From PreparingYou
Jump to: navigation, search

"The second service, that of " the Corban " (oblation), or what we shall call the Communion Service, began by the priest vesting and washing his hands, after which the bread and wine (the latter mixed) were brought from the prothesis, or credence table, and placed on the altar."

On page 325 they talk about taking "part in the Corbano (Eucharist)..." PORTUGUESE DISCOVERIES DEPENDENCIES AND MISSIONS IN ASIA AND AFRICA pp358 Present State of the Syrian Christians. COMPILED BY THE REV ALEX J D D'ORSEY Cambridge Knight Commander of the Portuguese Order of Christ late Professor in Kin£s College London

"The question at hand is whether or not the recipient is worthy of the proferred alms. Only certain people are to be given alms, as laid out in the Gospel

Wyclif Medieval England

And it seems to me that Christ explains in Luke 14:12–13 the sense which[a corporal work of mercy] had in the Old Testament: ‘When you make a dinner or a supper,’ he says, ‘call not your friends but call the poor, the maimed, the lame and the blind.’ Whereby it seems to me that he specifies completely to whom ought to be given bodily alms. Whereby it seems right that the poor be tripled in the words following, so that a rich bishop or other potentate of this world might be blind, but it is not the sense of the Lord that a man ought especially to feed him with corporal alms. Therefore, Christ intends [this] with regard to the poor blind, and for a similar reason he understands [it] with regard to the poor lame and the poor deformed as far as the body. And, as it seems to me, only to those ought the faithful to give bodily alms, because Christ, the most wise, is generally giving the doctrine of his church. <Rev>Sermones

IV.13,, p. 105/9–23: “Et videtur mihi quod Christus Luce XIV o, 12, 13 exponit sensum quem habet in veteri testamento:Cum facis, inquit, prandium aut cenam, noli vocare amicos sed voca pauperes debiles, claudos et cecos. Ubi videtur michi quod specificat quibus complete debet darielemosina corporalis; ubi certum videtur quod oportet pauperes in verbis sequentibus triplicare, ut posito quod dives episcopus vel alius potentatus seculi sit cecus non est sensus Domini quod homo debet specialiter pascere ipsum elemosina corporali, ideo Christus intendit de paupere ceco, et conformi racione intelligit de paupere claudo et de paupere debili quoad corpus. Et (ut videtur mihi) solum illis debet fidelis tribuere elemosinam corporalem, quia Christus summe sapiens dans generaliter doctrinam sue ecclesie.”</Ref>

"Wyclif deals with several objections to this position. The first objection is that Jesus accepted alms, though he was neither lame, nor blind, nor maimed. Wyclif’s response is that there are four reasons that people feast one another, and that Christ feasted for these reasons. First, that he might be honoured; second, for a wedding; third, to increase friendship and charity; and fourth, so that he might feed the poor."[1]

Pastoralia in John Wyclif’s Sermones


Preaching in Later Medieval England Pastoralia in John Wyclif’s Sermones


Preaching in Later Medieval England by Sean Andrew Otto

Tribute vs Offering

04503 ^החנמ^ minchah \@min-khaw’\@ from an unused root meaning to apportion, i.e. bestow; n f; {See TWOT on 1214 @@ "1214a"} : AV-offering 164, present 28, gift 7, oblation 6, sacrifice 5, meat 1; 211 : 1) gift, tribute, offering, present, oblation, sacrifice, meat offering :: 1a) gift, present :: 1b) tribute :: 1c) offering (to God) :: 1d) grain offering

04504 החנמ minchah (Aramaic) min-khaw’ corresponding to 04503; n f; {See TWOT on 2836 }

AV-meat offering 1, oblation 1; 2

1) gift, offering 1a) oblation, offering (to God through representative) 1b) meal offering.

Sadducee / Essenes system of welfare

"Long before the time of the Herods, Sadducee priests with Essenes had instituted a system of welfare funds that is described in Cairo Damascus document, (CD) 14:12-16. While homeland Essenes in their villages practiced common property from which they cared for the indigent, those in the Diaspora were not close to each other, but they earned money. They drew on the ancient Israelite system of tithes - one-tenth of the produce given to priests. At the end of every month of 30 days they handed over the income of 3 days. The first day was for the priest, the next two for the Poor and Crippled, the categories of welfare recipients. Their numbers ensured that this was an effective system."

"It should be added here that one big difference between the organization of the brethren in the towns and those of the 'monastic' setttlement is that new members were not required to surrender theri property. There was none of the voluntary communism found in IQS. On the other hand, where the desert setaries practised common ownership, those of the towns contributed to the assistance of their fellows in need. Every man able to do so was ordered to hand ober a minumum of two days' wages a month to a charitable fund, and fom it the Guardian and the judges distributed help to the orphans, the poor, the old and sick, to unmarried women withot support and to prisoners held in foreign hands and in deed of redemption (CD 14:12-16)"

"When two varieties of sectarian life are compared, numerous similalarities appear, especially in the light of 4QD and 4Qumran men lived together in seclusion; in the towns they were grouped in families, surrounded by non=members with whom they were in inevitable though exigious contact. Desert brotherhood kept apart from temple in Jerusalem; that of the towns participated in worship there. the 'Foundations' of the Quamran community had no counterparts in the towns; the judges of the towns had no counterparts at Quamran. the quamran Gaurdian was supported by a Council; the town Guardians acted independently. Unfaithful desert sectaries were sentenced to irrrevocable excommunication. or to temporary exclusion from the common life, or to suffer lighter penances; offenders from the towns were condemned to death (whether or not the verldict was calrried out) or committed to correctuve custody.""

An Introduction to the Complete Dead Sea Scrolls By Géza Vermès

== Footnotes ==
  1. Sermones IV.13,, pp. 106/10–107/11.

About the author

To read more go to "His Holy Church" (HHC)