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The Benedictine Oblate Newsletter
of St. Gregory’s Chapter Perth WA Oblates affiliated to Holy Trinity Abbey
New Norcia Text and comment to the editorial committeeSnail mail: 4 Carina Close,
Rockingham 6168 Email:schillingmj@optusnet.com.au Phone: (08) 9592 3212 |
September
2001 – November 2001 Issue 3/2001
After many
months of deliberation and investigating several alternative premises, a
decision was finally made to relocate the venue for our Chapter meetings to St.
Joseph’s Convent, York Street, South Perth. Oblates will remember this was the
location for the presentation of the Psalms series of lectures held last year
and which were so successful. The first meeting was held there on 19 August.
Meetings will continue as previously each 3rd. Sunday, commencing at
2.00pm prompt.
September - Regular Chapter meeting 16 September – Rule 69 & 70 plus Gospel of the day
October - Regular Chapter meeting 21 October – Rule 71 & 72 plus Gospel of the day
November - Regular Chapter meeting 18 November –
Rule 73 & Gospel of the day
Would all
oblates join in offering Joan Smurthwaite and her family their prayers and
condolences on the death of Joan’s mother Molly Stokes, who passed away on 22
July 2001.
Please remember all our sick oblates, - In particular Tom Gollop, Pat Cockett and Johanna Pokucinski who have all spent some time in hospital recently.
Also a request from oblate Barbara Miller to remember her mother, Thelma Rocchi who passed away last year.
Please also continue to pray for our parent community in New Norcia.
Late cancellations due to illness and work commitments
meant that our annual retreat at New Norcia was down in numbers on our original
estimates, with a total of twelve being in attendance during the weekend of
Trinity Sunday, 8, 9 & 10 June. Fr. David was at his usual brilliant best
during this occasion by opening up for us Ephesians Chptrs. 2 & 3,
following on from Ephesians 1, the subject taken for our retreat last year. It
was pleasing to note the interest taken by the monks in the Community who
turned out en masse to witness firstly Steve Storer being received as a Novice,
followed by Nick and Barbara Agocs who took their final oblation, presided over
by Abbot Placid. All oblates were of the opinion that they had had an enjoyable
weekend despite some fairly rainy weather, and our thoughts and prayers were
for those not able to join us.
At our 15 July Chapter meeting in Perth, Peter Driver
was received as a Novice, which ceremony was presided over by Fr. Anthony.
Congratulations to Peter, as well as Steve, Nick and Barbara mentioned above.
Our fond farewells to Oblate A J Carew, who has
informed us that he is heading back to his home town of Adelaide. A J was
hoping to make it up to New Norcia on the Sunday of our retreat but the
pressure of finalising his arrangements made this not possible and he sent his
apologies. We will keep A J notified of events via the newsletter, however he let
it be known that he may return. We trust all goes
well for you A J.
Some seven oblates turned up to be present at the
public lecture given by Michael Casey OCSO, held at the St. Joseph’s Convent in
South Perth on 1 August. Michael had come from providing a one week retreat to
the monks at New Norcia and was introduced by Abbot Placid. His talk was on the
subject of his latest book – ‘Truthful Living – St. Benedict’s Teaching on
Humility’. In particular
the truth of who we are. Our able librarian managed to
secure a copy, autographed of course, for the oblate library which he had had
sent over from Tarrawarra Abbey. We have attached a review of the lecture/book.
Our first chapter meeting at St. Joseph’s Convent in
South Perth was well attended by oblates, with some sixteen being present at
the meeting. In particular we were pleased to have oblate Barbara Miller join
us whilst down here from Kalgoorlie.
Also we welcomed a new enquirer, Brennan Sia from
Malaysia, currently at Curtin University, who shared with us some of his
experiences at the recent world youth meeting in Rome.
Vespers in the beautiful chapel rounded off a good
start to our new meeting place.
FAITH
FORMATION
Hospitality
The majority of this article was
taken with permission from the web site of the Benedictine Sisters of Perpetual
Adoration, Missouri. Sr. Dolores Dowling OSB.
Questions:
The
most universal and the oldest way monasticism has made its presence felt in the
world is hospitality. Of course, hospitality was a tradition long before the
Christian era. In the ancient world it usually had spiritual overtones. The
Greeks used to consider readiness to offer hospitality the criterion which
distinguished the civilized person from the barbarian. In the Bible,
hospitality is seen both as a work of mercy and a witness to faith. Think of
Abraham who left the shade of his tent in the noonday heat to welcome three
strangers who turned out to be messengers from God. Having been a stranger
himself in desperate places, Abraham was willing to open his life deliberately
to what was unknown and unprogrammed.
In one
of the last climactic chapters of Matthew's Gospel, the evangelist records the
Last Judgment scene. Here Jesus reveals the depth of the mystery of Christian hospitality:
to welcome strangers is to welcome Christ. "I was a stranger and you took
me in" (25:35). In Luke's Gospel we have the wonderful Emmaus story. Two
distinguished disciples are walking along the road to Emmaus. They meet a
stranger and tell him about their sorrow at the death of all their hopes. The
stranger, who is Jesus, then begins to tell them why the Messiah had to suffer.
When they come to an inn, the disciples persuade him to eat with them and only
when eating together do they recognize him as their crucified Lord. Only in
breaking the bread of hospitality did their confusion turn to hope. And the
Book of Revelation says, "Behold, I stand at the door and knock. If anyone
hears my voice and opens the door, I will come in and sit down to supper"
(3:20).
To
welcome the stranger is an act of faith. That is why Benedict stresses, as he
does, hospitality to guests. The stranger is not just a person, but all the
ambiguity, the unknown, the otherness in life. Faith can help us greet this
otherness not as a threat, but as a possible gift. God is the ultimate
stranger, unpredictable, potentially threatening our security. Faith is the
attitude of one who searches the face of every stranger and guest looking for
God.
The
first monks, those men and women of the Syrian and Egyptian deserts, who lived
in austerity, silence, and faith, knew the meaning of hospitality and were
ready to dispense with their usual practices of asceticism to welcome a guest.
There are some endearing little anecdotes on this theme. Consider the
following. Once a monk came to a hermit, and as he was taking his leave he
apologized, "Forgive me for hampering you in keeping your rule." But
the hermit answered, "My rule is to welcome you with hospitality and to
send you on your way in peace." Another time, two monks came to an old
hermit whose custom it was not to eat every day. When the hermit saw them, he
greeted them gladly and said, "A fast has its reward. Those who eat from a
motive of charity obey two commandments; they leave their self-will and refresh
their guests."
In
Chapter 53 of his Rule, Saint Benedict provides for guests and is quite
evidently glad that there will always be guests in a monastery. He is prepared
for considerable inconvenience to take care of guests, because he is convinced
that they represent Christ. Benedict goes on to make clear that the care of
guests is to have a distinctively religious tone and that it be done in a way
that does not disturb the peace of the community. The Rule shows Benedict's
belief that spiritual values can be transmitted through hospitality. It does
not consider that guests are to be merely entertained. but that the monks are
to witness to a life experienced as deeply meaningful, with Christ as its
centre.
We notice that Benedict seems to stress in Chptr 53 that all guests
are to be received. However on closer examination we see that this does not
mean that every person is to be received. Although he sets out the
ideal, he hedges it with some qualifications. He mentions that proper honour is
to be shown to all, especially those who share our faith. Monks and those
connected with the monastery by bonds of faith and shared ideals and we could
extend this to all Catholics but the point is the same, Benedict sets up a
doctrinal criterion for all guests. Even the New Testament allows us to prefer
our own kind to other people Gal.6:10. In a world like our own, where religious
differences are so often used as a pretext for plain hatred, one hesitates to
dwell on the kind of ancient sentiment that urges Christians to shun pagans and
heretics and form a tight group of orthodox believers. Yet once the doors of
the monastery are open to all kinds of people, we soon find that some of them
hold religious convictions incompatible with our own. It is a sad fact that
some religions are worse than no religion at all and in our human limitedness,
we may have to exclude such people to maintain our sanity, if not our
orthodoxy. The other qualification is that ‘prayer must always precede the kiss
of peace because of the delusions of the devil’. No doubt this verse has
bemused readers down through the ages. Here the concern is simple human
respect. Benedict asks the monk to prepare for human encounters by prayer
because the gift of discernment is needed in these situations.
Guests
who come to our Benedictine monasteries today find many reasons for visiting.
Basic to all these is a desire to experience God through a lifestyle that
speaks to them of peace and deeply held convictions. So many people today are
wearied of a hectic, impersonal existence, wearied of the kind of competition
and materialism that seems to lead only to despair. These people come to
monastic houses looking for a vision of life with Christ at the heart of it,
Christ with his power to reconcile and transcend differences of age,
background, education, and opinion.
Benedictine
Oblates who share the monastic experience and the monastic vision can witness
this to their own guests and in their own kind of hospitality. For the greatest
source of hospitality is not our houses but ourselves. It is we who can allow
them to be what they really are and who through this gift of self can help
restore some measure of balance and wholeness to their lives. Hospitality is
the challenge of welcoming the other who may look at first like the gardener
whom Mary Magdalene saw in the garden at Easter, or like the traveler on his
way to Emmaus, but who turns out to be Christ.
THE THEOLOGIAN’S TALE
(The
Legend Beautiful) submitted by Oblate Doris Walton.
“Hadst thou stayed I must have
fled!”
That is what the Vision said.
In his chamber all alone,
kneeling on the floor of stone,
prayed the monk in deep contrition
for his sins of indecision,
prayed for greater self denial
in temptation and in trial;
it was noon day by the dial,
and the monk was all alone.
Suddenly, as if it lightened,
an unwonted splendour brighted
all within him and without him
in that narrow cell of stone;
and he saw the Blessed Vision
of our Lord, with light Elysian
like a vesture wrapped about him,
like a garment round him thrown.
Not as crucified and slain,
not in agonies of pain,
not with bleeding hands and feet,
in the house or harvest field,
halt and lame and blind he healed,
when he walked in Galilee.
In an attitude imploring,
hands upon his bosom crossed,
wondering, worshiping, adoring,
knelt the monk in rapture list.
Lord, he thought, in heaven that reignest
who am I, that from the centre
of thy glory thou shouldest enter
this poor cell, my guest to be?
Then amid his exaltation,
loud the convent bell appalling,
from its belfry calling, calling,
rang through court and corridor
with persistent iteration
he had never heard before,
it was now the appointed hour.
When alike in shine or shower
winter’s cold or summer’s heat
to the convent portals came
all the blind and halt and lame,
all the beggars of the street,
for their daily dole of food
dealt them by the brotherhood;
and their almoner was he
who upon his bended knee,
rapt in silent ecstasy
of divinest self-surrender
saw the Vision and the Splendour.
Deep distress and hesitation
mingled with his adoration;
should he go, or should he stay?
Should he leave the poor to wait
hungry at the convent gate,
till the Vision passed away.
Should he slight his radiant guest,
slight his visitant celestial,
for a crowd of ragged, bestial
beggars at the convent gate?
Would the Vision there remain?
Would the Vision come again?
Then a voice within his breast
whispered, audible and clear,
as if to the outward ear,
‘Do thy duty; that is best;
leave unto thy Lord the rest!’
Straightway to his feet he started,
and longing look intent
on the Blessed Vision bent,
slowly from his cell departed,
slowly on his errand went.
At the gate the poor were waiting
looking through the iron grating.
With that terror in the eye
that is only seen in those
who amid their wants and woes
hear the sound of doors that close,
and of feet that pass them by;
grown familiar with the savour
of the bread by which men die!
But today, they knew not why,
like the gate of Paradise
seemed the convent gate to rise,
like a sacrament divine
seemed to them the bread and wine,
in his heart the monk was praying
thinking of the homeless poor,
what they suffer and endure;
what we see not, what we see;
and the inward voice was saying
‘Whatsoever thing thou doest
to the least of mine and lowest,
that thou doest unto me!
Unto me! But had the Vision
come to him in beggar’s clothing’
come a mendicant imploring
would he then have knelt adoring,
or have listened with derision
and have turned away with loathing?
Thus his conscience put the question,
full of troublesome suggestion,
as at length with hurried pace,
towards his cell he turned his face,
and beheld the convent bright
with a supernatural light,
like a luminous cloud expanding
over floor and wall and ceiling.
But he paused with awe-struck feeling
at the threshold of his door,
for the Vision still was standing
as he left it there before,
when the convent bell appalling
from its belfry calling, calling,
summoned him to feed the poor,
through the long hour intervening
it had waited his return,
and he felt his bosom burn,
comprehending all the meaning,
When the Blessed Vision said,
“Hadst thou stayed, I must have fled!”
THE LAST MONK OF WESTMINSTER ABBEY
Dom Sigebert Buckley 1517 – 1610
By Dom Jonathan Whiting OSB , Ealing Abbey. Courtesy ‘The Chapter’
newsletter 1996.
In January 1995 four monks from Ealing Abbey set off
on pilgrimage to a small farm near West Meon in East Hampshire where the
remains of the last monk of Westminster Abbey, Dom Sigebert Buckley, lie. He
died in 1610 at the age of 94 having lived through the turbulent years of the
16th. century. Buckley and his Abbot, John Feckenham, showed
remarkable loyalty to the Catholic faith after the Dissolution of the abbey in
1559; although their names are largely forgotten today, they have earned
themselves a place in the history of Catholic England and are men of whom any
Catholic and Benedictine can be immensely proud.
Sigebert Buckley was born in 1517 but we know little
of him until 17th. December 1557 when he received minor orders at
the newly revived Westminster Abbey; here he was ordained priest six months
later on 4 June 1558. The abbey had been suppressed by Henry V111 in 1540 but
re-founded on 21 November 1556 by Queen Mary. The revived monastic community
was, however, to be short lived. Queen Mary and her cousin Cardinal Pole died
in November 1558 and on 15 January 1559 Elizabeth’s coronation took place in
Westminster Abbey. Elizabeth began immediately to restore the Protestant
religion of Edward V1 and within just seven months the abbey was dissolved and
the monks dispersed.
In the Spring of 1559 the Abbot of Westminster, John
Feckenham, was speaking out in the Lords and voting against the bills which
would eventually outlaw the Catholic Church in England and establish the new
state religion. ‘Two sundry kinds of religion are here set before you’ he told
the Lords, one, one thousand four hundred years old… the other in a book
established by the authority of Parliament’. Feckenham maintained firmly that
the marks of the Catholic faith were unbroken continuity and visible and
international unity, none of which Elizabeth’s church would be able to claim.
On 29 April 1559 Parliament passed the Acts of Supremacy and Uniformity; in the
following month all the bishops refused to take the Oath of Supremacy replacing
the spiritual supremacy of the successor of St. Peter with that of the Queen of
England. For refusing to acknowledge Elizabeth as Supreme Governor of the
English church they were deposed and deprived of their sees and all died state
prisoners with the exception of two who fled abroad and died in exile and the
Bishop of Llandaff who escaped prison by apostacy. In June 1559 Abbot Feckenham
of Westminster also refused to take the Oath of Supremacy. In the following
month Westminster Abbey was dissolved. Dom Sigebert Buckley had been a priest
there for only one year.
As far as we know, neither the Abbot nor the monks
received a pension and it would appear that few, if any, conformed or accepted
positions in the ‘Church by Law Established’, which makes them difficult to
trace after the Dissolution. Abbot Feckenham remained at Westminster for a year
arranging the transference of the buildings before being taken to the Tower of
London on 20 May 1560 ‘at nyght abowt viii of the cloke’. He was to spend the
next twenty four years in gaol, never renouncing the Catholic faith and
continuing in his refusal to take the Oath of Supremacy and conform to the new
Protestant Religion. Four years before he died, he raised hopes by stating that
he would love to accept Elizabeth’s Book of Common Prayer and attend the
services of her Church – if they restored what was lacking, namely the Mass.
Feckenham died at Wisbech Castle in October 1584 having been faithful to the end.
He was buried by an Anglican minister and the parish records state quite simply
‘Decimo sixto die Octobris 1584 – Thomas Cromer alias ffeckenham papist fuit
sepult’. Of this Dom David Knowles has remarked that although never a martyr,
Feckenham was certainly a confessor for the Faith; as we shall see, Buckley was
no less devoted in his loyalty to the old religion.
The first reference to Buckley after the Dissolution
of Westminster Abbey is twenty three years later in 1582 when he was imprisoned
at Marshalsea. He had two years of freedom between 1586 and 1588 before being
re-imprisoned, firstly at Wisbech 1588-1599 and then at Framlington 1599-1603.
At Wisbech we gain a glimpse of him from an imprisoned secular priest, Dr.
Christopher Bagshawe who was there from 1593. Bagshawe had been a student in
Rome at the English College and mentions in a letter from Wisbech that Buckley
‘the last survivor of those monks who once lived in Catholic England’ was ready
to meet death with Holy Simeon’s joy because he has seen his order reviving
once more again’. It was probably through Bagshawe that the English monks
abroad had learned that the elderly Westminster monk was still alive and on
arriving in England from the continent they recognised in Buckley the last link
with the monks of Catholic England.
Queen Elizabeth died in March 1603 and on the
accession of James 1 there was a general release of priests, including Buckley.
It was soon after this that English monks of the Cassinese and Spanish
congregations began returning to England following permission granted by Pope
Clement V111 in 1602. Buckley was eighty six years old when released.
Buckley’s importance in the history of the English
Benedictine Congregation lies in the events of 1607 which will be briefly
recounted. It has been traditionally been held in the English Congregation that
through him there exists a canonical continuity between the pre-reformation and
post-reformation Congregations in England. The old Congregation, canonically
erected in the thirteenth century by the Holy See, was nearly extinguished
after Henry V111’s suppression of the monasteries. The revival at Westminster
Abbey was short lived, ending in 1559; by 1607 Buckley was almost certainly the
only surviving monk of both Westminster and the old Congregation.
End of Part One……..Final Part next issue.
THE
PRODIGAL SON
The following item is reproduced courtesy ‘The Oblate’
newsletter of St. John’s Abbey MN.
|
The
Faithful Father |
|
|
Feeling footloose and frisky, a feather-brained
fellow forced his fond father to fork over the family finances. He flew far
to foreign fields and frittered his fortune feasting fabulously with
faithless friends. |
But the faithful father, forestalling further
flinching frantically flagged the flunkies. "Fetch forth the finest
fatling and fix a feaSaint" --The way of a fool seems right to him, but a wise man listens to advice. Proverbs 12:15 Submitted by Kelly Ryan, monk of Saint
John's Abbey |
REFLECTION
An old Indian chief once described his own inner struggles in this manner:
"Inside of me there are two dogs. "One of the dogs is mean and evil. The other dog is gentle and good. The mean dog fights with the good dog all the time." When asked which dog wins, he reflected a moment and replied, "The one I feed the most." -- Anonymous
BOOK REVIEW
‘Truthful Living’ by Michael Casey OCSO, Prior of Tarrawarra Abbey, Victoria.
The following are some notes taken during Michael Casey’s public
lecture in Perth.
To live truthfully is humility; to live the truth of
who we are. It is a fundamental gospel value. To better define humility it is
sometimes better to analyse what it isn’t as well as what it is.
The case against it – too negative/passive, no sense
of mission, a cloak for tyranny, not person centred, low self esteem, breeds a
culture of compliance and doesn’t aid spontaneity or self expression.
However, humility is the capacity to receive God’s
gifts and graces. But for us to receive the kingdom as a child, requires a
re-education of our inner (beliefs & values) and outer (behaviour).
Humility is truth – reflected in our self-honesty, in
our compassion for others and our response to God in worship, obedience and
love. We are always to remember – we are not divine, we are
creatures, we are
sinners, we
are stalled humans.
St. John Cassian on humility – Humility is the effect of
spiritual progress, rather than its cause.
Cassian sets out ten milestones that one passes
through on the way to humility –
A. Open
to Direction
1. Not
self-willed.
2. Ready
for disclosure about self.
3. Trusting
in the guidance of an elder.
B. Meek.
4. Obedient and patient.
5. Non-violent and not aggrieved.
C. Low
Profile.
6. Invisible.
7. Easily pleased.
8. Happy with the lowest place.
D. Quiet.
9. Taciturn and soft spoken.
10. Grave.
Benedict sets out his twelve steps to humility in
RB7.
Humility is therefore the practical expression of –
Faith in God’s providence.
Hope in hard times.
Love to forget self.
REVISIONS TO BACK PAGE
After trialing the Gospel of the day format for the past two years on the back page, the Committee has decided to change the Bible reading section to an arrangement that will enable oblates to read completely through the New Testament once a year.
We propose to follow the programme outlined at the back of the Good News Bible edition, although of course oblates will use their own Bible for this exercise.
Naturally we would not expect oblates to follow this format as a replacement for daily lectio but as an addition, if time is available to them.
To quote from
the authors of this edition:
The Bible is mostly presented to us in
unconnected bits. Readings in church are often chosen in a random manner and if
people dip into the Bible, many read just where it falls open. Yet the Bible is
for real situations and written under the inspiration of God. Its real benefit
comes when we approach it like this and read it all in a sensible way looking
for God to speak to us as we read.
The reading plan has been designed to help us get to know the whole New Testament in one year.
The plan has four cycles based on the four different portraits of Jesus in the Gospels. It begins with the Gospel of Luke, to give a comprehensive run through of Jesus’ life, death and resurrection. It follows on to get a comprehensive picture of the first Christians in Acts and the letters of Paul. The second cycle takes us through Matthews Gospel and with it are grouped the more Jewish bits of the New Testament like Hebrews and James. Our third conductor through the life of Jesus is Mark, who gives us Peter’s picture and with him therefore are grouped the two letters of Peter. Towards the end, John takes over and tells us his memories of Jesus in his Gospel and letters.
Logically the plan ends with the finale, the book of the Apocalypse.
Recommended
Oblate daily reading – New Testament reading and Rule
of Benedict
Bible reading RB
1 Luke 1:1-25 Prol 01-07
2 Luke 1:26-56 Prol 08-13
3 Luke 1:57-80 Prol 14-21
4 Luke 2:1-21 Prol 22-30
5 Luke 2:22-40 Prol 31-38
6 Luke 2:41-52 Prol 39-44
7 Luke 3:1-38 Prol 45-50
8 Luke 4:1-15 1
9 Luke 4:16-30 2:1-5
10 Luke 4:31-44 2:6-10
11 Luke 5:1-26 2:11-15
12 Luke 5:26-6:11 2:16-22
13 Luke 6:12-36 2:23-29
14 Luke 6:37-49 2:30-32
15 Luke 7:1-28 2:33-40
16 Luke 7:29-50 3:1-6
17 Luke 8:1-21 3:7-13
18 Luke 8:22-30 4:1-19
19 Luke 8:40-56 4:20-40
20 Luke 9:1-27 4:41-54
21 Luke 9:28-62 4:55-78
22 Luke 10:1-24 5:1-13
23 Luke 10:25-42 5:14-19
24 Luke 11:1-23 6
25 Luke 11:24-36 7:1-9
26 Luke 11:37-54 7:10-13
27 Luke 12:1-21 7:14-18
28 Luke 12:24-40 7:19-25
29 Luke 12:41-59 7:26-30
October 2001
Bible reading RB
1 Luke 13:22-35 7:34
2 Luke 14:1-24 7:35-43
3 Luke 14:25-35 7:44-48
4 Luke 15:1-32 7:49-50
5 Luke 16:1-18 7:51-54
6 Luke 16:19-17:10 7:55
7 Luke 17:11-37 7:56-58
8 Luke 18:1-17 7:59
9 Luke 18:18-43 7:60-61
10 Luke 19:1-27 7:62-70
11 Luke 19:28-48 8
12 Luke 20:1-26 9
13 Luke 20:27-21:6 10
14 Luke 21:7-38 11
15 Luke 22:1-38 12
16 Luke 22:39-71 13:1-11
17 Luke 23:1-25 13:12-14
18 Luke 23:26-56 14
19 Luke 24:1-35 15
20 Luke 24:36-53 16
21 Acts 1:1-26 17
22 Acts 2:1-21 18:1-6
23 Acts 2:22-47 18:7-11
24 Acts 3:1-26 18:12-18
25 Acts 4:1-22 18:19-25
26 Acts 4:23-37 19
27 Acts 5:1-16 20
28 Acts 5:17-42 21
29 Acts 6:1-15 22
30 Acts 7:1-29 23
31 Acts 7:30-8:1a 24
November 2001
Bible reading RB
1 Acts 8:1b-5 25
2 Acts 8:26-40 26
3 Acts 9:1-31 27
4 Acts 9:32-43 28
5 Acts 10:1-33 29
6 Acts 10:34-11:18 30
7 Acts 11:19-30 31:1-18
8 Acts 12:1-25 31:13-19
9 Acts 13:1-12 32
10 Acts 13:13-52 33
11 Acts 14:1-28 34
12 Acts 15:1-35 35:1-11
13 Gal
1:1-24 35:12-18
14 Gal
2:1-21 36
15 Gal
3:1-20 37
16 Gal
3:21-4:7 38
17 Gal
4:8-31 39
18 Gal
5:1-26 40
19 Gal
6:1-18 41
20 Acts 15:36-16:15 42
21 Acts 16:16-40 43:1-12
22 Acts 17:1-15 43:13-19
23 Acts 17:16-34 44
24 1Thes 1:1-2:16 45
25 1Thes 2:17-4:12 46
26 1Thes 4:13-5:28 47
27 2Thes 1:1-2:12 48:1-9
28 2Thes 2:13-3:18 48:10-21
29 Acts 18:1-23 48:22-25
30 Acts 18:24-19:20 49
30 Luke 13:1-21 7:31-33