-block-paragraph">What is lost by the current leadership and gained by the new ânationâ is âthe kingdom of Godâ represented by the personal authority of the landowner. The quotation in v. 42 has spoken directly of what âthe Lordâ has done in vindicating his Son. Israel, they have assumed, is where God rules, but they have rejected his will and so will find themselves outside his domain. At the same time, God will rule over a reconstituted âIsraelâ which acknowledges his sovereignty.</p> 526 527 528 529<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 530 531 532 533<p class="wp-block-paragraph"><i>Image credit</i> <i>The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US</i></p> 534 </div><!-- .entry-content --> 535 536 <footer class="entry-meta"> 537 538 <span class="cat-links"> 539 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 540 541 542 <span class="sep"> | </span> 543 <span class="comments-link"><a href="https://friarmusings.com/2026/10/02/give-and-take-2/#respond"><span class="leave-reply">Leave a reply</span></a></span> 544 545 </footer><!-- .entry-meta --> 546 </article><!-- #post-27204 --> 547 548 549 550 <article id="post-27390" class="post-27390 post type-post status-publish format-standard has-post-thumbnail hentry category-daily-reflection category-scripture tag-job tag-vindicator"> 551 <header class="entry-header"> 552 <h1 class="entry-title"><a href="https://friarmusings.com/2026/10/01/not-how-but-who/" rel="bookmark">Not how, but Who</a></h1> 553 554 <div class="entry-meta"> 555 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/10/01/not-how-but-who/" title="9:00 am" rel="bookmark"><time class="entry-date" datetime="2026-10-01T09:00:00-04:00">October 1, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 556 557 <div class="comments-link"> 558 <a href="https://friarmusings.com/2026/10/01/not-how-but-who/#respond"><span class="leave-reply">Reply</span></a> </div> 559 </header><!-- .entry-header --> 560 561 <div class="entry-content"> 562 563<p class="wp-block-paragraph">The <a href="https://bible.usccb.org/bible/readings/100126.cfm">first reading today</a> continues our journey into the Book of Job arriving at chapter 19. Here is a concise summary of what has transpired up to this point in the narrative: In the first two chapters, we meet Job, a wealthy, blameless, and God-fearing man about whom â<em>the Satan</em>â asserts that Job only serves God because he is blessed. Satan argues Job will curse God if he loses everything and so God allows Satan to test Job. Within moments, Job loses all his wealth, his livestock, and his ten children. But he does not curse God. In Chapter 3 Job laments his existence. He wishes he had died at birth or never existed at all, wondering why God allows light and life to continue for people who are in absolute misery. This is the central theme that this Wisdom literature explores throughout the remainder of the text.</p> 564 565 566 567<p class="wp-block-paragraph">From this point forward, Job is visited by friends. Eliphaz relied on personal experience and a spiritual vision, arguing that no human is innocent before God. Bildad appealed to ancient tradition, asserting that ungodly peo
567ple always face swift ruin. Zophar spoke most bluntly, claiming that Job probably deserved an even harsher punishment than what he received. All are coming from the idea of retributive justice, the idea that God always rewards good behavior and punishes evil in this life. (<em>Note:</em> other canonical books of Wisdom will take issue with this premise, but that is for another dayâ¦)</p> 568 569 570 571<p class="wp-block-paragraph">Job feels it is all helpless because no human can argue or go to court with God. Job laments that there is no arbiter or mediator to lay a hand on both parties and bridge the gap between a holy God and suffering humanity. This brings us to our first reading:</p> 572 573 574 575<p class="wp-block-paragraph"><em>âOh, would that my words were written down! Would that they were inscribed in a record: That with an iron chisel and with lead they were cut in the rock forever! But as for me, I know that my Vindicator lives, and that he will at last stand forth upon the dust; Whom I myself shall see: my own eyes, not anotherâs, shall behold him, And from my flesh I shall see God; my inmost being is consumed with longing.â</em> (Job 19:23-27)</p> 576 577 578 579<p class="wp-block-paragraph">Clearly, Job is indicating what he is about to say is of great importance and needs to be recorded for generations to come. And yet, the meaning of this passage is obscure because the original text has been poorly preserved and the ancient versions do not agree among themselves. Job asserts three times that he shall see a future vindicator, but he leaves the time and manner of this vindication undefined. </p> 580 581 582 583<p class="wp-block-paragraph">What does Job mean by âVindicatorâ? The Hebrew is <em>goʾali</em>, âmy goʾel.â The word has much richer connotations than simply âredeemer.â A goʾel is a kinsman-redeemer, someone who acts on behalf of a family member whose rights, property, freedom, or justice need defending. The same linguistic root is used to describe God as Israel’s redeemer, especially in Isaiah. Some commentators offer that this points to an early belief in resurrection based on the Vulgate translation, but Job is not necessarily saying, in the original historical sense, âI know that Jesus Christ will someday raise me bodily from the dead.â He is saying something more immediate and, given his circumstances, quite remarkable: someone will ultimately take my side. Someone will vindicate me. Someone will establish that what is being said about me is not the final truth.</p> 584 585 586 587<p class="wp-block-paragraph">Jobâs friends have effectively constructed a theological case against him: God is just; you are suffering terribly; therefore you must have done something to deserve this. Job knows that isn’t true. But he cannot prove it. So he appeals beyond his friends and in some respects beyond his own present experience of God to a future Vindicator.</p> 588 589 590 591<p class="wp-block-paragraph">Why carved in stone? Because everything around him presently argues against what he is about to say. His children are dead, his property is gone, his body is afflicted and friends believe he is guilty. His experience is beyond his understanding and there is nothing in sight that things will be put right. And that is precisely the moment when he says: â<em>But as for me, I know that my Vindicator lives</em>.â This is not a case in which it is all resolved and Job then has the assurance that God is faithful. He says it before anything has worked out. It is a lesson for us.</p> 592 593 594 595<p class="wp-block-paragraph">We usually find it fairly easy to recognize God’s faithfulness looking backward. After the illness has passed, the crisis over, prayers answered, and we made it through. Then we are assured and can say, âGod was with me.â Job is doing something much harder. He declares his confidence while he is still sitting in the ashes without a clue how his story ends. He has no idea what vindication will look like or when it will arrive. But he knows one thing: my Vindicator lives.</p> 596 597 598 599<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 600 601 602 603<p class="wp-block-paragraph"><em>Image credit: WordPress AI generated using the text of the post.</em></p> 604 </div><!-- .entry-content --> 605 606 <footer class="entry-meta"> 607 608 <span class="cat-links"> 609 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/daily-reflection/" rel="category tag">Daily Reflection</a>, <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 610 611 <span class="sep"> | </span> 612 <span class="tag-links"> 613 <span class="entry-utility-prep entry-utility-prep-tag-links">Tagged</span> <a href="https://friarmusings.com/tag/job/" rel="tag">Job</a>, <a href="https://friarmusings.com/tag/vindicator/" rel="tag">vindicator</a> </span> 614 615 <span class="sep"> | </span> 616 <span class="comments-link"><a href="https://friarmusings.com/2026/10/01/not-how-but-who/#respond"><span class="leave-reply">Leave a reply</span></a></span> 617 618 </footer><!-- .entry-meta --> 619 </article><!-- #post-27390 --> 620 621 622 623 <article id="post-27202" class="post-27202 post type-post status-publish format-standard has-post-thumbnail hentry category-scripture"> 624 <header class="entry-header"> 625 <h1 class="entry-title"><a href="https://friarmusings.com/2026/10/01/the-coming-change-2/" rel="bookmark">The Coming Change</a></h1> 626 627 <div class="entry-meta"> 628 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/10/01/the-coming-change-2/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2026-10-01T06:00:00-04:00">October 1, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 629 630 <div class="comments-link"> 631 <a href="https://friarmusings.com/2026/10/01/the-coming-change-2/#respond"><span class="leave-reply">Reply</span></a> </div> 632 </header><!-- .entry-header --> 633 634 <div class="entry-content"> 635 636<p class="wp-block-paragraph">This coming Sunday is the <a href="https://bible.usccb.org/bible/readings/100426.cfm">27th Sunday in Ordinary Time</a>. The traditional interpretation holds that the parable is a symbolic account of the history of Israel, whose leadership (<i>tenants </i>of v.34) has rejected Godâs earlier prophetic messengers (cf. Jer 7:25â27 seen in <i>servants </i>of vv.34-35). In v.37 the parable leaves Israelâs past and intuits the events of the Passion and Crucifixion that lay in the days to come. Indeed, the leaders of Jerusalem will seize Jesus and crucify him outside Jerusalem (<i>cf. </i>v.39). Where the traditional interpretation begins to waver starts in v.43 taking on a different direction from its OT parallel in Is 5:1-7:</p> 637 638 639 640<blockquote class="wp-block-quote is-layout-flow wp-block-quote-is-layout-flow"> 641<p class="wp-block-paragraph"><i>
641Now, I will let you know what I mean to do with my vineyard: take away its hedge, give it to grazing, break through its wall, let it be trampled! Yes, I will make it a ruin: it shall not be pruned or hoed, but overgrown with thorns and briers; I will command the clouds not to send rain upon it. </i>(Is 5)</p> 642</blockquote> 643 644 645 646<p class="wp-block-paragraph">Where the owner seems to abandon the vineyard in the OT telling, here in the Gospel according to Matthew, we are told of a very different outcome: â<i>Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.</i>â (v.43) In a scene reminiscent of the encounter of the prophet Nathan and King David, Jesus confirms what the Jerusalem leaders have already offered: â<i>lease his vineyard to other tenants who will give him the produce at the proper timesâ</i> (v.41)</p> 647 648 649 650<p class="wp-block-paragraph">What does this imply? The whole parable might then be interpreted as a prediction of imminent régime change in Jerusalem. But if the <i>tenants </i>are the Jerusalem leadership, the new tenants are a â<i>people.</i>â In the Greek text, the word used is <i>ethnos,</i> ânation.â When a ânationâ replaces the chief priests and elders there may well be something more radical implied, just as the withering of the fig tree symbolized the destruction of the temple, not merely its reorganization, and that same destruction (â<i>deserted</i>,â 23:38; â<i>not one stone on another</i>,â 24:2) is the conclusion to which the present confrontation is heading. More on this later.</p> 651 652 653 654<p class="wp-block-paragraph">A further clue to what sort of new régime may be expected is provided by the quotation from Ps 118:22: â<i>âThe stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyesâ?</i>â Psalm 118:22â23, quoted exactly according to the LXX version, is part of the climax to the Hallel psalm which has already featured in Jesusâ royal ride to the city (v. 9, alluding to vv. 25 and 26). The speaker is probably the king, speaking on behalf of the nation, and the vindication of the rejected stone represents Israelâs triumph over the enemies who despised her. Thus the text does not in itself require a messianic application, but we have seen in 2:15 and 4:1â11 how naturally it comes to Matthew (and presumably to the wider Christian tradition within which this parable was handed on) to present Jesus as the personal embodiment of Israel, the âson of God.â</p> 655 656 657 658<p class="wp-block-paragraph">After the tenantsâ rejection of the son in the parable the buildersâ rejection of the stone is not hard to interpret. If the same stone that is rejected will become the cornerstone, then the son who is rejected may also be expected to be vindicated and to replace the present leadership. The addition of this quotation points us beyond the death of Jesus to his resurrection, which is <i>âwonderful in our eyes</i>.â The new ânationâ of v. 43 may be understood as the people who follow the risen Jesus, just as the âsomething greater than the templeâ in 12:6 appears to point beyond Jesus himself to a whole new régime focused on him.</p> 659 660 661 662<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 663 664 665 666<p class="wp-block-paragraph"><i>Image credit</i> <i>The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US</i></p> 667 </div><!-- .entry-content --> 668 669 <footer class="entry-meta"> 670 671 <span class="cat-links"> 672 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 673 674 675 <span class="sep"> | </span> 676 <span class="comments-link"><a href="https://friarmusings.com/2026/10/01/the-coming-change-2/#respond"><span class="leave-reply">Leave a reply</span></a></span> 677 678 </footer><!-- .entry-meta --> 679 </article><!-- #post-27202 --> 680 681 682 683 <article id="post-27383" class="post-27383 post type-post status-publish format-standard has-post-thumbnail hentry category-franciscan"> 684 <header class="entry-header"> 685 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/30/eyes-front/" rel="bookmark">Eyes Front</a></h1> 686 687 <div class="entry-meta"> 688 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/30/eyes-front/" title="9:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-30T09:00:00-04:00">September 30, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 689 690 <div class="comments-link"> 691 <a href="https://friarmusings.com/2026/09/30/eyes-front/#respond"><span class="leave-reply">Reply</span></a> </div> 692 </header><!-- .entry-header --> 693 694 <div class="entry-content"> 695 696<p class="wp-block-paragraph">âEyes frontâ was something heard quite often during my naval career. As a plebe at the US Naval Academy the expression was âkeep your eyes in the boatâ an expression that originates from traditional maritime and rowing culture, where a coxswain or crew leader would instruct rowers or whaler crews to focus on their own oarsmans
696hip. It was a reminder that you are part of a team and have a specific role that requires your full attention and commitment. While serving in the nuclear control room of submarines, it was a simple admonishment for the control room operators to keep their eyes on their panel and indications. I am reminded of all that when I read the gospel verse, â<em>No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God</em>.â (Lk 9:62)</p> 697 698 699 700<p class="wp-block-paragraph">Perhaps to your ears Jesus’ words sound harsh. But imagine trying to plow a field while constantly turning around. With the light plows of the ancient world, the farmer needed considerable attention to keep the furrow straight. There was no GPS, no machinery holding the line. The plowman had to guide the animal, control the plow and keep his eyes directed toward where he was going. If he continually turned around, the furrow wandered. The work of the plowman was always in front of him. And maybe that is what Jesus is reminding us about.</p> 701 702 703 704<p class="wp-block-paragraph">All of us have something behind us. Things we wish we had done differently. People we miss. Hurts we haven’t completely forgotten. Opportunities we lost. Wonderful times we wish we could recover. Perhaps even versions of ourselves we wish we could become again. Jesus doesn’t tell us to pretend those things never happened. They are part of you and who you have become. We all have a past but the spiritual question is: âIs something in my past keeping me from seeing where Christ is leading me now?â</p> 705 706 707 708<p class="wp-block-paragraph">So often in the Sacrament of Confession people are burdened with regret. Sometimes we keep looking backward at a sin God has already forgiven, as though our failure gets the final word rather than God’s mercy. For others, resentment is the burden, allowing something someone did years ago to determine who they are today.</p> 709 710 711 712<p class="wp-block-paragraph">But it is not all a burden. It could even be nostalgia. Sometimes we become so attached to the way God worked in our lives yesterday that we fail to notice what God is doing today. Following Jesus doesn’t have a retirement age. We can easily think in terms of what has already been accomplished: I raised the family. I served the parish. I had my career. I did my part. All of that ground has been plowed.</p> 713 714 715 716<p class="wp-block-paragraph">
716Perhaps the furrow is shorter than it once was. Perhaps we cannot do what we once did. But there is still someone to love, to forgive, to encourage, to pray for and more. Some part of ourselves we still need to surrender to God.</p> 717 718 719 720<p class="wp-block-paragraph">Your past can be a source of wisdom, strength, and more, but your past cannot be where you are headed.</p> 721 722 723 724<p class="wp-block-paragraph">And so we put our hand to the plow and thank God for the ground already traveled. We learn from the crooked furrows and are grateful for the straight ones. But we keep our eyes on Christ. Whatever lies behind us is just that behind us. The Kingdom of God is always in front of us.</p> 725 726 727 728<p class="wp-block-paragraph">But if we’re still here, there is still some field in front of us. </p> 729 730 731 732<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 733 734 735 736<p class="has-small-font-size wp-block-paragraph"><em>Image credit: WordPress AI generated using the text of the post.</em></p> 737 </div><!-- .entry-content --> 738 739 <footer class="entry-meta"> 740 741 <span class="cat-links"> 742 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/franciscan/" rel="category tag">franciscan</a> </span> 743 744 745 <span class="sep"> | </span> 746 <span class="comments-link"><a href="https://friarmusings.com/2026/09/30/eyes-front/#respond"><span class="leave-reply">Leave a reply</span></a></span> 747 748 </footer><!-- .entry-meta --> 749 </article><!-- #post-27383 --> 750 751 752 753 <article id="post-27200" class="post-27200 post type-post status-publish format-standard has-post-thumbnail hentry category-scripture tag-vineyard"> 754 <header class="entry-header"> 755 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/30/bearing-fruit-3/" rel="bookmark">Bearing Fruit</a></h1> 756 757 <div class="entry-meta"> 758 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/30/bearing-fruit-3/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-30T06:00:00-04:00">September 30, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 759 760 <div class="comments-link"> 761 <a href="https://friarmusings.com/2026/09/30/bearing-fruit-3/#respond"><span class="leave-reply">Reply</span></a> </div> 762 </header><!-- .entry-header --> 763 764 <div class="entry-content"> 765 766<p class="wp-block-paragraph">This coming Sunday is the <a href="https://bible.usccb.org/bible/readings/100426.cfm">27th Sunday in Ordinary Time</a>. In todayâs parable, four times the word <i>karpos</i> (“fruit”) appears in the text, although not always translated that way [v. 34 literally “time of the fruits” = NAB’s “<i>vintage time</i>;” 34 and 41 literally “fruits” = NAB’s “<i>produce</i>;” and in v.43 translated as â<i>fruits</i>â]. By comparison the word <i>karpos</i> occurs once in Mark’s version (12:2) of this parable. Matthewâs use of this theme/image is consistent across his gospel (see also: 3:8, 10; 7:16-20; 12:33; 13:8, 23). It is central to this parable.</p> 767 768 769 770<p class="wp-block-paragraph">There are some significant differences between Mk 12:2 (<i>At the proper time he sent a servant to the tenants to obtain from them some of the produce of the vineyard</i>) and Mt 21:34 (<i>When vintage time drew near, he sent his servants to the tenants to obtain his produce</i>). In Mark the servant is sent “at the proper time” (<i>kairos</i>); the implication is that the fruit was ripe and thus the time to harvest the fruit was here. Yet in Matthew vintage time (<i>kairos</i>) of the fruits <i>âdrew near.</i>” In other words, the fruit was almost ripe, but not quite. The expression is the way in which Matthew speaks of the in-breaking of the kingdom (3:2; 4:17; 10:7) and of Jesus’ hour (26:45) pointing to the coming (here, but not fully here) sense of Godâs kingdom breaking into our time (<i>chronos</i>).</p> 771 772 773 774<p class="wp-block-paragraph">It is perhaps noteworthy that in Mark the landowner seeks to receive â<i>some of the produce</i>,â literally, âa shareâ of the fruit of the vineyard. Presumably the workers get to keep their share. But in Matthew the landowner seeks to receive â<i>his</i> <i>produce</i>,â possibly implying “all,” since he owned the entire vineyard. This may well be the meaning when one considers v.41:â<i> give him the produce at the proper times.</i>â</p> 775 776 777 778<p class="wp-block-paragraph">In the parable of âThe Two Sons,â when the chief priests and elders remain silent in the face of Jesusâ question, in v.41 the leaders of Jerusalem have no problem in answering when Jesus asks: â<i>What will the owner of the vineyard do to those tenants when he comes?</i>â. They do so immediately and with some vehemence: â<i>He will put those wretched men to a wretched death.</i>â The tone and tenor of the response indicated that this parable has hit close to home. The story of an absentee landowner reflects a familiar economic situation at the time; some of the chief priests and elders to whom Jesus is speaking would probably have owned land away from Jerusalem. The landowner must be a wealthy man, because a newly planted vineyard could not be expected to produce fruit for at least four years, during which he would have no return on his capital outlay. Once the vines began to bear fruit there would be an agreed proportion of the crop due to the owner, leaving the tenants to derive their living from the rest. The fault of the tenants in withholding the due produce is compounded by the violence upon the servants. This fault is massively compounded by their decision to murder the ownerâs son and so to attempt to take over the property.</p> 779 780 781 782<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 783 784 785 786<p class="wp-block-paragraph"><i>Image credit</i> <i>The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US</i></p> 787 </div><!-- .entry-content --> 788 789 <footer class="entry-meta"> 790 791 <span class="cat-links"> 792 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 793 794 <span class="sep"> | </span> 795 <span class="tag-links"> 796 <span class="entry-utility-prep entry-utility-prep-tag-links">Tagged</span> <a href="https://friarmusings.com/tag/vineyard/" rel="tag">Vineyard</a> </span> 797 798 <span class="sep"> | </span> 799 <span class="comments-link"><a href="https://friarmusings.com/2026/09/30/bearing-fruit-3/#respond"><span class="leave-reply">Leave a reply</span></a></span> 800 801 </footer><!-- .entry-meta --> 802 </article><!-- #post-27200 --> 803 804 805 806 <article id="post-27377" class="post-27377 post type-post status-publish format-standard has-post-thumbnail hentry category-franciscan"> 807 <header class="entry-header"> 808 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/29/the-feast-of-the-archangels/" rel="bookmark">The Feast of the Archangels</a></h1> 809 810 <div class="entry-meta"> 811 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/29/the-feast-of-the-archangels/" title="9:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-29T09:00:00-04:00">September 29, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 812 813 <div class="comments-link"> 814 <a href="https://friarmusings.com/2026/09/29/the-feast-of-the-archangels/#comments">1</a> </div> 815 </header><!-- .entry-header --> 816 817 <div class="entry-content"> 818 819<p class="wp-block-paragraph">In yesterdayâs post about the opening chapter of the Book of Job, we encountered an opening scene of the heavenly court of the Lord. Present were God, the <em>son of God</em> and <em>the Satan</em>. As noted yesterday, in the Old Testament they are the servants and attendants of God. To imagine them as angels, in the sense of later Christian theology, is probably an anachronism for the divine author of Job. Today is different. Today
819we celebrate the <a href="https://bible.usccb.org/bible/readings/092926.cfm">Feast of the Archangels</a> Michael, Gabriel, and Raphael.</p> 820 821 822 823<p class="wp-block-paragraph">The date of September 29 originally marked the dedication of the Church of St. Michael in Rome built by Emperor Constantine. By the middle ages the day, known as Michaelmas, became a major celebration and a holy day of obligation in medieval Europe. For centuries, September 29 remained solely dedicated to St. Michael. Meanwhile, in 1921 Pope Benedict XV added universal feast days for the other two archangels named in Scripture: St. Gabriel on March 24 (the day before the Annunciation) and St. Raphael on October 24. During the liturgical reforms following the Second Vatican Council, Pope Paul VI combined the celebrations into our present celebration.</p> 824 825 826 827<p class="wp-block-paragraph"><strong>The Archangels</strong></p> 828 829 830 831<p class="wp-block-paragraph">The Archangel Michael (<em>who is like God</em>) is biblically portrayed as a Protector and Warrior. In the <em>Book of Daniel</em>, Michael is described as â<em>one of the chief princes</em>â and the special protector of the people of Israel (Daniel 10:13, 12:1). In the <em>Letter of Jude</em> he disputes with the devil over the body of Moses, declaring â<em>May the Lord rebuke you</em>!â (Jude 1:9). Lastly, in the <em>Book of Revelation</em>, Michael leads the heavenly armies in a climactic battle to defeat Satan (the dragon) and cast him down to earth (Revelation 12:7-9).</p> 832 833 834 835<p class="wp-block-paragraph">The Archangel Gabriel (<em>God is my strength</em>) appears as the Messenger of God. In the <em>Book of Daniel</em> Gabriel explains prophetic visions to Daniel, specifically interpreting the vision of the ram and the goat, and predicting the timeline of the Messiah (Daniel 8:16, 9:21). In the <em>Gospel of Luke</em> He announces the upcoming birth of John the Baptist to the priest Zechariah (Luke 1:11-20). And at the Annunciation, Gabriel delivers the most famous message in human history to Mary, announcing that she will conceive and bear Jesus, the Son of God (Luke 1:26-38).</p> 836 837 838 839<p class="wp-block-paragraph">The Archangel Raphael (<em>God heals</em>) appears as Healer and Guide. In the <em>Book of Tobit</em> Raphael appears disguised as a human named Azarias to guide young Tobias on a dangerous journey. He protects Tobias and his new wife, Sarah, by driving away and binding the demon Asmodeus and he provides the instructions to cure Tobias’s father, Tobit, of his blindness using fish gall. He ultimately reveals his true nature by stating, “<em>I am Raphael, one of the seven angels who stand and serve before the Glory of the Lord.</em>” (Tobit 12:15).</p> 840 841 842 843<p class="wp-block-paragraph">Of course now we have to ask: who are the other four angels â<em>who stand and serve before the Glory of the Lordâ</em>?</p> 844 845 846 847<p class="wp-block-paragraph"><strong>The Other Archangels</strong></p> 848 849 850 851<p class="wp-block-paragraph">
851While the canonical Bible only names Michael, Gabriel, and Raphael, ancient Jewish and early Christian traditions reference a council of seven archangels. The concept of seven chief angels is hinted at in Scripture such as the Tobit reference above but also when the Book of Revelation mentions the “<em>seven spirits who are before his throne.</em>“</p> 852 853 854 855<p class="wp-block-paragraph">The earliest and most influential list defining all seven archangels comes from the Book of Enoch (Chapter 20), an ancient Jewish text dating to the 3rd century BC. While non-canonical for most Western churches, it remains part of the official scriptural canon of the Ethiopian Orthodox Church. Enoch names the remaining four as:</p> 856 857 858 859<p class="wp-block-paragraph"><strong>Uriel</strong> (Oriel): His name means “God is my light.” In apocryphal texts like 2 Esdras, he serves as an angel of wisdom who instructs prophets and guards the gates of Eden with a fiery sword.</p> 860 861 862 863<p class="wp-block-paragraph"><strong>Raguel</strong>: His name means “Friend of God.” Enoch describes him as the angel who “takes vengeance on the world of the luminaries,” acting as a celestial coordinator who ensures that other angels and cosmic laws remain in harmony.</p> 864 865 866 867<p class="wp-block-paragraph"><strong>Saraqael</strong> (Sariel / Zerachiel): His name means “God’s command” or “God has helped.” He is tasked with overseeing the spirits of humans who fall into sin, guarding against spiritual corruption.</p> 868 869 870 871<p class="wp-block-paragraph"><strong>Remiel</strong> (Ramiel / Jerahmeel): His name means “Thunder of God” or “Mercy of God.” He is designated as the angel responsible for those who rise from the dead, serving as a guide for holy souls awaiting resurrection.</p> 872 873 874 875<p class="wp-block-paragraph">At a later date, drawing upon ancient liturgies and the 5th-century writings of Pseudo-Dionysius, the Eastern Orthodox Churches, offered these as the name of the seven archangels: Michael, Gabriel, Raphael, Uriel, </p> 876 877 878 879<ul class="wp-block-list"> 880<li>Selaphiel (Sealtiel): “The Prayer of God,” depicted in icons with his hands crossed over his chest in a posture of deep, contemplative prayer</li> 881 882 883 884<li>Jegudiel (Jhudiel): “The Praise of God,” seen as the defender of people working in positions of leadership or spiritual responsibility.</li> 885 886 887 888<li>Barachiel: “The Blessing of God,” often depicted holding white roses or scattering flower petals, representing the distribution of divine blessings.</li> 889</ul> 890 891 892 893<p class="wp-block-paragraph"><strong>The Unnamed Archangels in Western Christianity</strong></p> 894 895 896 897<p class="wp-block-paragraph">Both of these sources are âeasternâ which raises the question of why the remaining four archangels remained âunnamedâ in Western Christianity. In the early western Church, the popular naming of dozens of unbiblical angels led to a rise in folk magic, superstition, and unauthorized angelic worship. To curb this, Pope Saint Zachary enacted a decree at the Council of Rome in 745 AD. The Church officially banned the invocation of any angel names not explicitly recorded in the recognized books of Sacred Scripture. Consequently, the West restricted its official focus strictly to Michael, Gabriel, and Raphael, leaving the other four hidden to history and folklore.</p> 898 899 900 901<p class="wp-block-paragraph">The reason for the ban was, in part, adherence to the canonicity of Sacred Scripture, an unhealthy aspect of angelology, but the âtipping pointâ leading to the ban was when St. Boniface reported to Rome the unauthorized preaching of Aldebert of Soisson, France. He claimed that the Archangel Raphael personally delivered a letter to him from Jesus authorizing his preaching, his evangelization (which amounted to a cult of personality) and a whole rash of actions. Adelbertâs most egregious act was his prayer: âI pray to you, angel Uriel, angel Raguel, angel Tubuel, angel Adinus, angel Tubuas, angel Sabaoc, angel Simiel…â When the Roman analyzed this list, the theologians recognized that apart from Uriel and Raguel several of the other names had distinct roots in Gnostic magic and occultism. The Church came to a chilling conclusion: Adalbert was not speaking to holy protectors; he was unknowingly (or knowingly) entering into pacts with demons. As a whole, his movement centered around a type of angelology that seemed to move certain angels into <em>lateria</em> worship, that due to God alone. While Boniface wanted him excommunicated, the local councils held him to be insane and removed him from public life.</p> 902 903 904 905<p class="wp-block-paragraph">Despite the Council of Rome’s 745 AD ban that removed him from official Catholic liturgy, Archangel Uriel maintained a vibrant presence in Western literature, art, and high culture. He did this by transitioning from a figure of strict religious dogma into a powerful symbol for humanists, poets, and Protestant traditions. During the Renaissance, European scholars became deeply fascinated by classical antiquity, Jewish mysticism (the Kabbalah), and early Christian texts. Because Uriel’s name translates to âGod is my Light,â artists and humanists adopted him as the unofficial patron saint of the arts, sciences, and divine wisdom. In da Vinciâs masterpiece, <em>Virgin of the Rocks</em>, the angel guiding the infant John the Baptist alongside Mary is traditionally identified as Uriel, drawing from apocryphal legends.</p> 906 907 908 909<p class="wp-block-paragraph">When the Church of England broke away from Rome in the 16th century, it discarded many medieval Catholic decrees and recognized Uriel as the fourth Archangel, placing him right alongside Michael, Gabriel, and Raphael. Across the UK and the United States, Episcopal and Anglican churches feature stained-glass windows of Uriel holding a solar orb or a scroll of wisdom. He is uniquely venerated
909within Anglicanism as the patron saint of the Sacrament of Confirmation, guiding the faithful into the light of spiritual maturity</p> 910 911 912 913<p class="wp-block-paragraph">In <em>Paradise Lost,</em> Milton, a Protestant, was completely unbothered by medieval Catholic bans. He cast Uriel as a major character, naming him the “Regent of the Sun” and the sharpest-sighted spirit in all of Heaven.</p> 914 915 916 917<p class="wp-block-paragraph">Probably more than you wanted to know, but interesting nonetheless!</p> 918 919 920 921<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 922 923 924 925<p class="wp-block-paragraph"><em>Image credit: WordPress AI based on the text of the article</em></p> 926 </div><!-- .entry-content --> 927 928 <footer class="entry-meta"> 929 930 <span class="cat-links"> 931 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/franciscan/" rel="category tag">franciscan</a> </span> 932 933 934 <span class="sep"> | </span> 935 <span class="comments-link"><a href="https://friarmusings.com/2026/09/29/the-feast-of-the-archangels/#comments"><b>1</b> Reply</a></span> 936 937 </footer><!-- .entry-meta --> 938 </article><!-- #post-27377 --> 939 940 941 942 <article id="post-27198" class="post-27198 post type-post status-publish format-standard has-post-thumbnail hentry category-scripture tag-vineyard"> 943 <header class="entry-header"> 944 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/29/matthews-vineyard-2/" rel="bookmark">Matthewâs Vineyard</a></h1> 945 946 <div class="entry-meta"> 947 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/29/matthews-vineyard-2/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-29T06:00:00-04:00">September 29, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 948 949 <div class="comments-link"> 950 <a href="https://friarmusings.com/2026/09/29/matthews-vineyard-2/#respond"><span class="leave-reply">Reply</span></a> </div> 951 </header><!-- .entry-header --> 952 953 <div class="entry-content"> 954 955<p class="wp-block-paragraph">This coming Sunday is the <a href="https://bible.usccb.org/bible/readings/100426.cfm">27th Sunday in Ordinary Time</a>. Much like Isaiah 5:1-2 (the reading from the OT accompanying our gospel), Matthewâs parable has a vineyard setting (also the preceding two parables: 20:1-16, the workers in the vineyard; 21:28-32, the two sons). What does the vineyard represent? In Isaiah it represents Israel and many have assumed that that is its meaning in the gospel parable, e.g., the vineyard = Israel; the tenants = religious leaders; landowner’s slaves = prophets whom they rejected. With this interpretation, we note that the vineyard is not destroyed, but turned over to new tenants. To use another biblical metaphor, the unfaithful, greedy shepherds are removed (Mt 9:36; Ezekiel 34) and new shepherds are installed to care for the sheep.</p> 956 957 958 959<p class="wp-block-paragraph">In Matthewâs gospel the vineyard takes on a broader, more universal meaning. Rather than simply, âIsrael,â the vineyard is generally taken to mean the Kingdom of God. Remember that entry into the Kingdom was central in the closing warning in the parable of the Two Sons that immediately preceded our text.</p> 960 961 962 963<p class="wp-block-paragraph">Another theme that continues from the preceding parable is the importance of actions that reflect the value of the kingdom. The chief priests and elders of Jerusalem are criticized for a manner of living out their faith that is inconsistent with Godâs call; they refuse to change their hearts in the face of the prophetic actions of Jesus. They understand that to acknowledge his authority means to abdicate theirs. They not only say nothing in response to Jesusâ question; they do nothing. As seen in the parable of the Two Sons, bearing fruit is expected of all disciples.</p> 964 965 966 967<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 968 969 970 971<p class="wp-block-paragraph"><i>Image credit</i> <i>The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US</i></p> 972 </div><!-- .entry-content --> 973 974 <footer class="entry-meta"> 975 976 <span class="cat-links"> 977 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 978 979 <span class="sep"> | </span> 980 <span class="tag-links"> 981 <span class="entry-utility-prep entry-utility-prep-tag-links">Tagged</span> <a href="https://friarmusings.com/tag/vineyard/" rel="tag">Vineyard</a> </span> 982 983 <span class="sep"> | </span> 984 <span class="comments-link"><a href="https://friarmusings.com/2026/09/29/matthews-vineyard-2/#respond"><span class="leave-reply">Leave a reply</span></a></span> 985 986 </footer><!-- .entry-meta --> 987 </article><!-- #post-27198 --> 988 989 990 991 <article id="post-27371" class="post-27371 post type-post status-publish format-standard has-post-thumbnail hentry category-franciscan"> 992 <header class="entry-header"> 993 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/28/the-accuser/" rel="bookmark">The Accuser</a></h1> 994 995 <div class="entry-meta"> 996 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/28/the-accuser/" title="9:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-28T09:00:00-04:00">September 28, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 997 998 <div class="comments-link"> 999 <a href="https://friarmusings.com/2026/09/28/the-accuser/#respond"><span class="leave-reply">Reply</span></a> </div> 1000 </header><!-- .entry-header --> 1001 1002 <div class="entry-content"> 1003 1004<p class="wp-block-paragraph">The <a href="https://bible.usccb.org/bible/readings/092826.cfm">first reading today</a> is one that often generates lots of questions. Here is the first reading and I suspect you can easily guess the types of questions:</p> 1005 1006 1007 1008<blockquote class="wp-block-quote is-layout-flow wp-block-quote-is-layout-flow"> 1009<p class="wp-block-paragraph">â<em>One day, when the sons of God came to present themselves before the LORD, Satan also came among them. And the LORD said to Satan, âWhence do you come?â Then Satan answered the LORD and said, âFrom roaming the earth and patrolling it.â And the LORD said to Satan, âHave you noticed my servant Job, and that there is no one on earth like him, blameless and upright, fearing God and avoiding evil?â But Satan answered the LORD and said, âIs it for nothing that Job is God-fearing? Have you not surrounded him and his family and all that he has with your protection? You have blessed the work of his hands, and his livestock are spread over the land. But now put forth your hand and touch anything that he has, and surely he will blaspheme you to your face.â And the LORD said to Satan, âBehold, all that he has is in your power; only do not lay a hand upon his person.â So Satan went forth from the presence of the LORD. </em> (Job 1:6â12)</p> 1010</blockquote> 1011 1012 1013 1014<ul class="wp-block-list"> 1015<li>What is Satan doing in the heavenly court?</li> 1016 1017 1018 1019<li>Why is God letting Satan âgo to townâ on Job?</li> 1020 1021 1022 1023<li>Is this like a heavenly âbetâ between God and Satan, almost akin to the gods of Olympu
1023s getting ready to torment some poor mortal?</li> 1024</ul> 1025 1026 1027 1028<p class="wp-block-paragraph">As the first reading continues, we discover the way in which Jobâs world is âcoming apart at the seams.â But he never blasphemes the Lord. I always imagine it is with great resignation that Job simply says, <em>âNaked I came forth from my motherâs womb, and naked shall I go back again. The LORD gave and the LORD has taken away; blessed be the name of the LORD!â In all this Job did not sin, nor did he say anything disrespectful of God.</em>â (Job 1:6â12)</p> 1029 1030 1031 1032<p class="wp-block-paragraph">The setting for the opening chapter is like an ancient monarch holding court. He is surrounded by the â<em>sons of God</em>.â In ancient mythology these were originally lesser divine beings, but in the Bible they are the servants and attendants of God. To imagine them as angels, in the sense of later Christian theology, is probably an anachronism for the divine author of Job. </p> 1033 1034 1035 1036<p class="wp-block-paragraph">Among the â<em>sons of God</em>â is not âSatanâ but â<em>the</em> <em>Satan</em>â (<em>haÅÅÄá¹Än</em>) This is not a proper name, as in later Christian theology, but rather describes an office and a function: âthe adversary.â It is a fair question to ask if <em>the Satan</em> is a member of the heavenly court, an intruder, or a member of the court who seems to have been Godâs investigative agent checking up on things around the world – or perhaps the investigating attorney. What is clear is that across the breadth of the Old Testament <em>the Satan</em> is not associated with <em>diabolos</em>. The context of uses in other places suggest that the best understanding of the use in Job is as âthe accuser.â Then again, it is less clear who is being accused, Job or God.</p> 1037 1038 1039 1040<p class="wp-block-paragraph">As readers, we are aware of Jobâs integrity; the text informs us that God is also aware of it, and in fact takes pride in Job (v. 8). <em>The Satan</em> is skeptical and, in front of the whole heavenly court, suggests that Job is virtuous simply because he gets something out of it. If Job were to lose all these blessings, what would he say then? He would flagrantly curse God. In the context of a shame culture, Yahwehâs honor is now involved and has a stake in the outcome. <em>The Satan</em> is allowed to put Job to the test, something he hastens to do.</p> 1041 1042 1043 1044<p class="wp-block-paragraph">What just happened? Iâd suggest that the heavenly scene provides an open forum in which God permits the testing of Job. That is, the plan to test Job was not hatched in a secret meeting between God and <em>the Satan</em>. Rather it was decided openly before the heavenly assembly. In this setting Yahwehâs motivation, based on his complete confidence in Job, was fully known and thus it was above question. This is important, for the author has a doubly difficult task throughout his work: continually to characterize Job as innocent and not to characterize Yahweh as demonic or capricious.</p> 1045 1046 1047 1048<p class="wp-block-paragraph">Was this a wager? There are scholars who think so, but across Scripture, wagers tend to have a sum or prize to be handed over to the winner. The single issue at stake was the motivation for Jobâs upright behavior and his fear of God. <em>The Satan</em> functions as Godâs servant, solely an instrument in the testing and God is ultimately responsible for all that happens.</p> 1049 1050 1051 1052<p class="wp-block-paragraph">In the end, the <em>Book of Job</em> is a wonderful example of Wisdom Literature whose language and theme are common across the ancient Near East. It explores that enduring question and challenge of why bad things happen to good people. Take a moment to watch this <a href="https://youtu.be/GswSg2ohqmA?si=QfP4QoP00lmvC8cP"><strong>video</strong></a> that offers several different insights about God’s response to Job.</p> 1053 1054 1055 1056<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 1057 1058 1059 1060<p class="wp-block-paragraph"><em>Image credit: WordPress AI generated based on the text of the post</em></p> 1061 </div><!-- .entry-content --> 1062 1063 <footer class="entry-meta"> 1064 1065 <span class="cat-links"> 1066 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/franciscan/" rel="category tag">franciscan</a> </span> 1067 1068 1069 <span class="sep"> | </span> 1070 <span class="comments-link"><a href="https://friarmusings.com/2026/09/28/the-accuser/#respond"><span class="leave-reply">Leave a reply</span></a></span> 1071 1072 </footer><!-- .entry-meta --> 1073 </article><!-- #post-27371 --> 1074 1075 1076 1077 <article id="post-27196" class="post-27196 post type-post status-publish format-standard has-post-thumbnail hentry category-scripture tag-vineyard"> 1078 <header class="entry-header"> 1079 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/28/a-call-for-change-2/" rel="bookmark">A Call for Change</a></h1> 1080 1081 <div class="entry-meta"> 1082 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/28/a-call-for-change-2/" title="6:00 am" rel="bookmark"><time class="entry-date" datetime="2026-09-28T06:00:00-04:00">September 28, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 1083 1084 <div class="comments-link"> 1085 <a href="https://friarmusings.com/2026/09/28/a-call-for-change-2/#respond"><span class="leave-reply">Reply</span></a> </div> 1086 </header><!-- .entry-header --> 1087 1088 <div class="entry-content"> 1089 1090<p class="wp-block-paragraph">This coming Sunday is the <a href="https://bible.usccb.org/bible/readings/100426.cfm">27th Sunday in Ordinary Time</a>, Lectionary Cycle A. In this section of the Gospel according to Matthew we encounter Jesus in Holy Week amidst an on-going dialogue with the chief priests and elders. These folk are not happy with Jesus as just the day before he had upset the tables of the moneychangers in the Temple area. When Jesus returned to the Temple the following day, the leaders of Judaism were there with questions about the authority with which Jesus takes such bold and prophetic actions (and interrupts the commerce of the Temple).</p> 1091 1092 1093 1094<p class="wp-block-paragraph">Last weekâs gospel (parable of the Two Sons) occurs in the shadow of Jesusâ question to the leaders about the bold and prophetic ministry of John the Baptist. Jesus asks âby what authorityâ did John baptize? Was it of heavenly or earthly origin? As mentioned in a previous post the leadersâ silence reveals their uncommitted reasoning leading to a lack of answer. They do not answer because they do not want the on-lookers to question their authority. Their silence is not to advance or retard the Kingdom of God, but to preserve the status quo. They will not change their status, their minds, or their hearts.</p> 1095 1096 1097 1098<p class="wp-block-paragraph">Embedded in the prophetic actions and calls of John and Jesus is exactly that â a call for change. The call for a change of heart comes from a heavenly authority. In their silence, the leaders abdicate not only their authority from âthe chair of Moses,â but also their own entrance into the Kingdom.</p> 1099 1100 1101 1102<p class="wp-block-paragraph">Eugene Boring has pointed out that there is a strong structural parallel between the parables of the âTwo Sonsâ and that of âThe Lordâs Vineyard.â</p> 1103 1104 1105 1106<figure class="wp-block-table"><table class="has-fixed-layout"><tbody><tr><td><i>The Two Sons</i></td><td><i>Common element</i></td><td><i>The Lordâs Vineyard</i></td></tr><tr><td>21:28<i>a</i></td><td>Jesusâ introductory word</td><td>21:33<i>
1106a</i></td></tr><tr><td>21:28<i>b</i>â30</td><td>The parable</td><td>21:33<i>b</i>â39</td></tr><tr><td>21:31<i>a</i></td><td>Jesusâ question</td><td>21:40</td></tr><tr><td>21:31<i>b</i></td><td>Their self-incriminating response</td><td>21:41</td></tr><tr><td>21:31<i>c</i></td><td>Jesusâ concluding pronouncement of judgment</td><td>21:42â43 [44]</td></tr></tbody></table></figure> 1107 1108 1109 1110<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 1111 1112 1113 1114<p class="wp-block-paragraph"><i>Image credit</i> <i>The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US</i></p> 1115 </div><!-- .entry-content --> 1116 1117 <footer class="entry-meta"> 1118 1119 <span class="cat-links"> 1120 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/scripture/" rel="category tag">Scripture</a> </span> 1121 1122 <span class="sep"> | </span> 1123 <span class="tag-links"> 1124 <span class="entry-utility-prep entry-utility-prep-tag-links">Tagged</span> <a href="https://friarmusings.com/tag/vineyard/" rel="tag">Vineyard</a> </span> 1125 1126 <span class="sep"> | </span> 1127 <span class="comments-link"><a href="https://friarmusings.com/2026/09/28/a-call-for-change-2/#respond"><span class="leave-reply">Leave a reply</span></a></span> 1128 1129 </footer><!-- .entry-meta --> 1130 </article><!-- #post-27196 --> 1131 1132 1133 1134 <article id="post-27367" class="post-27367 post type-post status-publish format-standard has-post-thumbnail hentry category-sunday-morning tag-humility"> 1135 <header class="entry-header"> 1136 <h1 class="entry-title"><a href="https://friarmusings.com/2026/09/27/true_humility/" rel="bookmark">True Humility</a></h1> 1137 1138 <div class="entry-meta"> 1139 <span class="sep">Posted on </span><a href="https://friarmusings.com/2026/09/27/true_humility/" title="12:02 pm" rel="bookmark"><time class="entry-date" datetime="2026-09-27T12:02:00-04:00">September 27, 2026</time></a><span class="by-author"> <span class="sep"> by </span> <span class="author vcard"><a class="url fn n" href="https://friarmusings.com/author/friarmusings/" title="View all posts by Friar Musings" rel="author">Friar Musings</a></span></span> </div><!-- .entry-meta --> 1140 1141 <div class="comments-link"> 1142 <a href="https://friarmusings.com/2026/09/27/true_humility/#respond"><span class="leave-reply">Reply</span></a> </div> 1143 </header><!-- .entry-header --> 1144 1145 <div class="entry-content"> 1146 1147<p class="wp-block-paragraph">â<i>For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted</i>;â a familiar verse from Luke. But that doesnât tell us what true humility is. Merriam Webster defines humility as freedom from pride or arrogance. Thatâs a start; it tells us what humility is not and by implication tells us what not to do in life. St. Bonaventure offered that humility is the guardian and gateway to all the other virtues. So, humility is important for being in this life and getting to the next.</p> 1148 1149 1150 1151<p class="wp-block-paragraph">St. Francis of Assisi says this of humility: <i>for what a person is before God, that he is and no more. </i>(Admonition 19). I like that saying â but it is more reminder than definition. I think we need to put some âmeat on the bones,â something that will guide us into what to do or how to be.</p> 1152 1153 1154 1155<p class="wp-block-paragraph">Of course we could all take a moment and think of people in our life that we consider humble. We can consider the traits and characteristics of that person that makes us conclude they are a humble person â not just meek, shy, retiring or quiet, but humble. The Christian writer C. S. Lewis offers that: âTrue humility is not thinking less of yourself; it is thinking of yourself less.â I sat with that a while this week and came up with a list that might reflect Lewisâ thought. The list is not complete, but only a start.</p> 1156 1157 1158 1159<ul class="wp-block-list"> 1160<li>A humble person has lots to brag about, but he doesnât boast. He or she might share accomplishments from their life, but for a purpose that has nothing to do with self-aggrandizement. The humble person is just as interested in your accomplishments.</li> 1161 1162 1163 1164<li>A humble person can be corrected because they know that life ever operates in the sphere of learning. As my dad would say, âEvery man is your better because you can learn something from them.â</li> 1165 1166 1167 1168<li>A humble person serves willingly because the motivation is knowing that the one served will be better off.</li> 1169 1170 1171 1172<li>A humble person knows the difference between being a leader and being the boss.</li> 1173 1174 1175 1176<li>A humble person will choose gentleness before strength, will act the same with the poor and the rich, the young and the old, the friend and the foe â will act with compassion and purpose.</li> 1177 1178 1179 1180<li>The humble person pursues greatness. While one might be content in many things, the humble person is not content with their own character. The humble person always seeks greater wisdom, a deeper capacity to love, a balance, and a wholenessâ¦or in our
1180church lexicon â holiness.</li> 1181 1182 1183 1184<li>The humble person is in charge of their lives â even when they choose to follow, to be obedient, and take the path less desirable.</li> 1185 1186 1187 1188<li>Hereâs one I think is very important. The humble person is condescending.</li> 1189</ul> 1190 1191 1192 1193<p class="wp-block-paragraph">Did he just say, âcondescending?â Yes, I did. When most people hear that word, they think of showing a patronizing or superior attitude toward others. But I am talking about the original meaning from the Latin <i>condescendere</i> â to come down so as to be with or to accompany or to serve.</p> 1194 1195 1196 1197<p class="wp-block-paragraph">The ultimate <i>condescendere</i> was Jesus being born as one of us. Coming from the Heavenly kingdom to, as St. John literally wrote, â<i>to pitch his tent among us.</i>â Jesus came down to serve us and to do so humbly. I think all of the characteristics of humility above â and more â apply to Jesus. In our second reading, the <i>Letter to the Philippians </i>(<i>2:3-11</i>)<i>, </i>St. Paul writes:</p> 1198 1199 1200 1201<blockquote class="wp-block-quote is-layout-flow wp-block-quote-is-layout-flow"> 1202<p class="wp-block-paragraph"><i>Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but (also) everyone for those of others. Have among yourselves the same attitude that is also yours in Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. </i></p> 1203</blockquote> 1204 1205 1206 1207<blockquote class="wp-block-quote is-layout-flow wp-block-quote-is-layout-flow"> 1208<p class="wp-block-paragraph"><i>Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross.</i></p> 1209</blockquote> 1210 1211 1212 1213<p class="wp-block-paragraph">Obedient to death â giving his life for our sins, for our salvation, paying the price â truly thinking not of himself, but of us. Sacrificing everything, never knowing if we would accept and embrace his gift of redemption. His humility to the plan of his heavenly Father brought Jesus to disgrace in the eyes of the power of the world.</p> 1214 1215 1216 1217<blockquote class="wp-block-quote is-layout-flow wp-block-quote-is-layout-flow"> 1218<p class="wp-block-paragraph"><i>Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. </i></p> 1219</blockquote> 1220 1221 1222 1223<p class="wp-block-paragraph">There you have it. Some thoughts on humility. Take some time today and make your own list on what it means to be humble and how you plan to walk through this life in humility. You have examples in the people you admire.. You have the testimony of the life of Jesus in Scripture. You have what you need to begin to change the way we think. Then what we think, becomes the words we speak. The words we speak become the actions of our lives. Those actions become our habits. Habits become character. Character becomes who we are as we stand before God. For we are that and nothing more.</p> 1224 1225 1226 1227<p class="wp-block-paragraph">Amen</p> 1228 1229 1230 1231<hr class="wp-block-separator has-alpha-channel-opacity is-style-wide" /> 1232 1233 1234 1235<p class="wp-block-paragraph"><i>Image credit: Parable of the Two Sons, Andrei Monorov, 2012 | CC BY SA 4.0 |</i></p> 1236 </div><!-- .entry-content --> 1237 1238 <footer class="entry-meta"> 1239 1240 <span class="cat-links"> 1241 <span class="entry-utility-prep entry-utility-prep-cat-links">Posted in</span> <a href="https://friarmusings.com/category/sunday-morning/" rel="category tag">Sunday Morning</a> </span> 1242 1243 <span class="sep"> | </span> 1244 <span class="tag-links"> 1245 <span class="entry-utility-prep entry-utility-prep-tag-links">Tagged</span> <a href="https://friarmusings.com/tag/humility/" rel="tag">humility</a> </span> 1246 1247 <span class="sep"> | </span> 1248 <span class="comments-link"><a href="https://friarmusings.com/2026/09/27/true_humility/#respond"><span class="leave-reply">Leave a reply</span></a></span> 1249 1250 </footer><!-- .entry-meta --> 1251 </article><!-- #post-27367 --> 1252 1253 1254 <nav id="nav-below"> 1255 <h3 class="assistive-text">Post navigation</h3> 1256 <div class="nav-previous"><a href="https://friarmusings.com/page/2/" ><span class="meta-nav">←</span> Older posts</a></div> 1257 <div class="nav-next"></div> 1258 </nav><!-- #nav-above --> 1259 1260 1261 </div><!-- #content --> 1262 </div><!-- #primary --> 1263 1264 <div id="secondary" class="widget-area" role="complementary"> 1265 <aside id="follow_button_widget-2" class="widget widget_follow_button_widget"> 1266 <a class="wordpress-follow-button" href="https://friarmusings.com" data-blog="27400597" data-lang="en" >Follow friarmusings on WordPress.com</a> 1267
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Advent</a></li> 1634 <li><a href="https://friarmusings.com/tag/4th-advent/" class="tag-cloud-link tag-link-29096469 tag-link-position-4" style="font-size: 12.48pt;" aria-label="4th Advent (43 items)">4th Advent</a></li> 1635 <li><a href="https://friarmusings.com/tag/admonition/" class="tag-cloud-link tag-link-1305450 tag-link-position-5" style="font-size: 8pt;" aria-label="Admonition (24 items)">Admonition</a></li> 1636 <li><a href="https://friarmusings.com/tag/advent/" class="tag-cloud-link tag-link-17942 tag-link-position-6" style="font-size: 13.226666666667pt;" aria-label="Advent (47 items)">Advent</a></li> 1637 <li><a href="https://friarmusings.com/tag/annunciation/" class="tag-cloud-link tag-link-739106 tag-link-position-7" style="font-size: 8.9333333333333pt;" aria-label="Annunciation (27 items)">Annunciation</a></li> 1638 <li><a href="https://friarmusings.com/tag/ascension/" class="tag-cloud-link tag-link-193199 tag-link-position-8" style="font-size: 14.72pt;" 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tag-link-46292304 tag-link-position-13" style="font-size: 13.6pt;" aria-label="Bread of Life Discourse (49 items)">Bread of Life Discourse</a></li> 1644 <li><a href="https://friarmusings.com/tag/christmas/" class="tag-cloud-link tag-link-15607 tag-link-position-14" style="font-size: 9.12pt;" aria-label="Christmas (28 items)">Christmas</a></li> 1645 <li><a href="https://friarmusings.com/tag/christ-the-king/" class="tag-cloud-link tag-link-1633588 tag-link-position-15" style="font-size: 13.973333333333pt;" aria-label="Christ the King (52 items)">Christ the King</a></li> 1646 <li><a href="https://friarmusings.com/tag/corpus-christi/" class="tag-cloud-link tag-link-218654 tag-link-position-16" style="font-size: 14.72pt;" aria-label="Corpus Christi (56 items)">Corpus Christi</a></li> 1647 <li><a href="https://friarmusings.com/tag/covid-19/" class="tag-cloud-link tag-link-694479852 tag-link-position-17" style="font-size: 11.733333333333pt;" aria-label="covid-19 (39 items)">covid-19</a></li> 1648 <li><a href="https://friarmusings.com/tag/discipleship/" class="tag-cloud-link tag-link-10139 tag-link-position-18" style="font-size: 10.053333333333pt;" aria-label="discipleship (31 items)">discipleship</a></li> 1649 <li><a href="https://friarmusings.com/tag/easter/" class="tag-cloud-link tag-link-18653 tag-link-position-19" style="font-size: 9.4933333333333pt;" aria-label="Easter (29 items)">Easter</a></li> 1650 <li><a href="https://friarmusings.com/tag/emmaus/" class="tag-cloud-link tag-link-419460 tag-link-position-20" style="font-size: 10.426666666667pt;" aria-label="Emmaus (33 items)">Emmaus</a></li> 1651 <li><a href="https://friarmusings.com/tag/epiphany/" class="tag-cloud-link tag-link-16840 tag-link-position-21" style="font-size: 11.173333333333pt;" aria-label="Epiphany (36 items)">Epiphany</a></li> 1652 <li><a href="https://friarmusings.com/tag/eucharist/" class="tag-cloud-link tag-link-43813 tag-link-position-22" style="font-size: 13.973333333333pt;" aria-label="Eucharist (52 items)">Eucharist</a></li> 1653 <li><a href="https://friarmusings.com/tag/faith/" class="tag-cloud-link tag-link-401 tag-link-position-23" style="font-size: 14.346666666667pt;" aria-label="faith (54 items)">faith</a></li> 1654 <li><a href="https://friarmusings.com/tag/farewell-discourse/" class="tag-cloud-link tag-link-9412222 tag-link-position-24" style="font-size: 10.426666666667pt;" aria-label="Farewell discourse (33 items)">Farewell discourse</a></li> 1655 <li><a href="https://friarmusings.com/tag/fishers-of-men/" class="tag-cloud-link tag-link-862851 tag-link-position-25" style="font-size: 9.4933333333333pt;" aria-label="fishers of men (29 items)">fishers of men</a></li> 1656 <li><a href="https://friarmusings.com/tag/forgiveness/" class="tag-cloud-link tag-link-71131 tag-link-position-26" style="font-size: 13.786666666667pt;" aria-label="forgiveness (50 items)">forgiveness</a></li> 1657 <li><a href="https://friarmusings.com/tag/franciscan/" class="tag-cloud-link tag-link-525076 tag-link-position-27" style="font-size: 14.906666666667pt;" aria-label="franciscan (58 items)">franciscan</a></li> 1658 <li><a href="https://friarmusings.com/tag/francis-of-assisi/" class="tag-cloud-link tag-link-1470697 tag-link-position-28" style="font-size: 16.213333333333pt;" aria-label="Francis of Assisi (68 items)">Francis of Assisi</a></li> 1659 <li><a href="https://friarmusings.com/tag/good-samaritan/" class="tag-cloud-link tag-link-729579 tag-link-position-29" style="font-size: 10.053333333333pt;" aria-label="Good Samaritan (31 items)">Good Samaritan</a></li> 1660 <li><a href="https://friarmusings.com/tag/good-shepherd/" class="tag-cloud-link tag-link-895469 tag-link-position-30" style="font-size: 16.96pt;" aria-label="Good Shepherd (74 items)">Good Shepherd</a></li> 1661 <li><a href="https://friarmusings.com/tag/gospel-of-john/" class="tag-cloud-link tag-link-46947 tag-link-position-31" style="font-size: 8.1866666666667pt;" aria-label="Gospel of John (25 items)">Gospel of John</a></li> 1662 <li><a href="https://friarmusings.com/tag/gospel-of-luke/" class="tag-cloud-link tag-link-154937 tag-link-position-32" style="font-size: 9.68pt;" aria-label="Gospel of Luke (30 items)">Gospel of Luke</a></li> 1663 <li><a href="https://friarmusings.com/tag/grace/" class="tag-cloud-link tag-link-18215 tag-link-position-33" style="font-size: 8.9333333333333pt;" aria-label="grace (27 items)">grace</a></li> 1664 <li><a href="https://friarmusings.com/tag/gratitude/" class="tag-cloud-link tag-link-5411 tag-link-position-34" style="font-size: 10.426666666667pt;" aria-label="gratitude (33 items)">gratitude</a></li> 1665 <li><a href="https://friarmusings.com/tag/greatest-commandment/" class="tag-cloud-link tag-link-1845721 tag-link-position-35" style="font-size: 10.24pt;" aria-label="Greatest commandment (32 items)">Greatest commandment</a></li> 1666 <li><a href="https://friarmusings.com/tag/holy-trinity-sunday/" class="tag-cloud-link tag-link-19062274 tag-link-position-36" style="font-size: 11.36pt;" aria-label="Holy Trinity Sunday (37 items)">Holy Trinity Sunday</a></li> 1667 <li><a href="https://friarmusings.com/tag/holy-week/" class="tag-cloud-link tag-link-327258 tag-link-position-37" style="font-size: 10.986666666667pt;" aria-label="Holy Week (35 items)">Holy Week</a></li> 1668 <li><a href="https://friarmusings.com/tag/hope/" class="tag-cloud-link tag-link-20816 tag-link-position-38" style="font-size: 12.48pt;" aria-label="Hope (43 items)">Hope</a></li> 1669 <li><a href="https://friarmusings.com/tag/humility/" class="tag-cloud-link tag-link-104576 tag-link-position-39" style="font-size: 10.986666666667pt;" aria-label="humility (35 items)">humility</a></li> 1670 <li><a href="https://friarmusings.com/tag/jesus/" class="tag-cloud-link tag-link-8329 tag-link-position-40" style="font-size: 18.08pt;" aria-label="Jesus (87 items)">Jesus</a></li> 1671 <li><a href="https://friarmusings.com/tag/john-14/" class="tag-cloud-link tag-link-1209686 tag-link-position-41" style="font-size: 9.4933333333333pt;" aria-label="John 14 (29 items)">John 14</a></li> 1672 <li><a href="https://friarmusings.com/tag/john-the-baptist/" class="tag-cloud-link tag-link-134196 tag-link-position-42" style="font-size: 18.08pt;" aria-label="John the Baptist (87 items)">John the Baptist</a></li> 1673 <li><a href="https://friarmusings.com/tag/jonah/" class="tag-cloud-link tag-link-85759 tag-link-position-43" style="font-size: 9.68pt;" aria-label="Jonah (30 items)">Jonah</a></li> 1674 <li><a href="https://friarmusings.com/tag/kingdom/" class="tag-cloud-link tag-link-128790 tag-link-position-44" style="font-size: 9.12pt;" aria-label="kingdom (28 items)">kingdom</a></li> 1675 <li><a href="https://friarmusings.com/tag/lent/" class="tag-cloud-link tag-link-26095 tag-link-position-45" style="font-size: 10.24pt;" aria-label="Lent (32 items)">Lent</a></li> 1676 <li><a href="https://friarmusings.com/tag/leper/" class="tag-cloud-link tag-link-632596 tag-link-position-46" style="font-size: 9.12pt;" aria-label="leper (28 items)">
1676leper</a></li> 1677 <li><a href="https://friarmusings.com/tag/love/" class="tag-cloud-link tag-link-3785 tag-link-position-47" style="font-size: 10.053333333333pt;" aria-label="love (31 items)">love</a></li> 1678 <li><a href="https://friarmusings.com/tag/luke/" class="tag-cloud-link tag-link-12322 tag-link-position-48" style="font-size: 10.613333333333pt;" aria-label="Luke (34 items)">Luke</a></li> 1679 <li><a href="https://friarmusings.com/tag/martha-and-mary/" class="tag-cloud-link tag-link-7340383 tag-link-position-49" style="font-size: 9.12pt;" aria-label="Martha and Mary (28 items)">Martha and Mary</a></li> 1680 <li><a href="https://friarmusings.com/tag/mercy/" class="tag-cloud-link tag-link-100179 tag-link-position-50" style="font-size: 11.36pt;" aria-label="mercy (37 items)">mercy</a></li> 1681 <li><a href="https://friarmusings.com/tag/mission/" class="tag-cloud-link tag-link-13924 tag-link-position-51" style="font-size: 15.653333333333pt;" aria-label="mission (63 items)">mission</a></li> 1682 <li><a href="https://friarmusings.com/tag/mustard-seed/" class="tag-cloud-link tag-link-203899 tag-link-position-52" style="font-size: 10.24pt;" aria-label="mustard seed (32 items)">mustard seed</a></li> 1683 <li><a href="https://friarmusings.com/tag/nazareth/" class="tag-cloud-link tag-link-258098 tag-link-position-53" style="font-size: 8.9333333333333pt;" aria-label="Nazareth (27 items)">Nazareth</a></li> 1684 <li><a href="https://friarmusings.com/tag/pacific/" class="tag-cloud-link tag-link-55408 tag-link-position-54" style="font-size: 17.52pt;" aria-label="Pacific (81 items)">Pacific</a></li> 1685 <li><a href="https://friarmusings.com/tag/palm-sunday/" class="tag-cloud-link tag-link-903750 tag-link-position-55" style="font-size: 17.146666666667pt;" aria-label="Palm Sunday (77 items)">Palm Sunday</a></li> 1686 <li><a href="https://friarmusings.com/tag/passion/" class="tag-cloud-link tag-link-24170 tag-link-position-56" style="font-size: 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1870 1871<link rel="prefetch" href="/wp-content/mu-plugins/jetpack-plugin/sun/_inc/blocks/swiper.js" as="script" /> 1872 <div id="jp-carousel-loading-overlay" style="display: none;"> 1873 <div id="jp-carousel-loading-wrapper"> 1874 <span id="jp-carousel-library-loading"><svg class="jetpack-spinner" width="40" height="40" viewBox="0 0 100 100" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false"><circle cx="50" cy="50" r="46" fill="none" stroke="#ddd" stroke-width="8"/><path d="M 50 4 A 46 46 0 0 1 96 50" fill="none" stroke="currentColor" stroke-width="8" stroke-linecap="round"><animateTransform attributeName="transform" type="rotate" dur="1.4s" from="0 50 50" to="360 50 50" repeatCount="indefinite"/></path></svg></span> 1875 </div> 1876 </div> 1877 <div class="jp-carousel-overlay" style="display: none;"> 1878 1879 <div class="jp-carousel-container"> 1880 <!-- The Carousel Swiper --> 1881 <div 1882 class="jp-carousel-wrap swiper jp-carousel-swiper-container 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2109
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Line numbers count LF bytes from the start of the resource, as the search results do. Vendor segments are library code the classifier recognised; they are stored but not indexed. Bytes are shown as Latin1 characters, one per byte.