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St. Luke the Evangelist
Catholic Church Houston, TX
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Netflix - Faith & Spirituality
Do you like to watch good Catholic movies but cannot afford to buy? Have you tried Netflix? They have more than 100 good Catholic movies, that you can rent on DVD and many of them can be watched instantly on your TV or computer monitor too. You can try Netflix for free for a month and then cancel at any time. It's a simple online submission to cancel your account or put it on hold and it takes effect right away. The majority of Catholic movies are available mostly on DVD though.The following is a list of really good Catholic or family oriented movies you can rent on Netflix without ever leaving home.
For Greater Glory (2012)
October Baby (2011)
The 13th Day: The True Story of Fatima (2009)
Pope Benedict XVI: A Love Affair With The Truth (2008)
The Way (2010)No Greater Love (2009)
St. Guiseppe Moscati (2007)
A Walk to Beautiful (2007)
Saint Rita (2004)
John Bosco (2004)
The Miracle of Marcelino (1955)
Joan of Arc (1999) Bella (2006)
The Scarlet and The Black (1983)
Clare & Francis (2007)
Molokai: The Story of Father Damien (1999)
Au Revoir Les Infants (1987)
Confession (2005)
Saint Patrick: The Irish Legend (2000)
Great Souls: Mother Teresa (2002)
One Night With The King (2006)
Padre Pio: The Priest Who Bore The Wounds of Christ (2007)
Therese (1986)
Sheen Gems: The Best of Fulton Sheen (2005)
Faustina (1995)
Boys Town (1938)
St. Teresa of Avila (2008)
Jonah: a Veggie Tales Movie (2002)
Les Miserables 1(978)
Saint John in Exile (1988)
The Passion of The Christ (2004)
Archbishop Fulton Sheen: Love is Truth (2007)
Mary, Mother of Jesus (1999)
Quo Vadis (1951)
Entertaining Angels: The Dorothy Day Story (1996)
Henry V (1989)
Ben Hur (1959)
The Robe (1953)
The Miracle of Our Lady of Fatima (1952)
The Ten Commandments (1956)
Lilies of The Field (1963)
In The Presence of Our Lord (2007)
A Man For All Seasons (1966)
The Song of Bernadette (1943)
Padre Pio: Miracle Man (2000)
Not of This World (1999)
The Son (2002)
Mother Teresa (2003)
Diary of a Country Priest (1951)
The Jeweler's Shop (1988)
The Cheese Nun (2002)
The Reluctant Saint (1962)
One Man's Hero (1999)
Babette's Feast (1987)
Shoes of The Fisherman (1986)
Pope John Paul II (1984)
The Greatest Story Ever Told (1965)
Monsieur Vincent (1948)
The Miracle Maker: the Story of Jesus (2000)
The Passion of Joann of Arc (1928)
The Agony and the Ecstasy (1965)
Celebration of Catholicism (2005)
Dead Man Walking (1995)
The Hoodlum Priest (1961)
Sister Act (1992) Pope John Paul II (1984)
The Keys of the Kingdom (1944)
I Confess (1953)
The Trouble With Angels (1956)
Brother Sun, Sister Moon (1972)
Joan of Arc (1948)
Heaven Knows, Mr. Allison (1957)
Padre Pio: Between Heaven & Earth (2000)
The Bells of St. Mary's (1945)
The Fourth Wiseman (1985)
The Miracle of The Bells (1948)
Brother Orchid (1940)
The Flowers of St. Francis (1950)
Barabbas (1962)
The Gospel of John (2003)
Francis of Assisi (1961)
Archbishop Fulton Sheen: Love is Truth (2007)
Love is Faith (2007)
Love is Hope (2007)
Love is Eternal (2007)
Angels (2006)
Good Friday Special (2006)
The Decalogue (1987)
The Silver Chalice (1954)
Abraham (1994)
The Gospel According to Saint Matthew (1966)
The Sign of The Cross (1932)
When in Rome (1952)
Francesco (1989)
Demetrius and the Gladiators (1954)
This isn't a complete list of all the Catholic movies available, but it's a really good start.
Enjoy the savings and the movies!


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One bear suspected of breaking into cars in Steamboat Springs relocated
Steamboat Springs — Time will tell whether wildlife officers successfully trapped a bear that has been opening car doors and ravaging the interiors in search of food.
Colorado Parks and Wildlife officer Steve Baumgardner said officials think there might be two bears that have adapted the behavior of opening car doors in search of food. If cars continue to get broken into, wildlife officials will know another cute culprit is on the loose.
The bear was trapped Thursday night near a home at 2450 Ski Trail Lane by Steamboat Ski Area. The previous night, a bear had opened the unlocked car doors of a Toyota 4Runner and damaged the center console and dash. A bear also has been getting into cars in the area of Steamboat Boulevard.
Baumgardner said the bear or bears have been able to open car doors that have handles where bears can wedge the paws or claws between the door and the handle.
Bear bait was used to lure the bear into the trap. Baumgardner said there was a trash can overflowing with trash in the same area where the bear was trapped. It was not secured and made for an easy meal for any bear. Baumgardner reminded residents to secure their trash and to put it out the morning of trash service.
The bear was taken to a Parks and Wildlife garage where it spent Thursday night. On Friday morning, the bear was tranquilized, an ear tag with the number 400 was put in each ear and a microchip was implanted into the bear's skull so it can be identified with a handheld scanner. DNA samples also were harvested by collecting some of the bear's hair.
Upon examination, it was determined the bear was a 2-year-old male. Wildlife officers earlier had suspected the bears getting into the cars were yearlings that had learned bad habits from their mother and now were on their own.
After tagging the bear, it was relocated to an undisclosed location. The hope is that it will not make its way back to Steamboat.
To reach Matt Stensland, call 970-871-4247 or email firstname.lastname@example.com
Troopers arrest teen on child abuse, other charges after crash
A Craig teen is accused of a drunken rollover crash in a vehicle filled with children and booze.

subset: commoncrawl


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The Fate of Occupy Oakland — A Response to Nick Robinson
It's no fabrication that Occupy Oakland's Move-In on January 28th was imbued with various tactical failures that had resulted in a highly unfavorable outcomes: the deterrence of a building take over, and, worse still, the mass arrest of over 400 individuals. Yes, outside of those drunken moments of celebration where comrades, both known and unknown, are released from jail, it remains important to admit that there had been a clear on the ground defeat. This fact really comes as no surprise. Innumerable articles have emerged with criticisms that come from all different political positions espousing both interesting and frankly dull comments alike. However, among these, none have been more seductively insidious than that of Nick Robinson's article Finding Power in Solidarity: Occupy Oakland After the Crackdown, where Robinson seems to make the case for a reduction in the movements antagonism in exchange for, what he seems to think, is a rebuilding of once-held solidarity within the "community". What constitutes this so-called community eludes us, though this is one less important criticism among others, and, in the end, it seems clear that Robinson's assessment is one which seeks to crystallize the structure of Occupy Oakland in the face of impending reconfigurations.
Most prominent of Robinson's criticisms are what he constitutes as a series of fallen solidairties with other groups. These groups remain elusive within the context of his article, though one can only imagine that he is speaking of various groups whose composition span both race and gender lines. On multiple occasions Robinson alludes towards the equation of aggressive political tactics and positioning, and masculinity/patriarchy: "A patriarchal value system with skewed interpretations of integrity, honor and courage is packed deeply within the baggage which we all carry on board our movements. A fundamentalist attachment to macho tactics which reinforce this destructive system of values is as damaging as the state violence imposed from above."
The insinuation here is clear: that aggressiveness, the attack, physical drawing out of contradictions, or in other words, a positioning that is intrinsically antagonistic, is inherently linked to patriarchy. This trope, tired from being drug through the historical narrative of those whose gender lies outside of normative maleness, could not be farther from reality. To make this assertion is simply to reinforce the false binary that glues maleness and assertiveness together, and, by proxy, artificially concretes femaleness and passiveness.
Does Robinson really believe that aggressive tactics, however confused or nonstrategic they may be, is simply a tool of patriarchy? The irony is apparent to anyone who had spent a substantial amount of time within the Occupy Oakland actions. This is because most active and aggressive constituency within the movement has by and large been the Feminist Bloc. The Feminist Bloc–queer-feminists with varying political alignments range from anarchists to communists–led the march to the port shutdown, has had a presence at every Fuck the Police march so far, and has had a hand in the overall tone by which Robinson attributes as "macho". That he cannot remember them, or, by some measure of personal opinion chooses to forget, seems strange when considering his argument. Far from simply a triad of male-testosterone-machoness stands the fact that among the most militant of those within the Oakland movement has been the exact group that Robinson chooses to not recall.
Sidestepping Robinson's flagrant abuse of gender tropes, the racial and class element of the article is also strikingly awkward, especially when one considers that solidarity, especially among those who are of historically subjugated backgrounds, would often require exactly the opposite type of strategic advancement than the one prescribed by the article. Oakland's history stands a testament to this; be it the Oscar Grant riots, or the development of the Black Panther Party, it is clear that a confrontational positioning is itself part of any proletarian social movement that aims to dislodge the current economic and social norm. Solidarity in such cases would require street battles, uneven run-ins with riot police, and most likely a large amount of small scale tactical failures that may potentially lead up to tipping points.
To argue, as Robinson does, that "resources, property, and land can be acquired through an array of tactics" while simultaneously disavowing more radical or confrontational modes is to fail to understand the predicament of many working class or lumpen peoples within the range of Oakland's city limits. With nation-wide African American unemployment as high as 15.8 percent in December 2011, one might only guess what the rate is within economically deprived Oakland. What, then, is there left for those who have been evicted, foreclosed, fired, or rendered precarious to use but their own volition? And, what recourse might one have if more confrontational configurations are ruled out? Are we really assuaged to the point of finding solace in equality among a collective pittance? The result is as bleak as the prospects for those who are subjected to the extreme limit of capital; failing again and again, as one would in a disarmed heist.
A turn towards insularity, and to attempt to build some sort of perfect equality within a social movement as an end it itself is absurd. Just as Castro's Stalinist island stands no chance of attaining a sanctuary status within the rough sea of capitalism, so too will Occupy Oakland flounder within its own self-importance if it's sole goal is redirected at a hazy internal self-redistribution. This is not to say that equality is not important within a movement, but one must be pragmatic in knowing that with broad based action also come afflictions that are facilitated and maintained within the broader context of capitalist society. As seen in the liberal attempt to utilize and institutionalize multiculturalism, the contradictions that many look to destroy cannot be voluntarily eliminated, except for in the most fictitious of ways.
What was witnessed on January 28th could mark a flagging of the overall Occupy Oakland situation. It remains to be seen if the movement is in a steady decline, or if it is about to burst into a new phase of intensive struggle. What one should avoid doing is what we see in Robinson's essay–a knee jerk reaction to save what has been thus far created. Some things are meant to pass, and if this is the case for Occupy Oakland, so be it. Moments of rupture explode and wane, but only to recast the next cycle of struggle in a different, and hopefully more invigorated, mode. With a dysfunctional economy that shows no signs of abating, one might expect ongoing activity within the political field. Let's hope that Occupy Oakland's days are not yet numbered, though if they are, perhaps it is best if its left to die.
Occupy Oakland and Commodities With Feet
"Disneyland is presented as imaginary in order to make us believe that the rest is real, whereas Los Angeles [is] no longer real, but belongs to the hyperreal order and to the order of simulation." – Jean Baudrillard, Simulacra & Simulation, 1994
But, as the tide of capital's strength recedes, it bequeaths us skeletal remnants that had once served its purposes. Peer into the distance with enough attention, and we can now begin see the marks of its once high-tide. The seizures of these remnants have manifested in a plausible first step. And, with ongoing intensifications of struggle and economic uncertainly, it's very unlikely to abate.
Of Riots, Bukowski, and Levi's Jeans
The waves roll in and pummel a single rock, it is overtaken easily. Young people, depicted as living affective moments of longing, gazing into the classic tropes of abyss–oceans, city scapes–with that very abyss most certainly gazing right back into them. We, especially the young, peer into the abyss of capital daily.
It peers back into us, and as a result we are changed. We try to find our hustle, are keen on opportunism, we have no fidelity to anything–pure nihilism. We are changed, this is a fact, and when the opportunity comes, when that moment of rupture elucidates itself, makes itself real or felt, however brief, we pounce. We are opportunists, hedonists, degenerates, criminals. We lust for televisions, and nice clothing. Long for 100 thousand dollars of jewelry, cartons upon cartons of cigarettes, or liquor that doesn't have the taste of urine. Yes, capital has changed us. And it is in and through this change that we too might change capital.
This is why London must burn, why there is no affinity with those pathetic local businesses, and why we might even stab each other in the midst of a flurry of reckless euphoria. With capitalists subjects turned loose on itself, it's no wonder why one might go ahead and smash a storefront in order to steal hundreds of dollars of Levi's. This is "our life" and, as the ad quotes from Bukowski, we'd like to avoid allowing it to be entirely clubbed into dank submission.
Poem from the ad:
your life is your life
don't let it be clubbed into dank submission.
be on the watch.
there are ways out.
there is a light somewhere.
it may not be much light but
it beats the darkness.
be on the watch.
the gods will offer you chances.
know them.
take them.
you can't beat death but
you can beat death in life, sometimes.
and the more often you learn to do it,
the more light there will be.
your life is your life.
know it while you have it.
you are marvelous
the gods wait to delight
in you.
–The Laughing Heart; Charles Bukowski
"An open letter to those who condemn looting (Part one)"
The media has exploded with resentment towards those innumerable masses who've gone ahead and helped themselves to a free television set, fresh food, video game consoles, or even clothing in the now four day long riots in London and its surrounding cities. This letter has come out in response to these condemnations. It contains excellent points, and it comes highly recommended. Here's an excerpt:
Dear you all,
I fear we have nothing to say to each other.
What follows may therefore represent one half of a dialogue in the way that yelling at a jukebox made of ice does. Perhaps the sheer exertion of speaking – a certain quantity of hot air – will soften the surface a bit, but it's a pretty one-sided discussion. And it doesn't mean you can or will stop repeating the records you have been given to play, those looping phrases and evasions.
After all, we've heard what you have to say. We too know the words by heart. We find it, at best, deeply unconvincing, and, at worst, bilious, evasive, racist, average, murderous pap not fit for mouths or ears. And there is very little that is best these days.
I expect you would say the same about our position, albeit with a different set of adjectives. Juvenile, destructive, unreasonable,and naive come to mind, if your previous history of accusations gives any indication. Unfortunately, given the structure of the media and the flow of information, we cannot but hear what you say while you can very easily continue to ignore what we do. Until lots of angry people are burning your city, at which point you might, in a fit of weakness, concede to listen to those who have some opinions on the matter. Unlikely, though. We live in noisy times.
It is too bad, though, because we actually agree on a few things. For you say of these riots, and this looting, that they are opportunistic. That they are unreasonable and stupid. That "this isn't a protest, this is a riot." That they are "not political." That "this is about individuals using the excuse of what happened the first two nights to make sure what happens the third night is worse". That this is "havoc." That this is "criminality pure and simple." That they do not "have the right" to do this. That "no benefit will come in the long term," from "looting a local shop," "setting a bus on fire," or "nicking a mobile phone." Above all, as you, Home Secretary put it, "There is no excuse for violence. There is no excuse for looting." (For a further litany and bestiary of speech, see here.)
And we agree.
Much like Oakland, Tottenham has also Burned.
Today, in response to the killing of a young person by police, Tottenham in North London erupted in riots. Two buildings were burnt to the ground, various police cars destroyed and torched, along with one of the classic red double decker buses. The killing of a young man by police, much like that of Oscar Grant, obviously now faces the population in a new way. It seems unlikely that this is due to more killings than usual–such killings have frequently occurred for some time. Instead, perhaps we are witnessing the emergence of a new relation to state violence, a new reaction to the biopolitical field, one that has become increasingly odious due to the casualization and/or disappearance of work.
It's almost counterintuitive–that in a time like ours, an age of worldwide economic turbulence, there would exist a relation that politicizes the states functions, especially when it comes to police, as opposed to that of the workplace. Why is this? It is not, after all, the case that state violence now finds its place in history. No, for there is a long standing qualm between people and the state, and it goes back very, very far.
What we are now witnessing across large swaths of the planet is a new relation that is coming into bloom. Perhaps a healthy suggestion for why such relations between the various police mechanisms and populations are altering is a result of the total realignment of work. This realignment has taken place in such a way that there now exists a part of the population that must be managed outside of the workplace itself–surplus populations. Foucault's conception of Biopolitics, yes–something which many Marxists might fundamentally oppose–now come into full view.
Maybe this is a slight preview of what the "stationary state" really could look like–the politicization of not only those continually disappointing governmental expenditures, surplus values, state spending, etc–but also, and perhaps more importantly, the politicization of populations and groups. The gang injunction, once an action limited to those others in the hood, could now find itself cast in a much wider way.
But it obviously wont be that easy for the state. With this overt type of attempt at management also comes a new lucidity, as the relations that were once blurred and buried are now more legible, more spelled out, more infectious and certainly more unlivable.


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Course: Studies in Feminist Theology: The Feminist issues in Luke-Acts
Mr. Philip Yim Kwok Hung
Seim, Turid Karlsen. The Double Message: Patterns of Gender in Luke-Acts. (Edinburgh: T & T Clark, 1994).
Corley, Kathleen E. Private Women, Public Meals: Social Conflict in the Synoptic Tradition. (Peabody: Hendrickson, 1993).
Ch. 1: Women in Early Christianity and Early Christian Communal Meals 3
Ch. 2: Women in the Context of Greco-Roman Meals 24PART II: WOMEN AND MEALS IN THE SYNOPTIC GOSPELS
Ch. 3: Women and Meals in the Gospel of Mark 83
Ch. 4: Women and Meals in the Gospel of Luke 108
Ch. 5: Women and Meals in the Gospel of Matthew 147
B. Summary of Content:
C. The Critique on Corley's work
This work examines how women's differing roles in the ancient Greco-Roman world are reflected in the Gospel portraits of women. Corley argues that women's roles were changing in two directions, more equality and more traditional, throughout Greco-Roman world by observing the change in women's portrayals in meal or banquet settings. This provides a good reference to analyze the conflicting portrayals of women in the Synoptic Gospels in New Testament.
The author uses the insights from the fields of Christian feminism, classical social history and social anthropology to reconstruct the actual situation of women in N.T. times. By analyzing the Greco-Roman meal ideology and meal innovations, the evangelists�� attitudes towards women and social change may be reconstructed.
1. Women in the Early Christianity and Early Christian Communal Meals
History of Scholarship on Women in Early Christianity
Scholarship on Women and the New Testament
Four positions existed among scholars: reaffirm the patriarchal tradition, reinterpret women's subordination, reconstructs a new history of women, and rejects the Bible altogether. Christian feminists and Biblical feminists are criticized by scholars as depicting Judaism as an overly oppressive religion on women. Modern research has shown that Hellenistic Judaism was appealing to many Hellenistic women and Jewish women were not overly oppressed during N.T. times.
Scholarship on Women in Greco-Roman Antiquity
Susan Treggiari has reviewed the scholarship in this aspects upto 1975. The more balanced view established by J.P.V.D. Balsdon and unromaniticized approach by Sarah B. Pomeroy are recommended. Modern trends of study are focusing on the actual lives of women in antiquity, rather than literary representations of women. Eva Cantarella finds that Roman women enjoyed "relative freedom." Legal materials, inscriptional evidence, visual art, and documentary papyri are used to reveal the actual lives of women in these times.
Categories of Women in Antiquity
Different classes have different lives, and a wealthy man does not imply a higher social status which is determined by birth. There are basic social categories of women in Greco-Roman antiquity, namely aristocratic women, freedwomen, Free women, and slave women.
The Public/Private Dichotomy
The segregation between public and private spheres for men and women is a long tradition in the West. Likewise the ancient Greek men could move freely in open places and respectable women were confined to the domestic or private sphere, mainly household affair. Usually, only courtesans, household slaves and prostitutes appeared in the public scenes with men. This dichotomy may have caused the controversy over women in leadership positions in the early church.
History of Scholarship on Early Christian Communal Meals
Communal Meals in Early Christianity
The early Christians might have gathered for standardized meals like their Greco-Roman counterparts. Jesus�� followers, the Pauline groups, and other Christians communities might have the same practice. Dennis Smith have proposed that the early Corinthian Christians followed the same common Greco-Roman meal tradition for their own religious meeting. He also suggests that the Gospel of Luke uses the formal banquet (symposia) motif as a literary strategy, comparable to that of Plato's Symposion.
Social Anthropology of Food and Meal Innovation
Lee Klosinski proposes that Mark uses "mood and meals�� as essential themes to build blocks for parables, metaphors, characterization, discipleship, narrative settings and plot devices. The meals and feeding scenes are of a series, which ends in the Last Supper. This reflects Markan community is a �community at table,�� which emphasizes one's ability to serve and not one's social status.
The Direction of This Study
The author uses the insights from the fields of Christian feminism, classical social history and social anthropology to reconstruct the actual situation of women in N.T. times. She hope to reconstruct the position of women in the Synoptic communities and in early Christianity generally. By analyzing the Greco-Roman meal ideology and meal innovations, the evangelists�� attitudes towards women and social change may be reconstructed. She finds different positionings of women in the meal customs in Synoptics. Mark uses literary banquet themes involving women, but shows indifference on the slander on these women by other traditional minded people. Luke moves further to show the women in his narrative are respectable. Matthew depicts women as reclining for meals in public with men and even identified some as �prostitutes�� in his narrative. Basically, she uses the following line of thought,
�As a social practice tremendously resistant to change, standardized meals undoubtedly functioned to maintain and stabilize the class-based social hierarchy of Greco-Roman society. Innovations in meal practice would have undermined the basic social constructs and power relations in Greco-Roman society. Innovations in the meal practice of women and slaves, then, would undermine the gender and class-based hierarchy of Greco-Roman society, as well as the gender-based division of that society into �public�� and �private�� categories.��
2. Women in the Context of Greco-Roman Meals
From the late Republican to the early imperial period, social patterns affecting women's participation in public formal meals or banquets is changing. Women began to attend public meals, a behavior associated with lower-class women, prostitutes, freedwomen, and slaves. Slander against these women tends to connect them to prostitutes. Traditional meal ideology restricts the actual participation of women in public meals. Women in Hellenistic religious and philosophical groups are labeled as sexual promiscuous against their women members. This is also used against other religious groups like the Dionysus cult, the Egyptian Isis cult, Hellenistic Judaism, and early Christianity. Greco-Roman Cynics and Epicureans are also attacked.
This social innovation in meal practice can be found in all Hellenistic society and reflected its influence in art and literature from the second century BCE through the third century CE. But social ideology on women's table etiquette was changing slowly which resulted a consistent rejection to this practice. Other aspects of the new limited freedom of Greco-Roman women during the early Empire, shared by women in the Jesus movements can be found beside participation in public meals.
3. Women and Meals in the Gospel of Mark
Women figure is prominent in Mark: They follow Jesus, receive healing and depicted as Mark's ideal of discipleship, which holds the humble state of a slave. Though women appear in Markan meal, but Mark shows no interest in the scandalous nature of these settings for women. The anointing of Jesus is rejected on the basis of its cost, not its promiscuous nature. The Syro-Phoenician woman is not accepted because she is a Gentile. The Pharisees accuse Jesus' dining with "tax-collectors and sinner," because it embraces Gentiles who are ritually unclean.
Mark uses these scenes to reveal his theological purposes and redirect his readers to these points and covers the problem of scandal. Thus, the social conservatism of Hellenistic world is revealed. He encourages the leaders to be subservient does not mean a full support for egalitarianism. In Mark, women are never explicitly described as eating or reclining with men, and they rarely speak in public. They are set as in contrast to the daughter of Herodias, and Mark does not call them ���߃��у� (courtesans.)
4. Women and Meals in the Gospel of Luke
Luke presents women of varying social classes in his work, but he uses meal terminology to advocate the more traditional Greco-Roman role for women. He discourages women from taking active leadership roles in the early Christian mission in preaching and teaching. Women is depicted as table servant, but the ministry and apostleship are reserved only for the men. The Twelve are dominant in the ministry of preaching and teaching. The conflict between Martha and Mary is taken as an discouragement against women seeing their role as equal to that of men. Luke depicts prophetess, but they never say anything in public. A public/private dichotomy corresponding to men/women's roles is advocated by Luke.
Luke knows well about Greco-Roman literature. Therefore, he depicts the women in the public meals in line with the customs of traditional roles for women. He may also intend to counteract the active heroic depictions of women in the Apocryphal Acts. Luke advocates the traditional roles of Greco-Roman women are silent, submissive and ready to learn at Jesus' feet.
5. Women and Meals in the Gospel of Matthew
Matthew is the only Synoptic Gospel which describes women reclining with men for meals. Women and children join the men in miraculous feedings, Eucharistic feasts which is a portrayal of egalitarian community. Women accepted as disciples and even set up as examples of true faith and Christian service. Matthew pays attention to the slander against the mixed gender dining practice. He mentions Jesus' group inherits "courtesans" and even includes Gentile women associated with harlotry in his genealogy and later narratives.
This egalitarian ecclesiology may absorbs from the an earlier source, namely Q. This may reflect the merging of the Q community into Matthew's community, in which the characterization of Jesus and John as Cynics who welcomed women into their circles is used.
C. The Critique on Corley's work.
This is a very insightful work which provides a new angle to analyze the men-women relationship in the Synoptics. I will analyze my response under three topics:
The author uses the insights from the fields of Christian feminism, classical social history and social anthropology to reconstruct the actual situation of women in N.T. Though it is a good new way, but she can�t provide a systematic approach. Like the work of Gerd Theissen, he provides a systematic analysis framework for analyzing the early Christian Movement. The two main elements, itinerant Charismatics and community organizers, both have four factors: namely, socio-political, socio-economic, socio-ecological, and socio-cultural. I suggest to establish a more clear-cut and structural analysis system. For example, polar comparisons may be constructed: like meal / other setting, public / private, men / women, slander / indifference, central / peripheral, Roman / Greek / Jewish / Christian (this Gospel) / other Gospels (including gnostic).
The �family-like�� life of the early Christian Churches has been analyzed by many scholars, like Dr. Sandnes. This approach can shed lights on the family vocabulary and family-like life, e.g. meal, among Christians. Putting the two approaches together, we can see some agreements and inconsistence. The public formal meals become paradox. These meals are understood by Christians as for �relatives�� (brothers and sisiters) only? or similar to that of Hellenistic philosophical groups? I think the former one is preferred. Further study on the combination of these two approaches and other new insights are demanded.
She used the following idea as a corner stone, �as a social practice tremendously resistant to change, standardized meals undoubtedly functioned to maintain and stabilize the class-based social hierarchy of Greco-Roman society. Innovations in meal practice would have undermined the basic social constructs and power relations in Greco-Roman society.�� But she never provides any proof for this statement! How does she know that meal customs are resistant to change! Besides the methodology of social anthropology is not introduced or analyzed in her work. We can only rely on the works of social anthropologists without any basis to judge them. No tools in this field are introduced to help us to analyze the texts.
The scope is narrowed in the Synoptics. Why Doesn't the author include John? John must be written before the second Century, it can reveal the traditions flowing from the Synoptics to that of the Gnostic Gospels. Since these workd in the Nag Hammadi Library can reveal the conflicts between men and women in the early churches in the 2 - 3 C., I suggest to include them in later study on the development of traditions. Though these Apocryphal Acts provide some data on the 2nd C churches, but working backward from them may not be an appropriate method to reveal the situation in
Taking the erotic art of the Roman period as a �reconstruction of a romantically viewed past�� is somewhat strange (c.f. p.35.) Why the Romans have to imagine something never exist in their meals to irratate their wives? What is the purpose of this dreaming? I think accepting as the real life of this time is more acceptable.
The triumvirate core of Jesus�� disciples in Mark is a very good observation (p.85.) But one more thing can be added. The women �trio�� is always mentioning Mary Magdalene in the first place.
Using the Ancient Greek, together with some Hellenistic examples, as a proof for the connection between tax-collectors and prostitution is weak (pp.90-92.) The context doesn't hint any relationship to prostitution, nor any attack or theme relating to it.
The analysis on Herod's banquet is insightful. The status of Herodias�� daughter deserves more research. What will she become when she have to dance before Herod? Doesn't it the job of the dancers (usually prostitutes) ?
The relationship between Luke and Mark and Q is not convincing in p. 133. Here the author finds Jesus�� consorting with lower-class tax-collectors and their women an unheroic behavior. This is contra to her assumption on "heroic�� image of Jesus in Luke. She then proposes that is the tradition absorbed from Mark and Q. If Luke really strives to provide this heroic image, why don't he leave the description on these scenes?
Corley proposes that Luke holds a traditional view on women's roles (e.g. Luke 17.) But as Corley mentioned in p.117, the seven are chosen to serve the women (Acts 6)!
On top of this, the judgment on Ananias and Sapphira is contra to the so-called �be-littlement�� of women in the early Church. Corley points out that ,in pp. 119-12, Luke have centred on Peter (Lk 4:38-39.) and other disciples seem to disappear (p.121.) This trend is dominant in Acts too! Therefore the �silence�� of women in Acts may be caused by the central characterization plot on Peter and Paul, Lukan traditional views on women, and the social slander against women's appearance in the public. But in the conflict between Martha and Mary. The author claims that is to level the women's fight for equality with men. Contra to that, it is Martha, who follow the serving roles of traditional women, is rebuked by Jesus, not Mary, who adapt a learning role.
Besides, the public / private dichotomy argued on p. 145 by footnote 189 is not sound. Anna clearly delivered a public speech! (Lk 2:38.) Elizabeth argued for the name �John�� before neighbors and kinsfolk! (Lk 1:58.) The appearance of Lydia in public prayer place beside the river is not a private setting! (Lk 16:13.) In addition to this, �she and her household were baptized�� (Lk 16:15.) Her lordship over her household is clearly stated!


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Carrie Underwood and her husband, Mike Fisher, have a good reason her "Cry Pretty" 360 tour will not begin until next year. The superstar couple announced on Instagram in a series of videos Wednesday morning that Underwood is pregnant with baby number 2.
The couple has one son, Isaiah, who was born in Feb. 2015, The Boot reported.
Fisher and Underwood married in July 2010.
"Mike and Isaiah and I are absolutely over the moon and excited to be adding another little fish to our pond," Underwood said in the video.
Related: Photos: Carrie Underwood through the years
Recently, the singer came under fire after she made comments in Redbook that she was worried about having more children naturally since she is 35 years old.
In the interview, she said, "I'm 35, so we may have missed our chance to have a big family. We always talk about adoption and about doing it when our child or children are a little older."
Parents took to Facebook to speak out about her comment about her age. One said, "I'm 38 and just had a baby...She's being ridiculous," Us Weekly reported.
Underwood's "Cry Pretty" album drops next month. But the tour won't start until May 2019, Underwood announced in the video. Tickets go on sale Aug. 17, and you get a copy of the album.
The tour will stop in cities all over North America, like Pittsburgh, Boston, Atlanta, Jacksonville, Memphis, Tulsa and New York City. For more information on the "Cry Pretty" tour, click here.
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text: > Typically this type of problem is caused by environment variables > that are set in a login shell, but are missing or different than > those set for jobs running under cron. You nailed it, Bill. Running the cron from root's personal crontab worked fine. Must have been environment variable related.


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