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Jesus eats with sinners and publicans by Alexandre Bida. This narrative is told in Matthew 9:10-17, Mark 2:15-22, and Luke 5:29-39. [1] The Pharisee rebuke Jesus for eating with sinners, to which Jesus responds, "It is not the healthy who need a doctor, but the sick."
In the King James Version of the Bible the text reads: And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. The World English Bible translates the passage as: Now John himself wore clothing made of camel's hair, with a leather belt around his waist.
your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? The World English Bible translates the passage as: Therefore, I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will ...
Francis of Assisi viewed poverty as a key element of the imitation of Christ who was "poor at birth in the manger, poor as he lived in the world, and naked as he died on the cross". [ 54 ] The visible public commitment of the Franciscans to poverty provided to the laity a sharp contrast to the wealth and power of the Church, provoking "awkward ...
Some Christian monks, such as the Trappists, have adopted a vegetarian policy of abstinence from eating meat. [35] A vegan Ethiopian Yetsom beyaynetu, compatible with fasting rules. During Lent some Christian communities, such as Orthodox Christians in the Middle East, undertake partial fasting eating only one light meal per day. [36]
The first apostolic council told Christians to refrain from eating meat that had been strangled, but did not hinder the eating of other meat (Acts 15:29). Paul wrote to the Romans, in the context of freedom to make choices, "Whoever eats meat does so to the Lord, for they give thanks to God" (Romans 14:6), with no condemnation of this activity.
Hendriksen counters that God provided for them by creating a world filled with food, and giving the birds the instincts to collect it. The verse could also be read as a call for self-sufficiency or for a return to a hunter gatherer lifestyle, something advocated by the philosopher Seneca. Other verses make fairly clear this is not what is meant ...
St. Gregory likewise notes that it "oftentimes in Scripture denotes the wrath of God and everlasting punishment." [ 2 ] The woe of the rich, echoes the words from the Magnificat in Luke 1:53, "He hath filled the hungry with good things: and the rich he hath sent empty away."