MATHETΩN

I am stuck. As you can see below, I observe a great many holidays, but I want more religious holidays. I am thinking of adding a martyrs’ day, or perhaps there might be more-abstract items to celebrate. Hum.

New Year, January 1st
Planting, March 25th
Pascha, Nisan, first Sunday after the 15th of
Pentecost, Sivan, first Sunday after the 6th of
Midsummer, June 25th
Independence Day, July 4th
Labor Day, September, first Monday of
Harvest, September 25th
Xristougenna, Tishri, first Sunday after the 15th of
Thanksgiving, November, fourth Thursday of
Yule, December 25th

i.9ff         The “good work” begun in the Followers by Jesus (.6) includes these:

• Their love abounding more and more in knowledge and in judgment [discernment]
• Their approving things that are excellent
• Their being sincere and without offense
• Their being filled with the fruits [results, work] of righteousness

i.15ff; ii.14; ii.20f; iii.18f         In Paul’s day:

• some envied him and strove with him, preaching Jesus to gain some advantage over or otherwise contend with him
• Assemblings murmured and disputed internally (or were in danger of doing so)
• “all men” looked out for only their own [safety or comfort or gain]
• many preached a Goodnews that (much like the Americanist gospel):
• made God over into their desires [their “belly”]
• made things they should be ashamed of (human failings or ambitions) into their pride [“glory”]
• took into account [“minded”] the things of this earth (perhaps fame or perhaps the things of “normal life”)

i.28         Those who oppose the Followers consider their courage to be a sign that they are certainly damned or hopeless [an “evident token of perdition”]—but to the Followers their courage should be a sign that God is saving them.

ii.12         “My loved ones, since you have always obeyed [Jesus, to whom every knee must bow (prev. p.)] not only in my presence but also, now [that I am imprisoned], much more in my absence—work out your own salvation with fear and trembling.” We must ourselves work out [figure out with work, or work to make happen] how to be saved—from “this untoward generation” (as Peter Envoy put it), from sin, from our own selves—while we are full of fear and of trembling (of being on our own, of reverence toward God, of fear of failing at it). Yes, we must do this in 2007 in America—we must ourselves work out how to be saved to see the day of Jesus (i.6, &c.—i.e., the day when Jesus begins to rule the world as his Kingdom).

ii.26         Love is visceral.

iii.2f         Paul can be clever with words and rather rude: The Jews (and Judaizers) are not, as they claim, the circumcision (“the cut-arounders”) but the “concision” (“the cut-offers”). We Followers are the circumcision, having hearts cut-around (perhaps cut open) as an evident vow to God; the churchmen are merely cutting off hearts from Jesus.

iii.10ff         Paul desires “by any means” to attain Jesus’s resurrection from the dead—and so he “follows after” Jesus: first, he suffers as Jesus suffered, then, he will die as Jesus died—so that, last, he can follow Jesus into resurrection and Kingdom. (More word-cleverness, this time beautiful: “So I may apprehend that for which I am apprehended by Jesus.” Jesus is the caller; Jesus is the chooser and saver.)

iii.17         Where are Walkers today for me to take as examples? Besides the glimpses of Walkers in scriptures, and in history here and there, I cannot see any.

“Mark [observe] them which walk”—and yet all are to walk (.16, &c.), even the Assemblings at Philippi who evidently comprised the stable and well-off. The Works of the Envoys speaks again and again of “the Way” in which all who believed the Goodnews walk—it is a way of life (and death). Yet the Walkers are more than this—they walk through the world defending and confirming the gospel (i.7) and establishing Assemblings, and other things. Many walk falsely (.18); some were Envoys—for Paul was a Walker—yet even such high men as Envoys are to be our very own examples.

“What you have learned and received and heard and seen in me—do” (iv.9). We see Paul a little in The Works. Where are Walkers today to see and take as examples?

iv.3         The stable and well-off Followers in Philippi are told to provide for the women and Clement who had been working with Paul. Cf. Jesus’s teaching that some are Followers while some, caring for Followers, claim a Follower’s reward (a bad paraphrase).

iv.6         “Do not worry about anything, but whatever your situation pray thank-yous to God and request of him anything you need.” Cf. the “Sermon on the Mount”.

iv.10ff         Paul is glad the stable and well-off Followers at Philippi are providing goods and care for him—not because he needs it, for he can starve or “abound” or die or live with equal contentment, but—for their sakes, to whom Jesus will account it fruit of them (of Him in them).

The first day of the week comes Mary Magdalene early, when it is yet dark, to the sepulcher, and sees the stone door removed from the sepulcher. Then she runs, and comes to Simon Peter and the other follower, whom Jesus loved, and says to them, “They have taken away the Lord out of the sepulcher, and we do not know where they have laid him.”

Peter, therefore, and that other follower, go to the sepulcher. They run alongside each other, but the other follower outruns Peter and comes first to the sepulcher. And he, stooping down and looking in, sees the linen clothes lying there―but he does not go in.

Then Peter comes after him and goes into the sepulcher, and sees the linen clothes lying there, and the napkin that was around his head lying, not with the linen clothes, but wrapped together in a place by itself.

Then that other follower also goes in, and he sees and believes. …

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But Mary stood outside of the sepulcher, weeping. And as she wept, she stooped down and looked into the sepulcher―

And saw two angels in white sitting, one at the head, and the other at the feet of where the body of Jesus had lain. And they said to her, “Woman, why do you weep?” ― She said to them, “Because they have taken away my Lord, and I do not know where they have laid him.”

And when she had said that, she turned around and saw Jesus standing there―and did not know that it was Jesus.

Jesus says to her, “Woman, why do you weep? whom do you seek?”

She, supposing him to be the gardener, says to him, “Sir, if you have carried him here, tell me where you have laid him, and I will take him away.”

Jesus says to her: “Mary.”

She turns herself, and says to him: “Rabboni”―which means, Master.

Jesus says to her, “Do not touch me, because I have not yet ascended to my Father. But go to my brothers and say to them that I ascend to my Father and your Father, and to my God and your God.”

—John Apostle

When Jesus had spoken these words, he went out with his followers beyond the brook Cedron, where there was a garden, which he entered with his followers.

And Judas Iscariot also knew the place, for Jesus often resorted there with his followers. Judas then, having received a band of men and officers from the chief priests and Pharisees, came there with lanterns and torches and weapons.

Jesus, knowing all things that would happen to him, goes forward, and says to them, “Whom do you seek?”

They answer him, “Jesus of Nazareth.”

Jesus says to them, “I am he.” (And Judas also, which betrayed him, stands with them.) As soon then as he has said to them, I am he, they go backward and fall to the ground. Then he asks them again, “Whom do you seek?”

They say, “Jesus of Nazareth.”

Jesus answers: “I have told you that I am he: therefore, if you seek me, let these go their way”―that the saying might be fulfilled, which he had spoken: Of them whom you gave me, I have lost none.

Then Simon Peter, having a sword, draws it and strikes the High Priest’s servant and cuts off his right ear. The servant’s name was Malchus.

Then Jesus says to Peter: “Put your sword into its sheath: The cup that my Father has given me―shall I not drink it?”

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Then the band and the captain and officers of the Jews took Jesus and bound him and led him away to Annas, for he was father-in-law of Caiaphas, who was the High Priest that year. Now Caiaphas was he who counseled the Jews that it was expedient that one man should die for the people.

And Peter followed Jesus, and so did another disciple―that disciple was acquainted with the High Priest and went after Jesus into the palace of the High Priest. But Peter stood at the door without. Then the other disciple returned―who was acquainted with the High Priest―and spoke to her who kept the door, and brought in Peter. Then the girl who kept the door said to Peter, “Are not you also one of this man’s followers?” ― He said, “I am not.” And the servants and officers stood there, who had made a fire of coals―for it was cold―and warmed themselves; and Peter stood with them and warmed himself.

The High Priest then questioned Jesus about his followers and about his teaching. Jesus answered him:

“I spoke openly to the world; I always taught in the synagog and in the temple, where the Jews resort―I have said nothing in secret. Why do you question me? Ask them who heard me what I have said to them: Consider: they know what I said.”

And when he had spoken, one of the officers who stood near struck Jesus with the palm of his hand, saying, “Will you answer the High Priest so?”

Jesus answered him: “If I have spoken evil, bear witness of the evil; but if well, why do you strike me?”

Now Annas sent him, bound, to Caiaphas the High Priest.

And Peter stood and warmed himself. They said to him, “Are not you also one of his followers?” ― He denied it and said, “I am not.” ― One of the servants of the High Priest, being a relative of him whose ear Peter had cut off, said, “Did not I see you in the garden with him?” ― Peter then denied again: and immediately the cock crowed.

Then they led Jesus from Caiaphas to the judgment hall. And it was early; and they themselves did not go into the judgment hall, so they would not be defiled and might eat the passover.

Pilate then went out to them and said, “What accusation do you bring against this man?” ― They answered and said to him, “If he were not a great criminal, we would not have turned him over to you.” ― Then Pilate said to them, “Take him and judge him according to your law.” ― The Jews said to him, “It is not lawful for us to put anyone to death”―that the saying of Jesus might be fulfilled, which he had spoken, signifying what death he would die.

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Then Pilate returns to the judgment hall and calls Jesus and says to him, “Are you the king of the Jews?”

Jesus answers him, “Do you ask this for yourself or did others tell you it about me?”

Pilate answers, “Am I a Jew? Your own nation and the chief priests have turned you over to me: What have you done?”

Jesus answers: “My kingdom is not of this world. If my kingdom were of this world, then my servants would fight so that I would not be delivered to the Jews: But now my kingdom is not of here.”

Pilate therefore says to him, “Are you a king then?”

Jesus answers: “You say that I am a king.

“To this end I was born, and for this cause I came into the world―that I should bear witness of the truth. Every one that is of the truth hears my voice.”

Pilate says to him: “What is truth?”

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And when he had said this, he went out again to the Jews and said to them, “I find in him no fault at all.

“But you have a custom that I should release to you one person at Passover: Will you, therefore, that I release to you King of the Jews?”

Then cried they all again, saying, “Not this man, but Barabbas.” Now Barabbas was a robber.

Then Pilate took Jesus and scourged him. And the soldiers braided a crown of thorns and put it on his head, and they put a purple robe on him, and said “Hail, King of the Jews!” and struck him with their hands.

Pilate then went forth again and said to them, “Look: I bring him before you so that you may know I find no fault in him.” Then Jesus came forward, wearing the crown of thorns and the purple robe. And Pilate said to them:

“Behold the man!”

When the chief priests and officers saw him, they cried out, saying, “Crucify him, crucify him.”

Pilate said to them, “You take him and crucify him―for I find no fault in him.”

The Jews answered him, “We have a law, and by our law he ought to die, because he made himself the son of God.”

When Pilate heard that said, he was more afraid, and he returned into the judgment hall and said to Jesus, “From where are you?” But Jesus gave him no answer.

Then Pilate says to him, “Will not you speak to me? Do not you know that I have power to crucify you and have power to release you?”

Jesus answers: “You could have no power at all against me if it were not given to you from above. Therefore he that turned me over to you has the greater sin.”

And from then on Pilate sought to release him: but the Jews cried out, saying, “If you let this man go, you are not Caesar’s friend: whoever makes himself a king speaks against Caesar.”

When Pilate heard that said, he brought Jesus forwared and sat down in the judgment seat in a place that is called The Pavement, or in Hebrew, Gabbatha. And it was the preparation for Passover, about the sixth hour―and he said to the Jews: “Behold your king!”

But they cried out “Away with him, away with him, crucify him.”

Pilate said to them, “Shall I crucify your king?” ― The chief priests answered, “We have no king but Caesar.”

Then he commanded him to be crucified, and they took Jesus and led him away.

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And he, bearing his cross, went out to a place called Place of the Skull, or in Hebrew, Golgotha, where they crucified him, and two others with him―one on either side and Jesus in the middle.

And Pilate wrote a title and put it on the cross―and the writing was:

Jesus of Nazareth
King of the Jews

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This title many of the Jews then read, for the place where Jesus was crucified was near the city. And it was written in Hebrew, Greek, and Latin. Then the chief priests of the Jews said to Pilate, “Do no write, King of the Jews, but, He said I am the king of the Jews.”

Pilate answered: “What I have written I have written.”

Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part―and also his coat. Now the coat was without seams, woven from the top throughout. They therefore said among themselves, “Let us not tear it, but cast lots for it whose it will be”―that the scripture might be fulfilled that says: They parted my raiment among them and for my vesture they cast lots. That is why the soldiers did these things.

Now there stood by the cross of Jesus his mother, his mother’s sister Mary wife of Cleophas, and Mary Magdalene. When Jesus saw his mother, and the follower standing near whom he loved, he said to his mother: “Woman, see your son!” and he said to the follower: “See your mother!” And from that hour on the follower took her into his own home.

After this, Jesus, knowing that all things were now completed that the scripture might be fulfilled, said, “I thirst.” Now there was brought a jar of vinegar, and they filled a sponge with vinegar and put it on a hyssop branch and put it to his mouth. When Jesus had drunk the vinegar, he said:

“It is finished.”

And he bowed his head and gave up his spirit.

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The Jews, because it was the preparation for Passover, and so the bodies would not remain upon the crosses on Sabbath Day (that Sabbath Day was a High Day), requested of Pilate that their legs might be broken and that they might be taken away. Then came the soldiers and broke the legs of the first, and of the other that was crucified with him. But when they came to Jesus and saw that he was dead already, they did not break his legs.

But one of the soldiers pierced his side with a spear, and there burst out blood and water.

And he that saw it bears record, and his record is true―and he knows what he says is true―so that you might believe.

For these things happened so that the scripture might be fulfilled: A bone of him shall not be broken, and again another scripture: They shall look on him whom they pierced.

And after this Joseph Arimathaea, a follower of Jesus, but secretly, for fear of the Jews, requested of Pilate that he might take away the body of Jesus: and Pilate gave him leave.

He came and took the body of Jesus, and Nicodemus also came, who at the beginning had come to Jesus by night, and he brought a mixture of myrrh and aloes, about a hundred pounds’ weight. They took the body of Jesus and wound it in linen clothes with the spices, as is the burial manner of the Jews.

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Now in the place where he was crucified there was a garden, and in the garden a new sepulcher wherein no man had ever been laid.

There they laid Jesus, because of the Jews’ preparation day―for the sepulcher was close at hand.

—John Apostle

Now before the festival of Passover, when Jesus knew that the time had come for him to go out of this world to the Father, having loved his own who were in the world, he loved them to the end.

And supper having ended, the devil having now put into the heart of Judas Iscariot to betray him, Jesus, knowing that the Father had given all things into his hands, and that he had come from God and went to God:

He rises from supper, and lays aside his coat and takes a towel and girds himself. After that he pours water into a basin and begins to wash the disciples’ feet and to wipe them with the towel with which he is girded. Then he comes to Simon Peter, and Peter says to him: “Lord, do you wash my feet?” ― Jesus answers and says to him: “What I do you do not know now, but you will know afterward.” ― Peter says to him: “You will never wash my feet.” ― Jesus answers him: “If I do not wash you, you have no place with me.” ― Peter says to him: “Lord, not my feet only, but also my hands and my head.” ― Jesus says to him: “He who is washed needs no more than to wash his feet and is clean every bit. And you are clean, but not all.” For he knew who should betray him, so he said, You are not all clean.

So after he had washed their feet, and had taken his coat and had sat down again, he said to them: “Do you know what I have done to you? You call me Master and Lord, and you say well, for so I am. If I, then, your Lord and Master, have washed your feet; you also ought to wash one another’s feet. For I have given you an example so that you should do as I have done to you. Truly, truly, I say to you: The servant is not greater than his lord; nor he that is sent greater than he that sent him. If you know these things, happy are you if you do them.” …

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Jesus says: “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself and will quickly glorify him.

“Little children, only a little while I am with you. You will seek me, and, as I said to the Jews: Where I go, you cannot come; so now I say to you.

“And a new commandment I give you: Love one another. As I have loved you, do you also love one another. By this will all men know that you are my followers, if you have love one for another.”

—John Apostle

What cunning fellows were the Church in their heyday! They wooed a new and brutish lord, the Sword of State, and for the most part they won him.

Then came Democracy and rebuked the Church with every other archy. Yet they retained some tokens of their old allegiance: Holy Matrimony was still handled by the greasy palms of lawyers; Christ’s Mass and Easter turned gaudy tricks upon the government calendar still.

But Democracy pressed on, turning the world upside-down. Is marriage a law? Then it must be implemented as the State deems equal. Are Christmas and Easter government holidays? Then they may not be religious ones.

He whom they pretend to imitate prophesied: “They that take the sword shall perish with the sword.” And yet the Church had not yet perished by the Sword of State: still, they wept petulantly at the ceremonial scratch and were the jest of bystanders.

Are the Church lessoned at last? Will they return repentant to their first lord? Lo! they strain, a million arms outstretched, toward the Sword of State! Their greed for it has never been so acute. They organize and sue and fight, they pule and pant and rage.

They will not be sated until the very gilt of angels is the grime on Caesar’s feet.