Dubliners Contents
- Social / political context
- Religious / philosophical context
- Literary context
Grace
Synopsis of Grace
Tom Kernan, agent for a London tea-merchant, has spent the evening drinking at a pub and has fallen down the stairs of the lavatory and hurt himself. He is rescued and taken home by his more temperate and successful friend, Mr Power. While Kernan is being put to bed, Power is shocked by the evident financial insecurity of his friend’s family life and later listens sympathetically to Mrs Kernan’s account of the difficulties of a marriage to a drunken and occasionally violent man. He promises to do what he can to persuade Kernan to improve his behaviour, saying that he will find a means of doing so that Kernan will not find too painful.
While Kernan is still in recovering from his fall, Power and some other friends visit him and talk about religion and the reputation of recent Popes. Clearly operating to a pre-arranged plan, they then bring the conversation round to the fact that they are soon going on a retreat organised by the easy-going Father Purdon, which is aimed at professional and business men. They persuade Kernan, who is not a devout Catholic and is sceptical about the Church, to join them. The story ends with Kernan and his friends listening to Father Purdon’s sermon at the beginning of the retreat.
Commentary on Grace
‘Grace’ This word carries many associations. The religious inhabitants of Dublin would know that theologically it means ‘undeserved favour’, as a way of describing God's gifts to human beings (Ephesians 2:8). By implication, having received grace, people should bestow it upon others. It is also used to mean any pleasing or attractive quality of body or spirit and/or a special favour. ‘Grace’ also refers to a prayer offered in thanks to God before eating a meal.
curates A slang word for assistant barmen, likening them to assistant priests.
a suspicious provincial accent There is probably a double meaning here: on the one hand the policeman shows suspicion as he takes details of the incident; but at the same time his provincial, non-Dublin accent may seem suspicious to other customers in the bar.
Sha This is from the Irish word ‘seadh’ meaning, ‘yes’, or ‘it certainly is’ and is often misheard by English speakers as ‘sure’.
a long yellow Ulster A loose woollen coat, first made in Ulster in Northern Ireland.
an outsider A two-wheeled horse-drawn carriage, also known as a jaunting–car.
his Napoleon, the great Blackwhite Mr Kernan makes a hero of an earlier (fictitious) salesman, whose exploits he likens to the French soldier and later emperor, Napoleon.
Royal … Castle Dublin Castle was the official centre of British power in Ireland and also served as the headquarters of the Royal Irish Constabulary, an armed police force or militia responsible for state security.
a character In the sense of someone who cultivates an eccentricity of manner in order to achieve some kind of social standing.
what book The Irish school system prescribed particular books for each year group.
their accents Mr Kernan’s children speak with lower-class accents, an indication that he has married beneath him and is living in circumstances that belie the manner he adopts in public.
the holy alls of it A slang phrase meaning ‘that’s the truth of it’.
he does be Derived from the Irish form of the present tense of ‘to be’; also known as the continuous or habitual present, it is another indication of uneducated speech.
Glasgow … Belfast A good example of what seems like an incidental detail carrying some religious significance. Kernan is a Catholic convert, of Protestant stock, and both his sons have gone to work in cities where the population was largely Protestant.
the pale The Irish pale was the area in and around Dublin controlled by the English before the whole country was conquered in the seventeenth century. The literal meaning of a pale is an enclosure.
the Sacred Heart It is believed that those who display an image of the sacred heart of Jesus in their home and take Friday Mass regularly will be especially blessed, as promised by Saint Margaret Mary Alacoque (1647-90), a French nun who experienced religious visions.the banshee A female figure from Irish folklore who is said to appear wailing when a death is imminent.
The Irish Times … The Freeman’s Journal Both of these Dublin daily newspapers were conservative in outlook, but the former was Protestant and Unionist, while the latter was Catholic and sympathetic to the cause of Home Rule.
the Sub-Sheriff The principal duties of the Sub-Sheriff were concerned with the enforcement of evictions or the seizure of goods to redeem bad debts.
the City Coroner Coroners are responsible for holding an inquest into any death that is not from natural causes.
boose A slang word for alcohol; also spelt ‘booze’.
bona-fide travellers Bona fide is the Latin for ‘good faith’, and the whole phrase refers to a clause in the law that allowed drinking outside normal licensing hours. Anyone who had travelled more than five miles from a previous destination was regarded as a genuine traveller who could legally be served with food and alcohol at any time. The law was frequently abused, with drinkers travelling to pubs on the fringes of Dublin specifically to drink until late night.
usury Usury is the lending of money at a rate of interest, and was frowned upon by the Church on the grounds that it was unnatural for an inert matter (money) to breed more money (interest). In medieval and early modern Europe usury was associated with Jews, as in Shakespeare’s play, The Merchant of Venice (1596-8).
peloothered A slang word for someone who is extremely drunk; the origin of this term is obscure.
True bill This legal term refers to a case in which there is sufficient evidence concerning a crime for the matter to be tried in a courtroom.
a crusade … portmanteaus M’Coy is in the habit of borrowing pieces of luggage, supposedly for his wife’s non-existent bookings as a singer outside Dublin. The implication is that M’Coy then pawns or even sells these goods to obtain money for his own use.
bostoons The Irish word bastun means a switch made out of rushes and is used to describe someone who is weak, a rascal and likely to be dishonest.
cabbage A much-favoured vegetable in Ireland, used to make soup and as an accompaniment to meat dishes.
omadhauns From the Irish amadán, meaning a fool or an idiot.
yahoos In this context, a rowdy and ill-mannered young man, probably from a rural rather than an urban background. In London during the eighteenth century, the term was often used to describe young men of higher social status who used their money to get drunk and abused their social status by behaving riotously in the streets. In the fourth and final book of Gulliver’s Travels (1726) by Jonathan Swift (1667-1745), the Yahoos are disgusting quasi-human creatures whose bestial and uncontrolled behaviour is contrasted with that of the Houyhnhnms, the gentle and rational horses who inhabit the same imaginary country.
coming up here Moving from the country to the city. ‘Up to’ is often used to describe any journey to a city, especially a capital city (as in ‘up to London’), or a journey from the outskirts of a city to its centre (‘up to town’).
to make a retreat To withdraw from everyday life for a period of prayer and contemplation.
to wash the pot A reference to Confession, which is said to cleanse the soul.
four handed reel A figure of speech suggesting that the inclusion of Kernan would be enough for the men to do an Irish folk dance which requires four people.
The General of the Jesuits The Jesuit religious order, founded in 1534 by Ignatius of Loyola (1491-1536), is organised in a similar way to an army and the General is its leader. However, the characters are wrong in saying that the General stands next in rank to the Pope. He is responsible to the Pope, but does not occupy an official place in the hierarchy of the Church.
never once … fell away The characters have a very insecure grasp of Church history, since it was the earlier orders of monks and friars, long pre-dating the Jesuits, that needed to be reformed It’s likely that Mr Cunningham is half-remembering those historical periods when the actions of the Jesuit order brought it into disfavour with the Church.
their church … congregation The characters are discussing a particular church in Dublin, St Francis Xavier in Gardiner Street, which was known for its socially aspiring middle-class congregation.
secular priests Secular priests live and work in the community, ministering to a parish and serving a church, while those known as ‘regular’ clergy belong to religious orders and live in monasteries.
continent Mainland Europe.
Father Tom Burke Burke (1830-82), a Dominican, was something of a celebrity priest, famous for his forthright, populist, flashy and pro-Nationalist sermons delivered in Ireland, England and the United States. Mr Cunningham is a great supporter of the Jesuits, who differ from the Dominicans in some theological doctrines, which explains his sceptical tone in speaking of Father Burke.
pit Mr Kernan is referring to the nave of the church, which is usually a step down from the chancel, where the priest operates. He does not know the correct word, so uses this theatrical term for the area immediately in front of the stage.
The Prisoner of the Vatican Popes Pius IX (1846-1878) and Leo XIII (1878-1903) thought of themselves as prisoners in Vatican City after 1870, when King Victor Emmanuel II, head of state in Italy, assumed the Vatican’s temporal (i.e. non-religious) state functions.
Orangeman The Orange Order was founded in 1795 in the northern part of Ireland and was dedicated to defending Irish Protestantism. The Order is organised in lodges and an Orangeman is a member of such a lodge. It takes its name from William of Orange (1650-1702), who became William III of England in 1689 and defeated the Catholic James II (1633-1701) at the Battle of the Boyne in 1690, thus asserting Protestant rule in Ireland (see Social / political context). Crofton (who also appears in Ivy Day in the Committee Room) is described by Kernan as ‘a decent Orangeman’, so he is probably one of those Protestant Unionists described as Orangemen without being members of the order. This is supported by the facts that in Ivy Day in the Committee Room he is working for a Nationalist candidate and that, in this story, he has no objection to hearing a Catholic priest preaching.
the Redeemer A title referring to Jesus who is regarded by Christians and in the New Testament as being sent by God to redeem sinners (e.g. Titus 2:13-14). See Redemption, salvation.
the Pope and the Mother of God Like much of the theological discussion in this story, the characters are a bit muddled. The fundamental points are that Protestants refuse to accept the power and authority of the Pope, especially in his priestly role as mediator between believers and God, and that they do not ascribe to Mary the mother of Jesus any special role in supplicating with God on behalf of believers. The Protestant lack of special veneration of the Virgin Mary is one of the central doctrinal differences between Catholics and non-Catholics.
tie himself … brewers and distillers Fogarty does not possess sufficient money to establish a business serving products of high quality, so is forced to ‘tie’ himself to contracts with large producers to obtain cheaper but poorer quality goods.
Leo XIII (see earlier note) Leo had a reputation as a notable scholar and was conservative in his social and theological outlook.
Lux upon Lux The phrase is a comical mixture of Latin (lux = ‘light’) and English. Popes do not have personal mottoes, as the characters here seem to believe; perhaps they have in mind the title of a nineteenth century papal encyclical, circulated among members of the Church and containing statements on doctrine and other matters.
Lumen in Coelo The notion of Lumen in Coelo or Light in Heaven was associated with Leo XIII.
Tenebrae Lux in Tenebris means ‘light in darkness’, but McCoy, in another comical muddle, confuses the phrase with Tenebrae, a ceremony held in Holy Week (i.e. the week leading up to Easter Sunday), when all lights in the church are extinguished to symbolise the darkness that, according to the gospels, came upon the world with the death of Christ.
Crux upon Crux Like ‘Lux upon Lux’, this mixture of Latin and English makes no sense. However, Pius IX, predecessor to Leo XIII, associated himself with the idea of Crux de cruce (Cross from a cross) – yet another example of the many muddled facts and beliefs in this conversation.
great scholar and a poet Some would argue that Leo was not a particularly distinguished scholar but he was certainly the author of verses in Latin, producing a poem on the invention of the photograph.
penny-a-week school Obviously very inexpensive and rather rough and ready schools for children of the poor.
sod of turf under his oxter In addition to the payment of a penny, pupils at these schools were expected to help by bringing a turf of peat to heat the building, carrying it under their oxter (armpit).
Great minds … madness A misquotation from (or allusion to) lines from Absalom and Achitophel (1681) by John Dryden (1631-1700): ‘Great wits are sure to madness near allied / And thin partitions do their bounds divide’
up to the knocker Up to scratch or up to standard. Kernan, like many other Protestants, has a sceptical view of the morality of historical popes.
ex cathedra Latin - from the chair. The Vatican Council of 1870 declared that the Pope was infallible in what he spoke ex cathedra.
Dolling … John McHale Johann Dolling (1799-1890), a German, certainly opposed the dogma of papal infallibility but he did not vote against it since he was not a cardinal. He was excommunicated in 1871. John McHale (1791-18810, Archbishop of Tuam in Connacht was also opposed to the dogma, although he accepted papal infallibility after the Vatican Council voted in its favour. McHale, who attended a penny-a-week school (see note above) was a staunch supporter of Irish Nationalism.
some Italian or American Mr Fogarty is almost right for once, since the two bishops who voted against the dogma were Bishop Riccio from Italy and Bishop Fitzgerald, an American.
Credo (Latin) I believe.
Sir John Gray Although a Protestant, as proprietor of the Freeman’s Journal, Gray (1816-75) was a great Irish patriot, who supported Daniel O'Connell’s repeal movement, argued for land reform and, when he was an MP (1865-75), campaigned for the disestablishment of Protestant Church in Ireland
Edmund Dwyer Gray Gray (1845-1888) was Sir John Gray’s second son and took over from his father at the Freeman’s Journal. He shared his father’s anti-Unionism and supported Parnell.
none … any good A seriously ill-informed and ungrateful comment about a family who did a great deal for the city of Dublin, especially in the area of public health. Mr Power is probably unfairly extending to the whole family his dislike of Edmund’s son, one of the supporters of Parnell who deserted him when he was disgraced in 1891.
baptismal vows The vows made by godparents on behalf of children when they are baptised or christened. When adult, the baptised are expected to renew these vows on their own behalf.
I bar the candles Mr Kernan is a member of the Protestant Church of Ireland, which associated candles with Catholic practice.
I bar the magic-lantern business This reference again voices Mr Kernan’s distaste for Catholic beliefs, particularly in visions of the Virgin Mary. When Mary was said to have appeared in the village of Knock in 1879 (accompanied by Saint Joseph and John the Evangelist), sceptical Protestants suggested that the ‘vision’ was a fraud on the part of the parish priest, using magic lantern slides. Although he has converted to Catholicism, Kernan remains a Protestant at heart.
transept Many churches are built in the shape of a cross – the transept is the cross-ways section of that shape
the lay-brother A non-ordained member of a religious order.
speck of red light The sanctuary light marks the presence of the Blessed Sacrament, the communion bread/wafers blessed by the priest during the Mass/Eucharist service, and kept in a chalice in the locked tabernacle on the altar.quincunx An arrangement of five objects in the corners and at the centre of a square. Associated with many belief systems, in Catholic practice it is taken as a symbol of the five wounds (hands, feet and side) sustained by Christ at the crucifixion and serves as focus for meditation on Christ’s suffering.
the registration agent and mayor maker One of Mr Fanning’s professional duties is to organise the annual election of the mayor.
Town Clerk’s Referring to the offices of this important city official, a permanent employee who actually runs the business of the city.
white surplice The light upper garment covering a priest’s cassock, usually tunic-shaped with wide sleeves.
For the children … dwellings See Luke 16:1-9. In an unusual parable where Jesus is stressing the need for believers to be business-like in making use of every opportunity, Father Purdon makes the explication of the passage easier by substituting ‘die’ for ‘fail’ used in the King James Bible version of verse 9. Father Purdon is given to making things easy.
Mammon Mentioned in the Old Testament as a pagan god, in the New Testament he is used to symbolise wealth and greed.
Investigating Grace
- To what extent, and in what ways, is Grace a satirical look at religion?
- What is the relationship between morality and Catholicism in Grace
- English Standard Version
- King James Version
1And you were dead in the trespasses and sins 2in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience - 3among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4But God, being rich in mercy, because of the great love with which he loved us, 5even when we were dead in our trespasses, made us alive together with Christ - by grace you have been saved - 6and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9not a result of works, so that no one may boast. 10For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. 11Therefore remember that at one time you Gentiles in the flesh, called the uncircumcision by what is called the circumcision, which is made in the flesh by hands - 12remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17And he came and preached peace to you who were far off and peace to those who were near. 18For through him we both have access in one Spirit to the Father. 19So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22In him you also are being built together into a dwelling place for God by the Spirit.
1And you hath he quickened, who were dead in trespasses and sins; 2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. 10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 11Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17And came and preached peace to you which were afar off, and to them that were nigh. 18For through him we both have access by one Spirit unto the Father. 19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit.
- English Standard Version
- King James Version
1But as for you, teach what accords with sound doctrine. 2Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. 3Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4and so train the young women to love their husbands and children, 5to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6Likewise, urge the younger men to be self-controlled. 7Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. 9Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior. 11For the grace of God has appeared, bringing salvation for all people, 12training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. 15Declare these things; exhort and rebuke with all authority. Let no one disregard you.
1But speak thou the things which become sound doctrine: 2That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. 6Young men likewise exhort to be sober minded. 7In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, 8Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 9Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. 11For the grace of God that bringeth salvation hath appeared to all men, 12Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
- English Standard Version
- King James Version
1And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven. 2He answered them, When it is evening, you say, It will be fair weather, for the sky is red. 3And in the morning, It will be stormy today, for the sky is red and threatening. You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. 4An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah. So he left them and departed. 5When the disciples reached the other side, they had forgotten to bring any bread. 6Jesus said to them, Watch and beware of the leaven of the Pharisees and Sadducees. 7And they began discussing it among themselves, saying, We brought no bread. 8But Jesus, aware of this, said, O you of little faith, why are you discussing among yourselves the fact that you have no bread? 9Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10Or the seven loaves for the four thousand, and how many baskets you gathered? 11How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees. 12Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. 13Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, Who do people say that the Son of Man is? 14And they said, Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets. 15He said to them, But who do you say that I am? 16Simon Peter replied, You are the Christ, the Son of the living God. 17And Jesus answered him, Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 20Then he strictly charged the disciples to tell no one that he was the Christ. 21From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22And Peter took him aside and began to rebuke him, saying, Far be it from you, Lord! This shall never happen to you. 23But he turned and said to Peter, Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man. 24Then Jesus told his disciples, If anyone would come after me, let him deny himself and take up his cross and follow me. 25For whoever would save his life will lose it, but whoever loses his life for my sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? 27For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. 28Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.
1The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. 2He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. 5And when his disciples were come to the other side, they had forgotten to take bread. 6Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7And they reasoned among themselves, saying, It is because we have taken no bread. 8Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10Neither the seven loaves of the four thousand, and how many baskets ye took up? 11How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. 13When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15He saith unto them, But whom say ye that I am? 16And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20Then charged he his disciples that they should tell no man that he was Jesus the Christ. 21From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. 24Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
- English Standard Version
- King James Version
1He also said to the disciples, There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. 2And he called him and said to him, What is this that I hear about you? Turn in the account of your management, for you can no longer be manager. 3And the manager said to himself, What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. 4I have decided what to do, so that when I am removed from management, people may receive me into their houses. 5So, summoning his master's debtors one by one, he said to the first, How much do you owe my master? 6He said, A hundred measures of oil. He said to him, Take your bill, and sit down quickly and write fifty. 7Then he said to another, And how much do you owe? He said, A hundred measures of wheat. He said to him, Take your bill, and write eighty. 8The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. 9And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. 10One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. 11If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? 12And if you have not been faithful in that which is another's, who will give you that which is your own? 13No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. 14The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. 15And he said to them, You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. 16The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. 17But it is easier for heaven and earth to pass away than for one dot of the Law to become void. 18Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. 19There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. 20And at his gate was laid a poor man named Lazarus, covered with sores, 21who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. 22The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, 23and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. 24And he called out, Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame. 25But Abraham said, Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us. 27And he said, Then I beg you, father, to send him to my father's house - 28for I have five brothers - so that he may warn them, lest they also come into this place of torment. 29But Abraham said, They have Moses and the Prophets; let them hear them. 30And he said, No, father Abraham, but if someone goes to them from the dead, they will repent. 31He said to him, If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.
1And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 14And the Pharisees also, who were covetous, heard all these things: and they derided him. 15And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 16The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. 17And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. 19There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29Abraham saith unto him, They have Moses and the prophets; let them hear them. 30And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
The supreme governor of the Roman Catholic Church who has his headquarters in Rome, in Vatican City. In certain circumstances, his doctrinal utterances are deemed infallible.
God, the first person of the Trinity is often portrayed as God the Father; a respectful term of address for a priest.
1. Sometimes used to denote all Christians
2. Used specifically of the Roman Catholic church.
1. Term for a worshipping community of Christians.
2. The building in which Christians traditionally meet for worship.
3. The worldwide community of Christian believers.
The Bible describes God as the unique supreme being, creator and ruler of the universe.
Communication, either aloud or in the heart, with God.
A person whose role is to carry out religious functions.
(1769-1821). Napoleon I, Emperor of France, who conquered much of Europe but was finally defeated at the Battle of Waterloo.
Christians whose faith and practice stems from the Reformation movement in the sixteenth century which resulted in new churches being created as an alternative to the Roman Catholic Church.
A primarily Roman Catholic devotion of prayers and spiritual practices relating to the love and compassion of the heart of Jesus Christ.
The name given to the man believed by Christians to be the Son of God. Also given the title Christ, meaning 'anointed one' or Messiah. His life is recorded most fully in the Four Gospels.
The central religious service of the Roman Catholic Church, incorporating praise, intercession and readings from scripture. The central action is the consecration of the bread and wine by the priest.
In the New Testament the term is used of all Christians but gradually came to describe an especially holy person.
A woman who has chosen to enter a religious order for women, and taken the appropriate vows.
A person who desires to keep the union with the United Kingdom, rather be part of an independent Ireland.
The term used for the late nineteenth and early twentieth century Irish movement striving to obtain independence from Britain and to establish self-governance.
1. Term for a worshipping community of Christians.
2. The building in which Christians traditionally meet for worship.
3. The worldwide community of Christian believers.
1) In the Bible a member of the Hebrew race
2) Someone who belongs to the Jewish faith which believes in one God and the importance of Jewish Law.
Anglo-Irish writer, renowned for his satirical prose.
1. The part of a service of Christian worship where people say sorry to God for not living according to his will.
2. The practice of privately telling a priest of wrongdoing.
The spirit which gives life to a human being; the part which lives on after death; a person's inner being (personality, intellect, emotions and will) which distinguishes them from animals.
An order within the Roman Catholic church, founded by St. Ignatius Loyola, and known as the Society of Jesus. They are an active order, serving as priests, missionaries, and teachers.
1. St Ignatius (c. 35-C.107). Bishop of Antioch, author of several letters to the early Christian Church and martyr. 2. St Ignatius Loyola (1491/5-1556), founder of the Jesuits.
The supreme governor of the Roman Catholic Church who has his headquarters in Rome, in Vatican City. In certain circumstances, his doctrinal utterances are deemed infallible.
Area with its own church, served by a priest who has the spiritual care of all those living within it.
The collective term for priests and ministers of the church (as opposed to the non-ordained laity).
A religious order is a group of men or of women who have taken vows to live a religious life in a certain way, usually by living, worshipping and working together.
The house of a religious community.
Religious order founded by St Dominic (d. 1222), primarily as a preaching order to combat heresy.
An advocate of political independence for a particular country.
The area of a church used by the congregation during worship.
The area in a traditional Christian Church where clergy, choir and the altar are situated, often raised or behind a screen, dividing it from the nave area containing the pulpit and seating for the congregation.
The papal state in Rome, the headquarters of the worldwide Roman Catholic Church.
Christians whose faith and practice stems from the Reformation movement in the sixteenth century which resulted in new churches being created as an alternative to the Roman Catholic Church.
Monarch of England
English monarch who succeeded to the throne in 1685.
A person who desires to keep the union with the United Kingdom, rather be part of an independent Ireland.
An advocate of political independence for a particular country.
A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.
The mother of Jesus. The Gospels state that Mary's pregnancy was brought about by the Holy Spirit and not through a human relationship; she is therefore known as the 'Virgin'.
The name given to the man believed by Christians to be the Son of God. Also given the title Christ, meaning 'anointed one' or Messiah. His life is recorded most fully in the Four Gospels.
The giving of praise or worth to someone. Within the Roman Catholic Church, veneration is given to the Blessed Virgin Mary and the saints.
Mary, the mother of Jesus and wife of Joseph. It is traditionally understood that Mary was, and remained, a virgin during both the conception and birth of Jesus.
Relating to the position or authority of the Pope or the Roman Catholic Church
Circular letter sent to all the churches in an area. Now used of letters sent out by the Pope and circulated within the Catholic church.
The teaching on the beliefs of a religion, usually taught by theologians or teachers appointed by their church.
The week leading up to Easter Sunday.
Day on which the Church celebrates the Resurrection of Christ three days after his death on the cross.
Gospel - Literally 'good news' - used of the message preached by Jesus recorded in the New Testament.
1. The central message of the Christian faith
2. Title given to the four New Testament books which describe the life of Jesus Christ
Title (eventually used as name) given to Jesus, refering to an anointed person set apart for a special task such as a king.
Being exempt from error.
In the hierarchical structure of the Roman Catholic church, Cardinals represent the layer between Archbishops and the Pope. They are responsible for electing a new Pope, and they meet regularly with him in council.
To exclude a Christian from participation in the life, sacraments and ministry of the Church.
The title given to the bishop who oversees the other bishops within his province.
Formal gathering of Roman Catholic Church leaders to debate and make decisions on matters of doctrine.
Irish political leader who campaigned for Roman Catholic emancipation and the repeal of the Act of Union which had created the United Kingdom of Great Britain and Ireland.
Charles Stewart Parnell, founder and leader of the Irish Parliamentary Party, who headed the campaign for Home Rule in Ireland.
The devil; the term 'Satan' actually means 'Enemy' and is often used to refer to the force of evil in the world.
One of the twelve disciples of Jesus, originally called Simon but given the name Cephas by Jesus.
Witnesses to a Christian baptism who promise to help the person baptised grow in understanding and obedience to God. When an infant is baptised the godparents make promises on the child's behalf.
To immerse in or pour over water, in the name of God the Father, Son and Holy Spirit, to signify the washing away of away of sin. Baptism in Christian churches marks the acceptance of the baptised child or adult into the church.
Old English christen 'to make Christian'. Alternative term used for baptism.
The Anglican Church in Ireland, the Irish counterpart to the Church of England.
In the New Testament the term is used of all Christians but gradually came to describe an especially holy person.
1. Joseph (son of Jacob)
2. Joseph (the carpenter)
3. Joseph of Arimathea
One of the three closest disciples to Christ. Traditionally, John is thought to have written the Fourth Gospel, the three Epistles of John (1, 2, & 3 John) and the Book of Revelation.
A priest who has the spiritual care of those living within the parish, the area served by the local church.
1.) To make someone a minister or priest. 2.) To decree or order.
A religious order is a group of men or of women who have taken vows to live a religious life in a certain way, usually by living, worshipping and working together.
A lamp, usually coloured red, which marks the presence of the communion bread/wafers blessed by the priest during the Mass/Eucharist service.
Religious ceremony which symbolises receiving an inward spiritual grace.
The central act of Christian worship in which bread and wine are consumed in the way that Jesus demonstrated at the Last Supper before his betrayal and death.
Bread is a basic food, a staple part of the daily diet in many countries. It can also have spiritual significance.
The central religious service of the Roman Catholic Church, incorporating praise, intercession and readings from scripture. The central action is the consecration of the bread and wine by the priest.
An act of remembrance in which Christians consume bread and wine in the way that Jesus demonstrated at the Last Supper before his betrayal and death.
The term for the (often decorated) goblet / cup from which those attending Holy Communion drink the wine (sometimes mixed with water) which symbolises Jesus' blood.
A sacred tent, a portable and provisional sanctuary, where God met His people Israel.
A raised stucture on which religious ceremonies are performed.
Execution by nailing or binding a person to a cross.
A full length, black garment worn by some clergy, to go under a white surplice or other vestments.
In the Bible, the term given to stories that Jesus told as part of his teaching.
The translation of the Bible in English which was produced in 1611 by a group of scholars appointed by King James I. It is the origin of many common phrases and sayings in the English language.
A 'testament' is a covenant or binding agreement and is a term used in the Bible of God's relationship with his people). The sacred writings of Judaism (the Hebrew Bible). These also form the first part of the Christian Bible.
Term applied to those who are not Christian, particularly followers of the classical religion of Greece and Rome and of the pre-Christian religions of Europe.
A genre which ridicules some one or something. It can be poetry, drama or fiction.
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