Are matt and justus gay

FIND US ON: INSTAGRAM: Matt: / matt_josten Justus: / justus_delgado Tim: / timmyjosten X (Twitter. "Are Matt & Justus Gay?" (Q&A Video) When your friend Venmo requests you When she catches you looking at her butt When she’s a gold digger Thanks for checking out our channel! We. Who are Matt & Justus? (Q&A Video) Matt & Justus M subscribers Subscribed K. In a place where most would quit, the duo decided to take all they had learned and put their previous bias aside to try their hand at social media.

“We never thought we would be doing the social. He and Matt posted a video with YouTuber Marlon b in June Justus Delgado: his birthday, what he did before fame, his family life, fun trivia facts, popularity rankings, and more. This important article about one of Jesus's miracles casts serious doubt on whether the early Church Fathers were justified in being so categorically condemnatory of Greek love in his name.

It was published in the first issue of the journal Paidika Amsterdam, pp. That the gospels are silent about homosexuality has almost become a truism. At least one writer on homosexuality and scripture has even sought to construct arguments for tolerance upon this supposed silence. Two problems severely limit this possibility. The first arises when we note that it was on the ground of physical imperfection that eunuchs were excluded from the covenant community, not their actions; whatever the popular mind may have thought, we are dealing with two different categories, and to reason from the one to the other is not sound.

Second, the meaning of Matthew is sufficiently obscure on its face that it seems unwise to build much upon it. It is probably best taken merely as an admonition to chastity. Beyond Jesus' silence on the subject, it is also widely accepted that the very subject of homosexuality is unmentioned in the gospels. The Passages. In both Matthew and Luke the account of ]esus' healing of the centurion's servant at Capernaum is part of a collection of healing stories which directly follow a major section of Jesus' teaching - the Sermon on the Mount in the case of Matthew; the Sermon on the Plain in the case of Luke.

Matthew sets it as the second of three healings, Luke as the first of two. Luke has previously used, in his fifth chapter, the healing of the leper with which Matthew preceeds the Capernaum story, and in his fourth chapter the healing of Peter's mother-in-law, with which Matthew follows it; in their place, Luke follows the centurion's story with an account of a resurrection which is peculiar to his gospel.

The setting of the account of the healing of the centurion's boy makes it clear that the gospel writers intended it to be a miracle story, which is to say that they intended its primary focus to be a revelation of the nature and power of Jesus.

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This equally means that, just as the parable of Lazarus and the rich man is not to be looked to for authoritative teaching about the afterlife, as its primary purpose lies elsewhere, we must here recognize that, even if it is established that it contains a reference to paederasty, we cannot look to this healing story for authoritative moral teaching on homosexuality, carrying the same force as, for instance, Jesus' teachings on marriage in Matthew Because of the prominence in its structure of the saying of Jesus regarding faith Matthew ; Luke , the account certainly does have a secondary focus in teaching about the nature and importance of faith.

Indeed, it is a common observation among commentators that structurally the real point of the story comes in these words and not the miracle of healing itself, which comes almost as an afterthought. Perhaps the strong demonstration of faith and trust on the part of the centurion played a role in the placement of the account directly following sections of teaching dealing with faith and life Matthew and Luke , to serve, in effect, as a "bridge" between sections.

It is in relation to the strength of the saying of Jesus in the structure of the story that we may briefly examine the source from which this account enters the gospels. Having briefly surveyed the context and source, let us look at the texts themselves, in the Revised Standard translation:. Matthew 8: As he entered Capernaum, a centurion came forward to him, beseeching him 6 and saying, "Lord, my servant is lying paralyzed at home, in terrible distress.

And to another. Luke 7: When he was not far from the house, the centurion sent friends to him, saying to him. But say the word and my servant will be healed. A comparison of the two versions shows key points in common as well as key differences.

Matthew and Luke agree in placing the incident at Capernaum, in Galilee, a large and prosperous commercial and fishing center with a Roman military presence. While Capernaum, unlike Galilee in general, was primarily Jewish, the city was strongly influenced by the Hellenism of the surrounding Gentile majority. It is famed in Biblical archaeology for its well preserved third-century synagogue, noted for the figural decorations not in accord with ]ewish law regarding images — perhaps a replacement to the one claimed by Luke to be the centurion's gift.

While it would be dangerous to reason from a third century building to first century social conditions, this is at least suggestive of a certain heterodoxy that might have prevailed there. On the other hand there are significant differences. The most obvious is the structure of the story, for while both versions agree that the healing took place at a distance because the centurion felt unworthy to have Jesus under his roof, Matthew has the centurion himself approach Jesus, while Luke has a complicated account of two embassies sent by the centurion, the first of Jewish elders and the second of friends.