|
|
|
The Benedictine Oblate Newsletter of St. Gregory’s Chapter Perth Western Australia. Oblates affiliated
to Holy Trinity Abbey New Norcia Text and comment to the editor
Snail mail: 4
Carina Close, Rockingham. WA 6168 email:schillingmj@optusnet.com.au Phone: (08) 9592
3212 New Norcia web
site—www.newnorcia.wa.edu.au |
Period September – November - 2002
Issue – 3/2002
Chapter meetings are held at St. Joseph’s Convent, 16 York
Street, South Perth. Meetings are held each 3rd. Sunday, commencing
at 2.00pm sharp.
September –
Regular Chapter meeting, Sunday 15 September. Discussion will be on RB – Ch. 3 &
Gospel of the day.
October –
Regular Chapter meeting, Sunday 20 October. Discussion on RB – Ch.4 &
Gospel of the day.
November – Regular Chapter meeting, Sunday 17 November.
Discussion on RB – Ch.5 & Gospel of the day.
Please remember all our sick oblates – in particular Tom
Gollop, Lou and Johanna Pokucinski, Fran Ennis, Betty Fleming, Joan Simpson and
all other oblates in need of prayer.
Our condolences to Tony and Joan Smurthwaite and their
family on the death of Tony’s mother in July.
Prayer requested for Fr. Bruce Jones from East Fremantle
parish who is seriously ill.
Also and always, continue to pray for our parent community
in New Norcia.
Would you especially remember all our deceased oblates.
Twelve oblates turned up at the Redemptorist Monastery in
North Perth to celebrate the 11.00am
Mass together on St. Benedict’s feast day, 11 July. We were joined by
Fr. Michael Leek OSB (Olivetan Order), who concelebrated and delivered a
stirring homily on St. Benedict, Benedictine spirituality as well as
acknowledging our oblate group’s presence. At the conclusion we walked down to
the Hyde Park Hotel and partook of a counter lunch together.
Via Adrienne Byrne, thanks from Br. John from Kalumburu to
those oblates who visited him in hospital in Fremantle, from which treatment he
has progressed well and requests we keep him in our prayers.
Also Sr. Visitation has appealed for materials from which
she can make clothes for some of the local population and other items that may be
of assistance – send via Adrienne.
Congratulations to oblate Peter Driver who made his final
oblation in the chapel at St. Joseph’s Convent during our July Chapter meeting.
Fr. Anthony officiated at the ceremony and we were able to welcome Peter’s wife
and son, who came to support him.
A further extract from the web
site of The Sisters of Perpetual Adoration, Missouri and the notes for oblates
given by Sister Dolores Dowling OSB.
From his Rule, it is very evident that Saint Benedict
considers praying together in community to be a sustaining force in the life of
his monks. He put it plainly in Chapter 43: "Let nothing be preferred to
the Work of God." That was what he called the regular assembly of the
monks to pray together at stated times; later this came to be called the
"Divine Office," and today it is known as the "Liturgy of the
Hours." In our own time, the Second Vatican Council affirmed the
importance of Christians praying together. The document on the liturgy reaffirms
that the Church ceaselessly praises her Lord and intercedes for the salvation
of the world through the celebration of the Eucharist, and in other ways,
"especially the Liturgy of the Hours." The Council went on to say
that this Liturgy is "arranged so that the whole course of the day is made
holy by the praise of God."
For Benedictines, the Liturgy of the Hours has always
been a central element of their spirituality, a response to the basic human
need to pray, to pray often and to pray together. Worship in every culture is a
very human act, arising not only from faith, but also from the cultural
experiences of those who gather to pray. Praying the Hours offers the occasion
to sanctify daily life and make it an offering to God. But this life, so sanctified
and offered, must be our authentic life, shaped by the influences of our time.
These strong moments of daily prayer together emphasize
the continuity of our search for God. As a group of believers, we contemplate
the mystery of salvation and pray for its completion. Praying these Hours
together is one of the principal means by which we overcome the tendency to
lose ourselves in the ordinary activities of daily life and so forget our
source and destiny in Christ and our present call to live as Christians. Christ
is truly present in Scripture as in the Eucharist, and there is always growth
in the understanding of the realities and words which Scripture hands down to
us. This happens through the contemplation and study of believers who treasure
these words in their hearts, as Mary did in the gospels. Part of this
treasuring is the constant praying of the Hours through the ages.
From the beginning of Christianity, believers used to
pray in private at significant times of the day, particularly at morning and
evening. Saint Clement of Alexandria, who died in the year 215, notes that some
Christians also had the custom of praying at the third hour of the day (this
came to be the prayer Hour of Terce), and at the sixth hour (Sext) and also at
the ninth (None). These were private prayers but they could be prayed in
common. Morning and evening prayers were always regarded as more obligatory. It
was the desert monks in the early fourth century who instituted a common
liturgical celebration of morning and evening prayer. This custom spread to the
churches in the cities, where it became common to have a public celebration of
Morning and Evening prayer for the people. These Hours consisted usually of a
hymn, some psalms from the Hebrew Scriptures, readings from both the Hebrew and
Christian Scriptures, and silent prayers between the psalms. Saint John
Chrysostom writes of prayer for the whole Church and the world at these hours
in which the faithful exercised their common priesthood. By the end of the
fourth century, the Sunday vigil of the Resurrection appeared.
There is a different spirit between Morning and Evening
Prayer. Since morning conveys the notion of rebirth and renewal, the Lauds
(Morning) Hour has the air of dedication. It is a preparation, consecrating
the day and all that happens in it to the Lord. That is
why the psalms used at Lauds are for the most part joyful songs of praise. But
songs of repentance are also part of Morning Prayer, to purify our awakening
hearts and enkindle a desire for God. We invite all creation to praise God for
the coming of light, especially the light of our Saviour. Vespers (Evening
Prayer) has two main themes: thanksgiving to God for the good that has come to
us during the day, and repentance for the sins of the day. This Hour ends with
the beautiful song of Mary, the Mother of God, called the Magnificat, a song of
jubilant faith in the God who loves the humble.
In the early Church, the faithful considered
participation in these two Hours as part of the Christian way of life and were
present daily for them. Together with an occasional celebration of Vigils in
preparation for the great seasons and feasts, this embedded their celebration
of the Eucharist in a rich and varied rhythm of daily and weekly prayer. In
this they were only following the example of Jesus their Lord, who was a man of
prayer, born of a woman who was a true contemplative, and to a people who knew
how to pray.
For these Christians the psalms of the Hebrew Scriptures
made up a Christian prayerbook, saturated with Christ on every page. They
viewed the psalms as the prayers of Christ to his Father or as their own faith
experience. The psalms were not predictions of what would happen in
Christianity, but they can be used to reflect on God's definitive work for us in
Jesus Christ. Spirit-filled prayers, the psalms were originally composed to be
used by a variety of worshipers year after year. Their general character allows
them to be used in many situations, as they bring our experience before God in
praise, love, repentance, and submission. The psalms of Israel give us words to
bless God, to repent, to bear trouble and sorrow with courage, to rejoice
together. They help us translate our groping search for God into lyrical hymns
of praise, into cries for mercy, into quiet hope, and into bursts of joy.
A MISSIONARY STINT – in Kalumburu
An article from
our Oblate Secretary, Adrienne Byrne, detailing her recent one month stay at
Kalumburu.
For many years I
have heard and read about the former Benedictine mission in Kalumburu and have
supported it with whatever goods I felt could be of help to uplift the Catholic
Community there. A sewing machine, cases of clothes, beads, religious articles,
pictures and even some large statues donated by a Perth Convent, have found their
way up there by tortuous routes. These have always been appreciated and I know
have encouraged the recipients.
A recent opportunity occurred, which I grabbed, after years
of promising, to undertake a missionary stint in Kalumburu. This took the form
of a flight to Darwin, a nine hour coach trip to Kununurra, then a two hour
flight in a six seat Piper Cherokee via outlying station properties, picking up
and delivering mail etc.
It was an awesome experience to see the outback of the
Kimberleys and to understand the remoteness and massive distances that were
involved. I was met at Kalumburu Airport, a gravel strip and a wind sock, by a
group of smiling faces. My host was Fr. Anscar McPhee OSB, the parish priest,
and previous Oblate Director, who ensured I was well looked after.
Fr. Anscar maintains a rigid daily discipline of Mass, holy
hours, Rosary, also catechism and first holy communion classes in the local
government school. He is always on-call for the local population. Half a dozen
small altar boys vie with each other to serve at Mass. The church bell is
tolled 150 times at 4.30 and 5.00pm each day – a call to all for Mass at
5.30pm. Anniversaries and special feast days are celebrated with due solemnity
and reconciliation is available before each daily Mass.
Never having been on a mission before, I was at first
unsure of what I could do. It was suggested I could help out in the mission
‘Take-Away’ shop. My first encounter of a sea of Aboriginal faces, was of sheer
panic, with all talking a style of language I just could not understand and I
beat a hasty retreat. However, encouraged by other missionary ladies, I soon
got used to the work, making sandwiches at first and then becoming brave enough
to serve in the shop. I was given a apron, which dubbed me ‘shop girl’ and I
responded to shouted demands for a ‘beg’ which on interpretation was of course
a bag to put purchases in. I graduated to becoming a real ‘shop girl’ by then.
Another job was to help in cataloguing hundreds of photos in the museum, named
after Fr. Thomas Gill OSB and covering much of the history of Kalumburu.
Finally a request by Fr. Anscar for me to write a review of the book ‘Mission
Girls’, by Christine Choo.
Great excitement occurred one day when word spread that a
Crocodile had fallen down a water well. Eventually all ten feet of cranky
‘salty’ was hauled out of the hole and dragged protesting to an obsolete pig
pen, where he dwelt in sullen silence with a hose running over him. Finally a
CALM officer arrived from Wyndham to take him 16kms to the ocean where he was
set free, none the worse for the escapade.
The mission comprises the parish priest, one Benedictine
Oblate, four Benedictine Missionary Sisters, the Administrator and his wife and
another married couple. A permanent nursing sister dispenses medical care and a
doctor attends weekly. Mail planes call daily plus other aircraft bringing
essential supplies. Police are called in when necessary to uphold law and
order. A barge also calls in once per month from Darwin with bulk supplies.
I was privileged to be taken out to several massive rock
outcrops and able to photograph the many primitive art works, some hundreds of
years old. Space limits the inclusion of all the events I was able to
participate in, but in conclusion I wish to thank Fr. Anscar and all the many
people at Kalumburu who made me feel part of the scene there. Oblates may wish
to view the many photographs taken of both personnel and locations.
Ed. Note……We will be printing a two issue article starting in the
next newsletter covering some of the history of Kalumburu.
In memory of the Spanish martyrs and their link to New
Norcia.
From the chronicle of a witness, Placido Gil Imirizaldu –
monk of Leyre, Spain.
Translated by Dom S. Sanz de Galdeano – monk of New Norcia.
“Viva Cristo Rey”
- Long live Christ the King.-
The victory cry of all the martyrs.
Completion of the article commenced in the last Newsletter.
When finally the time arrived, in preparation, the
Benedictines were moved from their quarters on the first floor down to the
ground floor to take the place vacated by the Claretians. There they found many
cords and ropes used to bind those taken, caked with dried blood. It is
important to record the fervour of the monks, who had by now thoroughly
embraced their forthcoming execution and almost yearned for the opportunity to
suffer for their Lord. Also it is to their credit how earnestly they tried to
shield and safeguard the six aspirant boys who were eventually separated from
them and later released. It was just after midnight on 27 August, that the
milicianos came for them. They were tied up in pairs and then made to wait
another hour before being taken out to the waiting truck. ‘I saw them as
they climbed on to the
truck, exhibiting the same fervour and
happiness, as if they were going up to a holy altar, to offer their own
sacrifice. They were going happy in the knowledge they were found worthy of
suffering for Christ’. There
were several witnesses to these events in the Plaza, including Fr. Rafael
Colera (Escolapio), who gave them absolution from his window overlooking the
scene. ‘As soon as the motor was started up, but before it started to move: “Vivas!”
was heard coming strong and sonorous from the victims – the password of all the
martyrs: “Viva Cristo Rey!, Viva La Virgen Del Pilar! Viva La Virgen del
Pueyo!” which was echoed by the crowd with the same enthusiasm’. In
fact their fervour and the crowds became so impassioned that the truck had to
pull up in the middle of the street. This infuriated the executioners who
proceeded to vent their fury on the monks and probably resulted in the
additional final torture they received both there and at the cemetery prior to
death. It was from these eye witnesses in the street, that the declaration came
that ‘they went to their death happy as going to a feast’.
Fr. Mauro Maruri, the Prior, who was deemed an
outstanding figure among the monks, was singled out for special attention by
the milicianos. Details of his death were taken from a lady who had been forced
to lodge in her home, the actual assassin of this holy priest. The man
concerned was so overcome with anguish and torment that he could no longer bear
it and had to finally confess his crime to this lady. He said – ‘I am the
one who killed the Prior of El Pueyo and from that time on, I have not had one
day of peace. I cannot sleep two nights in the same room, because I see in
front of me the reflection of his eyes, which is unbearable and deeply upsets
me. I commanded the executioners, when the Fathers were conducted from the
prison to the truck. The Prior was encouraging his subjects saying in a loud
voice “Courage! Cheer up – suffering is short, happiness is forever!” Two of
the guards hit him with the butts of their rifles. As he was doubled up in
pain, he turned and asked me whether he could say a last goodbye to his mother.
As we were outside the hospital, we thought his mother was an inmate there and
we decided to grant his request. To our surprise, instead of entering the
hospital, he turned towards El Pueyo and with a strong melodious voice, intoned
one song of love and goodbye to the Virgin. We were infuriated by this act,
while he said calmly, “But don’t you know that my mother is the Virgin of
Heaven?” As the truck reached the place of execution, I mockingly said “Now
turn to your Mother and sing her your last song”. As the other monks were being
taken off, he asked for forgiveness for us, the executioners, in a loud voice
and at once continued his prayer to the Virgin. I was taken over by a
diabolical fury and while this pious son was still singing, I shot him with the
pistol in the mouth, making pieces of his cranium’.
Exact details of the execution itself are not
available but it is known that Fr. Ramiro was especially tortured, with his
lower jaw smashed with a rifle butt and ripped out. Further information came
from a farmer walking along the road near the cemetery, who found a piece of
human flesh on the ground, which to his horror he realised were the genital
organ of a man. It was found out later that one of the monks had survived the
shots of the executioners and was endeavouring to stand up when the burial
party came to undress them and throw them into the pit. From the description it
appeared to be Fr. Anselmo, however a witness remembers that the chief of the
burial party, seeing him still alive, shot him twice in the back of the head
and he died instantly. By 8.0am that day 27 August, the monks had been buried
alone together, and their naked bodies covered with quick lime.
On 28 July 1956, the exhumation of the remains
of the Martyrs commenced. On 5 November, of the same year, with great
reverence, they were brought to El Pueyo, where they were temporarily placed in
a niche on the right hand side of the entrance to the temple. On 20 July 1975,
the Claretians, who are presently looking after El Pueyo, placed the venerable
remains inside a modest mausoleum, where the monks had the altar of St.
Benedict.
On 28 August 1986, to celebrate the fiftieth
anniversary of their death, a beautiful liturgical ceremony took place in the
presence of the Community of San Salvador de Leyre, Claretians and many
relations and friends of the Martyrs of El Pueyo.
The Bishop and the 51 Claretians have already
been beatified, while the cause for the Benedictines is still underway.
Oblates are advised that this book can be
borrowed from the Oblate Library, for those who wish to read the full account
of the above events.
(edited from a
reflection by Fr. Bede Classick, O.S.B., Director of Oblates
at St. Paul's Abbey, Newton, New Jersey)
Oblates are monasticism's gift to the world. I hope that through this statement all Oblates
will come to appreciate who they are. The Oblates are indeed a gift and have
much to give to the world, a world which is seeking and searching for its
ultimate salvation. The Oblate stands between monasticism and the world as a
mediator, linking the two, drawing them together, bringing to the world the
values which monasticism holds up as important for the Christian way of life.
Monasticism has done much throughout history to shape life
in the world; but monasticism has not influenced the world simply on its own.
It has been able to shape Christian life in the world in its day-to-day
activities only because those who live in the world have sought to carry out
its programme of spiritual growth and commitment to Christ.
Oblates especially have understood the close relationship
between monastic life as envisioned by St. Benedict and the ordinary Christian
life in the world. Affiliating themselves with monastery or convent, they
provide a vital link with the world as they reach out to bring hope and
inspiration to those struggling to find Christ in the midst of a sinful world.
It is through the Oblates that monasticism opens its heart
to the world; and the gift that monasticism offers through Oblates is hospitality,
a "cosmic hospitality," a reaching out to embrace the whole universe.
It is only in this way that the brokenness of our human lives and of our world
can be healed. Oblates will reach out into all areas of life to bring
forgiveness and healing, peace and consolation, springing from their
affiliation with the monks. As Oblates listen to those
in need in order to help them, they will realize that peace and justice are not
just causes for which we wave banners, but forms of Gospel proclamation. Such
is the work of redemption. Hospitality finds its meaning in the Cross. In
stretching out His arms on the Cross, Christ opened Himself to the world. He
excluded no one, but forgave even His enemies. He embraced all so as to redeem
all.
The Oblate of today must be ready to walk in the steps of
Jesus Christ. The Oblate must be ready to embrace the world in order to forgive
and heal and reconcile. Such a welcoming gesture will give others the courage
to turn to Christ. Through the hospitality of the Oblate, the monastic values
of prayer, humility, obedience, peace, patience, charity, and reverence will be
brought to bear on the world and guide it in the way of salvation.
A further extract
from ‘Searching for God’ by Cardinal Basil Hume OSB.
It is difficult to
understand how the love I feel for another person will show me how to love God.
Can I feel towards God as I do towards another human being? Perhaps I should;
perhaps one day I shall. Few of us, I suspect, can say that this is how it is.
The key that unlocks the mystery of God’s love is something as follows. When I
experience love, either in giving it to another or in receiving it, then I
begin to see what I mean to God. I love a particular person very much and that
person means much to me. Now I understand what I mean to God. We only love God,
St. John tells us, because God first loved us.
Psychologically this seems the right way round. Our
attitude to others often changes because we have discovered their attitude
towards us. Perhaps we disliked someone, were suspicious and then one day
discovered that he likes us, admires us. Our attitude changes; we warm to him.
So it is in the spiritual life. Our response, our attitude,
depends on our realisation of God’s attitude towards us. If I experience love
or have experienced it, this is the means whereby I can explore the mystery of
God’s love. Not that I must have a love for God similar to that which I
experience for others, but experience itself shows me what I mean to God. The
fact of living in that thought, dwelling in that thought, will reveal secrets
and increase in us the realisation of the depth, strength and warmth of His
love. Inevitably, as in all the most important human concerns, there are
dangers and pitfalls. The more precious something is, the more fragile
something tends to be, the more in need of protection.
There is, for instance, a danger of being in love with love
– that is, with the idea of love – to the extent of making God an impersonal
object of love or someone we know about already. Instead, through a willingness
to surrender ourselves, we should discover that we can know and relate to the
inner nature of God as a person.
We must try to understand God through truth revealed to us
by the Word made flesh. We must try to interpret authentically the good news
contained in the Gospel according to St. John. That, I think, is what some of
the saints were trying to do when they said it is more important to love God
than to know Him. From this can be developed the theme of the prayer of desire
which for many of us is, I think, at different times in our monastic life, the
only prayer of which we are capable – that simple longing to respond to a love
which, we have learned, was first given to us.
Some comments and recommendations on the balance of our
spiritual reading, by James M Houston, the editor of ‘The Love of God’ by
Bernard of Clairvaux taken from the Appendix.
Seek a balance in
your reading, between modern and ancient writings. Be sure that you nourish and
strengthen a wide range of your affections by good reading. Remember that
contemporary literature is untried, lacks vintage and often reflects the fads
of the marketplace. As C.S.Lewis once said:
‘A new book is
still on trial and the amateur is not in a position to judge it. The only safety
is to have a standard of plain, central Christianity, which puts the
controversies of the moment in their proper perspective. Such a standard can
only be acquired from old books. It is a good rule, after reading a new book,
never to allow yourself another new one till you have read an old one in
between.’
Also this balance should be extended to the content of the
reading selected. Mix what some would call the heavy going with lighter more
readable works. Some books once read, will build important foundations. For
every young inquirer or convert, Augustine’s ‘Confessions’ was Lewis’s choice
for inspiring the reality of the soul’s relationship before God. G.K.Chesterton
was his intellectual mentor on the sanity of the Christian faith.
Today, we tend to suffer from illiteracy of too much rapid,
superficial reading – or rather, mere glancing at books. Digestion,
assimilation and then a life-time companionship with a book, is a good test to
see whether or not it is really a classic of faith and devotion.
BOOK REVIEW
‘To be a Pilgrim’ – A Spiritual Notebook, by
Basil Hume OSB.
We have two copies of this book in our library
and it is recommended to oblates.
This Notebook
explores a spirituality open to laity of all ages and in every walk of life. It
is a collection of the late Benedictine Cardinal’s thoughts, in simple and at
times vivid language, on the Christian life, the destination of which is
eternal happiness with God.
The first part
describes man on his pilgrimage through the darkness to God. The second
presents God’s search for us. The third part speaks of the gifts God has given
us to help us on our pilgrimage: the sacraments and prayer. The fourth
discusses the pilgrim’s task of helping in the building of God’s kingdom in
this world. Finally, the Cardinal speaks of the heavenly goal of our
pilgrimage.
|
Recommended Oblate Daily Reading New Testament Reading & Rule of Benedict. |
||
|
September 2002 Gospel reading RB |
October 2002 Gospel reading RB |
November 2002 Gospel reading RB |
|
1 Mt.
16:21-27 Prol 1-7 7:34 2 Lk. 4:16-30 Prol 8-13 3 Lk. 4:31-37 Prol 14-21 4 Lk. 4:38-44 Prol 22-30 5 Lk. 5: 1-11 Prol 31-38 6 Lk. 5:33-39 Prol 39-44 7 Lk. 6:1-5 Prol 45-50 8 Mt. 18:15-20 1 9 Lk. 6:6-11 2:1-5 10 Lk. 6:12-19 2:6-10 11 Lk. 6:20-26 2:11-15 12 Lk. 6:27-38 2:16-22 13 Lk. 6:39-42 2:23-29 14 Jn. 3:13-17 2:30-32 15 Mt. 18:21-35 2:33-40 16 Lk. 7:1-10 3:1-6 17 Lk. 7:11-17 3:7-13 18 Lk. 7:31-35 4:1-19 19 Lk. 7:36-50 4:20-40 20 Lk. 8:1-3 4:41-54 21 Mt. 9:9-13 4:55-78 22 Mt. 20:1-16 5:1-13 23 Lk. 8:16-18 5:14-19 24 Lk. 8:19-21 6 25 Lk. 9:1-6 7:1-9 26 Lk. 9:7-9 7:10-13 27 Lk. 9:18-22 7:14-18 28 Lk. 9:43-45 7:19-25 29 Mt. 21:28-32 7:26-30 30 Lk. 9:46-50 7:31-33 |
1 Lk.
9:51-56 7:34 2 Mt.
18:1-5,10 7:35-43 3 Lk. 10:1-12 7:44-48 4 Lk.
10:13-16 7:49-50 5 Lk. 10:17-24 7:51-54 6. Mt. 21:33-43 7:55 7
Lk. 10:25-37 7:56-58 8 Lk. 10:38-42 7:59 9 Lk. 11:1-4 7:60-61 10 Lk. 11:5-13 7:62-70 11 Lk. 11:15-26 8 12 Lk. 11:27-28 9 13 Mt. 22:1-14 10 14 Lk. 11:29-32 11 15 Lk. 11:37-41 12 16 Lk. 11:42-46 13:1-11 17 Lk. 11:47-54 13:12-14 18 Lk. 10:1-9 14 19 Lk. 12:8-12 15 20 Mt. 22:15-21 16 21 Lk. 12:13-21 17 22 Lk. 12:35-38 18:1-6 23 Lk. 12:39-48 18:7-11 24
Lk. 12:49-53 18:12-18 25 Lk. 12:54-59 18:19-25 26 Lk. 13:1-9 19 27 Mt. 22:34-40 20 28 Lk. 6:12-19 21 29 Lk.13:18-21 22 30 Lk. 13:22-30 23 31 Lk. 13:31-35 24 |
1
Mt. 5:1-12 25 2
Mt. 11:25-30 26 3
Mt. 23:1-12 27 4
Lk. 14:12-14 28 5
Lk. 14:15-24 29 6
Lk. 14:25-33 30 7
Lk. 14:15-24 31:1-12 8
Lk. 15:1-10 31:13-19 9
Jn. 2:13-22 32 10
Mt. 25:1-13 33 11
Lk. 17:1-6 34 12
Lk. 17:7-10 35:1-11 13
Lk. 17:11-19 35:12-18 14
Lk. 17:20-25 36 15
Lk. 17:26-37 37 16
Lk. 18:1-8 38 17
Mt. 25:14-30 39 18
Lk. 18:35-43 40 19
Lk. 19:1-10 41 20
Lk. 19:11-28 42 21
Lk. 19:41-44 43:1-12 22
Lk. 19:45-48 43:13-19 23
Lk. 20:27-40 44 24
Mt. 25:31-46 45 25 Lk. 21:1-4
46 26 Lk.
21:5-11 47 27
Lk. 21:12-19 48:1-9 28
Lk. 21:20-28 48:10-21 29
Lk. 21:29-33 48:22-25 30
Mt. 4:18-22 49
|
