My explanation of Jesus' saying in Luke 17:37 will have to be updated in the light of a 2003 article written by John Topel for Biblica. While my explanation that the "when" and "where" of the Parousia in the rebuttal of Jesus to the Pharisee's question can be admitted, it lacks one element which the saying about the vultures and the carrion indicate.

In the section that began with Luke 12:1 the Lord admonishes his disciples not to have anything to do with the leaven of the Pharisees. The admonition is not only against an empty externalization of piety but also to any form of deception. But since in Luke, the Pharisees , who are stereotypes of what bad Christians can become, are also lovers of money (16:14), the admonition to Christians of the end times also include teachings on money and wealth.

Paul's letter to Philemon is a short letter and very personal. One does not find here a Paul who teaches nor polemizes with anyone. Instead, one finds Paul dealing with a friend in behalf of one whom he considers a son.

We offer this short article as a reading exercise on a New Testament document that though short is not insignificant. For although one does not find here the doctrinal characteristics other Pauline letters have, one does see here some principles already explained by Paul as applied in a particular situation that calls for forgiveness, respect for a fellow Christian, regard for one's father in the faith, and being under the grace of God.

This article is currently archived at Suite101

The story of Ruth in three panels. The middle panel shows Ruth and her future Goel. The panel on the right shows Ruth with Naomi. The left panel shows Ruth placing her son on Naomi's lap, thereby redeeming her from the shame of barrenness.

The Story of Ruth is one of the more fascinating narratives in the Old Testament. We will be sampling it as we try biblical prose. This is more like a reading exercise, but I do try to explain some of the more difficult concepts behind the story, e.g. the idea of womanhood in ancient Israel, the idea of "Redeemer" and finally, the Levirate Law.

The present article is actually a combination of two articles previously submitted to Suite101. Links to the archived originals are supplied in the body of the text.

In this article, now archived at this address, the author announces a new series in his treatment of the Sacred Scriptures. Beginning with a brief explanation of Dei Verbum, no. 12, he then proceeds to explain the literary component of the Sacred Scriptures.

This article begins a new series on the topic of "The Bible As Literature." To introduce the topic, a short commentary on Dei Verbum 12 will be made. This will be followed by an explanation of the characteristics of biblical prose and poetry and finally, examples of each as found in the books of the scriptures will be treated.

This series will have the following general outline:

• The Word of God: Prose and Poetry (this article)
• Biblical Poetry: Some Characteristics
• Biblical Prose: Narrative and Discourse
• Sample Readings

In the previous article we showed how the ancients understood a biblical passage using as their aid texts that were similar to the passage being considered. For Augustine, it was a rule that he recommended especially in cases where a passage is difficult to understand. Guy the Carthusian explains that a particular text resonates through the whole of Scriptures and that it is the task of meditation to capture those resonances. In practice this would mean a mental search for passages that clarify a passage being read.