Holy Spirit Ministries Food Basket

Disabled Oshawa man fighting City on driveway issue

2011-11-20T17:55:00.000-08:00

Bylaw requires 50 per cent of front yards to be landscaped

OSHAWA -- A dispute over a driveway has an Oshawa man criticizing the City's treatment of disabled residents.
David Mandziuk, 22, was born with cerebral palsy and has limited use of his right arm and leg.
He's currently learning to drive an adapted car and is excited about the changes it could mean for his life.

"I want to be able to have my independence and live my daily life," he says.
The problem? His parents own a large truck and SUV, which get parked in the driveway because they don't fit inside the double-car garage at the family's Ormond Drive home.

That leaves Mr. Mandziuk with nowhere to park his newly modified Honda Accord. If he puts it in the garage and gets blocked in by his parents' cars, his disability prevents him from moving them.

The family members work and sleep on different schedules -- especially Mr. Mandziuk who does day and night shifts at Walmart -- making it difficult to shuffle the cars when needed.
Three months ago they tried to solve the problem by widening the driveway by five feet, allowing all three vehicles to be parked side by side.
Mr. Mandziuk says no one realized they were violating a City bylaw that requires at least 50 per cent of a front yard be landscaped.

A neighbour complained to City Hall and the matter ended up before Oshawa's committee of adjustment, which denied the Mandziuks' application last week.
"I'm not trying to abuse the system, I think bigger driveways should be allowed if someone has a disability," Mr. Mandziuk says, noting it would benefit people who use wheelchairs or walkers and need extra space to get in and out of a vehicle.

Scott Pigden sits on the committee of adjustment -- a group of citizens appointed by council to make decisions on minor variances to the zoning bylaw -- and is also a vocal accessibility advocate.

He voted against the Mandziuks' request because he sees the scenario as "a vehicle issue, not an accessibility issue."â?¨ Mr. Pigden says he can't get past the fact that the family has a double garage sitting unused because the parents choose to own such large vehicles.
"If I thought it was an accessibility issue I would be there with this guy yelling and screaming at the City," he says. "But I kind of feel like the accessibility thing is being abused."
Paul Ralph, the City's director of planning services, defends the policy that requires 50 per cent of front yards to be landscaped.
"Years ago we were experiencing people putting a driveway across their entire property, it affects the streetscape," he says, noting extra wide driveways can also create problems with on-street parking and water drainage.
The Mandziuk family has the option of appealing the committee's decision to the Ontario Municipal Board.
If that fails they will be forced to put their property back the way it was or face possible bylaw fines or penalties

Top 10 Things You Need To Survive The Streets

2011-11-17T17:44:00.000-08:00

This is the first in what is going to be a series of lists on surviving the streets. Living on the streets is not an easy thing – it can be as arduous as a full time job. Therefore it is essential that you carry only the most important things with you. Unlike a camping trip, you have to live light. You can’t carry a backpack with all your worldly goods – it is simply not practical. So, what do you need when living on the streets?

10. Sleeping Bag

A sleeping bag – preferably one made of down because it is lightweight and very compact. This is the most vital piece of equipment you will need. You can either stash the bag, or carry it with you. Carrying it with you makes you more mobile because you can sleep wherever you end up. If you can’t get a good quality down bag, double bagging two poor quality ones will do the job (though definitely not as well).

9. Matting

Matting is also needed (preferably plastic and lightweight) – you must keep your sleeping bag off the ground away from the damp. If you can’t find or buy matting, at least make sure you put your sleeping bag on cardboard – putting it directly on the concrete will result in you feeling like you are sleeping on a block of ice. The cold can cause your back muscles to freeze up and numb and the result is that when you stretch in the night you can tear them – potentially leading to months of difficulty walking (and walking is what you need to be doing every day).

8. Backpacks

A backpack – consider keeping a smaller backpack for use during the day and a larger one that you can stash. You should keep in mind that some states in the US have “camping bans” which make it illegal to walk around the city with a large camping backpack. One homeless man was even refused service at Denny’s because they “do not serve people with backpacks” – clearly discrimination against the homeless – but you need to be aware of this. A small day backpack will spare you all of these problems.

7. Toiletries

You will need: soap, a toothbrush, razors, at the very least. These you should keep with you in your day backpack. It is also worth trying to score a mirror of some kind; just because you are living on the street doesn’t mean you can’t take care of your appearance – you will certainly find life easier when dealing with non-homeless people.

6. Useful Items

Some extra small items are very handy to have when you live on the street. For example, you will want a needle and thread to fix minor tears and loose buttons – this can save you a lot of trouble trying to find new clothes – especially in winter. You will also probably want a couple of pens or pencils (you never know when you might need these). It goes without saying that an essential item is a can opener – without one of these you limiting the types of food you can buy (and canned goods are often the cheapest). You will also want a pair of scissors which you can use for trimming your own hair, cutting your nails, and for any other task that may require the use of something sharp. A bottle opener and / or a corkscrew is also useful. And finally, a box of matches or a lighter is essential.

5. Clothes

Most homeless people prefer to layer their clothes. This means you wear all of your various layers of clothes during the night, but as the day progresses, you can remove each layer successively. This allows you to keep cool when you need, and warm if it gets too cold. A good pair of leg warmers is recommended for wearing under your pants. In addition, you will need a good scarf and a hooded sweatshirt.

4. Headwear

In summer you will need a baseball cap to protect you from the sun – this is essential to prevent you from suffering sun stroke and even potentially getting skin cancer from overexposure. It can also help to conceal a head of hair badly in need of a cut which can be very off-putting to people you may need to deal with. In winter you will need a good warm ski knit hat. A lot of the body’s heat escapes through the head, therefore this is one of the most important things you will need in winter.

3. Shoes

You absolutely must have a good quality pair of shoes – especially in winter. If you have a hole in your shoe and your socks get wet, you will have a miserable few days with wet feet – this can, of course, lead to health problems that you want to avoid. If you do not have quality shoes, forget buying beer – use all the money you can muster to get good shoes without holes. Make sure you wear socks – shoes rubbing on the skin can cause lesions. One homeless guy in the local soup kitchen had been wearing dress shoes that were ill fitting without socks for months – his ankles were covered in festering sores which were being scraped by the shoes every time he walked. It was too late for him to do anything about it – don’t let this happen to you!

2. Bags

Plastic garbage bags are essential to life on the streets. They will be raincoats in winter, and protection from the sun in summer. You can use them to protect your matting from the wet ground. A tip for getting free bags: janitors in large buildings often keep spare bags under the garbage can for easy replacement when emptying. If you make sure you take just one or two per garbage can no one will notice and you will have a constant supply on hand. You will probably also want to keep a few smaller bags on hand just in case you have a need for them.

1. Miscellaneous extras

It is very important that you travel light – you want to keep your belongings to a minimum and the items above cover virtually everything you will need. Having said that, you should consider carrying a few other smaller items that can be invaluable. For example, priority mailing envelopes (free at the post office) are great for storing things and they are durable and water proof. You may also want to keep a bottle or two to store things like coffee. Forget things like flashlights – they are heavy, the batteries run out, and they show everyone exactly where you are – and you probably want to remain fairly anonymous and blend in on the streets.

Pastor Garry Cuthbert
Holy Spirit Ministries Food Basket / Universal Life Church CanadaIs A Non Profit Ministry and A Non Denominational Church
203-1990 Whites Road,Pickering, Ontario, L1V 6P5
Tel: 905-839-9031 Fax: 905-839-9031
E-mail: gcuthbert@rogers.com
Web site: http://garry9002.tripod.com/

God Calls Us To Show Mercy and Compassion to Our Fellow Man

2011-11-17T12:36:00.000-08:00

Warnings on Taking Advantage of Others In Need

Exodus 22:22
Do not take advantage of a widow or an orphan.

Deuteronomy 14:28-29
At the end of every three years, bring all the tithes of that year's produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.

Deuteronomy 15:7, 11
If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. There will always be poor people in the land. Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land.

Deuteronomy 24:14
Do not take advantage of a hired man who is poor and needy, whether he is a brother Israelite or an alien living in one of your towns

Leviticus 23:22
When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the LORD your God.

Psalm 12:5
Because of the oppression of the weak and the groaning of the needy, I will now arise, says the LORD, I will protect them from those who malign them

Psalm 37:25-26
I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be blessed.

Psalm 41:1-2
Blessed is he who has regard for the weak; the LORD delivers him in times of trouble. The LORD will protect him and preserve his life; he will bless him in the land and not surrender him to the desire of his foes.

Psalm 68:5
A father to the fatherless, a defender of widows, is God in his holy dwelling

Psalm 112:9
He has scattered abroad his gifts to the poor, his righteousness endures forever; his horn [a] will be lifted high in honor.

Proverbs 11:24-25
One man gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed.

Proverbs 14:21
He who despises his neighbor sins,but blessed is he who is kind to the needy.

Proverbs 14:31
He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God.

Proverbs 19:17
He who is kind to the poor lends to the LORD, and he will reward him for what he has done.

Proverbs 21:13
If a man shuts his ears to the cry of the poor, he too will cry out and not be answered.

Proverbs 22:9
A generous man will himself be blessed, for he shares his food with the poor.

Proverbs 28:27
He who gives to the poor will lack nothing, but he who closes his eyes to them receives many curses.

Proverbs 31:8-9
Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.

Isaiah 1:17
Learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow.

Isaiah 58:6-7;10
Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter-- when you see the naked, to clothe him, and not to turn away from your own flesh and blood? ...and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday.

Ezekiel 16:49
Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy.

Zechariah 7:8-10
And the word of the LORD came again to Zechariah: "This is what the LORD Almighty says: 'Administer true justice; show mercy and compassion to one another. Do not oppress the widow or the fatherless, the alien or the poor. In your hearts do not think evil of each other.'

Micah 6:8
He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.

Matthew 6:1-4
Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven "So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

Matthew 25:41-45
Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.' They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?' He will reply, 'I tell you the truth, whatever you did not do for one of the least among you, you did not do for me.'

Mark 10:21
Jesus looked at him and loved him. "One thing you lack," he said. "Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."

Luke 6:38
Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.

Luke 10:29-37
But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?" In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

Luke 12:33
Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys.

Luke 14:13-14
But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.

2 Corinthians 9:7
Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.

Ephesians 4:32
Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Hebrews 13:2
Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.

Colossians 3:12
Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.

1 Timothy 6:17-19
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

James 1:27
Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

1 John 3:17-18
If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth.

Pastor Garry Cuthbert
Holy Spirit Ministries Food Basket / Universal Life Church Canada
Is A Non Profit Ministry and A Non Denominational Church
E-mail: gcuthbert@rogers.com
Web site: http://garry9002.tripod.com/

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Let Us Not Forget Our Fallen Shoulders

2011-11-10T19:13:00.000-08:00

Oshawa:

Branches 43 and 637 of the Royal Canadian Legion are holding a Remembrance Day parade and service, beginning at 11 a.m. at the cenotaph in Memorial Park, at Simcoe and John Sts.

Discovering your roots: Honour the brave men and women in your family tree

By Lesley Anderson, For Postmedia News November 2, 2011

I'm always proud to pin my poppy onto my jacket every November. Remembrance Day is when we really get to say thank you to the Canadians, past and present, who have served in the armed forces for all they have given up for us. And in particular, it's a holiday to reflect and remember those Canadians who made the ultimate sacrifice in defence of our country. By wearing a poppy this November, we honour their courage and pledge to remember their role in our national history.

That's why I'm always surprised that so many Canadians are unaware of the military connections in their ancestry.

My husband has a military hero in his family tree, and my daughter and son- in-law are both in the military. I'm extremely proud of the life my daughter and her husband have chosen to live - proud to call myself their mother. One of the best ways I can honour their dedication is by making sure they are never forgotten and putting their story in my family's tree.

This November, take a moment to discover if your family has any historic military connections. You could find a registered war grave detailing the circumstances of death and next-of-kin of an ancestor. Additionally, you could find Attestation papers that indicate their willingness to serve, and personal details, such as birthplace, age and regimental number.

By adding the information you discover about your ancestors onto an online family tree, you can share your discoveries with other family members and ensure that future generations will never forget them, either. To get started, consider taking advantage of the free access to all Canadian military collections, available on Ancestry.ca from Nov. 9 through 13.

When I take my minute of silence on Nov. 11, I will be honouring all the soldiers in my family tree - including my daughter. I have assured that their duty to this country will always be remembered, and it would be wonderful if you did the same.

I can truly say that I am a proud Canadian and willing to give respect and honor to the men and women who paid the price with their own life for my independence and freedom here in Canada, may you have internal peace in our Heavenly Fathers Kingdom in the days to come may you always be remembered and given respect that is so rightfully yours.

Price of War

A Friendly Reminder About The Homeless And Needy!!!

2011-11-10T16:50:00.000-08:00

A Prayer for the Loss of Others

Lord, I come to you know for my friend. I come to you to ask that you provide them strength and comfort in this time of deep need. Their hurt and grief run so deep. I feel so much pain for them, but I can only imagine how hard this time must be for them. I pray that you help them maintain their faith in you during this difficult time.

I know you can be our greatest shoulder, but I also ask that you remain their biggest provider. It is a time when daily life can be so burdensome. Please provide patience from others as they work through their grief. Surround them with understanding so that they can work through all the emotions this loss brought up. In this time when so many things get lost - bills need to be paid, homework needs to be done, etc. - allow those around them to help keep regular life on track.

And Lord, allow me to be a comfort to my friend. Help me be what they need during this time. Provide me with the comforting words, the kindness in my heart, the patience to allow the grief to take it's course. Let me be part of your light and comfort during this time.

I pray these things in your holy name. Amen.

A tribute to the men and women that have ended up for one reason or another in the streets across Durham Region and into the GTA, whatever the circumstances or the situation was that caused the individual to end up on the street or whether it was through their own stupidity or fault it is not up to us to ridicule or to pre-judge as we do not have all the facts and we are not walk in and they choose these individuals and nine times out of 10 they have a logical practical reason for being in the streets.It is amazing how our current programs and system has allowed these individuals to slip through the cracks of political propaganda and as usual political "BULL SHIT" I am wondering in most cases if the political ram is any a better and then let these individuals put up with on our streets because they seem to have the same characteristics as each other and no matter what level when there is political or on the street they are still a bunch of seagulls overhead and they are very well no matter what to make their personal deposit and they are not particular light the majority of our political figures where there dropping as mainland in the past few weeks there has been reports that when people are doing their gardening no overhead action above the top of the trees there is still activity with these creatures flying around in a civil manner until they decide to make their deposits on the individuals that are below them.

No matter how you look at it simply is always getting shit on, but we are supposed to believe that is part of life and we must accept it and take it with a grain of salt and my simple question is I am wondering how many other political figures are enjoying seeing each individual get splattered by these individual critters that are good man god had created at the time of these creations I would like to know what I was thinking.

Poverty in Ontario - Watch today’s top amazing videos here

Another Successful Mission Accomplished

2011-11-10T14:27:00.000-08:00

Holy Spirit Ministries Food Basket Pastor Garry Cuthbert, and Salvation Army
Ajax & Pickering House of Hope-Diane Gauthier - Salvation Army Advocate Representative gives hope to homeless woman who has been on the streets for over a year.

The homeless woman (Natalie) is now in a women's shelter and now able to be taking care of and receiving kindness and understanding as well as being able to bath and/or shower and to have sufficient nourishing meals and to be warm and to sleep In comfort in a traditional bed with assurance of being a safe and secure.

On Tuesday November 8th, 2011 Pastor Garry Cuthbert meet ( Natalie ) in the area of Kingston Road and Whites Road in Pickering, Pizzaville In the area was very willing and generous to donate four slices of variety's of Pizza for (Natalie) to eat, Once again a special thank you Pizzaville and staff for the donation.

On Wednesday 09th, 2011 one of the workers who works for Wendy's was very generous feeding Natalie in the afternoon and in the evening prior to closing, Fred we need more people like you to come forth it was it was a real blessing that you were there in the time of need for Natalie, Once again a special thank you to you Fred.

It is so sad that our elected officials in our current municipalities under that umbrella of Durham region, It appears that were one reason or another that they seem to be blind and not listening or wanting to face the problem and to try in some sort of fashion to come to grips that they have a problem within their own municipality.

We as people in these municipalities must be willing to keep reminding them that there is a problem of this nature and we all must come to a common denominator from the peoples perspective as well as from the municipalities elected official's perspective, to try to make an honest evert to rectify the problem.

On November 15th, 2011 Holy Spirit Ministries Food Basket wishes to give a special thanks to Mr. Alan Perron of Whitby, Ontario for his personal efforts, and his personal assistance in obtaining the following Items being; a sleeping bag, tent, warm socks, and some toiletries....for a homeless individual under the umbrella of Durham region.

Pastor Garry Cuthbert
Holy Spirit Ministries Food Basket / Universal Life Church Canada
Is A Non Profit Ministry and A Non Denominational Church
203-1990 Whites Road,
Pickering, Ontario, L1V 6P5
Tel: 905-839-9031 Fax: 905-839-9031
E-mail: gcuthbert@rogers.com
Web site:http://garry9002.tripod.com/

Refurbished Clothing Needed

2011-11-08T22:48:00.000-08:00

Clothing Needed -

Special Urgent Request!!!

2011-11-08T22:37:00.000-08:00

Special urgent request Document -

Giving Recognition And Appreciation Where It Is Do

2011-10-30T14:24:00.000-07:00

Pickering pastor reaches out. PICKERING -- Garry Cuthbert, who
recently became a minister, is working with people in the streets on
the Durham Region. January 28, 2011. Ryan Pfeiffer / Metroland
Pickering pastor reaches out

Kristen Calis
February 4, 2011
PICKERING -- A Pickering pastor has decided
to take his work directly to the streets.
Garry Cuthbert, traditionally Pentecostal, has
been speaking directly to people living on the
streets throughout Durham Region since
2004, often in conjunction with various
organizations and churches. A year ago, he
became a minister with the Universal Life
Church, which allows its ministers to serve
people of all faiths.
"My church is on the street," he said.
Now he's determined to make a difference
regarding homelessness, an issue he feels is
often overlooked.
"There's so much to get done and so little
time," he said.
He explained often people on the streets have had bad experiences throughout life, and are not always
trusting. By physically getting out there, handing out food, coats and clothing, he finds them more willing to
talk.
"I try to have a happy smile and I say 'hello'," he said.
He first lends an ear and if the people he encounters want religious guidance, he'll give it to them.
Mr. Cuthbert has cerebral palsy and relies on a wheelchair to get around. He hopes to get a proper lift for his
van to make traveling more convenient so he can reach more people. After being unsuccessful in getting one
from the government as well as a disabilities charity, he's saving up himself, and hopes to get some help
along the way. He's waiting to see if he can get a charity tax ID number in order to encourage donations for
his cause.
Right now, he relies on small donations from various Durham churches.
"They're hurting just as bad as we are but every little bit helps," he said.
Mr. Cuthbert got a taste of being homeless back in 2001. He had gone to Las Vegas to take a computer
course and when he returned, there was no low-cost housing available for him and he ended up spending 12
nights in Memorial Park in Oshawa before living in a crack house on Division Street. He eventually was
helped by a social worker, who got him out of there and into a more suitable apartment.
"I have a lot of compassion for it," he said.

"Wanting to be sure that the following individuals got the appropriate recognition that they so rightfully deserve for their willingness and personal and/or financial assistance"

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Helping Durham's homeless, one street at a time

A Pickering pastor is shining the light on homelessness in communities across Durham, using little more than a bright smile and warm handshake.

Garry Cuthbert, who suffers from cerebral palsy, has been travelling around the streets of Durham in a wheelchair since 2004 speaking directly to those who have fallen on hard times, lost a job or warm accommodations, who struggle with drug addiction or domestic abuse. Regardless of the circumstances that led these individuals to the streets where they come into contact with Mr. Cuthbert, it is the here and now that provides his motivation to raise awareness.

And he knows well the sense of disconnection and vulnerability that comes with finding oneself homeless. He spent nearly two weeks sleeping in an Oshawa park in 2001 before living temporarily in a crack house. He credits a compassionate social worker with giving him that hand up he needed and which set him on the path he currently travels.

That experience remains fresh in Mr. Cuthbert's memory as he comes across homeless men and women. Even in such relatively affluent communities as Ajax and Pickering, he meets them. He's also running into more youth, seniors and single mothers hit hard by the effects of the recession and whose needs have added to the ballooning burden of social service agencies in the region.

As a pastor, Mr. Cuthbert provides spiritual guidance to those who seek it, but also offers practical items such as food, coats or clothing. As he notes, his "main mission" is to raise awareness amongst members of the public about homelessness right here at home.

Poverty and homelessness are not phenomena unique to Toronto or other large urban centres. Governments must be cognizant of the growing need and take appropriate measures, to be certain. But the larger community can mobilize as well to help further raise awareness and lend a hand up similar to the one that took Mr. Cuthbert from homelessness to hope.

Donate to a local food bank, contact your local church or favourite charity to see what programs are in place to assist the homeless. Consider donating good winter wear that your children have grown out of, or start a neighbourhood drive on your street.

Like Mr. Cuthbert, that man or woman, struggling teen or single mom given an opportunity to do better, offered a hand up from a stranger, might find it sets them on a path to success.

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Pickering pastor struggles to fill service gaps. PICKERING -- Pickering pastor Garry Cuthbert from Holy Spirit Ministries is creating a new food bank program. September 28, 2011 Jason Liebregts / Metroland

Pickering pastor struggles to fill service gaps

Holy Spirit Ministries offers aid to Durham's homeless

PICKERING -- After experiencing first-hand the good that can be done when communities work together, Pickering Pastor Garry Cuthbert is calling on residents to help ensure every family in Durham can enjoy a Thanksgiving dinner.

After being ordained in 2010, Mr. Cuthbert, who suffers from cerebral palsy, found it more and more difficult to continue his work of visiting those in the homeless communities of Toronto and Durham without a wheelchair-accessible vehicle.

When the community heard of his plight, several residents and businesses came forward to help him obtain a wheelchair-accessible minivan, which has allowed him to continue his practice of bringing his ministry to the streets, providing food and other supplies to those in need whenever he can.

"It's devastating what's out there, there's a big need and things are changing drastically," Mr. Cuthbert said of the amount of poverty he sees through his work with the non-denominational Holy Spirit Ministries Food Basket.

"I want people to know that people do listen, they do help, just like they helped me with the van."

Mr. Cuthbert founded the Food Basket in 2008 to help people who "fall through the cracks".

"So many people don't want to go through agencies," he explained.

"The thing is the agencies that are currently in place are overloaded and often one agency may not know what another agency is doing and so people fall through the cracks. There are a lot of cracks that are not being filled, so that's where I come in, to fill in the gaps."

Mr. Cuthbert collects donations of food and good used clothing, which he then hands out to people in need, either to those he meets doing work at street level or through referrals from local churches and organizations.

"This is not just about food," he explained of his work.

"I also make myself available if people just want to talk, whatever they need. In my calling I've discovered that if people are hungry they're not very tentative, they'll be much more willing to seek help."

Mr. Cuthbert is currently partnering with the Montessori Learning Centre of Pickering on a Thanksgiving Food Drive. Items can be dropped off at the school, 401 Kingston Rd., in Pickering, through Thursday, Oct. 6. Needed items include canned meats, canned fruits and vegetables, peanut butter, canned and boxed meals, canned or dried beans, pasta, rice and cereal.

Mr. Cuthbert is also hoping to start a new tradition this year with a community Christmas dinner, which is still in the planning stages. Although he is currently running the Holy Spirit Ministries Food Basket out of his Whites Road home, Mr. Cuthbert said he hopes to find a dedicated facility for the charity this year, as well as completing the organization's transition to a registered charitable organization, which would allow him to give tax receipts.

"A lot of people don't want to talk about it, they don't want to know what's going on right in their own communities," Mr. Cuthbert said, citing a recent study by the Community Development Council Durham that found as many as one in six Durham residents are living in poverty.

"There is a need for this. People need to realize what is happening and know that we can make a difference."

For more information on Holy Spirit Ministries Food Basket contact Mr. Cuthbert at 905-839-9031 or gcuthbert@rogers.com.

Special recognition to the following individuals - From
(Holy Spirit Ministries Food Basket)

Mr. and Mrs. Steve Williams ~
Pickering / Oshawa, Ontario

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Mrs. Pat Yole ~
Pickering, Ontario

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Holy Family Parish ~Alan Perron ~
91 Ribblesdale Drive, Whitby, ON L1N6Z3, Canada
Tel: +1 (905) 665-6470
Fax: +1 (905) 665-6651

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Mr. and Mrs. Pat Cole ~
Peterborough, Ontario

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Medigas
Address:697 The Kingsway
Peterborough, Ontario
K9J 6W5 Phone:705-742-5533 / Fax:705-742-7983
**Richard**

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Master Tune-Up & Complete Auto Repairs
509 Bayly St E
Ajax, ON L1Z 1W7

(905) 426-9943

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Quinn's Towing
Scarborough and Durhams local towing company.
416-809-5635
**JOEL**

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Ontario Motor Sales
140 Bond Street West
Oshawa, ON, L1H 7L8
Phone: (905) 725-6501
Fax: (905) 576-3213
Toll Free: 877-725-1777

** Trevor Caverly**

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Montessori Learning Centre of Pickering

Nicola Phillips
Principal

401 Kingston Road
Pickering, Ontario
L1V 1A3

Telephone: 905-509-1722
Fax: 905-509-8283

info@montessorilearningcentre.com

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Hope With Art
Steve Hamilton
Mobile ( 416 ) 984-1522
e- mail: steve@conceptevents.com

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Glendale Pharmacy
1101 Kingston Rd
Pickering, ON L1V 1B5
(905) 420-2211

Adal Hana
Glendale Pharmacy and Clinic officially opened in Pickering last month.
The pharmacy/clinic is located at 1101 Kingston Road at Dixie Road
in the Dairy Queen plaza.
Mr. Adel Hanna embraced the occasion of his
opening with greetings to clients, doctors at the adjoining clinic, the Mayor
and dignitaries, and a promise to provide great service, care and friendship
to his customers.

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SIGNARAMA

1801 Dundas St. E. (Kendalwood Park Plaza)
Whitby, Ontario,
L1N 7C5
P: 905-434-7773
F: 905-434-7999
E: whitby@signarama-whitby.ca

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Master Tune-Up & Complete Auto Repairs
509 Bayly St E
Ajax, ON L1Z 1W7

(905) 426-9943

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Carruthers Creek Community Church
599 Bayly St. East
Ajax, ON L1Z 1L4
Contact Angela Mason, City Care Pastor,
905-686-4450 x130,
amason@carrutherscreek.ca

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Salvation Army
Ajax & Pickering House of Hope

37 King's Cres
Ajax, ON L1S 2L8

Heather Lyons, Supervisor, Volunteer Coordinator, Hope Community Church

Phone: 905-683-0454; Phone: 905 427 7123

lyonsheather@hotmail.com

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Diana Gauthier
Client Advocate
The Salvation Army
Family Service,
37 Kings Cres.
Ajax, ON L1S 2L8

R: 905 427 7123
F: 905 426 8340

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Wendy Fuller
ASA; Sales Consultant
KELLER WILLIAMS REFERRED REALTY BRKG INC
416 445.8855
1.877.967.0008
www.east-toronto-homes.com
www.realestate-durhamregion.com
fullerwendy@rogers.com

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(Wal-Mart) - Store Number: 3186
1899 Brock Rd. N Pickering
Ontario ON L1V 4H7
905-619-9588

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After the latest news article in the paper on our ministry we were hoping that
the newspaper would be able to do a follow-up from the previous two articles
and that we would be able to give appropriate thanks and recognition that is so
rnightfully deserved by the above mentioned individuals who were willing to come
forth and give their assistance and financial donations when it was most needed
and certainly appreciated so that I may continue our ministry across Durham region.

Pastor Garry Cuthbert

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THE HOLY SPIRIT AND THE DIVINE OPERATION

2011-10-29T23:26:00.000-07:00

THE HOLY SPIRIT AND THE DIVINE OPERATION

TCR 138. All those of the clerical order who have cherished any right idea of the Lord our Saviour, when they enter the spiritual world (which generally takes place on the third day after death), receive instruction at first about the Divine trinity, and particularly about the Holy Spirit, that it is not a God by itself, but that the Divine operation proceeding from the one and omnipresent God is what is meant in the Word by the Holy Spirit. They are thus particularly instructed about this, because very many enthusiasts after death fall into the insane phantasy that they themselves are the Holy Spirit; also because many belonging to the church who had believed while in the world that the Holy Spirit spoke through them, terrify others with the words of the Lord in (Matthew 12:31, 32), claiming that to speak against what the Holy Spirit has inspired into them is the unpardonable sin. Those who after instruction relinquish the belief that the Holy Spirit is a God by itself are then taught that the unity of God is not divided into three persons, each one of whom is singly God and Lord, according to the Athanasian creed; but that the Divine trinity is in the Lord the Saviour, like the soul, the body, and the proceeding energy in every man. After this they are prepared for receiving the faith of the new heaven; and when so prepared a way is opened for them to a society in heaven where a like faith prevails, and an abode is given them among brethren, with whom they are to live in blessedness to eternity. As God the Creator and the Lord the Redeemer have already been treated of, it is now necessary to treat also of the Holy Spirit; and this subject, like the others, shall be considered under appropriate heads, as follows:-

1. The Holy Spirit is the Divine Truth and also the Divine Energy and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Saviour.

2. The Divine Energy and Operation, which are meant by the Holy Spirit, are, in general, reformation and regeneration; and in accordance with these, renovation, vivification, sanctification, and justification; and in accordance with these latter, purification from evils and forgiveness of sins, and finally salvation.

3. The Divine Energy and Operation which are meant by the "sending of the Holy Spirit," are, with the clergy especially, enlightenment and instruction.

4. The Lord makes these energies operative in those who believe in Him.

5. The Lord operates of Himself from the Father, and not the reverse.

6. The spirit of man is his mind and whatever proceeds from it.

TCR 139. (1) The Holy Spirit is the Divine Truth and also the Divine Energy and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Saviour. The Holy Spirit signifies strictly the Divine truth, thus also the Word; and in this sense the Lord Himself is the Holy Spirit. But since in the church at this day the Divine operation, which is actually justification, is what is meant by the Holy Spirit, this is here taken to be the Holy Spirit, and is what is chiefly treated of. This is done for the further reason that the Divine operation is effected by means of the Divine truth which goes forth from the Lord; and that which goes forth is of one and the same essence with Him from whom it goes forth, as the three things, soul, body, and what goes forth from them, together constitute one essence, which in man is purely human, but in the Lord is Divine and Human at the same time; and these after glorification are united as what is prior is with its posterior, or as essence is with its form. Thus the three essentials, called Father, Son, and Holy Spirit, are one in the Lord.

[2] That the Lord is the Divine truth itself, or the Divine verity, has been shown above. That the Holy Spirit is the same is manifest from the following passages:--

There shall go forth a Shoot out of the stock of Jesse; the spirit of Jehovah shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might; and He shall smite the land with the rod of His mouth, and with the breath of His lips shall He slay the wicked; and righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:1, 2, 4, 5).

He shall come like a narrow flood; the Spirit of Jehovah shall lift up a standard against him; then a Redeemer shall come to Zion (Isa. 59:19, 20).

The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me, He hath sent Me to preach good tidings unto the poor (Isa. 61:1; Luke 4:18).

This is My covenant; My spirit that is upon thee, and My words shall not depart out of thy mouth from henceforth and forever (Isa. 59:21).

[3] As the Lord is truth itself, all that goes forth from Him is truth, and this is what is meant by the Comforter, who is also called the Spirit of truth and the Holy Spirit. This is evident from the following passages:--

I tell you the truth: It is expedient for you that I go away; for if I go not away the Comforter will not come unto you, but if I go away I will send Him unto you (John 16:7).

When He, the Spirit of truth, is come, He will guide you into all truth; for He will not speak from Himself, but whatsoever things He shall hear shall He speak (John 16:13).

He shall glorify Me; for He shall take of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I that He shall take of Mine and shall declare it unto you (John 16:14, 15).

I will ask the Father to give you another Comforter, the Spirit of truth; whom the world cannot receive because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you and shall be in you. I will not leave you orphans; I come to you: and ye shall see Me (John 14:16-19).

When the Comforter is come whom I will send unto you from the Father, the Spirit of truth, He shall bear witness of Me (John 15:26).

He is called the Holy Spirit (John 14:26).

[4] That by "the Comforter" or "the Holy Spirit" the Lord meant Himself, is evident from His words, that the world had not yet known Him:--

But ye know Him; I will not leave you orphans; I come to you; ye shall see Me (John 14:17-19);

and in another passage:--

Lo I am with you always, even unto the consummation of the age (Matthew 28:20);

also from these words, "He shall not speak from Himself," but "He shall take of Mine."

TCR 140. Since, then, by the Holy Spirit the Divine truth is meant, and the Divine truth was in the Lord and was the Lord Himself (John 14:6), and since the Holy Spirit could therefore proceed from no other source, it is said:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39);

and after the glorification:--

He breathed upon His disciples and said, Receive ye the Holy Spirit (John 20:22).

The Lord breathed upon His disciples and said this because "breathing upon, (aspiratio)" was an outward symbol representative of the Divine breathing-into (inspiratio). Breathing-into effects insertion into angelic societies. From all this the understanding can comprehend what was said by the angel Gabriel respecting the conception of the Lord:--

The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God (Luke 1:35).

And again:--

The angel of the Lord said to Joseph, in a dream, Fear not to take unto thee Mary thy bride; for that which is conceived in her is of the Holy Spirit. And Joseph touched her not until she had brought forth her firstborn Son (Matt. 1:20, 25).

Here the "Holy Spirit" means the Divine truth going forth from Jehovah the Father; and this going forth is the power of the Most High which then overshadowed the mother. This, therefore, agrees with what is said in John:--

The Word was with God, and God was the Word. And the Word became flesh (John 1:1, 14).

That by "the Word" here the Divine truth is meant may be seen above (n. 3) on The Faith of the New Church.

TCR 141. That the Divine trinity is in the Lord has been shown above, and will be shown more fully hereafter when that subject is treated of in detail. Here only some inconsistencies resulting from a division of the trinity into persons will be pointed out. Such a trinity would be like one minister of a church teaching from the pulpit what must be believed and what must be done, with another minister standing by him, whispering in his ear, "You say truly, add something more;" and these saying to a third, standing on the steps of the pulpit, "Go down into the church, open the ears of the people, and pour these things into their hearts, and cause them to be pure, holy, and pledges of righteousness." Again, a Divine trinity divided into persons, each one of whom singly is God and Lord, is like three suns in a single solar system, one near to another on high, and below these a third, which pours forth its rays upon angels and men, conveying the heat and light of the other two with all power to their minds, hearts, and bodies; enkindling, clarifying, and refining them, as fire does with substances in a retort. Who cannot see that if this were done men would be burned to a cinder? Again, the rule of three Divine persons in heaven would be like the rule of three kings in one kingdom; or of three commanders having equal authority over one army; or rather like the Roman government before the times of the Caesars, which was composed of a consulate, a senate, and a tribunate of the commons, among whom the power was distributed, but with the supreme authority residing in all together. Who does not see the absurdity, folly, and madness of introducing such a form of government into heaven? But this is done when an authority like that of the higher consulate is ascribed to God the Father, an authority like that of the senate to the Son, and an authority like that of the tribunate of the commons to the Holy Spirit. This is done when a function peculiar to Himself is attributed to each; and especially when, in addition to this, their attributes are not communicable.

TCR 142. (2) The Divine Energy and Operation, which are meant by the Holy Spirit, are, in general, reformation and regeneration; and in accordance with these, renovation, vivification, sanctification and justification; and in accordance with these latter, purification from evils, forgiveness of sins, and finally salvation. These in their order are the energies made operative by the Lord in those who believe in Him, and who adjust and dispose themselves for His reception and indwelling; and this is done by means of Divine truth, and with Christians by means of the Word; for the Word is the sole medium through which man draws near to the Lord, and into which the Lord enters. For, as said above, the Lord is Divine truth itself, and whatever goes forth from Him is Divine truth. But Divine truth from good must be understood, which is the same as faith from charity, since faith is nothing but truth, and charity is nothing but goodness. It is by means of Divine truth from good, that is, by means of faith from charity, that man is reformed and regenerated, and also renewed, vivified, sanctified, justified, and according to the progress and growth of these is purified from evils; and purification from evils is remission of sins. But these operations of the Lord cannot now be all explained one by one, because each one calls for its own analysis, confirmed by the Word and rationally illustrated, for which this not the place; therefore the reader is referred to the chapters following in order in this work, which treat of Charity, Faith, Free Will, Repentance, and Reformation and Regeneration. It must be understood that these saving graces are continually made operative by the Lord in every man; since they are the steps to heaven, and the Lord desires the salvation of all. Thus the salvation of all is His end; and he who wills an end wills also the means. The Lord's coming, redemption, and the passion of the cross were for the sake of man's salvation (Matt 18:11; Luke 19:10). And as man's salvation was and eternally is the Lord's end, it follows that the above mentioned operations are mediate ends, and salvation the final end.

TCR 143. The operation of these energies is the Holy Spirit, which the Lord sends to those who believe in Him and who prepare themselves to receive Him. This is what is meant by the "spirit" in the following passages:--

I will give you a new heart and a new spirit; and I will put My spirit within you, and cause you to walk in My statutes (Ezek. 36:26, 27; 11:19).

Create in us a clean heart, O God, and renew a steadfast spirit within me. Restore unto me the joy of Thy salvation, and let a willing spirit uphold me (Ps. 51:10, 12).

Jehovah formeth the spirit of man within him (Zech. 12:1).

With my soul have I waited for Thee in the night; yea, with my spirit within me have I waited for Thee in the morning (Isa. 26:9).

Make you a new heart and a new spirit; why will ye die, O house of Israel? (Ezek. 18:31);

and elsewhere. In these passages "a new heart" means a will of good and "a new spirit" an understanding of truth. That the Lord operates these in such as do good and believe the truth, that is, in those who are in the faith of charity, is clearly evident from what is said above-that God gives a soul to those who walk in His statutes; also from the words, "a willing spirit." And that man must operate on his part is evident from the words, "Make you a new heart and a new spirit; why will ye die O house of Israel?"

TCR 144. We read:--

That when Jesus was baptized the heavens were opened, and John saw the Holy Spirit descending like a dove (Matt. 3:16; Mark 1:10; Luke 3:21, 22; John 1:32, 33).

This took place because baptism signifies regeneration and purification; and a dove has the same signification. Who cannot see that the dove was not the Holy Spirit; and that the Holy Spirit was not the dove? Doves often appear in heaven; and whenever they appear the angels know that they are correspondences of the affections and the consequent thoughts concerning regeneration and purification of some who are near by; therefore as soon as these are approached and are spoken to about some other subject than was in their thoughts when that appearance took place the doves instantly vanish. This is like many things seen by the prophets; as that John saw a lamb standing upon Mount Zion (Apoc. 14:1); and elsewhere. Who does not know that the Lord was not that lamb, and was not in the lamb, but the lamb was a representation of His innocence? This shows clearly the error of those who deduce a trinity of three persons from the dove seen descending upon the Lord when He was baptized, and from the voice heard out of heaven saying, "This is My beloved Son." That the Lord regenerates man by means of faith and charity is meant by what John the Baptist said:--

I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matt. 3:11; Mark 1:8; Luke 3:16).

"To baptize with the Holy Spirit and with fire" means to regenerate by the Divine truth that belongs to faith and the Divine good that belongs to charity. The same is meant by these words of the Lord:--

Except a man be born of water and of the Spirit he cannot enter into the kingdom of God (John 3:5).

"Water," here as elsewhere in the Word, signifies truth in the natural or external man; and "spirit" signifies truth from good in the spiritual or internal man.

TCR 145. Since, then, the Lord is Divine truth itself from Divine good, and this is His very essence, and since it is from one's essence that he does what he does, it is obvious that the Lord wills unceasingly (nor can He will otherwise) to implant truth and good, or faith and charity, in every man. This may be illustrated by many things in the world; as that every man's volition and thought, and as far as it is allowable his speech and acts, are from his own essence; for example, a faithful man has faithful thoughts and intentions; an honest, upright, pious, and religious man has honest, upright, pious, and religious thoughts and intentions; and conversely, a proud, cunning, wily, and avaricious man has thoughts and intentions that make one with his essence; a fortune-teller desires only to tell fortunes; a fool has no wish but to babble against the things of wisdom; in a word, an angel meditates and strives after nothing but heavenly things, and a devil nothing but infernal things. It is the same with every subject of lower rank in the animal kingdom, as bird, beast, fish, worm, or insect-each is known by its essence or nature; and its instinct is from that nature and in accord therewith. Likewise in the vegetable kingdom, every tree, shrub, and plant is known by its fruit and its seed, in which its essence is innate; nor can anything be produced from it except what is like it and what is its own; yea, every kind of soil and marl, every stone both precious and common, and every mineral and metal, is judged according to its essence.

TCR 146. (3) The Divine Energy and Operation, which are meant by the "sending of the Holy Spirit" are, with the clergy especially, enlightenment and instruction. The operations of the Lord enumerated in the preceding proposition, namely, reformation, regeneration, renewal, vivification, sanctification, justification, purification, the forgiveness of sins, and finally salvation, flow in from the Lord both with the clergy and the laity, and are received by those who are in the Lord, and in whom the Lord is (John 6:56; 14:20; 15:4, 5). But enlightenment and instruction are communicated especially to the clergy, because these belong to their office, and inauguration into the ministry carries these along with it. Moreover, when preaching from zeal they believe themselves to be inspired, like the Lord's disciples upon whom He breathed, saying:--

Receive ye the Holy Spirit (John 20:22;Mark 13:11).

Some affirm even that they have felt the influx. But they should be very careful not to persuade themselves that the zeal by which many are carried away while preaching is the Divine operation in their hearts; for a like and even warmer zeal prevails with enthusiasts, as also with those who are in the utmost falsities of doctrine; and even with those who despise the Word and worship nature instead of God, and fling faith and charity, as it were, into a bag on the back; but when preaching or teaching they hang it before them like a sort of ruminatory stomach, from which they draw out and disgorge such things as they know will serve as food for their hearers. For zeal, in itself considered, is a glow of the natural man. If it has within it a love of truth it is like the sacred fire that descended upon the apostles, as described in the Acts:--

There appeared unto them tongues parting asunder, like as of fire; and it sat upon each of them; and they were all filled with the Holy Spirit (Acts 2:3, 4).

But if within that zeal or glow a love of falsity is concealed, it is like a fire imprisoned in wood, which bursts forth and consumes the house. You who deny the holiness of the Word and the Divinity of the Lord, take, I pray, the bag from your back and open it, as you freely do in your privacy, and you will see. I know that those who are meant by "Lucifer" in Isaiah, who are such as belong to Babylon, when they enter a church, and still more when they ascend the pulpit (especially those who call themselves members of the Society of Jesus), are swept away by a zeal which with many springs from infernal love, and from it declaim more vehemently, and from their breasts draw deeper sighs, than those who are zealous from heavenly love. With the clergy there are two other spiritual operations (n. 155).

TCR 147. It is as yet scarcely known in the church that in all of man's will and thought and his consequent action and speech, there is an internal and an external, and that from infancy man is carefully taught to speak from the external, however the internal may dissent; and that this is the origin of simulation, flattery, and hypocrisy; and thus man becomes double-minded. But he alone is single-minded whose external thinks and speaks and wills and acts from the internal; and such are meant by the "simple (single)" in the Word (Luke 8:15; 11:34). Nevertheless these are wiser than those who are double-minded. The doubleness and tripleness in every created thing is evident in the parts of the human body. Every nerve therein consists of fibers, and every fiber of fibrils; every muscle consists of bundles of fibers, and these of motor fibers; every artery of coats in a triple series. It is the same in the human mind, whose spiritual organization is of like character, because, as said already, it is divided into three distinct regions; of which the highest, which is also the inmost, is called the celestial, the middle is called the spiritual, and the lowest the natural. It is in this lower region that the minds of all men who deny the holiness of the Word and the Divinity of the Lord carry on thought. But because such have learned also from infancy the spiritual things pertaining to the church, and accept these, but place them beneath natural things (that is, scientific, political, and civil-moral matters of various kinds), also because these spiritual things occupy the lowest part of the mind, which is nearest to speech, it comes to pass that when such persons speak in churches and public assemblies they speak from these; and what is wonderful, they are quite unaware at the time that they are not speaking and teaching from a belief in them. But when they are in freedom, as they are in privacy, the door that has closed the internal of their mind is opened, and then at times they laugh at what they had before preached publicly, saying in their hearts that theology is a specious snare for catching doves.

TCR 148. The internal and external of such men may be likened to poisons coated with sugar; also to those wild gourds which the sons of the prophets collected and put into pottage and ate them, and then cried out, "There is death in the pot" (2 Kings 4:38-41). They may also be compared to the beast coming up out of the sea, which had two horns like a lamb and spoke like a dragon (Apoc. 13:11); and afterwards that beast is called "the false prophet." They are also like robbers in a city where they dwell as citizens, acting morally and talking rationally; but when they return to the forests they are wild beasts. Or they are like pirates, who on the shore are human beings, but at sea are very crocodiles. These when on land or in a city go about like panthers clothed in sheep-fleeces, or like apes in men's clothing and wearing a mask like the face of a man. They may also be likened to a harlot, who anoints herself with balsam, paints her face with rouge, and clothes herself in white silk interwoven with flowers, but when she returns home denudes herself before her visitors, and infects them with her diseases. That such is the character of those who in heart detract from the holiness of the Word and the Divinity of the Lord it has been granted me to know by years of experience in the spiritual world; for there all at first are kept in their externals, but afterwards their externals are taken away and they are introduced into their internals; and then their comedy is turned into a tragedy.

TCR 149. (4) The Lord makes these energies operative in those who believe in Him. That these energies, which are meant by the sending of the Holy Spirit, are made operative by the Lord in those who believe in Him, that is, that such are reformed, regenerated, renewed, vivified, sanctified, justified, purified from evils, and at length are saved by the Lord, is evident from all those passages in the Word quoted above (n. 107) which prove that those who believe in the Lord have salvation and eternal life; also especially from this:--

Jesus said, He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit which they that believed in Him were to receive (John 7:38, 39).

And from this:--

The testimony of Jesus is the spirit of prophecy (Apoc. 19:10).

"The spirit of prophecy" means truth of doctrine from the Word, "prophecy" signifying doctrine, while "to prophesy" signifies to teach doctrine; and "the testimony of Jesus" means confession from faith in Him. "His testimony" has a similar meaning in the following passage:--

The angels of Michael overcame the dragon through the blood of the Lamb and through the word of their testimony. And the dragon went away to make war with the rest of her seed who kept the commandments of God and have the testimony of Jesus Christ (Apoc. 12:11, 17).

TCR 150. Those who believe in the Lord Jesus Christ will receive these spiritual energies for the reason that He Himself is salvation and eternal life. He is salvation since He is the Saviour; and this is the meaning of His name Jesus; He is eternal life since those in whom He is and who are in Him have eternal life; therefore He is called "eternal life" (1 John 5:20). Since, then, He is salvation and eternal life, it follows that He is also all that whereby salvation and eternal life are obtained, consequently He is the all of reformation, regeneration, renewal, vivification, sanctification, justification, purification from evils, and finally salvation. These are made operative by the Lord in every man, that is, the Lord strives to impart them; and He does impart them when man adapts and disposes himself for reception. The essential active force by which adaptation and disposition are effected is from the Lord; but unless man receives these operations with a free spirit the Lord cannot go beyond the effort, which, however, unceasingly continues.

TCR 151. Believing in the Lord is not merely acknowledging Him but also doing His commandments; for simply acknowledging Him is solely a matter of thought, arising from somewhat of the understanding; but doing His commandments is also a matter of acknowledgment from the will. Man's mind consists of understanding and will; and as the understanding deals with thinking and the will with doing, so when man's acknowledgment is merely from the thought of the understanding he comes to the Lord with only half of his mind; but when there is doing he comes with all of it; and this is to believe. But on the other hand, man is able to divide his heart, and to force the outermost of his nature to soar aloft, the flesh in him meanwhile turning downward; thus he flies like an eagle between heaven and hell. And yet, the man himself does not follow his (upward) look, but the delight of his flesh; and this he does because he is in hell; therefore to hell he flies; and when he has there sacrificed to his voluptuous pleasures and poured out libations to demons, he puts on a countenance of merriment, and his eyes sparkle with fire, and so be feigns himself an angel of light. Such satans do those become after death who acknowledge the Lord but do not keep His commandments.

TCR 152. Under the preceding proposition it has been shown that the salvation and eternal life of men are the first and last end of the Lord; and as the first and last end contain within them the mediate ends, it follows that the above mentioned spiritual energies are together in the Lord, and from the Lord in man, although they come forth successively. For the human mind grows like its body, the latter growing in stature while the former grows in wisdom. So, too, is the mind exalted from one region to another, that is, from the natural to the spiritual, and from the spiritual to the celestial. In this celestial region man is wise, in the spiritual he is intelligent, and in the lowest knowing. But this exaltation of the mind is effected only from time to time, and as man acquires for himself truths and conjoins them with good. It is the same with one who builds a house; he first procures the materials for it, such as bricks, tiles, boards, and beams, and thus lays the foundations, raises the walls, divides off the rooms, furnishes them with doors, puts windows in the walls, and constructs stairs from one story to another. All these things are together in the end, which is the convenient and worthy dwelling he foresees and provides for. It is the same in the building of a church, everything pertaining to its construction is included in the end, which is the worship of God. So is it with everything else, as with gardens and fields, and also with employments and business, for which the end itself procures for itself the accessories.

TCR 153. (5) The Lord operates of Himself from the Father, and not the reverse. To operate here means the same as sending the Holy Spirit, since the above mentioned operations (which, in general, are reformation, regeneration, renewal, vivification, sanctification, justification, purification from evils, and forgiveness of sins and salvation), which are at this day attributed to the Holy Spirit as a God by Himself, are operations of the Lord. That these are of the Lord from the Father and not the reverse, shall first be proved from the Word, and afterwards illustrated by various things that appeal to the reason. From the Word by the following passages:--

When the Comforter is come whom I will send unto you from the Father, the Spirit of truth that goes forth from the Father, He shall bear witness of Me (John 15:26).

If I go not away the Comforter will not come unto you; but if I go away I will send Him unto you (John 16:7).

The Comforter, the Spirit of truth, shall not speak from Himself, but He shall take of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I that He shall take of Mine and shall declare it unto you (John 16:13-15).

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

Jesus breathed on the disciples and said, Receive ye the Holy Spirit (John 20:22).

Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name I will do it (John 14:13, 14).

[2] From these passages it is very evident that the Lord sends the Holy Spirit, that is, effects those things which at this day are ascribed to the Holy Spirit as a God by Himself; for He says that "He will send the Comforter from the Father," that "He will send it to them," that "the Holy Spirit was not yet because Jesus was not yet glorified;" and after the glorification He breathed on the disciples and said, "Receive ye the Holy Spirit;" also that He said, "Whatsoever ye shall ask in My name, that will I do;" and that the Comforter "shall take of Mine what He is to declare." That the Comforter and the Holy Spirit are the same see (John 14:26). That God the Father does not operate these energies of Himself through the Son, but that the Son operates them of Himself from the Father, is evident from the following:--

No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view (John 1:18).

And elsewhere:--

Ye have neither heard the Father's voice at any time nor seen His form (John 5:37).

[3] From all this it follows that God the Father operates in and into the Son, but not through the Son; also that the Lord operates of Himself from His Father; for He says:--

All things of the Father are Mine (John 16:15).

The Father hath given all things into the hand of the Son (John 3:35).

Again:--

As the Father hath life in Himself so hath He given to the Son to have life in Himself (John 5:26).

And again:--

The words that I speak unto you are spirit and are life (John 6:63).

The Lord declares that the Spirit of truth goes forth from the Father (John 15:26),

because it goes forth from God the Father into the Son, and out of the Son from the Father. Therefore He also says:--

In that day ye shall know that the Father is in Me and I am in the Father, and ye in Me and I in you (John 14:11, 20).

From these plain declarations of the Lord an error of the Christian world is clearly manifest, namely, that God the Father sends the Holy Spirit to man; also the error of the Greek Church, which is, that God the Father sends the Holy Spirit directly. The truth that the Lord of Himself from God the Father sends the Holy Spirit, and not the reverse, is from heaven. The angels call this an arcanum because it has not before been disclosed to the world.

TCR 154. All this may be made clear by various rational considerations; as for example, it is known that when the Apostles had received from the Lord the gift of the Holy Spirit they preached the gospel through a great part of the world, promulgating it both by speech and by writing; and this they did of themselves from the Lord. For Peter taught and wrote in one manner, James in another, John in another, and Paul in another, each according to his own intelligence. The Lord filled them all with His Spirit; but the measure in which each partook of it was in accordance with the character of his perceptions; and this was made use of in accordance with the character of his ability. The Lord fills all the angels in the heavens, for they are in the Lord and the Lord is in them; and yet each one speaks and acts in accordance with the state of his own mind, some with simplicity and some with wisdom, thus with infinite variety; nevertheless everyone speaks of himself from the Lord.

[2] It is the same with every minister of the church, whether he be in truths or in falsities; each one has his own utterance and his own intelligence, and each one speaks from his own mind, that is, from the spirit he possesses. So with all Protestants, whether called Evangelical or Reformed, after they have been instructed in the dogmas taught by Luther, Melancthon or Calvin. It is not these leaders or their dogmas that speak of themselves through their followers; but their followers speak of themselves from the leaders or the dogmas. Furthermore, each dogma may be explained in a thousand ways, for each is like a cornucopia from which everyone draws what favors and is suited to his genius, and explains it according to his talent.

[3] This may be illustrated by the action of the heart in and upon the lungs, and by the reaction of the lungs of themselves from the heart, the two being distinct, and yet reciprocally united. The lungs breathe of themselves from the heart; but the heart does not breathe through the lungs; if this should take place they would both cease to act. It is the same again with the action of the heart in and into the viscera of the whole body. The heart sends out the blood in all directions, and the viscera draw from it each one its portion in accordance with the nature of the use it performs, and in accordance with that use it acts, thus each in its own way.

[4] The same truth may be illustrated also by the evil derived from parents, which is called hereditary evil; this acts in and into man; in like manner good from the Lord acts, the good acting above or within, and the evil acting below or without. If the evil acted through man he would neither be capable of reformation nor be culpable; or if the good from the Lord acted through man he would be incapable of reformation; but as both good and evil depend on man's free choice he becomes guilty when he acts of himself from evil, and is blameless when he acts of himself from good. And since evil is the devil, and good is the Lord, man becomes guilty when he acts from the devil, and is blameless when he acts from the Lord. It is from this free choice, which every man has, that man is capable of reformation.

[5] It is the same with the entire internal and the entire external in man. These two are distinct, and yet are reciprocally united. The internal acts in and into the external, but not through it; for the internal meditates a thousand things, and from these the external chooses only such as are suited to its use. For in man's internal (by which is meant his voluntary and perceptive mind) there are voluminous heaps of ideas, and if these were to flow forth through man's mouth it would be like a blast from a bellows. As the internal deals with universals it may be compared to an ocean or flower bed or garden, from which the external selects just what is sufficient for its use. Again, the Word of the Lord is like an ocean or a flower bed or a garden, in that when it has place in man's internal in any degree of fullness it does not act through man, but man speaks and acts of himself from the Word. The same is true of the Lord, because He is the Word, that is, the Divine truth and Divine good that are in it. The Lord acts from Himself or from the Word in and into man, and not through him, since man acts and speaks from the Lord freely when he acts and speaks from the Word.

[6] But this may be illustrated more closely by the mutual intercourse of the soul and body, which are two distinct things, and yet are reciprocally united. The soul acts in and into the body, not through it; the body acts of itself from the soul. The soul does not act through the body, for the two do not consult and deliberate each with the other, nor does the soul command or ask the body to do this or that, or to speak from its mouth; neither does the body demand or beg the soul to give or supply anything; for everything that belongs to the soul belongs also to the body, mutually and interchangeably. It is the same with the Divine and the Human of the Lord, for the soul of His Human is the Divine of the Father, and the Human is His body; and the Human does not ask its own Divine to tell it what to say or do. Therefore the Lord says:--

In that day ye shall ask in My name; and I say not unto you that I will pray the Father for you, for the Father Himself loveth you because ye have loved Me (John 16:26, 27).

"In that day" means after His glorification, that is, after His perfect and absolute union with the Father. This arcanum is from the Lord Himself, given for those who will be of His new church.

TCR 155. It has been shown above, under the third proposition, that the Divine energy, meant by the operation of the Holy Spirit, with the clergy especially, is enlightenment and instruction; but in addition to these there are two intermediate operations, which are perception and disposition. Thus there are four things that with the clergy follow in order: Enlightenment, Perception, Disposition, and Instruction. Enlightenment is from the Lord. Perception pertains to man, and is in accordance with the state of mind formed in him by doctrinals. If these doctrinals are true his perception becomes clear from the light that enlightens; but if they are false his perception becomes obscure, although from confirmations it may seem to be clear, this arising from a fatuous light which to the merely natural vision resembles clearness. Disposition is from the affection of the will's love, and that which disposes is the delight of that love. If it is a delight of the love of evil and of falsity therefrom, it excites a zeal which is outwardly harsh, rough, burning, and fiery, while inwardly it is anger, ferocity, and unmercifulness. But if it is a delight of the love of good and of truth therefrom it is outwardly mild, smooth, resounding, and glowing, while within it is charity, grace, and mercy. Instruction follows from these as an effect from causes. Thus in each man enlightenment, which is from the Lord, is turned into various kinds of light and heat in accordance with the state of his mind.

TCR 156. (6) The spirit of man is his mind and whatever proceeds from it. In the concrete, man's spirit means simply his mind; for this it is that lives after death, and it is then called a spirit-if good, an angelic spirit and afterwards an angel, if evil, a satanic spirit and afterwards a satan. The mind of everyone is his internal man, which is actually the man, and resides within the external man which constitutes his body; consequently when the body is cast off, which is effected by its death, the internal is in a complete human form. Therefore they err who believe that man's mind resides only in the head; it is there in principles only, from which everything that man thinks from his understanding or does from his will first proceeds; but in the body it is in derivatives, which are formed for sensation and action. And because the mind invariably adheres to the bodily structures it imparts to them sensation and motion; and it also inspires them with a perception that the body thinks and acts of itself, although this latter is a fallacy, as every wise man knows. Since, then, the spirit of man thinks from the understanding and acts from the will, and since the body acts not from itself but from the spirit, it follows that the spirit of man means his intelligence and his love's affection and whatever goes forth and operates from these. That "the spirit of man" signifies such things as pertain to the mind is evident from many passages in the Word. That this is their meaning anyone can see as soon as they are presented. The following are a few passages from among many:--

Bezaleel was filled with the spirit of wisdom and understanding and knowledge (Exod. 31:3).

Nebuchadnezzar said of Daniel that an excellent spirit of knowledge and understanding and wisdom was found in him (Dan. 5:11, 12).

Joshua was full of the spirit of wisdom (Deut. 34:9).

Make you a new heart and a new spirit (Ezek. 18:31).

Blessed are the poor in spirit, for of such is the kingdom of the heavens (Matt 5:3).

I dwell in the contrite and humble spirit, to revive the spirit of the humble (Isa. 57:15).

The sacrifices of God are a broken spirit (Ps. 51:17).

I will give the garment of praise for the spirit of heaviness (Isa. 61:3).

(And elsewhere.) That "the spirit" signifies also such things as pertain to a perverse and wicked mind is evident from the following:--

He said to the foolish prophets that go away after their own spirit (Ezek. 13:3).

Conceive chaff, bring forth stubble; as to your spirit fire shall devour you (Isa. 33:11)

A man who is a wanderer in spirit and uttereth falsehood (Micah 2:11).

A generation whose spirit is not constant with God (Ps. 78:8).

The spirit of whoredoms (Hos. 5:4; 4:12).

That every heart may melt, and every spirit faint (Ezek. 21:7).

That which ascendeth upon your spirit shall never come to pass (Ezek 20:32).

In whose spirit there is no guile (Ps. 32:2).

Pharaoh's spirit was troubled (Gen. 41:8);

So also was Nebuchadnezzar's (Dan. 2:3).

From these and numerous other passages it is clearly evident that the "spirit" signifies the mind of man and such things as pertain thereto.

TCR 157. As man's spirit means his mind, therefore "being in the spirit" (a phrase sometimes used in the Word) means a state of mind separate from the body; and because in that state the prophets saw such things as exist in the spiritual world it is called "a vision of God." The prophets were then in a state like that of spirits and angels themselves in that world. In that state man's spirit like his mind in regard to sight, may be transferred from place to place, the body remaining meanwhile in its own place. This is the state in which I have now been for twenty-six years, with the difference, that I am in the spirit and in the body at the same time, and only at times out of the body. That Ezekiel, Zechariah, Daniel, and John when he wrote the Apocalypse, were in that state is evident from the following passages. Ezekiel says:--

The spirit lifted me up, and brought me back in vision in the spirit of God into Chaldea, to the captivity. So the vision that I had seen went up from me (Ezek. 11:1, 24).

That the spirit lifted him up, and he heard behind him an earthquake (Ezek. 3:12, 14).

That the spirit lifted him up between earth and heaven and brought him to Jerusalem, and he saw abominations (Ezek. 8:3).

That he saw four living creatures that were cherubim, and various things with them (Ezek. 1:1; 10:1).

Also a new earth and a new temple, and an angel measuring them (Ezek. 40:1; 48:1).

That he was then in vision and in the spirit (Ezek. 40:2; 43:5).

[2] It was the same with Zechariah (in whom there was then an angel) when he saw:--

A man riding among the myrtle trees (Zech. 1:8);

Four horns, and a man with a measuring line in his hand (Zech. 1:18; 2:1, 5);

Joshua the high priest (Zech. 3:1);

The lampstand and two olive trees (Zech. 4:1);

A flying roll and an ephah (Zech. 5:1, 6);

Four chariots going out from between two mountains, and horses (Zech 6:1-3).

Daniel was in a like state:--

When he saw the four great beasts coming up from the sea, and many things respecting them (Dan. 7:1-12);

When he saw the battles between the ram and the he-goat (Dan. 8:1-12);

All of which he saw in vision (Dan. 7:1, 2, 7, 13; 8:2; 10:1, 7, 8);

The angel Gabriel appeared to him in vision and talked with him (Dan. 9:21).

[3] The same occurred to John when he wrote the Apocalypse; he said:--

That he was in the spirit on the Lord's day (Apoc. 1:10);

That he was carried away in the spirit into the wilderness (Apoc. 17:3);

Upon a high mountain in spirit (Apoc. 21:10);

That he saw in vision (Apoc. 9:17);

and elsewhere that he saw the things he described; as when he saw the Son of man in the midst of the seven lampstands; the tabernacle, the temple, the ark and the altar, in heaven; a book sealed with seven seals, and horses going out of it; four living creatures around the throne; the twelve thousand elect from each tribe; the Lamb on Mount Zion; the locusts ascending from the abyss; the dragon, and his combat with Michael; the woman bringing forth a male child, and fleeing into the desert on account of the dragon; the two beasts, one ascending out of the sea and the other out of the earth; the woman sitting upon the scarlet beast; the dragon cast into the lake of fire and brimstone; the white horse and the great supper; the holy city Jerusalem descending, the gates, walls, and foundations of which he described; the river of the water of life, and the trees of life bearing fruit every month; and many other things. Peter, James, and John were in a like state when they saw Jesus transfigured, and Paul when he heard from heaven things ineffable.

COROLLARY

TCR 158. As this chapter treats of the Holy Spirit, it is worthy of special notice that in the Word of the Old Testament the Holy Spirit is nowhere mentioned, and the "Spirit of Holiness" in three places only, once in David (Ps. 51:11); and twice in (Isaiah 63:10, 11). But in the Word of the New Testament, both in the Gospels and in the Acts of the Apostles, as also in their Epistles it is mentioned frequently. This is because the Holy Spirit first was, when the Lord had come into the world; for it goes forth out of Him from the Father; for:--

The Lord alone is Holy (Apoc. 15:4);

therefore also the angel Gabriel said to Mary the mother:--

The holy thing that shall be born of thee (Luke 1:35).

It is said:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39);

although it is previously declared that the Holy Spirit filled Elizabeth (Luke 1:41), and Zacharias (Luke 1:67), as also Simeon (Luke 2:25); this is because the Spirit of Jehovah the Father filled them, which was called the Holy Spirit because of the Lord who was already in the world. This is why nowhere in the Word of the Old Testament is it said that the prophets spoke from the Holy Spirit, but from Jehovah; for everywhere we read, "Jehovah spake unto me," "The Word of Jehovah came unto me," "Jehovah said," "Thus said Jehovah." That no one may be in doubt about this I will refer to the passages in Jeremiah alone, where these expressions occur: (Jer. 1:4, 7, 11-14, 19; 2:1-5, 9, 19, 22, 29, 31; 3:1, 6, 10, 12, 14, 16; 4:1, 3, 9, 17, 27; 5:11, 14, 18, 22, 29; 6:6, 9, 12, 15, 16, 21, 22; 7:1, 3, 11, 13, 19-21; 8:1, 3, 12, 13; 9:3, 7, 9, 13, 15, 17, 22, 24, 25; 10:1, 2, 18; 11:1, 3, 6, 9, 11, 17, 18, 21, 22; 12:14, 17; 13:1, 6, 9, 11-15, 25; 14:1, 10, 14, 15; 15:1-3, 6, 11, 19, 20; 16:1, 3, 5, 9, 14, 16; 17:5, 19-21, 24; 18:1, 5, 6, 11, 13; 19:1, 3, 6, 12, 15; 20:4; 21:1, 4, 7, 8, 11, 12, 14; 22:2, 5, 6, 11, 16, 18, 24, 29, 30; 23:2, 5, 7, 12, 15, 24, 29, 31, 38; 24:3, 5, 8; 25:1, 3, 7-9, 15, 27-29, 32; 26:1, 2, 18; 27:1, 2, 4, 8, 11, 16, 19, 21, 22; 28:2, 12, 14, 16; 29:4, 8, 9, 16, 19-21, 25, 30-32; 30:1-5, 8, 10-12, 17, 18; 31:1, 2, 7, 10, 15-17, 23, 27, 28, 31-38; 32:1, 6, 14, 15, 25, 26, 28, 30, 36, 42, 44; 33:1, 2, 4, 10-13, 17, 19, 20, 23, 25; 34:1, 2, 4, 8, 12, 13, 17, 22; 35:1, 13, 17-19; 36:1, 6, 27, 29, 30; 37:6, 7, 9; 38:2, 3, 17; 39:15-18; 40:1; 42:7, 9, 15, 18, 19; 43:8, 10; 44:1, 2, 7, 11, 24-26, 30; 45:2, 5; 46:1, 23, 25, 28; 47:1; 48:1, 8, 12, 30, 35, 38, 40, 43, 44, 47; 49:2, 5-7, 12, 13, 16, 18, 26, 28, 30, 32, 35, 37-39; 50:1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40; 51:25, 33, 36, 39, 52, 58). The same expressions occur in all the other prophets, but nowhere is it said that the Holy Spirit spake to them, or that Jehovah spake to them through the Holy Spirit.

TCR 159. To this I will add the following Memorable Relations. First:-

Once when in company with the angels in heaven, I saw below at some distance a great smoke, and then fire breaking out from it; and I said to the angels talking with me that the smoke seen in the hells, as a few among them knew, arises from falsities confirmed by reasonings, and that the fire is burning anger against those who contradict; and I added, "In this world, as in mine where I live in the body, it is unknown that flame is simply smoke on fire. That such is the fact I have often proved by experiment; for I have seen streaks of smoke rising from wood on the hearth, and when I set fire to them with a brand I have seen them turn to flames, which assumed a shape like that of the smoke; for the separate particles of smoke become little sparks which blaze up together, like gunpowder when it is ignited. So is it with the smoke we see below. This consists of an equal number of falsities; and the fire breaking out like flames is the glow of zeal in behalf of those falsities."

[2] Then the angels said to me, "Let us ask the Lord for leave to go down and draw towards the smoke, that we may perceive what those falsities are that so smoke and blaze with those there."

This was granted; and lo, there appeared round about us a column of light reaching continuously to the place. And then we saw four crowds of spirits, who were strenuously maintaining that it is God the Father who should be approached and worshiped, because He is invisible, and not His Son born in the world, since He is a man and is visible.

Looking towards the sides I saw on the left some learned men of the clergy, and behind these the unlearned; and on the right the learned of the laity, and behind these the unlearned; while between us and these there was a yawning gulf which was impassable.

[3] But we turned our eyes and ears to the left, where were the learned of the clergy, and behind them the unlearned, and we heard them reasoning about God in this wise, "From the doctrine of our church respecting God which is the same everywhere in Europe, we know that God the Father ought to be approached, because He is invisible, and at the same time God the Son and God the Holy Spirit, who are also invisible, being co-eternal with the Father; also God the Father, being the Creator of the universe, and therefore in the universe, is present wherever we turn our eyes; and whenever we pray to Him He graciously listens, and after accepting the mediation of the Son He sends the Holy Spirit, who implants in our hearts the glory of His Son's righteousness and bestows blessedness upon us. We who have been made doctors in the church have felt in our breasts, when preaching, the holy operation of that sending, and from the presence of the Spirit in our minds have then breathed forth devotion. We are thus affected because we direct all our senses to the invisible God, who operates not singly upon the sight of our understanding, but universally upon our whole system, mental and corporeal, by the Spirit He sends. Such effects as these would not result from the worship of a visible God, that is, of a God conspicuously before the mind as a man."

[4] When this was said the unlearned of the clergy who stood behind the others applauded, and added, "Whence comes what is holy but from an invisible and imperceptible Divine? At this, the moment it touches the entrance to our ears, our features expand, and we are gladdened as by the sweetness of a fragrant aura, and we smite upon our breasts. But it is otherwise with a visible and perceptible Divine; when this enters our ears it becomes merely natural, and not Divine. For a like reason the Roman Catholics repeat their masses in Latin, and the host (to which they ascribe Divine mystical properties) they bring out from the recesses of the altar and hold up to sight; whereupon the people fall on their knees as before something most mysterious, and take in breaths of holiness."

[5] After this we turned to the right, where the learned of the laity stood, and the unlearned behind them; and from the learned we heard the following: "We know that the wisest of the ancients worshiped an invisible God whom they called Jehovah; but after them in the succeeding ages men made for themselves gods out of deceased rulers, among whom were Saturn, Jupiter, Neptune, Pluto, Apollo, and also Minerva, Diana, Venus, and Themis; and to these they built temples and offered divine worship; and as in time this worship degenerated it gave rise to idolatry, from which at last the whole world became filled with insanity. We therefore agree unanimously with our priests and elders that there were and are three Divine persons from eternity, each one of whom is God; and it is enough for us that they are invisible."

To this the unlearned behind them added, "We agree. Is not God God, and man man? Still we know that if anyone should set before them a God-Man, the common people, who have a sensuous idea about God, would accept it."

[6] When they had said this their eyes were opened and they saw us near them; but being indignant because we had heard them they became silent. But presently the angels, from a power given them, closed the outer or lower things of their thoughts, from which they had been speaking, and opened the inner or higher things, and compelled them to speak from these about God. And speaking thus they said, "What is God? We have neither seen His shape nor heard His voice. What, then, is God but nature in its firsts and lasts. Nature we have seen, for she beams in our eyes; and we have heard her, for she sounds in our ears."

On hearing this we said to them, "Have you ever seen Socinus, who acknowledged God the Father only; or Arius, who denied the Divinity of the Lord our Saviour, or have you seen any of their adherents?" To which they answered, "We have not."

We said, "They are in the deep beneath you." And shortly some of them were summoned from the deep and questioned about God; and they spoke as the others had done; and they added, "What is God? We can make as many gods as we like."

[7] And then we said, "It is useless to talk with you about the Son of God born in the world; yet we will say this much: Lest faith respecting God and faith in God and from God, which in the first two ages, from no one's having beheld God, had been like a beautifully colored bubble in the air, should for the same reason in the third and following age collapse to nothing, it pleased Jehovah God to descend and assume a Human and thus make Himself visible, and convince men that He is not a mere figment of reason, but the Itself, which was and is and will be, from eternity to eternity; also that God is not a mere word of three letters, but is the All of reality from Alpha to Omega, consequently the life and salvation of all who believe in Him as visible, but not of those who say that they believe in an invisible God. For believing, seeing, and knowing make one. Therefore the Lord said to Philip:--

That whosoever sees and knows Him sees and knows the Father (John 14:9);

and elsewhere:--

That it is the will of the Father that men should believe in the Son and that whosoever believes in the Son has eternal life, while he who does not believe in the Son shall not see life, but the wrath of God abides on him (John 3:15, 16, 36; 14:6-15).

Hearing this many of the four crowds were so enraged that smoke and flame issued from their nostrils; we therefore left them; and the angels, after accompanying me home, ascended to their heaven.

TCR 160. Second Memorable Relation:-

At one time in company with some angels I was walking in the world of spirits (which is intermediate between heaven and hell, and which all men enter first after death, the good being there made ready for heaven and the evil for hell), and I talked with them on various subjects, on this among others:--That the world where I am living in the body there are seen at night innumerable stars, larger and smaller, which are so many suns, only the light of which reaches our solar system; and I added, "When I saw that stars are visible in your world also I supposed them to be as numerous as those in the world where I live."

The angels, delighted with this conversation, said, "Perhaps they are, since every society of heaven, in the sight of those who are under heaven, sometimes shines like a star; and the societies of heaven are numberless, all arranged in order according to the varieties of the affections of the love of good which affections in God are infinite, and thus from Him are numberless; and as these were all foreseen before creation, I suppose that in accord with their number there have been provided, that is, created, an equal number of stars in the world where the men live who were to be natural-material bodies."

[2] While we were talking together in this way I saw in the north a levelled way, so crowded with spirits that there was scarcely room to step between any two; and I said to the angels that I had already seen this way, with spirits thronging it like an army; and that I had heard that this is the way by which all pass when departing from the natural world. And the way is covered with such a vast number of spirits because many thousands of men die every week, and after death they all pass into this world.

The angels added, "This road terminates in the middle of this world where we now are - in the middle because on the sides towards the east there are societies who are in love to God and love towards the neighbor, and to the left towards the west societies of those who are opposed to these loves; while in front towards the south are societies of those who are more intelligent than the others. This is why the new-comers from the natural world move first to this point. When here, they are in the externals in which they had last been in the former world. Afterwards they are gradually let into their internals, and their characters are examined; and after the examination the good are borne to their places in heaven and the evil to theirs in hell."

[3] We stopped at the middle point, at the termination of this way of entrance, and we said, "Let us wait here awhile and talk with some of the new-comers." And from those approaching we picked out twelve, who having just come from the natural world did not know but that they were in it still. We asked them their views of heaven and hell and the life after death.

One replied, "Our sacred order impressed upon me the belief that we are to live after death, and that there is a heaven and a hell; and therefore I have believed that all who live a moral life go to heaven; and as all do live a moral life, that no one goes to hell; and therefore that hell is a fable manufactured by the clergy to frighten men from evil living. What does it matter whether I think about God in this way or that? Thought is only chaff, as it were, or like a bubble on the water that bursts and passes away."

Another near him said, "It is my belief that there is a heaven and a hell; and that God rules heaven, and the devil rules hell; and as they are enemies, and therefore opposed to each other, one calls evil what the other calls good; also that a moral man who is a dissembler, and who can make evil look like good and good like evil, will side with both parties. What, then, does it matter whether I am on the side of one Lord or the other, providing He favors me? Good and evil are equally delightful to men."

[4] A third, standing beside him, said, "Of what consequence is it to me to believe that there is a heaven and a hell? For who has come from either place and told us of them? If every man lives after death, why, out of so vast a multitude, has no one come back and told us?"

Next came a fourth, who said, "I will tell you why no one has come back and told. It is because when a man breathes his last and dies, he either becomes a ghost and is dissipated, or is like the breath of the mouth, which is merely wind. How can a being like that come back and talk with anyone?"

The fifth took up the matter and said, "Friends, wait till the day of the last judgment; for all will then return into their bodies, and you will see and talk with them, and each one will tell his fate to the other."

[5] A sixth, standing opposite, laughed and said, "How can the spirit, which is wind, return into a body that has been eaten up by worms, and into its skeleton that has been dried up by the sun and has crumbled into dust? Or how is an Egyptian, who has been made a mummy and mixed by a quack with extracts or emulsions into a potion or powder, to come back and tell anything? Therefore, if you have the faith, wait till that last day; but your waiting will be forever, and forever in vain."

After him a seventh said, "If I believed in a heaven and a hell, and therefore in a life after death, I would also believe that birds and beasts live after death likewise. Are not some of these quite as moral and as rational as men? It is denied that beasts live after death, therefore I deny that men do. The reasoning is equally good; one follows from the other. What is man but an animal?"

An eighth, standing at his back, came forward and said, "Believe in a heaven if you will, but I do not believe in any hell. Is not God omnipotent and able to save everybody?"

[6] Then a ninth, caressing his hand, said, "God is not only omnipotent He is also gracious; and cannot send anyone into eternal fire; and if anyone is there He cannot but take him out and raise him up."

A tenth ran out of his place into the midst and said, "Neither do I believe in a hell. Did not God send His Son, and did He not make expiation for the sins of the whole world and take them away? What can the devil do against that? And as he can do nothing, what then is hell?"

An eleventh, who was a priest, took fire at hearing this, and said, "Do you not know that those who have attained to the faith on which Christ's merit is inscribed are saved, and that those attain to that faith whom God elects. Does not election rest in the will of the Almighty, and in His judgment as to who are worthy of it? Who can prevail against these?"

The twelfth, who was a politician, kept silent; but being asked to crown the replies, he said, "From my own thought I will not say anything about heaven and hell and the life after death, since no one knows anything about them; nevertheless you should not blame the priests for preaching them; for in that way the minds of the vulgar are kept bound by an invisible bond to the laws and to their rulers. Does not the public welfare depend upon this?"

[7] We were amazed to hear such things as these, and we said to each other, "Although these go by the name of Christians they are neither men nor beasts, but they are men-beasts." However, to arouse them from their sleep we said, "There is a heaven and a hell and a life after death; of this you will be convinced when we have dispelled your ignorance of the state of life in which you now are. During the first few days after death no one knows but that he is still living in the same world in which he lived before; for the time that has passed is like a sleep, on being awakened from which he had no other feeling than that he still is where he was before. So is it with you now; and therefore you have been speaking just as you thought in the former world."

The angels then dispelled their ignorance; and they saw that they were in another world, and among those with whom they were not acquainted; and they cried out, "O where are we?"

We said, "You are no longer in the natural world, but in the spiritual world, and we are angels."

Then, being quite awake, they said, "If you are angels, show us heaven."

We replied, "Wait here a little, and we will return." And returning after half an hour we found them waiting for us; and we said, "Follow us into heaven." They did so, and we went up with them, and because we were with them the guards opened the gate and admitted us.

And we said to those who receive new-comers at the entrance, "Examine these men."

And they turned them about and saw that the hinder parts of their heads were quite hollow. They then said to them, "Go away from here, for there is in you the delight of the love of doing evil; therefore you are not in conjunction with heaven; for in your heads you have denied God and have despised religion."

And we said to them, "Do not delay, or you will be cast out." So they hastened down and departed.

[8] On the way home we talked about the reason why in the spiritual world the back parts of the head of those who take delight in doing evil are hollow. And I gave as the reason that man has two brains, one behind, called the cerebellum, and one in front called the cerebrum; and the love of the will dwells in the cerebellum, and the thought of the understanding in the cerebrum; and whenever the thought of the understanding does not guide the love of man's will the inmosts of the cerebellum, which in themselves are heavenly, collapse; hence the hollowness.

TCR 161. Third Memorable Relation:-

In the spiritual world I once heard a noise like that of a mill; it was in the northern quarter. At first I wondered what it was; but I called to mind that the meaning of a mill and of grinding is to seek from the Word what is serviceable for doctrine. I therefore went towards the place where the noise was heard, and when I came near it stopped; and I then saw a sort of arched roof above the ground, to which there was an entrance through a cavern; seeing which I descended, and entered.

And behold, there was a room in which I saw an old man sitting among books, holding the Word before him and searching out from it what would be serviceable for his doctrine. Pieces of paper were lying around, on which he had written whatever he could use. In an adjoining room were copyists who were collecting the papers and copying what was written on them on a full-sized sheet. I first asked him about the books around him.

He said that they all treated of Justifying Faith; those from Sweden and Denmark profoundly; those from Germany more profoundly; those from Britain still more so; and most profoundly of all the ones from Holland. And he added that on several points they differed; but in the article on justification and salvation by faith alone they all agreed. He afterwards said that he was then collecting from the Word this first principle of justifying faith, that God the Father ceased to be gracious towards the human race on account of its iniquities, and it was therefore a Divine necessity for man's salvation that satisfaction, reconciliation, propitiation, and mediation should be effected by some one who would take upon himself the damnation enjoined by justice; and that this could never have been done except by His only Son; but having once been done there was a way of approach open to God the Father for the Son's sake; for we pray, "Father, be merciful to us for the sake of Thy Son." And he said, "I see and have seen, that this is in accordance with all reason and Scripture. By what other way than by faith in the merits of His Son could God the Father be approached?"

[2] I listened to this, and was amazed that he should declare it to be in accord with reason and Scripture, when yet it is contrary to both, and this I plainly told him.

In the heat of his zeal he then rejoined, "How can you say that?"

Therefore I opened my mind to him, saying, "Is it not contrary to reason to think that God the Father failed of grace towards the human race, and rejected and excommunicated it? Is not Divine grace an attribute of the Divine essence? Wherefore failing of grace would be failing of Divine essence; and failing of His Divine essence would be to be no longer God. Is it possible for God to be alienated from Himself? Believe me, as grace on God's part is infinite, so it is also eternal. On men's part God's grace may be lost if man does not accept it, (but never on God's part). But if grace were to depart from God there would be an end to the whole heaven and the whole human race. Wherefore on God's part grace endures forever, not only towards angels and men, but even towards the devils in hell. Since this accords with reason, why do you say that the only access to God the Father is through faith in the merits of the Son, when yet there is perpetually an access to Him through grace?

[3] But why do you say, access to God the Father for the sake of the Son, instead of through the Son? Is not the Son the Mediator and Saviour? Why do you not go to the Mediator and Saviour Himself? Is He not both God and Man? On earth who goes directly to an emperor, king, or prince? Must there not be some one to procure admission and introduce him? Do you not know that the Lord came into the world that He might introduce men to the Father, and that only through Him is there any access to the Father; while this access is perpetual when you go directly to the Lord Himself, since He is in the Father and the Father in Him? Search now in Scripture, and you will see that this is in accordance with Scripture, while your way to the Father is contrary to Scripture as it is contrary to reason. I tell you, moreover, it is a presumption to climb up thus to God the Father, and not through Him who is in the bosom of the Father, and who alone is present with the Father. Have you not read (John 14:6)?"

Hearing this, the old man became so angry that he sprang from his seat and shouted to his copyists to put me out; and when I had gone out immediately of my own accord, he threw after me out of the door a book that he happened to lay hand upon, and that book was the Word.

TCR 162. Fourth Memorable Relation:-

A discussion arose among certain spirits, whether one can see any doctrinal truth of theology in the Word except from the Lord. They all agreed in this, that no one can except from God, because:--

Man can receive nothing except it be given from heaven (John 3:27).

The discussion, therefore, was whether anyone can do this unless he go directly to the Lord.

On one side it was declared that the Lord must be approached directly, because He is the Word; and on the other that true doctrine may also be seen when God the Father is approached directly. The discussion therefore first turned to this point: Is it permissible for any Christian to approach God the Father directly, thereby climbing over the Lord; and is not this insolence and audacity unbecoming as well as rash, since the Lord says that:--

No one comes to the Father except through Him (John 14:6)?

But they left this point, and said that man can see true doctrine from the Word by his own natural light. This was rejected. Then they insisted that it could be seen by those who pray to God the Father; and something from the Word was read to them, and upon their knees they prayed God the Father to enlighten them; and they said of what had been read to them from the Word that it contained such and such truth; but it was falsity. This was repeated until it became tiresome; and at last they confessed that it could not be done.

But those on the other side who approached the Lord directly saw the truths, and communicated them to the others.

[2] When this discussion had been thus ended, certain spirits ascended from the abyss who at first looked like locusts, and afterwards like dwarfs. They were such as in the world had prayed to God the Father, and had confirmed themselves in the doctrine of justification by faith alone. They were the same as those treated of in the (Apocalypse 9:1-11). They said that they saw in clear light, and also from the Word that a man is justified by faith alone without the works of the law.

They were asked, "By what faith?" They answered, "By faith in God the Father." But when they had been examined they were told from heaven that they did not know a single doctrinal truth from the Word. They retorted that still they saw their own truths in light.

They were told that it was a fatuous light in which they saw them. They asked, "What is a fatuous light?" They were told that a fatuous light is the light of the confirmation of what is false, and that it corresponds to the light in which are owls and bats, to which darkness is light and light darkness. This was confirmed to them by the fact that when they looked up to heaven, the abode of light itself, they saw darkness; and when they looked down to the abyss from which they cane they saw light.

[3] Nettled by this confirmation they said that light and darkness then are nothing, being a mere state of the eye, according to which light is said to be light and darkness to be darkness. But it was shown that their light was a fatuous tight, which is the light of the confirmation of what is false, and that it was nothing but an activity of the mind, arising from the fire of their lusts, not unlike the light with cats, whose eyes at night in cellars, from their burning appetite for mice, look like candles.

Enraged at hearing this, they said they were not cats and were not like cats, for they could see if they wished to.

But fearing they might be asked why they did not wish to see, they withdrew, and let themselves down to their abyss. Those in that abyss and those like them are called by the angels owls and bats and also locusts.

[4] When they had reached their companions in the abyss, and had told them that the angels had said "that we know no doctrinal truth whatever, not a single one; and they called us owls, bats, and locusts," a tumult arose there. And they said, "Let us pray to God for permission to ascend, and we will show clearly that we have many doctrinal truths, which the archangels themselves will acknowledge." And because they prayed to God, permission was given them; and as many as three hundred of them ascended.

And when they appeared above the ground they said, "In the world we were men of celebrity and renown, because we knew and taught the mysteries of justification by faith alone; and from confirmations we not only saw light, but saw it as a glittering radiance, and we see it so still in our cells; and yet we have heard from our companions who were still with you that that light is not light but darkness, for the reason, as you say, that we have no doctrinal truth from the Word. We know that every truth of the Word shines, and we have believed that our radiance, when we meditated profoundly upon our mysteries, came from that source. We will therefore demonstrate to you that we have truths from the Word in abundance." And they said, "Have we not this truth, that there is a trinity, consisting of God the Father, the Son, and the Holy Spirit, and that men ought to believe in the trinity? Have we not this truth, that Christ is our Redeemer and Saviour? Have we not this truth, that Christ alone is righteousness, and to Him alone belongs merit, and that any man who wishes to attribute to himself any of Christ's merit and righteousness is himself unrighteous and impious? Have we not this truth, that no mortal man is able of himself to do any spiritual good, but that from God is all good that is good in itself? Have we not this truth, that there are meritorious good and hypocritical good, and that such goods are evil? Have we not this truth, that good works ought nevertheless to be done? Have we not this truth, that there is such a thing as faith, and that men ought to believe in God, and that everyone has life according as he believes; besides many other truths from the Word? Which of you can deny a single one of these? And yet you declared that in our schools we have no truths at all, not even a single one. Have you not cast these charges against us ungraciously?"

[5] But they received this answer, "All these things that you have advanced are in themselves true; but with you they are truths falsified, which are falsities, because they are derived from a false principle. That this is so we will make clear to your sight. Not far from here is a place upon which the light of heaven falls directly, and in the center of it there is a table. Whenever any paper upon which some truth from the Word has been written is placed upon this table, the paper, because of the truth written upon it, shines like a star. Therefore write your truths on a paper, and let the paper be placed on the table, and you will see."

This they did, and gave the paper to a guard, who placed it on the table and said to them, "Stand back and look at the table."

They stood back and looked, and lo, the paper shone like a star.

Then the guards said, "You see that the things you have written on the paper are truths; but come nearer and fix your gaze upon it."

They did so, and suddenly the light vanished and the paper became black, as if covered with soot from a furnace.

The guard said further, "Touch the paper with your hands, but be careful not to touch the writing."

And when they did so a flame broke out and consumed the paper. When they had seen this they were told, "If you had touched the writing you would have heard an explosion and you would have burned your fingers."

Then those standing behind them said, "You now see that the truths which you abused to confirm the mysteries of your justification are truths in themselves, but that in you they are truths falsified."

Then they looked upward, and heaven appeared to them like blood, and presently like thick darkness; and in the eyes of the angelic spirits they appeared, some like bats, and some like owls, and some like horned owls; and they fled away into their own darkness, which to their eyes shone delusively.

[6] The angelic spirits who were present were astonished, for until then they had known nothing of that place or of the table there. And a voice then came to them from the southern quarter, saying, "Come hither, and you will see something still more wonderful."

And they went, and entered a chamber, the walls of which shone like gold, and there also they saw a table on which the Word lay, encircled with precious stones arranged in a heavenly form.

And the angel guard said, "When the Word is opened a light of ineffable brightness shines forth from it; and at the came time there is from the precious stones the appearance of a rainbow above and roundabout the Word. When an angel from the third heaven comes hither there appears above and around the Word a rainbow on a red ground; when an angel from the second heaven comes and looks, a rainbow on an azure ground appears; when an angel from the lowest heaven comes and looks, a rainbow on a white ground appears; when any good spirit comes and looks a variegation of light like marble appears." That this was so was also showed to them visibly.

The angel guard said further, "When anyone who has falsified the Word approaches, at first the splendor is dissipated, and then if he comes near and fixes his eyes on the Word, there arises an appearance of blood about it; and he is admonished to withdraw because there is danger."

[7] But a certain person who in the world had been a leading writer on the doctrine of justification by faith alone, came up boldly and said, "When I was in the world I did not falsify the Word. Together with faith I exalted charity and taught that a man in that state of faith in which he practises charity and its works is renewed, regenerated, and sanctified by the Holy Spirit; also that faith does not exist solitary, that is, separated from good works, as there can be no good tree without fruit, no sun without light, no fire without heat. I also rebuked those who said that good works are not necessary; and even obedience to the commandments of the Decalogue is not necessary; and I made repentance of great importance; and thus in wonderful manner applied everything in the Word to the subject of faith; and yet I made it clear and demonstrated that faith alone is saving."

Confident in this assertion that he had not falsified the Word, this man approached the table, and in spite of the warning of the angel he touched the Word; and suddenly out of the Word there went forth fire and smoke, and there was an explosion and a crash which hurled him to a corner of the room, where he lay like one dead for nearly an hour.

The angelic spirits were astonished at this; but they were told that although this leader had exalted more than others the goods of charity as proceeding from faith, yet he had meant nothing more than political social works, which are also called moral and civil, and which were to be done for the sake of the world and worldly prosperity, but by no means for the sake of salvation; also that he had assumed some hidden works of the Holy Spirit, of which man knows nothing, but which are generated in the act of faith in a state of faith.

[8] The angelic spirits then talked together about the falsification of the Word; and they agreed that falsifying the Word is taking truths therefrom and applying them to confirm falsities; whereby truths from the Word are dragged apart from it and slain; as for example, when any such truths as those quoted above by the spirits from the abyss are applied to the faith of the present day and are explained by that faith, which is impregnated with falsities, as will be shown hereafter; or, again, when one takes from the Word the truth that charity ought to be exercised, and that good ought to be done to the neighbor, and then adds confirmations to show that this ought to be done, but not for the sake of salvation (since no good done by man is good, because meritorious), he drags that truth from the Word apart from the Word, and slays it. For the Lord in His Word enjoins it on every man who wishes to be saved that he must love the neighbor, and from love do good to him. So also with other truths.

THE DIVINE TRINITY

TCR 163. God the Creator, together with creation, has been treated of; also the Lord the Redeemer, together with redemption; and lastly the Holy Spirit, together with the Divine operation. Having thus treated of the Triune God, it is necessary to treat also of the Divine trinity, which is known and yet unknown in the Christian world; for only through this can a right idea of God be acquired; and a right idea of God in the church is like the sanctuary and altar in a temple, or like the crown upon the head and the scepter in the hand of a king on his throne; for on a right idea of God the whole body of theology hangs, like a chain on its first link; and if you will believe it, everyone is allotted his place in the heavens in accordance with his idea of God. For that idea is like a touchstone by which the gold and silver are tested, that is, the quality of good and truth in man. For there can be no saving good in man except from God, nor any truth that does not derive its quality from the bosom of good. But that it may be seen with both eyes what the Divine trinity is, the explanation of it shall be divided into sections as follows:-

1. There is a Divine Trinity, which is Father, Son, and Holy Spirit.

2. These three, Father, Son, and Holy Spirit, are the three essentials of one God, and they make one as soul, body, and operation make one in man.

3. Before the world was created this Trinity was not; but after creation, when God became incarnate, it was provided and brought about; and then in the Lord God the Redeemer and Saviour Jesus Christ.

4. In the ideas of thought a Trinity of Divine Persons from eternity, or before the world was created, is a Trinity of Gods; and these ideas cannot be effaced by a lip-confession of one God.

5. A Trinity of Persons was unknown in the Apostolic church, but was hatched by the Nicene Council, and from that was introduced into the Roman Catholic church, and from that again into the churches separated from it.

6. From the Nicene Trinity and the Athanasian Trinity together a faith arose by which the whole Christian church has been perverted.

7. This is the source of that "abomination of desolation, and that tribulation such as has not been nor ever shall be," which the Lord foretold in Daniel and in the Gospels and in the Apocalypse.

8. So too, unless a new heaven and a new church were established by the Lord there could no flesh be saved.

9. From a Trinity of Persons, each one of whom singly is God, according to the Athanasian Creed, many discordant and heterogeneous ideas respecting God have arisen, which are phantasies and abortions.

These propositions shall now be explained one by one.

TCR 164. (1) There it a Divine Trinity, which it Father, Son and Holy Spirit. That there is a Divine trinity of Father, Son, and Holy Spirit is made clearly evident in the Word, as in the following passages:--

The angel Gabriel said to Mary, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God (Luke 1:35).

Here three are mentioned, the Most High, who is God the Father, the Holy Spirit, and the Son of God:--

When Jesus was baptized, Lo, the heavens were opened, and John saw the Holy Spirit descending as a dove and coming upon Him; and lo, a voice out of heaven saying, This is My beloved Son, in whom I am well pleased (Matt. 3:16, 17; Mark 1:10, 11; John 1:32).

And still more plainly in these words of the Lord to His disciples:--

Go ye and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19);

and still again in these words in John:--

There are three that bear witness in heaven, the Father, the Word, and the Holy Spirit (1 John 5:7).

Furthermore, the Lord prayed to His Father, and spoke of Him and with Him, and said that He would send the Holy Spirit, and He did send it. Finally the apostles in their Epistles frequently mention the Father and the Son and the Holy Spirit. From all this it is clear that there is a Divine trinity, which is Father, Son, and Holy Spirit.

TCR 165. But in what manner these passages are to be understood, whether as meaning that these are three Gods, who in essence and consequently in name are one God; or that they are three objects belonging to one subject, that is, merely qualities or attributes of one God which are so named; or in some other way, the reason left to itself is incapable of seeing. What then is to be done? There is no other way than for man to go to the Lord God the Saviour, and under His auspices read the Word; for He is the God of the Word; and man will then he enlightened and will see truths which reason also will acknowledge. But on the other hand, if you do not approach the Lord, though you read the Word a thousand times, and see therein the Divine trinity and the unity also, you will never understand otherwise than that there are three Divine persons, each one of whom singly is God, and thus that there are three Gods. But because this is repugnant to the common perception of all men throughout the world, to escape reproaches men have invented the notion that although there are in truth three Gods, it is indispensable to faith that one God only, and not three, be named. Furthermore, lest they should be overwhelmed with censure it was determined that on this point especially the understanding should be imprisoned and held bound under obedience to faith; and that this should evermore be a sacred principle of Christian order in the Christian church.

[2] Such a paralytic birth resulted from their not reading the Word under the Lord's auspices; for everyone who does not read the Word under His auspices reads it under the auspices of his own intelligence, which is like an owl in such things as are in spiritual light, as all the essentials of the church are. And when one so reads in the Word what is said of the trinity, and from what he reads thinks that although there are three Gods they are still one, the matter appears to him like a response from a tripod, which, because he does not understand it he rolls about between his teeth; for if he should set it before his eyes it would become a riddle, which the more he tries to solve the more he involves himself in darkness, until finally he begins to think about it without understanding, which is like seeing without an eye. In short, those who read the Word under the auspices of one's own intelligence, as is done by all who do not acknowledge the Lord as the God of heaven and earth, and therefore approach and worship Him alone, may be likened to children at play, who tie a bandage over their eyes and try to walk in a straight line, and even think that they are going straight ahead, when yet they turn step by step to one side and finally go in the opposite direction, and strike against a stone and fall.

[3] Such are also like mariners sailing without a compass, who run their vessel on the rocks and perish. They are also like a man walking over a wide plain in a thick fog, who seeing a scorpion takes it for a bird, and attempting to seize and pick it up with his hand receives a deadly wound. Such again are like a waterfowl or a hawk, which sees above the water a little of the back of a big fish, and darts down and fixes its beak in it, and is drawn under by the fish and drowned. Again they are like one entering a labyrinth without a guide or a cord, and the farther he goes in the more he loses sight of the way out. A man who reads the Word not under the Lord's auspices but under the auspices of his own intelligence, thinks himself a lynx and better sighted than Argus; and yet he inwardly sees not a shred of truth, but only what is false; and under self-persuasion this falsity seems to him like a polar star towards which he directs all the sails of his thought; and then he no more sees truths than a mole does, or if he sees them he bends them to favor his phantasies, and so perverts and falsifies the holy things of the Word.

TCR 166. (2) These three, Father, Son, and Holy Spirit, are the three essentials of the one God, and they make one as soul, body, and operation make one in man. In anyone thing there are both general and particular essentials, and these together make one essence. The general essentials of the one man are his soul, body, and operation. That these constitute one essence can be seen from this-that one is from the other and for the sake of the other in an unbroken series; for man gets his beginning from the soul, which is the very essence of the semen; and the soul not only initiates, but also produces in their order all things that pertain to the body, and afterward all things that proceed from the soul and body together, which are called operations. From this production, therefore, of one from the other, and the consequent ingrafting and conjunction, it can be seen that these three are of one essence, and therefore they are called three essentials.

TCR 167. everyone acknowledges that these three essentials, namely, soul, body, and operation, both were and are in the Lord God the Saviour. That His soul was from Jehovah the Father cannot be denied except by Antichrist; for in the Word of both Testaments He is called the Son of Jehovah, the Son of the Most High God, the Only-begotten; consequently the Divine of the Father, like the soul in man, is His first essential. From this it follows that the Son whom Mary brought forth is the body to that Divine soul; for in the mothers womb nothing is furnished except the body that has been conceived and derived from the soul; this, therefore, is His second essential. Operations constitute the third essential, since these proceed from soul and body together, and what proceeds is of the same essence as that which produces it. That the three essentials, Father, Son, and Holy Spirit, in the Lord are one, like soul, body and operation in man, is clearly evident from the Lord's words, that the Father and He are one; that the Father is in Him and He in the Father; and in like manner He and the Holy Spirit, since the Holy Spirit is the Divine that goes forth out of the Lord from the Father, as fully shown above from the Word (n. 153, 154); therefore to show it again would be superfluous, and like loading a table with food after the appetite has been satisfied.

TCR 168. When it is said that the Father, Son, and Holy Spirit are the three essentials of the one God, like soul, body, and operation in man, it seems to the human mind as if these three essentials are three persons, which is impossible. But when it is understood that the Divine of the Father, which constitutes the soul, and the Divine of the Son, which constitutes the body, and the Divine of the Holy Spirit or the proceeding Divine, which constitutes the operation, are the three essentials of the one God, the statement is comprehensible. For God the Father is His Divine, the Son from the Father is His Divine, and the Holy Spirit from both is His Divine; and as these are one in essence and one in mind they constitute one God. But if these three Divine essentials are called persons, and if to each person is attributed his own property, to the Father imputation, to the Son mediation, and to the Holy Spirit operation, the Divine Essence, which in fact is one and not divisible, becomes divided: and thus none of the three is God in fulness, but each has a sub-triple power; and this a sound understanding must needs reject.

TCR 169. From the trinity in every man, then, who can fail to perceive the trinity in the Lord? In every man there is soul, body, and operation; so also in the Lord, "for in the Lord dwells all the fulness of Divinity bodily," according to Paul (Col. 2:9); therefore in the Lord the trinity is Divine, but in man it is human. In this mystical notion that there are three Divine persons and yet one God, and that this God, although one, is nevertheless not one person, everyone can see that reason has no part, but has been lulled to sleep, and still it compels the mouth to speak like a parrot. And when reason is put to sleep what is speech from the mouth but dead speech? When the mouth utters that which reason turns away from and dissents from, is not speech foolish? At this day human reason, in respect to the Divine trinity, is bound like a man in prison, manacled and fettered; and it may be compared to a vestal virgin buried alive for permitting the sacred fire to die out; and yet in the minds of men of the church the Divine trinity ought to shine like a lamp, since God in His trinity and in the unity thereof is the All in all the sanctities of heaven and the church. But if the soul is made one God, and the body another, and the operation a third, how does this differ from making three parts, each distinct from the other, out of these three essentials of one man? And what is that but cutting him in pieces and slaying him?

TCR 170. (3) Before the world was created this Trinity was not; but after creation, when God became incarnate, it was provided and brought about, and then in the Lord God the Redeemer and Saviour Jesus Christ. In the Christian church at the present day a Divine trinity existing before the creation of the world is acknowledged; that is, that Jehovah God begat a Son from eternity, and that the Holy Spirit then went forth from both, and that each of these three is by Himself or singly God, because each is one person subsisting of Himself. But as this is incomprehensible to all reason it is called a mystery, which can be penetrated only in this way-that these three have one Divine essence, by which is meant eternity, immensity, omnipotence, and thus an equal Divinity, glory, and majesty. But that this trinity is a trinity of three Gods, and therefore in no sense a Divine trinity, will be shown in what follows: while from all that precedes it is evident that the trinity (which is also a trinity of Father, Son, and Holy Spirit) which was provided and brought about when God became incarnate, thus after the world was created, is a Divine trinity, because it is a trinity in one God. This divine trinity is in the Lord God the Redeemer and Saviour Jesus Christ, because the three essentials of the one God, which constitute one essence, are in Him. That in Him (as Paul says) dwelleth all the fulness of Divinity is evident also from the words of the Lord Himself, that all things of the Father are His, and that the Holy Spirit speaks from Him, and not of itself; and finally, that when He arose He took from the sepulchre His whole human body, both the flesh and the bones (Matt. 28:1-8; Mark 16:5, 6; Luke 24:1-3; John 20:11-15), unlike any other man; of which He bore living witness to His disciples, saying:--

Behold My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones as ye see Me have (Luke 24:39).

From this every man may be convinced, if he will, that the Lord's humanity is Divine; consequently, that in Him God is Man and Man is God.

TCR 171. The trinity which the present Christian church has embraced and brought into its faith, is that God the Father begat a Son from eternity, and that the Holy Spirit then went forth from both, and that each one of Himself is a God. Human minds can conceive of this trinity only as a triarchy, like the government of three kings in one kingdom, or of three generals over one army, or of three masters in one household, all possessing an equal power. From this what but destruction could ensue? Or if one wishes to figure or shadow forth this triarchy before his mind's sight, and at the same time the unity of its members, he can present it to contemplation only as a man with three heads on one body, or as three bodies under one head. In such a monstrous image must the trinity appear to those who believe that there are three Divine persons each by Himself God, and who join these into one God, but deny that God, because He is one, is therefore one person. That a Son of God begotten from eternity descended and assumed a Human may be compared to the fables of the ancients, that human souls created at the beginning of the world enter into bodies and become men; also to the absurd notion that the soul of one person passes into another, as many in the Jewish church believed; for example, that the soul of Elijah would pass into the body of John the Baptist, and that David would return into his own or into some other man's body, and rule over Israel and Judah, because it is said in Ezekiel:--

I will set up one shepherd over them, and he shall feed them, even My servant David; and he shall be their shepherd; and I Jehovah will be to them as God, and David a prince among them (Ezekiel 34:23, 24);

besides other passages; not knowing that the Lord is there meant by "David."

TCR 172. (4) In the ideas of thought a Trinity of Divine Persons from eternity, or before the world was created, is a Trinity of Gods; and these ideas cannot be effaced by, a lip-confession of one God. That a trinity of Divine persons from eternity is a trinity of Gods is clearly evident from the following passage in the Athanasian Creed:-"There is one person of the Father, another of the Son, and another of the Holy Spirit; the Father is God and Lord; the Son is God and Lord; and the Holy Spirit is God and Lord; nevertheless there are not three Gods and Lords, but one God and Lord; for as we are compelled by the Christian verity to confess each person singly to be God and Lord, so are we forbidden by the Catholic religion to say three Gods or three Lords." This creed is accepted as ecumenical or universal by the whole Christian church, and all that is at this day known and acknowledged respecting God is from it. That no other trinity than a trinity of Gods was understood by the members of the Nicene Council, from which the Athanasian Creed came forth like a posthumous birth, anyone can see who reads it with his eyes open. And not only was the trinity understood by them to be a trinity of Gods, it was so understood by the whole Christian world as well, for the reason that the whole Christian world derives all its knowledge of God from that source, and every man clings to a belief in its words.

[2] I appeal to everyone, layman and clergyman, to titled masters and professors, consecrated bishops and arch-bishops, purple-robed cardinals, and even the Roman pontiff himself, whether in the Christian world to-day the trinity is understood to be anything else than a trinity of Gods; let everyone of them consult with himself and speak from the things that are in his mind; for from the words of this universally accepted doctrine respecting God this is as manifest and clear as water in a crystal goblet, and also that there are three persons, each one of whom is God and Lord; and further that according to Christian verity each person singly ought to be confessed or acknowledged to be God and Lord, but that the Catholic or Christian religion or faith forbids the saying or naming three Gods and Lords; thus verity and religion, or verity and faith, are not one thing but two things, each contrary to the other. But lest all this should be exposed to ridicule before the whole world it was added that there are not three Gods and Lords, but one God and Lord; for who would not laugh at the idea of three Gods? And still does not everyone see the contradiction in this addition?

[3] If they had said, indeed, that to the Father belongs the Divine essence, to the Son the Divine essence, and to the Holy Spirit the Divine essence, and yet there are not three Divine essences, but one indivisible essence, that is to say, if by the Father there be understood the Divine from whom (a Quo), by the Son the Divine Human therefrom, and by the Holy Spirit the proceeding Divine, which are the three constituents of the one God, then this mystery would be explicable. Or if we understood by the Divine of the Father what is like the soul in man, and by the Divine Human what is like the body of that soul, and by the Holy Spirit what is like the operation that proceeds from both, then three essences, which belong to one and the same person, and so together constitute one indivisible essence, are understood.

TCR 173. The idea of three Gas cannot be effaced by a lip-confession of one God, for the reason that from childhood this idea has been implanted in the memory, and it is from the things contained in the memory that everyone thinks. The memory in man is like the ruminatory stomach in birds and beasts; into which they thrust the food from which they gradually derive nourishment; and from time to time they draw the food from it and convey it to the true stomach, where it is digested and meted out to the various uses of the body. The human understanding is this latter stomach, as the memory is the former. That the idea of three Divine persons from eternity, which is the same as the idea of three Gods, cannot be effaced by a lip confession of one God, can be seen by anybody from this fact alone, that it has not yet been effaced, and that among the notable there are some who do not wish it to be effaced; for while they insist that the three Divine persons are of one God, they obstinately deny that God, on account of being one, is one person. But what wise man does not think within himself that the term person can not in this case mean person but that it predicates some quality, though what quality is not known? And this not being known, what has been implanted in the memory from childhood remains, as the roots of a tree remain in the ground, and from them, even if the tree be cut down, a shoot will spring forth.

[2] But, my friend, not only cut down the tree, but also dig up the root, and then plant in your garden trees bearing good fruit. Thus beware, lest in your mind there should lurk the idea of three Gods, while your mouth utters the words one God, with no idea in them. In that case is not the understanding (which above the memory is thinking of three Gods, and at the same time below the memory is causing the mouth to utter one God), like a player on the stage able to act two roles by running from one side to the other, at one side saying one thing and at the other just the opposite, and by such contradiction playing on the one side the wise man and on the other the fool? What else can result from this but that when the understanding stands in the center and looks both ways it will conclude that neither this nor that amounts to anything, and so, perhaps, that there is neither one God nor three, thus that there is no God? The prevailing naturalism of the day is from no other source. In heaven no one can utter the words, A trinity of persons each one of whom singly is God; for it is resisted by the very aura of heaven, in which the thoughts of those there fly and undulate, as sounds do in our air. Such words can be uttered only by a hypocrite, and the sound of his speech grates in the heavenly aura like the gnashing of teeth, or is like the croak of a raven trying to imitate a bird of song. Moreover, I have heard from heaven that to efface a belief established in the mind by confirmations favoring a trinity of Gods, by means of a lip-confession of one God, is as impossible as it is to draw a tree back through its seed, or a man's chin through a hair growing out of it.

TCR 174. (5) A Trinity of Persons was unknown in the Apostolic Church, but was hatched by the Nicene Council, and from that was introduced into the Roman Catholic church, and from that again into the churches separated from it. By the Apostolic church is meant the church that existed in various places not only in the time of the apostles, but also in the second and third centuries after. But at length men began to wrench the door of the temple off its hinges, and to break robber-like into its sanctuary. The temple is the church; the door is the Lord God the Redeemer; and the sanctuary His Divinity; for Jesus says:--

Verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. I am the door; by Me if any man enter in he shall be saved (John 10:1, 9).

This crime was committed by Arius and his followers.

[2] On this account a council was convoked by Constantine the Great at Nice, a city in Bithynia; and in order to overthrow the pernicious heresy of Arius it was devised, decided upon, and ratified by the members of the council that there were from eternity three Divine persons, a Father, a Son, and a Holy Spirit, to each one of whom belonged personality, existence, and subsistence, by Himself and in Himself; also that the second person, or the Son, came down and took on a Human and wrought redemption; and therefore His Human, by a hypostatic union, possesses Divinity, and through that union He has close relationship with God the Father. From that time heaps of abominable heresies about God and the person of Christ began to spring up from the earth, and Antichrists began to rear their heads and to divide God into three persons, and the Lord the Saviour into two, thus destroying the temple set up by the Lord through the apostles, and this until not one stone was left upon another that was not thrown down, according to the Lord's words (Matt. 24:2), where by "the temple" not only the edifice at Jerusalem is meant but also the church, the consummation or end of which is treated of in the whole chapter.

[3] But what else could have been expected from that council, or from those that followed, which in like manner divided the Godhead into three, and placed God in the flesh beneath them on their footstool? For by climbing up some other way they took the Head of the church away from its body; that is, they passed Him by, and mounted beyond to God the Father as to another, with the mere mention on their lips of Christ's merit, that is, that God on account of it might be merciful, and justification might thus flow into them directly with all that goes with it, namely, remission of sins, renovation, sanctification, regeneration, and salvation, and this without any meditation on man's part.

TCR 175. That the Apostolic church had not the least knowledge of a trinity of persons, or of three persons from eternity, can be clearly seen from the creed of that church which is called the Apostles' Creed, in which are these words:--"I believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the virgin Mary;" and "I believe in the Holy Ghost." Here no mention is made of a Son born from eternity, but only of a Son conceived by the Holy Spirit, and born of the virgin Mary; for they knew from the apostles:--

That Jesus Christ was the true God (1 John 5:20);

And that in Him dwelt all the fulness of the Godhead bodily (Col. 2:9);

And that the apostles preached faith in Him (Acts 20:21);

And that to Him was given all power in heaven and on earth (Matt. 28:18).

TCR 176. What confidence is to be had in councils when they do not go directly to the God of the church? Is not the church the Lord's body, and He its head? What is a body without a head? And what sort of a body is that upon which three heads have been put, under the auspices of which men hold consultations and pass decrees? Does not enlightenment (which is spiritual when it is from the Lord alone, who is the God of heaven and the church, and also the God of the Word) then become more and more natural and at length sensual? And then not a single genuine theological truth in its internal form is perceived without being instantly cast out of the thought of the rational understanding, and like chaff from a winnowing machine blown into the air. In this state fallacies steal into the mind instead of truths, and darkness instead of rays of light; and men stand as if in a cave with spectacles on the nose and torch in hand, shutting their eyes to spiritual truths, which are in the light of heaven, and opening them to sensual truths belonging to the fatuous light of the bodily senses. And it is the same afterwards when the Word is read; the mind is then asleep to truths and awake to falsities, and becomes like the beast described as rising up out of the sea:--

With a mouth like that of a lion, a body like that of a leopard, and feet like those of a bear (Apoc. 13:2).

It is said in heaven that when the Nicene Council had finished its work, that had come to pass which the Lord foretold to His disciples:--

The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matt. 24:29);

and in fact the Apostolic church was like a new star appearing in the starry heaven. But the church after the two Nicene councils became finally like the same star darkened and lost to view, as has sometimes happened, according to the observation of astronomers, in the natural world. We read in the Word that:--

Jehovah God dwells in light unapproachable (1 Tim. 6:16).

Who, then, can approach Him, unless He take up His abode in light that is approachable, that is, unless He come down and assume a Human, and in it become the light of the world (John 1:9; 12:46)? anyone can see that to get near to Jehovah the Father in His own light is as impossible as to take the wings of the morning and fly on them to the sun, or to feed upon the sun's rays instead of material food, or as for a bird to fly in the ether, or a stag to run on air.

TCR 177. (6) From the Nicene Trinity and the Athanasian Trinity together a faith arose by which the whole Christian church has been perverted. That both the Nicene and Athanasian trinities are a trinity of Gods can be seen from the creeds above quoted (n. 172). From these the faith of the present church has arisen, which is a faith in God the Father, God the Son, and God the Holy Spirit,-in God the Father that He will impute the righteousness of His Son the Saviour and ascribe it to man, in God the Son that He will intercede and covenant, and in the Holy Spirit that He will in reality inscribe upon man the Son's imputed righteousness, and confirm it with a seal, by justifying, sanctifying, and regenerating him. This is the faith of the present day; and it is sufficient evidence that a trinity of Gods is what is acknowledged and worshiped.

[2] From the faith of any church flow forth not only all its worship but also all its dogmas; thus it may be said that such as its faith is such is its doctrine. From this it follows that inasmuch as the faith of the present church is a faith in three Gods, it has perverted all things belonging to the church, for faith is the first principle and doctrinals are derivatives; and derivatives derive their essence from the first principle. If anyone will put these doctrinals one by one under examination, as the doctrine of God, of the person of Christ, of charity, repentance, regeneration, freewill, election, and the use of the sacraments, baptism and the Holy Supper, he will see plainly that there is a trinity of Gods within each one; and even if it does not actually appear within each, they all flow from it as from their fountain. But as such an examination cannot here be made (and yet in order that man's eyes may be opened it is well worth making), an Appendix shall be added to this work in which this will be shown.

[3] The faith of the church respecting God is like the soul in the body, and doctrinals are like the members of the body. Or again, faith in God is like a queen, and dogmas like the officers of her court; and as these all hang upon the word of the queen, so do dogmas upon the utterance of faith. Solely from the faith of a church it can be seen how the Word is understood in that church; for a faith inwardly adapts and draws to itself, as if by cords, whatever things it can. If the faith is false it plays the harlot with every truth therein, and perverts and falsifies it, and in the spiritual things makes man insane. But if the faith is true the whole Word sustains it; and the God of the Word, who is the Lord God the Saviour, pours light upon it and breathes upon it His Divine assent and makes man wise.

[4] It will also be seen in the Appendix that the faith of the present day (which in its inward form is a faith in three Gods, but in its outward form a faith in one God) has quenched the light in the Word and taken away the Lord from the church, and has thus changed its morning into night. This was done by heresies before the council of Nice, and further by heresies arising from that council and after it. But what confidence is to be placed in councils which:--

Enter not through the door into the sheepfold but climb up some other way (John 10:1, 9)?

Their deliberation is not unlike the walking of a blind man in the daytime or of a man not blind at night, neither of whom sees a ditch until he has tumbled into it. What confidence, for example, can be placed in councils that established the vicarship of the pope, the canonization of the dead, the invocation of the dead as deities, the worship of their images, the granting of indulgences, the division of the Eucharist, and other things? Or what confidence is to be placed in a council that established the unspeakable doctrine of predestination, and hung it up before its church buildings as the palladium of religion? But, my friend, go to the God of the Word, and thus to the Word itself, and so enter through the door into the sheepfold, that is, into the church, and you will be enlightened; and then as from a mountain top you will see for yourself the goings and wanderings, not only of the many but your own also previously in the gloomy forest below.

TCR 178. The faith of every church is like the seed from which all its dogmas spring. It may be compared to the seed of a tree, out of which grows everything belonging to the tree, even to its fruit; and also to the seed of man, from which offspring and families are begotten in successive series. Therefore as soon as its leading tenet, which from its predominance is called saving, is known, the character of a church is known. This may be illustrated by the following example. Suppose the faith to be that nature is the creator of the universe; it will follow from this faith that the universe is called God, that nature is its essence, that the ether is the supreme Deity whom the ancients called Jove, that the air is the goddess they called Juno and made the wife of Jove; that the ocean is a god below these, which after the manner of the ancients may be called Neptune; and as the Divinity of nature reaches to the earth's very center, there is a god there also, who, as with the ancients, may be called Pluto; that the sun is the court of all the gods, where they meet whenever Jupiter calls a council; moreover, that fire is life from God; and thus the birds fly in God, the beasts walk in God, and the fishes swim in God. It follows also that thoughts are merely modulations of the ether, as the words flowing from them are modulations of air; and that love's affections are occasional changes of state caused by the influx into them of the sun's rays; and along with these notions, that the life after death, together with heaven and hell, is a fable concocted by the clergy for the purpose of acquiring honors and wealth, which, although a fable, is useful, and not to be ridiculed openly, since it serves the public interest by keeping simple minds in the bonds of obedience to magistrates; but those that are inveigled by religion are in fact men devoted to abstractions, their thoughts are fantasies, their actions ludicrous, and they themselves drudges of the priests, believing in what they see not, and seeing what transcends the sphere of their minds. The belief that nature is the creator of the universe includes these consequences, and many more like them, and they proceed from that belief when it is laid open. They are presented here to show that within the faith of the present church, which in its internal form is a faith in three Gods and in its external form a faith in one, there are swarms of falsities, and that as many falsities can be drawn out of it as there are little spiders in the egg-sac of a single spider. Who that has a mind truly rational does not see this by light from the Lord; and how can any other mind see it so long as the door to that faith and its offshoots is shut and bolted by the decree that it is unlawful for reason to look into its mysteries?

TCR 179. (7) This is the source of that "abomination of desolation, and that tribulation such as has not been nor ever shall be," which the Lord foretold in Daniel, and in the Gospels, and in the Apocalypse. In Daniel we read:--

Upon the bird of abominations shall be desolation even until the consummation and decision, it shall drop upon the devastation (Daniel 9:27).

In the gospel of Matthew the Lord says:--

Many false prophets shall arise and shall lead many astray. When, therefore, ye shall see the abomination of desolation predicted by Daniel the prophet standing in the holy place, let him that readeth note it well (Matthew 24:11, 15);

and afterwards in the same chapter:--

Then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be (Matthew 24:21).

This tribulation and that abomination are treated of in seven chapters of the Apocalypse; they are what are meant:--

By the black horse, and the pale horse going out of the book, the seal of which the Lamb opened (Apoc. 6:5-8).

Also by:--

The beast coming up out of the abyss which made war upon the two witnesses and killed them (Apoc. 11:7.).

Also by:--

The dragon which stood before the woman about to be delivered, that he might devour her child, and which pursued her into the desert and there from his mouth cast out water as a river that he might drown her (Apoc. 12:1).

Also by:--

The beasts of the dragon, one from the sea and the other from the earth (Apoc. 13:1).

Again:--

By the three green spirits like frogs which went forth out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet (Apoc. 16:13).

And finally by this:--

That after the seven angels had poured out the bowls of the wrath of God, in which were the seven last plagues, into the earth, the sea, the fountains and rivers, upon the sun, upon the seat of the beast, upon the Euphrates, and at length into the air, there was a great earthquake, such as was not since there were men upon the earth (Apoc. 16:1).

The "earthquake" means the overturning of the church, which is done by falsities and falsifications of truth, and this is signified also by:--

The great tribulation, such as hath not been from the beginning of the world (Matt. 24:21).

The following words have a like meaning:--

And the angel thrust in his sickle and gathered the vineyard of the earth, and cast it into the great wine-press of the anger of God; and the wine-press was trodden and there went out blood even unto the bridles of the horses for a thousand and six hundred furlongs (Apoc. 14:19, 20);

"blood" signifying truth falsified. Besides other things contained in those seven chapters.

TCR 180. In the Gospels (Matt. 24:1; Mark 13:1; Luke 21:1) the successive states of decline and corruption in the Christian church are described; and "the great tribulation such as hath not been since the beginning of the world, nor ever shall be" which is there mentioned means (as in many other places in the Word) the infestation of truth by falsities, even until no truth remains that is not falsified and consummated. This also is meant by "the abomination of desolation" there mentioned; and again by "the desolation upon the bird of abominations" and by "the consummation and decision" in Daniel; and the same thing is described in the Apocalypse in the passages just quoted from that book. This has come to pass because the church, instead of acknowledging the unity of God in trinity and His trinity in unity in one person, has acknowledged these in three persons; and in consequence the church has been based in the mind upon the idea of three Gods, and on the lips upon the confession of one God; and thus men have separated themselves from the Lord, and at length to such an extent that no idea of Divinity in His Human nature is left with them, when in fact He is God the Father in the Human, and therefore He is called:--

The Father of eternity (Isa. 9:6)

And He said to Philip, He that seeth Me seeth the Father (John 14:7, 9).

TCR 181. But it may be asked, Whence is the very stream of that fountain from which has come forth an abomination of desolation such as is described in (Daniel 9:27), and a tribulation such as was not nor shall be (Matt. 24:21)? The answer is, that it comes from that same universal faith of the Christian world, and from its influx, operation, and imputation according to traditions. Wonderful it is that the doctrine of justification by that faith alone (which, however, is no faith but only a chimera) controls every point of doctrine in Christian churches; that is, with the clerical order it rules as almost the sole theological principle. It is what all students of divinity eagerly learn in the schools and drink in and absorb; and afterwards, seemingly inspired by heavenly wisdom, they teach it in the churches and publish it in books; and by it they strive after and acquire a reputation and fame and praise for superior learning; and on account of it, diplomas, degrees, and prizes are bestowed upon them; and all this is done, although by that same faith alone the sun at this day is darkened, the moon is robbed of her light, the stars have fallen from heaven, and the powers of the heavens have been shaken, according to the words of the Lord's prophecy in (Matthew 24:29). It has been proved to me that the doctrine of this faith has today so darkened men's minds that they are not willing, and therefore as it were not able, to see any Divine truth inwardly, either in the light of the sun or in the light of the moon, but only outwardly on the mere rough surface by the light on a hearth at night; and I am therefore able to declare, that if Divine truths respecting the real conjunction of charity and faith, respecting heaven and hell, the Lord, life after death, and eternal happiness, were sent down from heaven written in letters of silver, those who hold to justification and sanctification by faith alone would not deem them worth reading. But it would be wholly different if a treatise on justification by faith alone were sent up from the hells; this they would receive, and would kiss it and carry it home in their bosoms.

TCR 182. (8) So, too, unless a new heaven and a new church were established by the Lord there could no flesh be saved. It is said in Matthew:--

Then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. And except those days be shortened no flesh would be saved (Matthew 24:21, 22).

This chapter treats of "the consummation of the age," by which the end of the present church is meant; therefore "to shorten those days" means to bring that church to an end and establish a new one. Who does not know that unless the Lord had come into the world and wrought redemption no flesh could have been saved? To work redemption means to found a new heaven and a new church. That the Lord would again come into the world He foretold in the Gospels, (Matt. 24:30, 31; Mark 13:26; Luke 12:40; 21:27); and in the Apocalypse, particularly in the last chapter. That He is also effecting a redemption at this day by founding a new heaven and establishing a new church to the end that man may be saved, has been shown above in the chapter on Redemption.

[2] The great mystery that unless a new church is established by the Lord no flesh can be saved, is this: That so long as the dragon with his horde remains in the world of spirits into which he has been cast, no Divine truth united to Divine good can pass through that world to men on earth without being perverted and falsified, or without its perishing. This is what is meant in the Apocalypse by the words:--

The dragon was cast out into the earth, and his angels were cast out with him. Woe to those that inhabit the earth and the sea, for the devil has come down unto them having great anger (Apoc. 12:9, 12, 13).

But when the dragon had been cast into hell (Apoc. 20:10),

John saw a new heaven and a new earth, and he saw the New Jerusalem coming down from God out of heaven (Apoc. 21:1, 2);

"the dragon" meaning those who are in the faith of the present church.

[3] In the spiritual world I have several times talked with those who believe that men are justified by faith alone; and I have told them that their doctrine is both erroneous and absurd, and induces upon men security, blindness, sleep, and in spiritual things a night, and consequently death to the soul; and I have exhorted them to discard it; but I received the answer, "Why discard it? Does not the superiority of the learning of the clergy over that of the laity hang upon that sole doctrine?" I replied, " In that case they do not regard the salvation of souls as any object, but the superiority of their own reputation; and as they have adapted the truths of the Word to their false principles, and have thus adulterated them, they are those angels of the abyss, called Abaddons and Apollyons (Apoc. 9:11), who signify those that destroy the church by a total falsification of the Word." But they made answer, "What do you mean? By our knowledge of the mysteries of that faith we are oracles, and from it as from a sanctuary we give responses; therefore we are not Apollyons but Apollos." Indignant at this reply I said, "If you are Apollos you are also leviathans-your leaders the crooked leviathans, and the rest of you the stretched-out leviathans, whom God will visit with His sore and great sword" (Isa. 27:1). But at this they laughed.

TCR 183. (9) From a Trinity of Persons, each one of whom singly is God, according to the Athanasian creed, many discordant and heterogeneous ideas respecting God have arisen, which are phantasies and abortions. From the doctrine of three Divine persons from eternity, which in itself is the head of all the doctrinals in the Christian churches, there have arisen many ideas of God that are unbecoming and unworthy of the Christian world, which, on the subject of God and His oneness ought to be and might be a light to all peoples and nations in the four quarters of the globe. All who dwell outside the Christian church, both Mohammedans and Jews, and besides these the Gentiles of every cult, are averse to Christianity solely on account of its belief in three Gods. This its propagandists know; and therefore they are very cautious about divulging the doctrine of a trinity of persons as it is taught in the Nicene and Athanasian creeds; for if they did they would be shunned and ridiculed.

[2] The absurd, ludicrous, and frivolous ideas that have sprung up out of the doctrine of three Divine persons from eternity, and that still spring up in every man who retains a belief in the words of that doctrine, rising from his ears and eyes into the sight of his thought, are as follows: That God the Father sits on high overhead; the Son at His right hand; and the Holy Spirit before them listening, and forthwith traversing the whole world, dispensing according to their decision the gifts of justification, inscribing them upon men and changing men from children of wrath to children of grace, and from being damned to being elect. I appeal to the learned of the clergy and well-informed of the laity, whether in their minds they cherish any other visual image than this, for this flows of itself from the same doctrine (n. 16).

[3] There flows from it also a curiosity for conjecturing what they conversed about before the world was made, whether about making the world, or perchance about those who according to the Supralapsarians were to be predestined and justified, or also about redemption; likewise what they have been conversing about among themselves since the world was created-the Father from His authority and power to impute, the Son from His power to mediate; moreover that imputation, which is election, is from the mercy of the Son who intercedes for all in general and for some individually, and that the Father, being moved by love to the Son and by the agony witnessed in Him when on the cross, has grace for such. But who cannot see that such things are silly conceits about God? And yet in the Christian churches these are the very sanctities, which are to be kissed with the lips, but not looked into by any mental vision because they are above the reason, and if they were lifted out of the memory into the understanding man would become insane. This, however, does not take away the idea of three Gods but induces a stupid faith, because of which a man, when thinking about God, may be likened to a sleep-walker wandering about in the darkness of night, or to one blind from birth wandering in the light of day.

TCR 184. That a trinity of Gods is fixed in the minds of Christians, although from shame they deny it, is very evident from the ingenuity of many of them in demonstrating by means of various things in plane and solid geometry, in arithmetic, and in physics, and also by foldings of cloth and paper, that the three are one and the one is three. Thus they play with the divine trinity as jugglers play with each other. Their juggling on this subject may be compared to the visions of those suffering from fever, who see one object (whether a man, or a table or a candle) as three, or three as one. It may also be compared to the tricks of those who work soft wax with their fingers and mould it into various shapes, now making it triangular to exhibit the trinity, and again spherical to exhibit the unity, meanwhile asking, "Is not the substance still one and the same?" And yet the Divine trinity is like the one pearl of great value, but when divided into persons it is like that pearl divided into three parts, whereby it is utterly and manifestly ruined.

TCR 185. To this shall be added the following Memorable Relations. First:-

In the spiritual world there are climates and zones just as the natural world. Nothing exists in this world that does not also exist in that; yet in origin they differ. In the natural world climates vary according to the distance of the sun from the equator; in the spiritual world they vary according to the distances of the will's affections and the consequent thought of the understanding from true love and true faith; for of these latter all things in that world are correspondences.

In the frigid zones of the spiritual world things appear similar to those in the frigid zones of the natural world; lands and waters alike are bound in ice with snow upon them. Those come hither and dwell here who in the world had lulled their understanding to sleep by their indolence in thinking of spiritual things, and who were consequently indolent in doing anything useful. Such are called boreal spirits.

[2] On one occasion I had a strong desire to see some region of the frigid zone where these boreal spirits dwell. I was therefore conducted in spirit northward to a region where the whole earth appeared to be covered with snow and all the water frozen. It was the Sabbath day; and I saw men, that is, spirits similar in stature to the men of our world, with their heads, owing to the cold, covered with lions' skins, the mouth of the skin fitted to their own; while before and behind and down to the loins their bodies were clad with leopard skins and their feet with bear skin. I also saw many riding in chariots, and some in chariots carved in the form of a dragon with the horns projecting forward. The chariots were drawn by small horses with their tails clipped, which ran like frightful wild creatures, the driver holding tight the reins and continually speeding and whipping them to a run.

At length I saw that the crowds were flocking towards a temple, which was invisible because it was buried in snow; but the caretakers of the temple were shovelling away the snow and digging a path for the coming worshipers, who descended and entered.

[3] I was permitted to see the inside of the temple. It was lighted with an abundance of lamps and torches. There was an altar of hewn stone, behind which hung a tablet with the inscription, The Divine Trinity, Father, Son, and Holy Spirit, who are essentially one God, but personally three.

At length a priest who stood at the altar, after kneeling thrice before the tablet, went up into the pulpit with a book in his hand and began a discourse on the Divine trinity. "O how great the mystery," he exclaimed, "that God in the highest begot a Son from eternity, and through Him sent forth the Holy Spirit, the three conjoining themselves by their essence but dividing themselves by their properties, which are imputation, redemption, and operation! But if we look upon these things from reason our vision grows obscure, and a spot comes before it such as appears before the eye of one who fixes his gaze upon the naked sun. Therefore, my hearers, in this matter let us keep the understanding under obedience to faith."

[4] Again he exclaimed, "O how great a mystery is our holy faith, that God the Father imputes the righteousness of His Son and sends the Holy Spirit, who from that imputed righteousness works out the evidences of justification! These in brief are forgiveness of sins, renovation, regeneration, and salvation, of the influx of action of which a man is no more conscious than the statue of salt into which Lot's wife was turned; and of the indwelling or the state of which he is no more conscious than a fish in the sea. But, my friends, in this faith there lies a treasure so enclosed and hidden that not a particle of it can be seen; therefore in this matter also let us keep the understanding under obedience to faith."

[5] After some deep sighs he again exclaimed, "O how great is the mystery of election! He becomes one of the elect to whom God imputes that faith, which He imparts, at His good pleasure and out of pure grace, to whomsoever He wills and when He wills, and while it is being poured into him man is like a stock, but when this has been done he becomes like a tree. It is true that there are fruits, that is, good works, hanging upon the tree (which in a representative sense is our faith); but the fruit does not cling to it, and therefore the worth of the tree is not in the fruit. Yet as this sounds heterodox, although it is a mystical verity, let us, my brethren, keep the understanding under obedience to faith in it."

[6] Then again, after a brief pause, standing as if he would produce something further from his memory, he continued, "From the mass of mysteries I will present one more, namely, that in spiritual things man has not a grain of free-will. For the primates and rulers of our order say in their theological canons that in matters pertaining to faith and salvation, which are especially called spiritual, man has no ability to will, think or understand anything, nor even adapt or apply himself to their reception. Therefore of myself I say, that a man is no better able than a parrot or a magpie or a raven to think about these things from reason and talk about them from thought; so that in spiritual things man is in fact an ass, and only in natural things is he a man. But, my friends, lest this should annoy your reason, let us in this as in the others keep the understanding under obedience to faith. For our theology is a bottomless abyss, and if you let your intellectual vision down into it you will be overwhelmed, and will perish as by shipwreck. And yet keep this in mind,-we are none the less in the true light of the Gospel, which is shining far above our heads; but sad to say, the hairs of our heads and the bones of our skulls stand in the way and keep the light from penetrating the recesses of our understanding."

[7] Having said this he came down from the pulpit; and when he had offered a prayer at the altar and the service was over I approached some who were talking together, among whom was the priest; and those standing around him said, "We give you everlasting thanks for a discourse so magnificent and so rich in wisdom."

But I said to them, "Did you understand anything?"

And they answered, "We took in everything with full ears; but why do you ask whether we understand? Is not the understanding benumbed by such matters?"

And to this the priest added, "Forasmuch as you have heard and have not understood you are blessed, for thereby you have salvation."

[8] Afterwards I talked with the priest and asked him whether he had a degree. He answered, "I am a laurelled Master."

I then said, "Master, I have heard you preaching mysteries; if you know of the mysteries but know nothing that they contain, you know nothing; for they are like chests locked with triple bolts; and unless you open them and look inside, which must be done by the understanding, you do not know whether the contents are precious or whether they are worthless, or are hurtful. They may contain vipers' eggs or spiders' webs, according to the description in (Isaiah" 59:5).

At this the priest looked at me grimly; and the worshipers withdrew and entered their chariots, drunken with paradoxes, muddled with empty words, and enveloped in darkness respecting all things of faith and the means of salvation.

TCR 186. Second Memorable Relation:

I was engaged in thought about what region of the mind in man is occupied with theological matters. At first I supposed that being spiritual and heavenly they occupy the highest region. For the human mind is divided into three regions, as a house into three stories, or the angelic abodes into three heavens.

Then an angel standing near said, "With those who love truth because it is true, theological matters rise even into the highest region of the mind, because in that region is their heaven, and they are in the light in which angels dwell. But moral subjects theoretically examined and perceived have their place in a second region beneath these, because they communicate with things spiritual. Beneath these in a first region political subjects have their place; while scientific matters, which are manifold, and may be referred to genera and species, form a door to these higher matters. Those with whom things spiritual, moral, political, and scientific are thus subordinated, think what they think and do what they do from justice and judgment. This is because the light of truth, which is also the light of heaven, illuminates from the highest region all things that follow, as the light of the sun, passing in turn through the ethers and through the atmospheres illumines the eyes of men and beasts and fishes. It is different, however, in matters of theology with those who love truth not because it is true, but only for the glory of their reputation. With them theological subjects have their seat in the lowest region along with scientific subjects; with some the former are mingled with the latter; with others the two cannot be so mingled. In the same region but still lower are political subjects, and beneath these again moral subjects, for in such persons the two higher regions are not opened on the right hand; and in consequence they have no interior reason from judgment and no affection for justice, but only a cleverness which enables them to talk on every subject as if from intelligence and to confirm whatever presents itself as if from reason; but the objects of reason which they chiefly love are falsities, because these adhere to the fallacies of the senses. This is why there are so many in the world who no more see truths of doctrine from the Word than those blind can see; and when such hear truths they hold their nostrils, lest the scent of the truths should disturb them and excite nausea; while on the other hand, they open all their senses to falsities and drink them in as whales drink in water."

TCR 187. Third Memorable Relation:-

Once when I was meditating about the dragon and the beast and the false prophet spoken of in the Apocalypse, an angelic spirit appeared to me and asked, "What are you meditating about?" And I said, "About the false prophet."

Then he said, "I will take you to the place where those are who are meant by the false prophet;" and he added that they are the same as are meant in the thirteenth chapter of the Apocalypse by "the beast rising up out of the earth," which had two horns like a lamb, and which spoke like a dragon.

I followed him, and lo, I saw a great crowd, in the midst of which were leaders of the church who taught that nothing saves man but faith in the merit of Christ; and that works are good, but contribute nothing to salvation, and yet should be taught from the Word in order that the laity, especially the simple, may be held more firmly in the bonds of obedience to magistrates, and may be compelled as if from religion, and thus from within, to practise moral charity.

[2] Then one of them, seeing me, said, "Would you like to see our temple, in which there is an image representative of our faith?"

I approached and looked, and behold the temple was magnificent. In the center of it was an image of a woman clad in scarlet robes, holding in her right hand a golden coin, and in her left a chain of pearls. But both the image and the temple were produced through phantasy; for through phantasies infernal spirits are able to represent magnificent things by closing up the interiors of the mind and opening the exteriors only. When, however, I observed that these things were such juggleries, I prayed to the Lord, and immediately the interiors of my mind were opened, and then in place of a magnificent temple I saw a house full of chinks from top to bottom, tumbling all to pieces; and in place of the woman, I saw hanging within the building a figure with a head like a dragon's, a body like a leopard's, its feet like bear's feet, and its mouth like that of a lion, thus precisely like the beast described as rising up out of the sea (Apoc. 13:2); and for a floor there was a bog with a multitude of frogs in it, and I was told that underneath the bog was a large hewn stone, with the Word hidden deep below it.

Seeing this I said to the juggler, "Is this your temple?" And he said, "It is."

But suddenly he, too, had his inner sight opened, and from it he saw the same things that I did, and he cried out loudly, "What is this, and whence is it?"

And I said, "It is from the light of heaven, which discloses the quality of every outward shape, and thus the quality of your faith separate from spiritual charity."

[3] And presently a wind blew up from the east and swept away the temple and the image and dried up the bog and thus laid bare the stone beneath which the Word was lying. And then a warmth like that of spring breathed upon it from heaven, and behold in the same place a tabernacle simple in outward form appeared.

And the angels who were with me said, "Behold the tabernacle of Abraham, as it was when the three angels came to him and foretold the birth of Isaac. To the eye it appears simple, but it becomes more and more magnificent according to the influx of light from heaven."

It was granted them to open the heaven occupied by spiritual angels, who are in wisdom. And at once from the light flowing in from that heaven the tabernacle appeared like a temple similar to that at Jerusalem. And when I looked inside I saw the foundation-stone under which the Word was deposited, set about with precious stones, and from these a kind of effulgence beamed upon the walls, on which were figures of cherubim, and the glow beautifully variegated the walls with colors.

[4] While I wondered at these things the angels said, "You shall see something still more wonderful." And it was granted them to open the third heaven, where celestial angels dwell who are in a state of love; and then because of the flamy light flowing in from that heaven the whole temple vanished, and in its place the Lord alone was seen standing upon the foundation-stone, which was the Word, appearing in the same form in which He appeared to John (Apoc. 1). But as the interiors of the angels' minds were then filled with a holiness which impelled them to fall down upon their faces, the way by which the light came from the third heaven was immediately closed by the Lord, and a way was opened for light from the second heaven, and this caused the temple to assume its former aspect, and also the tabernacle, which was now in the center of the temple.

This was an illustration of what is meant in the Apocalypse by these words:--

Behold, the tabernacle of God is with men, and He shall dwell with them (Apoc. 21:3).

And by these words:--

I saw no temple in the New Jerusalem, for the Lord God the Almighty is the temple thereof, and the Lamb (Apoc. 21:22).

TCR 188. Fourth Memorable Relation:-

As I have been permitted by the Lord to behold wonderful things in the heavens and beneath the heavens, it behooves me, as commanded, to relate what has been seen.

There was seen a magnificent palace, and in the innermost parts of it a temple, and in the center of the temple a golden table upon which the Word was lying, and two angels stood beside it. Around the table were seats in triple rows. The seats of the first row were covered with cloth of pure silk, purple-colored; those of the second row with cloth of sky-blue silk; and those of the third row with white cloth.

Beneath the roof, high above the table, a wide canopy was seen ablaze with precious stones, from the glow of which shone a rainbow, such as is seen when the sky is clearing after a shower. Presently a number of the clergy equal to the number of the seats appeared and occupied the seats, all clothed in the garments of the priestly office. At one side was a wardrobe where an angel keeper stood; and within it arranged in beautiful order splendid robes were lying.

This was a council called together by the Lord; and I heard a voice from heaven saying, "Deliberate."

But they asked, "On what subject?"

It was said, "On the Lord the Saviour, and on the Holy Spirit." But when they began to meditate on these subjects they were not in a state of enlightenment; therefore they prayed, and a light then flowed down from heaven; and first the back part of their heads were lighted up, then their temples and at last their faces. Then they began to deliberate, and first, as bidden, in regard to the Lord the Saviour.

[2] And the first point proposed and discussed was, Who assumed the Human in the Virgin Mary?

And the angel standing beside the table upon which was the Word, read to them the following from Luke:--

The angel said to Mary, Behold thou shalt conceive in the womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High. And Mary said to the angel, How shall this thing be, seeing I know not a man? And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that holy thing that is born of thee shall be called the Son of God (Luke 1:31, 32, 34, 35).

Then he read the following from Matthew:--

The angel said to Joseph in a dream, Joseph, thou son of David, fear not to take unto thee Mary thy bride, for that which is conceived in her is of the Holy Spirit. And Joseph knew her not until she had brought forth her firstborn son; and he called His name Jesus (Matthew 1:20, 25).

He also read other passages from the Gospels (as Matt. 3:17; 17:5; John 1:18; 3:16; 20:31); and many others elsewhere, in which the Lord in respect to His Human is called the Son of God, and where from His Human He calls Jehovah His Father. He read also from the Prophets, where it is foretold that Jehovah Himself would come into the world; among them these two passages from Isaiah:--

It shall be said in that day, Lo, this is our God; we have waited for Him that He may deliver us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (Isaiah 25:9).

The voice of one crying in the desert, Prepare ye the way of Jehovah make level in the wilderness a highway for our God. For the glory of Jehovah shall be revealed, and all flesh shall see it together. Behold, the Lord Jehovah cometh in strength, He shall feed His flock like a shepherd (Isaiah 40:3, 5, 10, 11).

[3] And the angel said, "Because Jehovah Himself came into the world and assumed the Human He is called in the Prophets Saviour and Redeemer. Then he read to them the following passages:--

Among thee alone is God, and there is no God besides. Surely thou art a hidden God, O God of Israel, the Saviour (Isa. 45:14, 15).

Am not I Jehovah? and there is no God else beside Me; a just God and a Saviour, there is none beside Me (Isa. 45:21, 22).

I am Jehovah, and beside Me there is no Saviour (Isa. 43:11).

I am Jehovah thy God, and thou shalt acknowledge no God beside Me, and there is no Saviour beside Me (Hos. 13:4).

That all flesh may know that I Jehovah am thy Saviour and thy Redeemer (Isa. 49:26 60:16).

As for our Redeemer, Jehovah of Hosts is His name (Isa. 47:4).

Their Redeemer is strong, Jehovah of Hosts is His name (Jer. 50:34).

O Jehovah, my rock and my Redeemer (Ps. 19:14).

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isa. 48:17; 43:14; 49:7; 54:8).

Thou, Jehovah, art our Father; our Redeemer from everlasting is Thy name (Isa. 63:16).

Thus said Jehovah thy Redeemer, I am Jehovah that maketh all things, even alone by Myself (Isa. 44:24).

Thus said Jehovah the King of Israel, and his Redeemer Jehovah of Hosts, I am the First, and I am the Last; and beside Me there is no God (Isa. 44:6).

Jehovah of Hosts is His name, and thy Redeemer, the Holy One of Israel the God of the whole earth shall He be called (Isa. 54:5).

Behold the days come, when I shall raise up unto David a righteous Branch, and He shall reign as King, and this is His name, Jehovah, our Righteousness (Jer. 23:5, 6; 33:15, 16).

In that day Jehovah shall be King over all the earth; in that day Jehovah shall be one, and His name one (Zech. 14:9).

[4] Strengthened in belief by all these passages, those that sat upon the seats unanimously declared, that Jehovah Himself assumed the Human that He might redeem and save men.

And thereupon from some Roman Catholics who had hidden themselves behind the altar a voice was heard saying, "How can Jehovah God become a Man? Is He not the Creator of the universe?"

And one of those on the second row of seats turned about and said, "Who then was it?"

And he who had been behind the altar and was now standing near it said, "The Son from eternity."

But he received the reply, "Is not the Son from eternity, according to your confession of faith, also the Creator of the universe? Moreover, what is a Son and a God born from eternity? And how can the Divine essence, which is one and indivisible, be separated, and one part of it descend and not the whole at once?"

[5] The second subject of discussion about the Lord, was whether the Father and He are thus one as soul and body are one; and they said that this follows, because the soul is from the father.

Then one of those who sat on the third row of seats read from what is called the Athanasian creed as follows "Although our Lord Jesus Christ, the Son of God, is God and Man, yet these are not two, but one Christ; yea, one altogether; He is one person; since as the soul and body make one man, so God and Man is one Christ." The reader said that this creed, in which these words are found, is accepted throughout the Christian world, even by the Roman Catholics.

The others said, "What more is needed? God the Father and He are one as soul and body are one." And they said, "This being so, we see that the Lord's Human is Divine because it is the Human of Jehovah; also that it is the Lord as to His Divine Human who is to be approached, and that thus and-in no other way can the Divine which is called the Father be approached."

[6] This conclusion of theirs the angel confirmed by many passages from the Word, among which were the following:--

Unto us a Child is born, unto us a Son is given; and His name, Wonderful, Counselor, God, Mighty, Father of Eternity, Prince of Peace (Isa. 9:6).

In the same:--

Abraham knoweth us not, and Israel doth not acknowledge us; Thou, Jehovah, art our Father, our Redeemer from everlasting is Thy name (Isa. 63:16).

And in John:--

Jesus said, He that believeth in Me believeth in Him that sent Me; and he that seeth Me seeth Him that sent Me (John 12:44, 45).

Philip said to Jesus, Show us the Father, Jesus saith unto him, He that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:8-11).

Jesus said, I and My Father are one (John 10:30).

Again:--

All things that the Father hath are Mine; and all Mine are the Father's (John 16:15; 17:10).

Finally:--

Jesus said, I am the Way, the Truth, and the Life; no one cometh unto the Father but by Me (John 14:6).

To all this the reader added, that things like those here said by the Lord about Himself and His Father might also be said by man about himself and his own soul. Having heard this they all with one voice and one heart declared that the Lord's Human is Divine, and that this Human must be approached in order to approach the Father, since by means of it Jehovah God sent Himself into the world and made Himself seen before the eyes of men, and thus accessible. To the ancients in like manner He made Himself visible, and thus accessible in a Human Form; but then through an angel. But as that form was representative of the Lord who was to come, so with the ancients all things pertaining to the church were representative.

[7] This was followed by a deliberation about the Holy Spirit. In the first place there was set forth the idea of many respecting God the Father, the Son, and the Holy Spirit, namely, that God the Father sits on high with the Son at His right hand, and that the two send forth from themselves the Holy Spirit to enlighten, teach, justify and sanctify mankind.

Then a voice from heaven was heard saying, "That idea of thought is to us unbearable. Who does not know that Jehovah God is omnipresent? And whoever knows and acknowledges this must acknowledge that He Himself enlightens, teaches, justifies, and sanctifies; and that there is no mediating God distinct from Him, still less a God distinct from two Gods, as one person from another person. Therefore have done with the former idea, which is foolish, and let this which is the right idea be accepted, and you will see the matter clearly."

[8] Then a voice from the Roman Catholics who were standing near the altar of the temple was heard saying, "What, then, is the Holy Spirit which is mentioned in the Word in the Gospels and in Paul, by which so many learned men of the clergy, especially our own, say they are led? Who at this day in the Christian world denies the Holy Spirit and its operations?"

At these words one of those sitting on the second row of seats turned about and said, "You say that the Holy Spirit is a person by Himself and a God by Himself; but what is a person going out of and forth from a person but an operation going out and forth? One person cannot go out of or forth from another, but operation can. Or what is a God going out of or proceeding from God, but an outgoing and proceeding Divine? One God cannot go out of or forth from another God, and through still another, but the Divine can go out and forth from one God."

[9] On hearing these words those sitting on the seats unanimously concluded that the Holy Spirit is not a person by itself, nor thus a God by itself, but is the Holy Divine going out of and forth from the one only and omnipresent God, who is the Lord.

At this the angels who stood near the golden table upon which was the Word said, "It is well. Nowhere does one read in the Old Covenant that the prophets spoke the Word from the Holy Spirit, but from Jehovah; and in the new Covenant wherever the Holy Spirit is mentioned it means the Divine going forth, which is the Divine enlightening, teaching, vivifying, reforming, and regenerating."

[10] After this another discussion about the Holy Spirit followed on this point, From whom does the Divine that is meant by the Holy Spirit go forth, whether from the Father or from the Lord? While they were discussing this subject a light from heaven beamed upon them by which they saw that the Holy Divine, which is meant by the Holy Spirit, does not go forth out of the Father through the Lord, but out of the Lord from the Father, comparatively as man's activity goes forth, not from the soul through the body, but out of the body from the soul.

The angel who stood near the table confirmed this by the following passages from the Word:--

He whom God hath sent, speaketh the words of God; for not by measure doth God give the Spirit unto Him. The Father loveth the Son, and hath given all things into His hand (John 3:34, 35).

And there shall go forth a Shoot out of the stock of Jesse, and the Spirit of Jehovah shall rest upon Him, the spirit of wisdom and of understanding; the spirit of counsel and might (Isa. 11:1, 2).

That the Spirit of Jehovah was put upon Him and was in Him (Isa. 42:1; 59:19, 20; 61:1; Luke 4:18).

When the Holy Spirit is come, whom I will send unto you from the Father (John 15:26).

He shall glorify Me, for He shall take of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine therefore said I that He shall take of Mine and shall declare it unto you (John 16:14, 15).

If I go away I will send the Comforter unto you (John 16:7).

That the Comforter is the Holy Spirit (John 14:26).

The Holy Spirit was not yet, because Jesus was not yet glorified (John 8:39).

But after the glorification:--

Jesus breathed upon the disciples, and said unto them, Receive ye the Holy Spirit (John 20:22).

And in the Apocalypse:--

Who shall not glorify Thy name, O Lord? for Thou alone art holy (Apoc. 15:4).

[11] As the Holy Spirit means the Lord's Divine operation from His Divine omnipresence, so when He spoke to His disciples about the Holy Spirit whom He would send from the Father He also said:--

I will not leave you orphans. I go away and I come unto you. And in that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:18, 20, 28).

And just before He left the world He said:--

Lo, I am with you all the days, even unto the consummation of the age (Matt. 28:20).

Having read these passages to them the angel said, "From these and many other passages from the Word it is clear that the Divine which is called the Holy Spirit goes forth out of the Lord from the Father."

Hereupon those who sat upon the seats said, "This is Divine truth."

[12] Finally the following decree was adopted:-"From the deliberation of this council we have clearly seen and therefore acknowledge as holy truth, that in the Lord God the Saviour Jesus Christ there is a Divine trinity, namely, the Divine from which (a quo), which is called the Father, the Divine Human which is called the Son, and the Divine going forth which is called the Holy Spirit;" and together they cried out that:--

"In Christ dwelleth all the fulness of Divinity bodily (Col. 2:9).

Thus in the church God is one."

[13] When this conclusion had been reached in that magnificent council the members arose; and an angel keeper came from the wardrobe bringing to each one of those occupying the seats splendid garments interwoven here and there with golden threads; and he said, "Accept these wedding garments." And they were conducted in glory to the new Christian heaven, with which the Lord's church on earth, which is the New Jerusalem, will be conjoined.

What does the Bible say about giving to the poor?

2011-10-29T17:25:00.000-07:00

Question: "What does the Bible say about giving to the poor?"

Answer: In both the Old and New Testaments, we see God’s desire for His children to show compassion to the poor and needy. Jesus said that the poor would always be with us (Matthew 26:11; Mark 14:7). He also said that those who show mercy to the poor, the sick and the needy are in effect ministering to Him personally (Matthew 25:35-40) and will be rewarded accordingly.

There is no doubt that poverty’s reach is both widespread and devastating today. God’s people cannot be indifferent toward those in need, because His expectations for us in regard to taking care of His poor are woven throughout the entirety of Scripture. For example, look at the Lord’s words about the goodness of King Josiah in Jeremiah 22:16 “He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me, declares the LORD?” And Moses instructed his people how to treat the poor and needy: “Give generously to [them] and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to” (Deuteronomy 15:10).This sentiment is perfectly captured in Proverbs 14:31: “whoever is kind to the needy honors God.”

Conversely, there is another part to this verse: “He who oppresses the poor shows contempt for their Maker.” Proverbs is in fact filled with Scripture clearly showing that God loves the poor and is offended when His children neglect them (Proverbs 11:4,17:5, 19:17, 22:2, 9, 16, 22-23, 28:8, 29:7, 31:8-9). The consequences for ignoring the plight of the poor are also made clear in Proverbs: “If a man shuts his ears to the cry of the poor, he too will cry out and not be answered” (Proverbs 21:13). And note the strong language in Proverbs 28:27 “he who closes his eyes to [the poor] receives many curses.” Among the many sins of Sodom described in Genesis 19, her people were “arrogant, overfed and unconcerned; they did not help the poor and needy” (Ezekiel 16:49).

The New Testament is equally clear as to how we are to take care of the poor. One verse that nicely summarizes our expected altruism is found in the first epistle of John: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children let us not love with words or tongue but with action and in truth” (1 John 3:17-18). Equally important is Matthew 25:31-46. Now, this judgment precedes Christ’s millennial reign and is often referred to as the “judgment of nations,” in which those assembled before Christ will be divided into two groups—the sheep on His right side and the goats on His left. Those on the left will be sent to the “eternal fire prepared for the devil and his angels” (v. 41), whereas those on the right will receive their eternal inheritance (v.34). Noteworthy, however, is the language Christ used in addressing these separated groups. The sheep were basically commended for taking care of the poor, the sick, the imprisoned, and the vulnerable. The goats, on the other hand, were chastised for their lack of concern and action toward them. When the righteous asked Him when they did these things, Christ responded by saying “Whatever you did for one of the least of these brothers of mine, you did for me.”

Now, we are not to misconstrue this as meaning the good works of the sheep factored into their gaining salvation; rather, these good works were the “fruit” or evidence of their having been saved by grace (Ephesians 2:8-10), further evidencing that a commitment to Christ will indeed be accompanied with undeniable evidence of a transformed life. Remember, we were created to do good works which God prepared in advance for us to do, and the “good works” Christ spoke of in Matthew 25 included taking care of the poor and suffering.

Now, with all of these scriptural truths in mind, we are to obey them and act on them, because “faith without works is dead” (James 2:26). As James stated “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22). Similarly, John said “The man who says, ‘I know Him,’ but does not do what He commands is a liar and the truth is not in him…Whoever claims to live in Him must walk as Jesus did” (1 John 2:4,6). And the words of Christ Himself: “If you love me, you will obey what I command” (John 14:15).

Jesus commanded us to love one another (John 13:34-35). And what better way to demonstrate the love and kindness and compassion of Jesus Christ than by reaching out to the “least of these” among us?

Can a Christian today perform an exorcism? What does the Bible say about casting out demons?

2011-10-29T16:50:00.000-07:00

Answer: Exorcism (commanding demons to leave other people) was practiced by various people in the Gospels and the Book of Acts—the disciples as part of Christ's instructions (Matthew 10); others using Christ's name (Mark 9:38); the children of the Pharisees (Luke 11:18-19); Paul (Acts 16); and certain exorcists (Acts 19:11-16).

It appears that the purpose of Jesus' disciples performing exorcisms was to show Christ's dominion over the demons (Luke 10:17) and to verify that the disciples were acting in His name and by His authority. It also revealed their faith or lack of faith (Matthew 17:14-21). It was obvious that this act of casting out demons was important to the ministry of the disciples. However, it is unclear what part casting out demons actually played in the discipleship process.

Interestingly, there seems to be a shift in the latter part of the New Testament regarding demonic warfare. The teaching portions of the New Testament (Romans through Jude) refer to demonic activity, yet do not discuss the actions of casting them out, nor are believers exhorted to do so. We are told to put on the armor to stand against them (Ephesians 6:10-18). We are told to resist the devil (James 4:7), be careful of him (1 Peter 5:8), and not give him room in our lives (Ephesians 4:27). However, we are not told how to cast him or his demons out of others, or that we should even consider doing so.

The book of Ephesians gives clear instructions on how we are to have victory in our lives in the battle against the forces of evil. The first step is placing our faith in Christ (2:8-9), which breaks the rule of “the prince of power of the air” (2:2). We are then to choose, again by God's grace, to put off ungodly habits and to put on godly habits (4:17-24). This does not involve casting out demons, but rather renewing our minds (4:23). After several practical instructions on how to obey God as His children, we are reminded that there is a spiritual battle. It is fought with certain armor that allows us to stand against—not cast out—the trickery of the demonic world (6:10). We stand with truth, righteousness, the gospel, faith, salvation, the Word of God, and prayer (6:10-18).

It appears that as the Word of God was completed, the Christians had more weapons with which to battle the spirit world than the early Christians did. The role of casting out demons was replaced, for the most part, with evangelism and discipleship through the Word of God. Since the methods of spiritual warfare in the New Testament do not involve casting out demons, it is difficult to determine instructions on how to do such a thing. If necessary at all, it seems that it is through exposing the individual to the truth of the Word of God and the name of Jesus Christ.

Question: "Is there activity of demonic spirits in the world today?"

2011-10-29T16:27:00.000-07:00

Answer: Ghosts, hauntings, séances, tarot cards, Ouija boards, crystal balls—what do they have in common? They are fascinating to most people because they seem to open the window into a curious and unknown world that lies beyond the limits of our physical existence. And to many, such things seem no more dangerous than opening a window in their homes.

Many that approach these subjects from non-biblical perspectives talk about the existence of ghosts and hauntings by the spirits of dead people who, for whatever reason, have not gone on to the “next stage.” These same people talk about three different kinds of hauntings: (1) residual hauntings (likened to video playbacks with no actual interaction with any spirits); (2) hauntings by human spirits, with those spirits being a combination of good and bad (but not evil), similar in nature to people we meet in life. Some may simply want to get a person’s attention, others may be pranksters, but in either case they do not truly harm people; and (3) interaction with non-human spirits or demons. These demons can sometimes masquerade as well-intentioned human spirits, but they are harmful and dangerous.

When reading material on ghosts and hauntings from such non-biblical sources, it should be remembered that just because an author may refer to the Bible or to Bible characters (such as Michael the archangel), it does not mean they approach the subject from a biblical perspective. When no authority is given for an author’s information, the reader has to ask himself, “How does he/she know this to be so? What is his/her authority?” For example, how does an author know that demons masquerade as well-intentioned human spirits? How does he know that it is good to ask advice from “spirit helpers,” while at the same time it is important not to “invite a spirit to manifest its presence” at a séance because it may be a demon? If demons can masquerade as well-intentioned human spirits, how can one tell whether his spirit helper is telling the truth about its identity or is truly a demon seeking to confuse and deceive? How can one be sure? Ultimately those who address such subjects from non-biblical sources must base their understanding on either their own thoughts, the thoughts of others, and/or the experiences of the past. But based upon their own words (that demons are deceiving and can imitate benevolent human spirits), experiences can be deceiving! Ultimately, if one is to have a right understanding on this subject, he must go to a source that has shown itself to be accurate 100% of the time—God’s Word, the Bible. Let’s take a look at what the Bible has to say about such things.

1. The Bible never speaks of hauntings. Rather, when a person dies, the spirit of that person is goes to one of two places. If the person is a true believer (not one who merely knows about Jesus, but one who has established a living relationship with Christ through faith), his spirit is ushered into the presence of Christ in heaven (Philippians 1:21-23; 2 Corinthians 5:8) and he will be reunited with his body (after it has been transformed into an immortal body at the time Christ “snatches” away his own from the coming judgment upon the earth at the time of the rapture [1 Thessalonians 4:13-18]). If one is not a believer in Christ and does not have his name written in the Lamb’s book of life, his spirit is put in a place of torment (Luke 16:23-24) called hell, to await his sentencing for his works in what is called the “great white throne judgment.”

At that time he is also reunited with his body and is cast into eternal torment in the lake of fire (Revelation 20:10-15). But whether a person is a believer or an unbeliever, there is no returning to our present world to communicate and interact with people, even for the purpose of warning people to flee from the judgment to come (Luke 16:27-31). There are only two recorded incidents in which a dead person interacts with the living. The first is when King Saul of Israel tried contacting the deceased prophet Samuel through a medium (or witch), contrary to God’s command. God allowed Samuel to be disturbed long enough to pronounce judgment upon Saul for his repeated disobedience (1 Samuel 28:6-19). The second incident is when Moses and Elijah interacted with Jesus when he was transfigured in Matthew 17:1-8.

2. Scripture speaks repeatedly of good and bad angels moving about unseen (Daniel 10:1-21), but also as interacting with living people at different times, even to the point of evil spirits actual possessing people (dwelling within them and controlling them (see Mark 5:1-20, for example). Good angels, on occasion, appear to people as well (Acts 5:17-20; 12:3-11). The four Gospels and the Book of Acts are filled with many incidents of demon possession and of good angels appearing and aiding believers. Angels, both good and bad, can cause unusual natural and supernatural phenomenon to occur (Job 1-2, Revelation 7:1; 8:5; 15:1; 16).

3. Scripture repeatedly shows that demons know things of which the people around them are apparently unaware (Acts 16:16-18; Luke 4:41). Because these evil angels have been around a long time, they would know facts that those living limited life spans would not. Because Satan has access to God’s throne at the present (Job 1-2), the demons may also be allowed to know some specific events that pertain to the future, but this is speculation.

4. Scripture speaks repeatedly of Satan being the father of lies and a deceiver (John 8:44; 2 Thessalonians 2:9) and that he also can disguise himself as an angel of light. Likewise, those who follow him, whether human or otherwise, do the same (2 Corinthians 11:13-15).

5. Satan and demons have great power (compared to humans) (again see Mark 5:1-20; Acts 19:13-16), even to the point where Michael the archangel trusts only in God’s power when dealing with Satan (Jude 1:9). But Satan’s power is nothing compared to God’s (Acts 19:11-12; Mark 5:1-20, etc.) and God is actually able to use Satan’s evil intent to bring about His good purposes (1 Corinthians 5:5; 2 Corinthians 12:7).

6. God commands us to have nothing to do with anything that smacks of the occult, devil worship, or involvement with the spirit world through the use of mediums, séances, Ouija boards, horoscopes, tarot cards, channeling, etc. He considers all of these an abomination (Deuteronomy 18:9-12; Isaiah 8:19-20; Galatians 5:20; Revelation 21:8), and those who involve themselves in such things invite disaster (Acts 19:13-16).

7. The example set by Scripture in dealing with items that pertain to the occult (books, music, jewelry, games dealing with the occult, and other occult objects) is to confess the involvement with such as sin and burn the items (Acts 19:18-19).

8. The main source of release from the power of Satan is through salvation through the believing of the gospel of Jesus Christ (Acts 19:18; 26:16-18). And if one will not believe the Word of God, there is no other source of the truth they will believe, even if it came from one who rose from the dead (Luke 16:31). If one attempts to get rid of Satan and his evil angels’ involvement in his life without this, it is futile, as one merely leaves an empty dwelling place for even worse demons to return to in the future (Luke 11:24-26). But when a person comes to Christ for the forgiveness of their sin through His shed blood, the Holy Spirit comes to abide and remain until the day of redemption (Ephesians 4:30). The other main weapon would be simple prayer in total dependence upon God, even as Michael the archangel exemplified in Jude 1:9.

In view of the multitude of passages dealing with involvement of the unseen demonic world with the present world—in contrast with the two recorded incidents involving interaction between the living and those who have died—and considering that the dead cannot visit the living without permission and that permission is not lightly given (Luke 16:27-31), it would seem best to understand ghosts, hauntings, spirit helpers, voices at séances, etc. (besides those which are the mere illusions created by charlatans) as the work of demons. Sometimes these demons may have no intent to conceal their nature, and at other times they may seek to deceive by appearing as human spirits in order to generate credibility for the lies they seek to spread and the confusion they seek to create.

Again, God states it is foolish to try to consult the dead on behalf of the living or to consult with those who say they have an inside track on the future when instead one can actually consult with the wisdom of the living God (Isaiah 8:19-20). And if God considered the occult practices of contacting the spirit world for wisdom or guidance for the future an abomination worthy of judgment in Moses' time (Deuteronomy 18:9-12), then God who does not change considers it so today (Malachi 3:6; Hebrews 1:12) and those who ignore this do so to their own hurt. Lastly, again, the largest weapon in God’s arsenal for freeing people from Satan’s kingdom is the good news of Jesus Christ.

2010-06-20T21:36:00.000-07:00

http://www.biblegateway.com/resources/audio/flash_play.php?aid=25&book=2&chapter=3&end_chapter=10

Prophetic Voice Publications - Games People Play - (7) Part Audio #93 (2002)

2010-06-20T21:09:00.000-07:00

Prophetic Voice Publications - Games People Play - (7) Part Audio #93 (2002)

THATS MY KING!!!

2010-04-02T15:10:00.000-07:00

http://www.youtube.com/watch?v=upGCMl_b0n4&feature=channel

The message of Easter

Firstly that journey to Jerusalem with palm branches strewn in the path of Jesus and his disciples by an expectant crowd, and the very visible tension in the air at the Last Supper as Jesus reveals that one of those sat by him would betray him. Then the betrayal by one of those whom Jesus had trusted and loved and the trial, which had only one certain outcome because that was the politically correct one to make. Follow that with accusations; the beating and whipping at the hands of the soldiers; crucifixion as chief priests, teachers of the law and elders looked on; and now the climax as Jesus is revealed alive and risen from the dead.

It's quite an amazing few days in the life not just of Jesus, who knew exactly what was happening, but also for those around him who really do show themselves up to be absolutely human in their confusion and lack of understanding.

The Sabbath was over, and it was almost daybreak on Sunday when the eleven disciples together with the women and all of Jesus' followers, scarcely able to contain their excitement, made their triumphant way to the tomb singing songs and hymns of thanksgiving. The inhabitants of Jerusalem were much affected by this outpouring of joy and many believed that day.

When the disciples arrived at the tomb they didn't find Jesus there, but rather two men stood there in dazzling clothes. Peter asked the angels 'O holy angels of God, we know that Jesus has risen from the dead, but thought he would be here to greet us.'

The angels said to them 'You have done well to remember all that Jesus taught you concerning the Son of man being delivered into the hands of sinful men to be crucified, and on the third day rise. But why do you seek him in a musty tomb?'

And realising their mistake, they went to meet Jesus in a more suitable place.

(with apologies to Ken Collins and his Revised Fractured Version)

It sounds quite plausible, doesn't it?

The climax of the disciples' relationship with Jesus. He'd spent a considerable time explaining to them what would happen to him, and how his forthcoming and inevitable death was not to be thought of as a failure, but rather a triumph.

Now, with the crucifixion over, the crowds dispersed and the dust settled, the disciples would be actively seeking their Lord having seen the fulfillment of Jesus' prophesy. This would be the spark that set the followers alight.

Trouble is, a story like this is perhaps just too plausible and tidy to be true. This has all the hallmarks of a scriptwriter trying to make sure there are no inconsistencies and the main players are seen in their best light.

This is a story that tries and brings all the strands together too neatly, and assumes too much of the disciples - who were just as human and lacking in faith as we can be in times of crisis. Read the version that appears in the New Testament and see how it varies, especially to the description of the disciples, and their part in the story.

Very early on Sunday morning the women went to the tomb, carrying the spices that they had prepared. 2 When they found the stone rolled away from the entrance, 3 they went in. But they did not find the body of the Lord Jesus, 4 and they did not know what to think. Suddenly two men in shining white clothes stood beside them. 5 The women were afraid and bowed to the ground. But the men said, "Why are you looking in the place of the dead for someone who is alive? 6 Jesus isn’t here! He has been raised from death. Remember that while he was still in Galilee, he told you, 7 ‘The Son of Man will be handed over to sinners who will nail him to a cross. But three days later he will rise to life.’ " 8 Then they remembered what Jesus had said. 9-10 Mary Magdalene, Joanna, Mary the mother of James, and some other women were the ones who had gone to the tomb. When they returned, they told the eleven apostles and the others what had happened. 11 The apostles thought it was all nonsense, and they would not believe.

CEV

Why is this version more believable?

- Possibly because it shows the followers of Jesus to be just what they were, frightened and confused and forgetful when it came to remembering Jesus' teaching to them.

- These were Jesus' closest friends and yet the men didn't even bother to check out the tomb to see if he'd risen from the dead. It was almost as if they thought the whole story was finished.

- The women went to the tomb, but they went expecting to find a corpse because they took spices.

- When the women saw the stone rolled away, the body gone and the angels standing guard they were terrified. It was only when the angels reminded them of Jesus' teaching that they remembered.

- When the women told the disciples, they were dismissed out of hand as mad.

Is this a tidy ending to the Easter story?

It certainly doesn't seem that way. In many ways the first version would seem to fit the bill much better, give a much tidier conclusion to the Gospel message.

But this is real life, and in real life people don't always react in a predictable way.

Put yourself in the shoes of those early followers and see how you would have reacted. You've followed this charismatic carpenter around, watched as he performed miracle after miracle. You've listened as he opened your mind to the exciting possibilities of a new kingdom of God. You've been enthralled as he told stories that illustrated what life in this new kingdom would be like, watched as the number of people who flocked around Jesus gradually increased as word spread.

You've even been commissioned by Jesus himself to go out and spread the word, heal the sick and cast out demons. A real measure of responsibility has been given to you in anticipation of this new kingdom.

Your hopes are running high that here is the one who is Messiah, who will lead God's people back to God and in doing so perhaps even fulfil the historical idea of Messiah and overthrow the Roman rulers.

Yes, Jesus talked about death, but you didn't really cotton on to what he was talking about, did you? How could someone who called himself Son of God be put to death?

Then it happens, the betrayal, the trial and the crucifixion.

If you'd seen Jesus die on the cross would you really have expected to see him alive again? If you'd visited the tomb what would you have expected to see? Would you have been any different to those women who looked for Jesus' body? What would your reaction have been at the stone rolled away? The empty tomb? Angels?

I can't see our reactions being anything other than shock, confusion and fear.

And if we'd been among the group of disciples who stayed at home while the women went up to the tomb. What would our reaction be to the hysterical cries of the women as they returned and told of a resurrection?

It's the loose ends, the very human qualities of the story in the New Testament that make that Easter story so believable. It's not the way we'd have written the last chapter, but it was the way that it really was. This was real life, and real life is like that.

And why do we have confidence in this story? Because we have the word of witnesses. In Acts Chapter 10 we find what is probably the first Gospel sermon preached and written down - in the sense that it tries and explains in a few simple words what Jesus did. Preached by Peter who was there when Jesus showed himself to his disciples and followers.

To Peter, Jesus was no character in a book, or someone who was known to his cousin's sister's best friend. To Peter, Jesus was a very real person who had met, touched and spoken to, and this adds something special to his personal testimony about Jesus as he talks to Cornelius and his friends.

Acts 10:34ff

Peter then said: "Now I am certain that God treats all people alike. God is pleased with everyone who worships him and does right, no matter what nation they come from. This is the same message that God gave to the people of Israel, when he sent Jesus Christ, the Lord of all, to offer peace to them. You surely know what happened everywhere in Judea. It all began in Galilee after John had told everyone to be baptized. God gave the Holy Spirit and power to Jesus from Nazareth. He was with Jesus, as he went around doing good and healing everyone who was under the power of the devil. We all saw what Jesus did both in Israel and in the city of Jerusalem.

"Jesus was put to death on a cross. But three days later, God raised him to life and let him be seen. Not everyone saw him. He was seen only by us, who ate and drank with him after he was raised from death. We were the ones God chose to tell others about him. God told us to announce clearly to the people that Jesus is the one he has chosen to judge the living and the dead. Every one of the prophets has said that all who have faith in Jesus will have their sins forgiven in his name."

While Peter was still speaking, the Holy Spirit took control of everyone who was listening. Some Jewish followers of the Lord had come with Peter, and they were surprised that the Holy Spirit had been given to Gentiles. Now they were hearing Gentiles speaking unknown languages and praising God.

Peter said, "These Gentiles have been given the Holy Spirit, just as we have! I am certain that no one would dare stop us from baptizing them." Peter ordered them to be baptized in the name of Jesus Christ.

It wasn't Peter who walked to the tomb to meet with his risen Lord. Peter no doubt was no different to the rest of the disciples on that first Easter, confused and not sure what to believe. He might well have been one of the men who called the women stupid for suggesting that the resurrection had taken place.

The proof for him was the appearance of Jesus, and that was the moment when it all fell into place. And the effect that this had on his life was profound. You've only got to look at the opening chapter of Acts and see how it's Peter who assumes a leadership role within the group of believers before the Day of Pentecost and the Church was to be born.

In Peter's words in our reading it's obvious that he's come to terms with his own misunderstandings, and the penny has finally dropped. Perhaps he's remembered Jesus' words that Peter would be the rock upon which Jesus would build his Church. The message that comes across here is that God's love encompasses all people. And through that love Jesus came into the world to bring God's love, peace and healing. Peter and the others can testify to this because they were there when it happened.

Then the contrast between God's love shown through Jesus and the sin of mankind who could put Jesus to such a horrifying death……… followed by a big 'But'.

"But three days later, God raised him to life and let him be seen. Not everyone saw him. He was seen only by us, who ate and drank with him after he was raised from death. We were the ones God chose to tell others about him."

Not only that, says Peter but because of who Jesus was and is, and because of all that he achieved through his life, death and resurrection a new relationship is established between God and mankind with Jesus as the cornerstone of this new relationship.

"God told us to announce clearly to the people that Jesus is the one he has chosen to judge the living and the dead. Every one of the prophets has said that all who have faith in Jesus will have their sins forgiven in his name"

Through Jesus' resurrection on that first Easter Day the relationship that once existed and should always have been there between Mankind and its creator but was interrupted by sin, can now be re-established.

It doesn't end there of course. We've seen how the Easter story affected various people and brought them from confusion and fear into a confident and empowered faith. But the Church didn't grow because of Peter's experience, it grew because of the effect that Easter had on all those who heard it.

This is also the message of Easter. That lives are continually being changed and empowered through the retelling of the Gospel story. A story that didn't end with a closed tomb and a dead body but with an empty tomb and a resurrection. A story that shouldn't leave us unmoved. It should encourage us, as we realise that any struggles we might have with our faith are no different to those experienced by the early believers.

Sometimes we might wonder if it's all worth it. And then, into our moments of doubt walks Jesus and shows us his wounds and touches our hearts. If at that moment we will open our hearts to him then our lives will be empowered, as were those who listened to Peter's words. If we remain unmoved, if all this is a story and nothing else then how will the world outside understand the Good News of Easter - of release from fear and sin through the cross and resurrection, of empowerment, of the possibility of a new and real relationship with God?

Christians converge on Jerusalem for Good Friday

2010-04-02T14:50:00.000-07:00

What's Good About Good Friday?

AP – Christian Orthodox pilgrims hold crosses during Good Friday processions in the Church of the Holy Sepulcher, …

By AMY TEIBEL, Associated Press Writer Amy Teibel, Associated Press Writer – Fri Apr 2, 10:24 am ET

JERUSALEM – The cobblestone alleyways of Jerusalem's Old City became moving forests of wooden crosses as Christian pilgrims and clergymen commemorated the day of Jesus' crucifixion, Good Friday.

Black-robed nuns filed past metal barriers erected by police as dozens of tourists in matching red baseball hats held up digital cameras. Some pilgrims carried elaborately carved crucifixes, while others had crude crosses made of two planks held together with tape.

Good Friday rituals center on the ancient Church of the Holy Sepulcher, where Christian tradition says Jesus was crucified and buried before his resurrection on Easter Sunday.

While Catholics and Orthodox Christians follow different calendars, this year their Easters coincide and the churches are commemorating Good Friday together.

Watching as hundreds pressed through the narrow Jerusalem street called the Via Dolorosa — the "Way of Suffering," tracing Jesus' final steps — was Katy Fitzpatrick, 24, Spokane, Washington. She said the event was both "exciting" and "a little overwhelming."

"It's a little intimidating, and the riot gear is a little intimidating too," she said of the heavy presence of green-clad Israeli police deployed to keep the peace.

Around midday, an American church group performed a reenactment of Jesus' walk to his crucifixion — including an actor who played Jesus, wearing a crown of thorns and carrying a heavy cross, who was led by other actors dressed as Roman legionnaires.

Amalia Daskalaki, 71, from the Greek island of Crete, said this was her third visit to Jerusalem for Good Friday and that she was moved each time. "It's so nice. I like to cry all the time," she said.

Amid the crush of Christians from all over the world, an ultra-Orthodox Jewish man in black tried to make his way along the crowded street by pressing against one of the walls. Jews are currently celebrating the weeklong spring holiday of Passover, and thousands of Jewish pilgrims and tourists were also in the Old City.

In addition, Muslims were holding weekly Friday prayers at the Al-Aqsa mosque, located in a compound they call the Noble Sanctuary and Jews call the Temple Mount. The disputed compound has been the scene of recent clashes between Muslims and Israeli police.

Israeli police spokesman Micky Rosenfeld said around 2,500 policemen had spread out in and around the Old City to enable all three faiths to observe their rituals. No disturbances were reported Friday.

http://news.yahoo.com/video/local-15749667/18944728

EASTER!!

2010-03-17T17:27:00.000-07:00

IT IS THAT TIME AGAIN!!!

http://www.docstoc.com/docs/29705832/EASTER

1 Corinthians 4:11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted,and have no certain dwellingplace;

Today's Materlistic World

2010-03-05T01:27:00.000-08:00

Money can’t buy you love. It can’t buy you happiness either.
Today’s materialistic world often urges us to buy the coolest gadgets, the trendiest clothes, bigger and better things, but research shows that possessions and purchases don’t buy us happiness. According to an article on CNN:
By and large, money buys happiness only for those who lack the basic needs. Once you pass an income of $50,000, more money doesn’t buy much more happiness, [according to a happiness studies].
So while we are being pushed towards materialism, it’s for monetary gain by corporations, not for our own happiness. Unfortunately, it’s hard to escape the trap of materialism, and find happiness in other ways than buying stuff online or finding joy in the mall.
But it’s possible. Here’s a guide to finding a materialism-free life and discovering true happiness.
Escaping MaterialismAll around us, there are messages telling us to buy stuff. On the Internet (blogs included), we see continuous advertising trying to get us to purchase a product or service. It’s the main reason for television, and movies are continually made with products placed throughout, so that we aren’t always sure what is advertising and what was put in there by the director.
Flip on the radio or open up a newspaper or magazine, and you’re bombarded my more advertising. Go to a shopping center/mall, and the urge to buy comes from every direction.
This message to continually buy, buy, buy … and that it will somehow make us happpier … is drilled into our heads from the days of Happy Meals and cartoons until the day we die. It’s inescapable.
Well, almost. You could go and live in a cabin in the woods (and that actually sounds nice), or you could still live in our modern society, but find ways to escape materialism.
Here are some suggestions:
Limit television. Do you really enjoy watching TV for hours? Think about which shows you really, really love, and only watch during that time. When the commercials come on, go do something else. Or use Tivo to watch TV. You can even give up cable TV entirely, if you’re brave — I have, and it’s one of the best things I’ve ever done.
Eschew the news. Journalists will never tell you this, but if they’re completely honest, they’ll confess that the most important part of any news company, from TV or radio news to Internet or print new, is the advertising division. It’s the division that pays the paychecks of the rest of the company. The news is important in driving traffic to the advertising. So when you’re watching or reading news, you’re really being sucked in to advertising. Try this instead: boycott the news for a week. I’ve done it for about two years, and it hasn’t hurt me a bit. In fact, it’s helped me a lot.
Limit Internet reading. I’m not saying you should cancel your cable Internet subscription or anything. I love reading blogs. But find just those that you truly love reading, that give you the most value, and limit your reading to those. And just do it once a day, for 30 minutes or so. If you can do that, you’ve gone a long way towards tearing yourself away from advertising.
Give up magazines for books. Magazines are also designed with advertising in mind. And they rarely give you much value. Try reading an ad-free book instead. It’s a much better use of your time.
Don’t go to the mall or Walmart. The only purpose of these places is for you to spend money. If you just want a place to spend your Saturday afternoon, find a place where you don’t need to spend money to have fun — a park or a beach, for example. If you need to buy something, go to a single store (not the mall) and go in and get what you need. Don’t browse and walk around looking at stuff. You’ll get sucked in.
Monitor your urges. When you’re online, or watching TV, or at a store, keep track of the number of times you want to buy something. Keep a little notebook or index card, and just put tally marks. Once you become more aware of your urges to buy things, you can start to control them. If you could control them, limiting your consumption of media (see above tips) isn’t really necessary — although I would argue that it still gives you a better quality of life.
Use a 30-day list. If you still really want to buy something, put it on a list, and write down the date you added the item to the list. Now tell yourself you cannot buy that item for 30 days. It might be difficult, but you can do it. When the 30 days have passed, if you still want it, then buy it. But you can’t buy anything (besides essentials like groceries) without putting it on the list for 30 days first. Many times, our urges to buy something will pass during this waiting period.
Declutter. I find it pretty amazing to see all the crap I buy over a period of years, when I go through my closets and other possessions and start getting rid of stuff I don’t use or want anymore. It’s a gratifying process, and at the same time, it makes me realize how useless all our consumer shopping is. I don’t need any of the stuff! When you do this, you may be less likely to buy more stuff. Especially if you enjoy the decluttered look of your house as much as I do.
Find other forms of entertainment. There are other things to do besides watch TV or movies or read magazines or newspapers or the Internet. Try playing sports or exercising, or playing board games or creating art or writing or reading a book. Try doing fun things with your kids or visiting relatives and other loved ones. Try volunteering with a charity. I’m sure you could come up with 100 free or cheap things to do.
Buy used. When you get the urge to buy something, and you’re convinced that it’s needed, try finding it used instead of new. Look in thrift shops or garage sales or flea markets or similar places.
A True Path to HappinessSo, if you’re able to escape materialism, how can you find true happiness? There are many ways, and each of us is different, but here are some things I suggest trying:
Grateful list. Make a list of things about which you’re grateful in your life. Give thanks for them daily.
Think positive. Try eliminating negative thinking from your life, and thinking positive instead.
Small pleasures. Make a list of small things that give you great pleasure. Sprinkle them throughout your day. Notice other small pleasures as you go through your day.
Kindness. Practice random acts of kindness and compassion. Do it anonymously. Help those in need. Volunteer. Make someone smile.
Love. Make an intimate connection with your loved ones. Develop your friendships. Spend time with them, converse, understand them, make them happy.
Health. Exercise and eat healthy — it sounds trite, but it can bring great happiness to your life.
Meaning. It’s often useful to find meaning, either through a church or spiritual way, or through those we love in life or through the things we’re passionate about. Give yourself a purpose.
Flow. Eliminate distractions, and really pour yourself into whatever you’re doing. If it’s writing an article, like this one, really put yourself into it, until you forget the outside world.
Know yourself. Become attuned to what brings you happiness. Study yourself. Learn about what you love, and about your ability to love. Increase your capacity for compassion.
What brings you happiness? How do you feel about materialism, and is it worth trying to escape it? Share your thoughts in the comments (right after the advertisement

Materialism disguises the meaning of life

2010-03-04T17:51:00.000-08:00

THE RIVER

2010-03-02T23:03:00.000-08:00

Morning and Evening Verse

2010-03-02T22:49:00.000-08:00

March 3

Morning Verse

"I have chosen thee in the furnace of affliction." Isaiah 48:10

Comfort thyself, tried believer, with this thought: God saith, "I have chosen thee in the furnace of affliction." Does not the word come like a soft shower, assuaging the fury of the flame? Yea, is it not an asbestos armour, against which the heat hath no power? Let affliction come--God has chosen me. Poverty, thou mayst stride in at my door, but God is in the house already, and He has chosen me. Sickness, thou mayst intrude, but I have a balsam ready--God has chosen me. Whatever befalls me in this vale of tears, I know that He has "chosen" me. If, believer, thou requirest still greater comfort, remember that you have the Son of Man with you in the furnace. In that silent chamber of yours, there sitteth by your side One whom thou hast not seen, but whom thou lovest; and ofttimes when thou knowest it not, He makes all thy bed in thy affliction, and smooths thy pillow for thee. Thou art in poverty; but in that lovely house of thine the Lord of life and glory is a frequent visitor. He loves to come into these desolate places, that He may visit thee. Thy friend sticks closely to thee. Thou canst not see Him, but thou mayst feel the pressure of His hands. Dost thou not hear His voice? Even in the valley of the shadow of death He says, "Fear not, I am with thee; be not dismayed, for I am thy God." Remember that noble speech of Caesar: "Fear not, thou carriest Caesar and all his fortune." Fear not, Christian; Jesus is with thee. In all thy fiery trials, His presence is both thy comfort and safety. He will never leave one whom He has chosen for His own. "Fear not, for I am with thee," is His sure word of promise to His chosen ones in the "furnace of affliction." Wilt thou not, then, take fast hold of Christ, and say--

"Through floods and flames, if Jesus lead,
I'll follow where He goes."

Evening Verse

"He saw the Spirit of God descending like a dove." Matthew 3:16

As the Spirit of God descended upon the Lord Jesus, the head, so He also, in measure, descends upon the members of the mystical body. His descent is to us after the same fashion as that in which it fell upon our Lord. There is often a singular rapidity about it; or ever we are aware, we are impelled onward and heavenward beyond all expectation. Yet is there none of the hurry of earthly haste, for the wings of the dove are as soft as they are swift. Quietness seems essential to many spiritual operations; the Lord is in the still small voice, and like the dew, His grace is distilled in silence. The dove has ever been the chosen type of purity, and the Holy Spirit is holiness itself. Where He cometh, everything that is pure and lovely, and of good report, is made to abound, and sin and uncleanness depart. Peace reigns also where the Holy Dove comes with power; He bears the olive branch which shows that the waters of divine wrath are assuaged. Gentleness is a sure result of the Sacred Dove's transforming power: hearts touched by His benign influence are meek and lowly henceforth and for ever. Harmlessness follows, as a matter of course; eagles and ravens may hunt their prey--the turtledove can endure wrong, but cannot inflict it. We must be harmless as doves. The dove is an apt picture of love, the voice of the turtle is full of affection; and so, the soul visited by the blessed Spirit, abounds in love to God, in love to the brethren, and in love to sinners; and above all, in love to Jesus. The brooding of the Spirit of God upon the face of the deep, first produced order and life, and in our hearts, He causes and fosters new life and light. Blessed Spirit, as Thou didst rest upon our dear Redeemer, even so rest upon us from this time forward and for ever.

Daily Scripture Readings 2010

2010-02-25T14:33:00.000-08:00

Devotionals:

Ash Wednesday. (or as mp3).

Second Midweek of Lent.
Second Sunday in Lent (Feb 28) (or as mp3).
Third Midweek of Lent.
Third Sun. in Lent (March 7) (or as mp3).
Fourth Midweek of Lent (or as mp3).
Fourth Sun. in Lent (March 14) (or as mp3).
Fifth Midweek of Lent.
Fifth Sunday in Lent (March 21) (or as mp3).
Palm Sunday (March 28) (or as mp3).
Midweek of Holy Week (March 30, 31).
Maundy Thursday (April 1) (or as mp3).
Good Friday (April 2).

Why did Jesus say, "My God, my God, why have you forsaken me?"

2010-02-16T22:24:00.000-08:00

Why did Jesus say, "My God, my God, why have you forsaken me?"

Verse of the Week

2010-02-11T17:47:00.000-08:00

"But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed." Isaiah 53:5

"What does the Bible say about a Christian going into debt?"

2010-02-11T17:33:00.000-08:00

Question: "What does the Bible say about a Christian going into debt?"

Answer: Paul's charge to us in Romans 13:8 to owe nothing but love is a powerful reminder of God's distaste for all forms of debt that are not being paid in a timely manner (see also Psalm 37:21). At the same time, the Bible does not explicitly command against all forms of debt. The Bible warns against debt, and extols the virtue of not going into debt, but does not forbid debt. The Bible has harsh words of condemnation for lenders who abuse those who are bound to them in debt, but it does not condemn the debtor.

Some people question the charging of any interest on loans, but several times in the Bible we see that a fair interest rate is expected to be received on borrowed money (Proverbs 28:8; Matthew 25:27). In ancient Israel the Law did prohibit charging interest on one category of loans—those made to the poor (Leviticus 25:35-38). This law had many social, financial, and spiritual implications, but two are especially worth mentioning. First, the law genuinely helped the poor by not making their situation worse. It was bad enough to have fallen into poverty, and it could be humiliating to have to seek assistance. But if, in addition to repaying the loan, a poor person had to make crushing interest payments, the obligation would be more hurtful than helpful.

Second, the law taught an important spiritual lesson. For a lender to forego interest on a loan to a poor person would be an act of mercy. He would be losing the use of that money while it was loaned out. Yet that would be a tangible way of expressing gratitude to God for His mercy in not charging His people “interest” for the grace He has extended to them. Just as God had mercifully brought the Israelites out of Egypt when they were nothing but penniless slaves and had given them a land of their own (Leviticus 25:38), so He expected them to express similar kindness to their own poor citizens.

Christians are in a parallel situation. The life, death, and resurrection of Jesus has paid our sin debt to God. Now, as we have opportunity, we can help others in need, particularly fellow believers, with loans that do not escalate their troubles. Jesus even gave a parable along these lines about two creditors and their attitude toward forgiveness (Matthew 18:23-35).

The Bible neither expressly forbids nor condones the borrowing of money. The wisdom of the Bible teaches us that it is usually not a good idea to go into debt. Debt essentially makes us a slave to the one who provides the loan. At the same time, in some situations going into debt is a “necessary evil.” As long as money is being handled wisely and the debt payments are manageable, a Christian can take on the burden of financial debt if it is absolutely necessary.

"How should a Christian view materialism?"

2010-02-11T17:32:00.000-08:00

Answer: Materialism is defined as “the preoccupation with material things rather than intellectual or spiritual things.” If a Christian is preoccupied with material things, it is definitely wrong. That is not to say we cannot have material things, but the obsession with acquiring and caring for “stuff” is a dangerous thing for the Christian, for two reasons.

First, any preoccupation, obsession or fascination with anything other than God is sinful and is displeasing to God. We are to “love the Lord, your God, with all your heart, and with all your soul, and with all your might” (Deuteronomy 6:5), which is, according to Jesus, the first and greatest commandment (Matthew 22:37-38). Therefore, God is the only thing we can (and should) occupy ourselves with habitually. He alone is worthy of our complete attention, love and service. To offer these things to anything, or anyone, else is idolatry.

Second, when we concern ourselves with the material world, we are easily drawn in by the “deceitfulness of wealth” (Mark 4:19), thinking that we will be happy or fulfilled or content if only we had more of whatever it is we are chasing. This is a lie from the father of lies, Satan. He wants us to be chasing after something he knows will never satisfy us so we will be kept from pursuing that which is the only thing that can satisfy—God Himself. Luke 16:13 tells us we “cannot serve both God and money.” We must seek to be content with what we have, and materialism is the exact opposite of that contentment. It causes us to strive for more and more and more, all the while telling us that this will be the answer to all our needs and dreams. The Bible tells us that a person’s “life is not in the abundance of the things which he possesses” (Luke 12:15) and that we are to “seek first the kingdom of God and His righteousness” (Matthew 6:33).

If materialism was ever to satisfy anyone, it would have been Solomon, the richest king the world has ever known. He had absolutely everything and had more of it than anyone, and yet he found it was all worthless and futile. It did not produce happiness or the satisfaction our souls long for. He declared, “Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income” (Ecclesiastes 5:10). In the end, Solomon came to the conclusion that we are to “fear God, and keep His commandments. For this is the whole duty of man” (Ecclesiastes 12:13).

"What does the Bible say about altar calls? Are altar calls biblical?"

2010-02-11T17:20:00.000-08:00

Question: "What does the Bible say about altar calls? Are altar calls biblical?"

Answer: The practice of altar calls—calling people forward after an evangelistic sermon to make a public confession of faith in Christ—has gained prominence in the 20th century primarily through “crusades” such as those of Billy Graham. Also known as the “invitation system,” altar calls are regularly practiced as part of some church services, especially in many Baptist denominations and other evangelical churches where altar calls are an integral part of the services.

While altar calls as practiced today are not found in the Bible, their advocates cite several biblical examples as support for using them. First, Christ called each of His disciples publicly, telling them “follow Me” (Matthew 4:19, 9:9) and expecting them to respond immediately, which they did. Jesus was demanding an outward identification with Himself on the part of those who would be His disciples. Of course, the problem of Judas, who also responded publicly by leaving his life behind and following Jesus, is that the “call” Judas responded to was not synonymous with salvation.

Proponents of the altar call also cite Matthew 10:32 as proof that a new believer must acknowledge Christ “before men” in order for Him to reciprocate. Calling people to the front of an arena or church is certainly acknowledging before men that a decision has been made. The question is whether that decision is genuinely motivated by a sincere repentance and faith or whether it is an emotional response to external stimuli such as swelling music, heartfelt pleas from the pulpit, or a desire to “go along with the crowd.” Romans 10:9 makes it clear that genuine salvation comes only from heartfelt belief, which will then result in a verbal confession of that faith.

Just like the sinner’s prayer, altar calls can be an outward expression of genuine repentance and faith in Christ. The danger is in looking to the prayer or the response as evidence of salvation (Matthew 7:22). True salvation results in a life of continual sanctification as the Holy Spirit within the true believer produces more and more of His fruit (Galatians 5:22-23) as evidence of the reality of saving faith.

Question: "What is the sinner's prayer?"

2010-02-11T15:49:00.000-08:00

Answer: The sinner's prayer is a prayer a person prays to God when they understand that they are a sinner and in need of a Savior. Saying a sinner's prayer will not accomplish anything on its own. A true sinner's prayer only represents what a person knows, understands, and believes about their sinfulness and need for salvation.

The first aspect of a sinner's prayer is understanding that we are all sinners. Romans 3:10 proclaims, "As it is written, There is none righteous, no, not one." The Bible makes it clear that we have all sinned. We are all sinners in need of mercy and forgiveness from God (Titus 3:5-7). Because of our sin, we deserve eternal punishment (Matthew 25:46). The sinner's prayer is a plea for grace instead of judgment. It is a request for mercy instead of wrath.

The second aspect of a sinner's prayer is knowing what God has done to remedy our lost and sinful condition. God took on flesh and became a human being in the Person of Jesus Christ (John 1:1,14). Jesus taught us the truth about God and lived a perfectly righteous and sinless life (John 8:46; 2 Corinthians 5:21). Jesus then died on the cross in our place, taking the punishment that we deserve (Romans 5:8). Jesus rose from the dead to prove His victory over sin, death, and hell (Colossians 2:15; 1 Corinthians chapter 15). Because of all of this, we can have our sins forgiven and be promised an eternal home in Heaven - if we will just place our faith in Jesus Christ. All we have to do is believe that He died in our place and rose from the dead (Romans 10:9-10). We can be saved by grace alone, through faith alone, in Jesus Christ alone. Ephesians 2:8 declares, "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God."

Saying the sinner's prayer is simply a way of declaring to God that you are relying on Jesus Christ as your Savior. There are no "magical" words that result in salvation. It is only faith in Jesus' death and resurrection that can save us. If you understand that you are a sinner and in need of salvation through Jesus Christ, here is a sinner's prayer you can pray to God: "God, I know that I am a sinner. I know that I deserve the consequences of my sin. However, I am trusting in Jesus Christ as my Savior. I believe that His death and resurrection provided for my forgiveness. I trust in Jesus and Jesus alone as my personal Lord and Savior. Thank you Lord, for saving me and forgiving me! Amen!"

Did you pray the sinner's prayer and truly understand and believe what it teaches? If so, please click on the "I have accepted Christ today" button below.

What signs indicate that the end times are approaching?

2010-02-11T15:11:00.000-08:00

Answer: Matthew 24:5-8 gives us some important clues so we can discern the approach of the end times, “For many will come in my name, claiming, 'I am the Christ,' and will deceive many. You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.” An increase in false messiahs, an increase in warfare, and increases in famines, plagues, and natural disasters—these are signs of the end times. In this passage, though, we are given a warning: we are not to be deceived, because these events are only the beginning of birth pains; the end is still to come.

Some interpreters point to every earthquake, every political upheaval, and every attack on Israel as a sure sign that the end times are rapidly approaching. While the events may signal the approach of the last days, they are not necessarily indicators that the end times have arrived. The apostle Paul warned that the last days would bring a marked increase in false teaching. “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Timothy 4:1). The last days are described as “perilous times” because of the increasingly evil character of man and people who actively “resist the truth” (2 Timothy 3:1-9; see also 2 Thessalonians 2:3).

Other possible signs would include a rebuilding of a Jewish temple in Jerusalem, increased hostility towards Israel, and advances toward a one-world government. The most prominent sign of the end times, however, is the nation of Israel. In 1948, Israel was recognized as a sovereign state, essentially for the first time since A.D. 70. God promised Abraham that his posterity would have Canaan as “an everlasting possession” (Genesis 17:8), and Ezekiel prophesied a physical and spiritual resuscitation of Israel (Ezekiel chapter 37). Having Israel as a nation in its own land is important in light of end times prophecy because of Israel’s prominence in eschatology (Daniel 10:14; 11:41; Revelation 11:8).

With these signs in mind, we can be wise and discerning in regard to the expectation of the end times. We should not, however, interpret any of these singular events as a clear indication of the soon arrival of the end times. God has given us enough information that we can be prepared, and that is what we are called to be.

ONCE SAVED ALWAYS SAVED AUDIO

2010-02-11T13:48:00.000-08:00

http://www.gotquestions.org/audio/once-saved-always-saved.mp3

KNOW GOD'S WILL

2010-02-11T13:29:00.000-08:00

http://www.gotquestions.org/audio/Know-God-Will.mp3

Justin Peters

2010-02-10T17:59:00.000-08:00

Justin Peters analyzed Benny Hinn's Ministry and its methods for his master's thesis in theology.
JUSTIN PETERS
Justin Peters was born in Vicksburg, Mississippi. The influence of two Christian parents coupled with the challenges of Cerebral Palsy led Justin to begin inquiring about Jesus at an early age. In fact, he became a born again Christian at age seven.

As a teenager, Justin visited faith healers, hoping to be healed himself, but his hopes were unfulfilled. In November 1995, while attending Mississippi State University, Justin decided that his calling was to enter the ministry and become an evangelist. With that goal in mind, he set off to study theology at Southwestern Baptist Theological Seminary in Fort Worth, Texas.

His Master’s thesis, completed at the end of 2002, was an examination of the life and ministry of Benny Hinn. As research for his thesis, Justin attended several Benny Hinn Crusades. However, his requests for interviews with Benny Hinn were denied.
READ part of Justin’s thesis (.pdf)

Justin is now a staff evangelist at the First Baptist Church in Vicksburg, Mississippi but he travels often to preach to other congregations across the United States. He is an avid hunter and fisherman.
READ his interview with the fifth estate (.pdf)

If you need Acrobat Reader, download it HERE.

^TOP

FURTHER READING
Trinity Foundation Inc - leading watchdog of religious media
Evangelical Council for Financial Accountability - focuses on financial transparency, integrity in fund-raising, and proper use of charity resources in Christian ministries
Ministry Watch - online database with profiles on more than 400 of the largest church and parachurch ministries in the United States
Rick A. Ross Institute - a database of information about cults, controversial groups and movements, specific information about Benny Hinn
Apologetics Index - an online resource on religions
The Door Magazine - satirizes the church and people of faith

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STORY UPDATE
Jordie, the young man in Calgary is still on dialysis and still looking for his miracle.

Little Grace is fine, says her Mom, but there's been no change in her physical condition. They haven't attended any more of Pastor Benny's crusades.

Also, in his letter to his followers after our original broadcast, Pastor Benny suggests that our reporting on his hotel expenses was misleading. He claims that the hotels he uses often give him rooms for free, or "deeply discounted". Well, we checked on that and the two luxury hotels which appear in our story, the ones in London and Milan, both told us that they do not offer deep discounts or freebies on those rooms.

A Minister's Calling

2010-02-10T14:24:00.000-08:00

Like Justin, I do suffer from a relatively mild case of Cerebral Palsy. God has used my handicap to keep me dependent upon Him and to help shape me into the man He wants me to be (a work in progress for all of us). That my Cerebral Palsy is a part of my ministry, there can be no doubt. However, it is not the center of my ministry. The first, and most important, thing that we must look at is the fact that our calling into the ministry is not because of us choosing to preach the gospel. The choosing process is not up to us. It is God who has chosen us to be the minister/preacher. This is so important for us to understand because when we realize that it is God who has chosen us then we will understand both the privilege and responsibility. Being chosen by God is not to be taken lightly.

Amos 7:14-15, “Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel..”

In this verse we can clearly see that God was the one who chose Amos. How about you? Who is it that has chosen you? Was it the pastor that continually told you that you would be a minister until you finally started to believe or was it God? How about the seminary student? Do you think that because you went to a Bible school you should be a preacher? Not only do we see the selection process of ministers in the Old Testament but we also see it in the New Testament.

John 1:6, “There was a man sent from God, whose name was John.”

In this verse we see John the Baptist being sent by God. He was sent by God Himself and not by someone nudging him. It was not John’s decision to minister to the people but it was God’s.

Now, one of the things that we must point out is the fact that God has not chosen us by the works that we have done but by grace. Being called to minister is much like the calling to salvation which is by grace. Salvation nor ministering is something that we have a right to. Salvation and ministering is a gift from God. It is by His grace. Grace is defined as undue favor. In other words we can identify with grace as something that has been given even though we don’t deserve it. One of the greatest attributes of the apostle Paul is his humility and sense of worthlessness as he stands before God.

Pastor Garry Cuthbert

A Call for Discernment Exposing the Word of Faith Movement

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A Call for Discernment: Exposing the Word-Faith Movement with guest Justin Peters

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MEET JUSTIN PETERS MINISTRIES

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"Justin Peters came to Sycamore Baptist Church in the spring of 2002 as a student evangelist. In less than one week, God used Justin to change the very heart of the church. We had just come through a major spiritual battle and many of the saints were wounded. Justin brought a spirit of wisdom and compassion far beyond his years. His impact was so effective we invited him back in October for a series of meetings. He spoke to children and adults during these meetings, and the results have been breathtaking. The kingdom of God is still growing as a result. We have baptized more as a direct result of God using Justin's proclamation of the Gospel than we did in the previous three years combined.

JUSTIN PETERS MINISTRIES:

http://www.justinpeters.org/

Verses About Love From God

2010-02-09T21:23:00.000-08:00

John 3:16

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
—John 3:16
John 15:12-15

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.
—John 15:12-15
Romans 5:8

but God shows his love for us in that while we were still sinners, Christ died for us.
—Romans 5:8
Romans 8:38-39

For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
—Romans 8:38-39
1 John 3:1

3:1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.
—1 John 3:1
1 John 4:9-18

In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.
—1 John 4:9-18

~Scriptures On Love~

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~Scriptures On Love~

*Please do not use or direct link to the images on this page ~ Read why here*

These are scriptures from God's word on God's love. All the scriptures I've taken from the Amplified Bible unless otherwise stated. If you click on the scripture reference you will go to that scripture at 'Bible Gateway' where you can read it in the translation or language you want to.

If you [really] love Me, you will keep (obey) My commands. John 14: 15

Whereas the object and purpose of our instruction and charge is love, which springs from a pure heart and a good (clear) conscience and sincere (unfeigned) faith.
1 Timothy 1: 5

And walk in love, [esteeming and delighting in one another] as Christ loved us and gave Himself up for us, a slain offering and sacrifice to God [for you, so that it became] a sweet fragrance. Ephesians 5: 2

[Let your] love be sincere (a real thing); hate what is evil [loathe all ungodliness, turn in horror from wickedness], but hold fast to that which is good. Romans 12: 9

Love one another with brotherly affection [as members of one family], giving precedence and showing honor to one another.
Romans 12: 10

Little children, let us not love [merely] in theory or in speech but in deed and in truth (in practice and in sincerity). 1 John 3: 18

And you shall love the Lord your God with all your [mind and] heart and with your entire being and with all your might.
Deuteronomy 6: 5

Know, recognize, and understand therefore that the Lord your God, He is God, the faithful God, Who keeps covenant and steadfast love and mercy with those who love Him and keep His commandments, to a thousand generations. Deuteronomy 7: 9

How precious is Your steadfast love, O God! The children of men take refuge and put their trust under the shadow of Your wings.
Psalm 36: 7

Because he has set his love upon Me, therefore will I deliver him; I will set him on high, because he knows and understands My name [has a personal knowledge of My mercy, love, and kindness--trusts and relies on Me, knowing I will never forsake him, no, never]. Psalm 91: 14

Beloved, let us love one another, for love is (springs) from God; and he who loves [his fellowmen] is begotten (born) of God and is coming [progressively] to know and understand God [to perceive and recognize and get a better and clearer knowledge of Him]. 1 John 4: 7

He who does not love has not become acquainted with God [does not and never did know Him], for God is love. 1 John 4: 8

Such hope never disappoints or deludes or shames us, for God's love has been poured out in our hearts through the Holy Spirit Who has been given to us. Romans 5: 5

But God shows and clearly proves His [own] love for us by the fact that while we were still sinners, Christ (the Messiah, the Anointed One) died for us. Romans 5: 8

Love does no wrong to one's neighbor [it never hurts anybody]. Therefore love meets all the requirements and is the fulfilling of the Law. Romans 13: 10

For God is not unrighteous to forget or overlook your labor and the love which you have shown for His name's sake in ministering to the needs of the saints (His own consecrated people), as you still do.
Hebrews 6: 10

Let love for your fellow believers continue and be a fixed practice with you [never let it fail]. Hebrews 13: 1

But if one loves God truly [with affectionate reverence, prompt obedience, and grateful recognition of His blessing], he is known by God [recognized as worthy of His intimacy and love, and he is owned by Him].
1 Corinthians 8: 3

But earnestly desire and zealously cultivate the greatest and best gifts and graces (the higher gifts and the choicest graces). And yet I will show you a still more excellent way [one that is better by far and the highest of them all--love]. 1 Corinthians 12: 31

For whom the Lord loves He corrects, even as a father corrects the son in whom he delights. Proverbs 3: 12

I love those who love me, and those who seek me early and diligently shall find me. Proverbs 8: 17

But God--so rich is He in His mercy! Because of and in order to satisfy the great and wonderful and intense love with which He loved us. Ephesians 2: 4

I give you a new commandment: that you should love one another. Just as I have loved you, so you too should love one another.
John 13: 34

By this shall all [men] know that you are My disciples, if you love one another [if you keep on showing love among yourselves].
John 13: 35

He brought me to the banqueting house, and his banner over me was love [for love waved as a protecting and comforting banner over my head when I was near him].
Song of Solomon 2: 4

And I will sow her for Myself anew in the land, and I will have love, pity, and mercy for her who had not obtained love, pity, and mercy; and I will say to those who were not My people, You are My people, and they shall say, You are my God! Hosea 2: 23

And this I pray: that your love may abound yet more and more and extend to its fullest development in knowledge and all keen insight [that your love may display itself in greater depth of acquaintance and more comprehensive discernment]. Philippians 1: 9

Above all things have intense and unfailing love for one another, for love covers a multitude of sins [forgives and disregards the offenses of others]. 1 Peter 4: 8

Show respect for all men [treat them honorably]. Love the brotherhood (the Christian fraternity of which Christ is the Head). Reverence God. Honor the emperor.
1 Peter 2: 17

Who shall ever separate us from Christ's love? Shall suffering and affliction and tribulation? Or calamity and distress? Or persecution or hunger or destitution or peril or sword? Romans 8: 35

For I am persuaded beyond doubt (am sure) that neither death nor life, nor angels nor principalities, nor things impending and threatening nor things to come, nor powers, nor height nor depth, nor anything else in all creation will be able to separate us from the love of God which is in Christ Jesus our Lord. Romans 8: 38-39

May Christ through your faith [actually] dwell (settle down, abide, make His permanent home) in your hearts! May you be rooted deep in love and founded securely on love. Ephesians 3: 17

[That you may really come] to know [practically, through experience for yourselves] the love of Christ, which far surpasses mere knowledge [without experience]; that you may be filled [through all your being] unto all the fullness of God [may have the richest measure of the divine Presence, and become a body wholly filled and flooded with God Himself]! Ephesians 3: 19

And may the Lord make you to increase and excel and overflow in love for one another and for all people, just as we also do for you. 1 Thessalonians 3: 12

And above all these [put on] love and enfold yourselves with the bond of perfectness [which binds everything together completely in ideal harmony]. Colossians 3: 14

As a father loves and pities his children, so the Lord loves and pities those who fear Him [with reverence, worship, and awe].
Psalm 103: 13

And now, Israel, what does the Lord your God require of you but [reverently] to fear the Lord your God, [that is] to walk in all His ways, and to love Him, and to serve the Lord your God with all your [mind and] heart and with your entire being. Deuteronomy 10: 12

But I tell you, Love your enemies and pray for those who persecute you. Matthew 5: 44

If you [merely] love those who love you, what quality of credit and thanks is that to you? For even the [very] sinners love their lovers (those who love them). Luke 6: 32

Therefore I tell you, her sins, many [as they are], are forgiven her--because she has loved much. But he who is forgiven little loves little. Luke 7: 47

I have loved you, [just] as the Father has loved Me; abide in My love [continue in His love with Me]. John 15: 9

No one has greater love [no one has shown stronger affection] than to lay down (give up) his own life for his friends. John 15: 13

Let everything you do be done in love (true love to God and man as inspired by God's love for us). 1 Corinthians 16: 14

Husbands, love your wives, as Christ loved the church and gave Himself up for her.
Ephesians 5: 25

Even so husbands should love their wives as [being in a sense] their own bodies. He who loves his own wife loves himself.
Ephesians 5: 28

Hatred stirs up contentions, but love covers all transgressions. Proverbs 10: 12

May the Lord direct your hearts into [realizing and showing] the love of God and into the steadfastness and patience of Christ and in waiting for His return.
2 Thessalonians 3: 5

Beloved, if God loved us so [very much], we also ought to love one another. 1 John 4: 11

Even if I dole out all that I have [to the poor in providing] food, and if I surrender my body to be burned or in order that I may glory, but have not love (God's love in me), I gain nothing. 1 Corinthians 13: 3

Love endures long and is patient and kind; love never is envious nor boils over with jealousy, is not boastful or vainglorious, does not display itself haughtily.
1 Corinthians 13: 4

It is not conceited (arrogant and inflated with pride); it is not rude (unmannerly) and does not act unbecomingly. Love (God's love in us) does not insist on its own rights or its own way, for it is not self-seeking; it is not touchy or fretful or resentful; it takes no account of the evil done to it [it pays no attention to a suffered wrong].
1 Corinthians 13: 5

It does not rejoice at injustice and unrighteousness, but rejoices when right and truth prevail. 1 Corinthians 13: 6

Love bears up under anything and everything that comes, is ever ready to believe the best of every person, its hopes are fadeless under all circumstances, and it endures everything [without weakening]. 1 Corinthians 13: 7

Love never fails [never fades out or becomes obsolete or comes to an end]. As for prophecy (the gift of interpreting the divine will and purpose), it will be fulfilled and pass away; as for tongues, they will be destroyed and cease; as for knowledge, it will pass away [it will lose its value and be superseded by truth]. 1 Corinthians 13: 8

And so faith, hope, love abide [faith--conviction and belief respecting man's relation to God and divine things; hope--joyful and confident expectation of eternal salvation; love--true affection for God and man, growing out of God's love for and in us], these three; but the greatest of these is love. 1 Corinthians 13: 13

Some Poetry on Love you may like to read. Click on Friendship/Love poetry. If you want to send this page to a friend, click on 'Share This Page' below.

Todd Friel & Justin Peters On The Word Of Faith Movement

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Watch this video in a new window Exposing Word of Faith Prosperity Gospel:Justin Peters/SO4J-TV

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How the Oil is Used

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The oil is almost always applied using the right thumb, or occasionally is poured on. When applied with the thumb, it is usually applied in the form of a cross. This is to remind us that all blessing come from the crucified Christ, the source of all healing and life for the world.

When anointing accompanies Baptism, the cross is marked in oil on the baptized person's forehead. In this way they are 'sealed' with the Holy Spirit as a reminder of Revelation 7:3 in which the servants of God are "sealed . . . upon their foreheads." In Baptism we are made servants of God.

Confirmation candidates and the sick are anointed in the same way on their foreheads, and for the same reasons. The sick are also anointed, as the need arises, on the infected part of their bodies. In this way their prayer is acted out.

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I have prepared a meditative exercise to help shape or heal our image of God. I invite you to close your eyes, breathe deeply and begin to focus your mind on God.

1. Picture yourself having committed some sin, standing before God the judge expecting to be condemned. The judge recognizes your remorse, accepts your repentance, drops the charges against you, forgives the harm you have done, releases you from your punishment, and sets you free! (Psalm 103:10 -12) "God does not deal with us according to our sins, nor repay us according to our iniquities. As the heavens are high above Earth, that's how great God's steadfast love is toward us who respect God. As far as the East is from the West, that's how far God removes our transgressions from us."
2. Picture God as a loving mother/father holding you in his/her arms. (Hosea 11: 3,4) It was I who taught you to walk, I took you up in my arms; but you did not know that I healed you. I led you with the cords of human kindness, with the bands of love. I was the one who lifted you as an infant to my cheek and bent down to feed you.
3. Can you picture God as the anguished parent of a rebellious teenager? (Isaiah 1) "Why must you persist in your rebellion until your head is injured, your heart is afflicted, and you are covered with wounds. I am so weary of bearing the burdens you place on me. If only you were willing, I would take your blood red sins and make them pure as snow."
4. Can you picture God as a shepherd who lovingly cares for you? (Isaiah 40:11) "God is like a shepherd feeding his flock, gathering the lambs in his arms, holding them against his breast and gently leading the mother ewes." Can you picture yourself as a lamb being held against God's breast, or a mother ewe being gently led.
5. Think of God as a wise woman, a teacher speaking to us to set us right (Proverbs 8) "Listen, I have something important to tell you. What I say is right; nothing false, nothing misleading. What I tell you is the plain truth. I will give you good advice. If you listen to me you will be blessed day after day. Whoever finds me finds life."
6. Can you picture God as your lover? (Song of Songs 7) "How beautiful you are, how charming, my love, my delight! Come my love, let us walk together through the fields, then we will spend the night together in the village. In the morning we will go into the vineyard and among the blossoms of the orchard. There I will give you the gift of my love." Have you read Morton Kelsey's book "Sacrament of Sexuality"?
7. Or perhaps you can picture God as a glorious light. (Psalm 119:105) "Your word is a lamp for my feet, a light on my path." Can you picture your soul being flooded with God's glorious light? Once, while attending a Quaker Meeting, I was meditating on how to visualize the presence of God when a glorious deep blue light filled my consciousness. (Isaiah 60:1-2) "Arise, shine out, for your light has come, and the glory of God has risen on you. Look! though night still covers Earth and the people are in darkness, on you God is rising and over you God's glory can be seen."
8. Finally let's consider God simply as the spirit or reign of love. ( Zephaniah 3:14 -18 ) "Shout for joy, daughter of Zion, Shout aloud! Rejoice and exult with all your heart. . . Have no fear, nor let your hands fall limp. God is in the midst of you as your savior. God will rejoice over you with gladness, and will renew you with love." Perhaps you can feel or imagine your whole being filling to overflowing and being renewed with the spirit of Love. Breathe it in with your breath. Let it flow to your heart. Let it be carried to every part of your body, mind, and soul. Can you feel God's love as emotionally renewing?

Now while continuing to hold the light of God in your soul and the love of God in your heart, center your focus on your breathing again, and gradually become aware of the people around you. When you are ready, open your eyes and rejoin the group. Stretch!

Share with the group your thoughts about some of these images.

Rabbi Simkha Y. Weintraub, of the Jewish Healing Center, has put together a study by Jewish spiritual leaders of the 10 Psalms which are considered to be the complete remedy. This study has been published by Jewish Lights Publishing of Woodstock, Vt. in a book, Healing of Soul, Healing of Body. It begins with Psalm 16 which urges us to trust in God who watches over us, who turns our pain into gladness, who provides security and rest for the body and who will not abandon the soul. Then Psalm 41 reminds us that God sustains us on our sick bed and, in our illness, heals all our infirmities. These psalms can lead us finally to Shalom! Shalom is not only "Peace"; the cessation of fighting, it is blessing, healing and complete wholeness.

I have always found the psalms to be a source of comfort, strength and healing. When I was in Sunday School we were expected to memorize certain passages of scripture. In Second Grade I learned the 23rd psalm. One phrase always bothered me. "Thou preparest a table before me in the presence of mine enemies." Then I tried putting it into my own words, "You welcome me at your table where everyone can see how much you love me." That made more sense to me. Since then I have worked at paraphrasing all of the Psalms; putting them into my own words and it has been a great blessing to me. I highly recommend this to you as a wonderful spiritual discipline and a means of bringing you deep inner healing.

One of my favorites is Psalm 103 describing God's compassion and healing.

Praise God, my soul, and from the depth of my being praise the Holy One. Praise God, my soul, and never forget all the benefits of God's kindness. God forgives all our offenses, cures all our diseases. God redeems our lives from the pit of worthlessness, and places a crown of faithful love upon our heads with tenderness; God intends our years to be filled with goodness and our youthful strength to be continuously renewed so that we may soar like the eagles.

We have talked about the healing that is needed to fit us to be receptive to God's healing activity. Now I want to move on to look at some healing experiences described in the Hebrew Bible and the persons God empowered to perform them. Frank Darling in his book Biblical Healing; Hebrew and Christian Roots, emphasized that these healing activities were carried out by persons with a special relationship with God. Isaiah 61 describes the healing mission of God's servant in this way: "The Spirit of God is upon me, because GOD has anointed me; and has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives and release to the prisoners. . . to comfort all who mourn and give them flowers instead of ashes, the oil of gladness instead of mourning." Some people are anointed by God to be healers.

One of the earliest references to healing in the Bible involves Abraham. He was seen as a healer because he had a special covenant relationship with God. When Abimelech and his whole household were afflicted with barrenness (Genesis 20:17) "Then Abraham prayed to God and God healed Abimeleck and his wife and female slaves so they could bear children."

Moses was another person with a special relationship with God. After receiving God's call at the burning bush Moses protested that he needed proof to show God's people in Egypt. (Exodus 4:6-7) Then Moses discovered that his hand had become infected with leprosy but he was given a sign of God's healing power by the cleansing his leprous hand. After God's people had escaped from Egypt and had crossed the sea,

( Exodus 20:26 ) God assured them through Moses that they would be protected from the diseases which had afflicted the Egyptians "For I am the God who heals you." When Miriam was afflicted with leprosy Moses prayed to God to heal her (Numbers 12) and after 7 days outside the camp she was cleansed and able to rejoin them.

In Numbers 21, we are told that Moses made a bronze serpent on a rod to heal the people who had been bitten by poisonous snakes and save them from the fear of death. People really do die of fear. Even today the serpent on the rod is a sign of healing.

In 2 Kings 5 we read about the prophet Elisha healing Naaman's leprosy by sending him to wash in the Jordan river. Naaman at first protested, but when he humbled himself and obeyed, he was healed.

These examples tell us that healing came as a result of prayer, faith, and humble acceptance. The healings were all performed by people who had a special relationship with God and who were given special gifts of the Holy Spirit. It is interesting to read that the special gifts of the Spirit were passed on from Elijah to Elisha. Elisha asked for a double share of Elijah's spirit. (2 Kings 2) This was the customary request of an eldest son to receive a double share of the inheritance from his father. This was granted to Elisha when Elijah was taken to heaven. The spirit of Moses was passed on to Joshua, by the laying on of hands. (Deuteronomy 34:9) "Joshua the son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him." In the Bible the hand represented power and blessing. When Isaac laid his hands on his sons to bless them, something was transferred to them that was irrevocable. The Bible often speaks of the Hand of God as representing God's power. We set aside and empower ministers by ordination with prayer and the laying on of hands. At confirmation we pass God's blessing on to the confirmands and empower them to be disciples by prayer and the laying on of hands. In healing ministry one of the ways we can convey God's love and healing power to the sick is by laying hands on them and praying for their healing. Often touch is important in the healing process.

The first time I laid hands on someone in prayer was early in my ministry. I was visiting parishioners in the hospital when a nurse who knew me came to me and asked me to come a pray for a man who saw suffering terribly. When I entered his room the man was very agitated, tossing and turning in his bed and crying out in pain in spite of the drugs he had been given. I went over to his bed, laid my hand on his head and began to pray out loud that God would be merciful to him, forgive his sins, relieve his pain and suffering, and grant him peace. Immediately the man became quiet and seemed to be sleeping peacefully. When I returned to his room a few minutes later the nurse told me that the man had died shortly after my prayer, but on his face I could see a wonderful expression of relief and peace. Wow! What an answer to prayer! Through our hands we express many things, our strength, our own faith and confidence, the love God has given us, and sometimes God's power to comfort and heal. If we lay hands on other people without a firm connection with the love and power of God they can draw the love and energy all out of us and leave us totally drained.

In healing ministry our hands can also communicate in both directions. Not only can we communicate God's healing love to someone, we can also receive things from them. One time when I visited another parishioner who was in pain, I took his hand in mine and told him to give me his pain. He looked at me in surprise and said he wouldn't wish that pain on anyone. I told him that it wouldn't hurt me because I would pass it on the God. Then as I reached up as if to take the hand of God with my left hand, my parishioner gritted his teeth and squeezed my right hand as hard as he could. I felt something pass through my body like a great sigh and he released his grip with a surprised expression of relief on his face and exclaimed: "Wow! it worked!" Other people can transmit their curses, their pain, their fears and anxieties to us and without a firm connection with God we can be sorely afflicted.

There is also something else we can receive through the laying on of hands and prayer. Remember that God's prophets were often called seers because they could perceive things not obvious to others. Our hands may be sensitive to the special needs of the person for whom we are praying. This can be helpful in the discernment of problems of which the person for whom we are praying may be unaware. As we move our hands over the person's body, while seeking any discernment God's Holy Spirit may give us, distress or disorder may be communicated to our sensitized hands in ways that might otherwise be indiscernible. Once when I was working with a person who was experiencing back pain, I prayed for discernment concerning the cause. As my hands passed over the back of the neck I sensed a pinched nerve. More exploration revealed tension in the neck muscles. With my hands laid on the neck muscles and my prayer to relieve stress, God relieved the pain in the back.

Another time I had been experiencing severe pain running down my right leg from my hip. My prayer partner sought the discernment of the Holy Spirit as I stood before him and he gently ran his hands down my body. Suddenly he stopped and told me, "If you get that fat wallet out of your hip pocket it might help." When I took it from my pocket the pain ceased immediately and it has never returned. I was healed!

Exercise - Decide if you want to try laying on hands, receive laying on hands or to be an observer. If you want to try some laying on of hands, pair up with someone next to you who is interested in receiving this ministry and invite someone else to join you as an observer. Lay your hands on that person's shoulders, and pray the Holy Spirit for discernment of anything that may be causing that person discomfort. You may feel various sensations with your hands such as warmth, tingling, tension. As the Holy Spirit leads you share what you are sensing and seek confirmation. You might say: "I am sensing some pain, sorrow, distress, anxiety etc. in you. Is that right? I sense that God wants to offer you assurance, strength, comfort, healing, etc. Would you like me to pray for that with you? Offer prayer as the Holy Spirit leads you. If you don't feel or sense anything after a few moments consider if your own hurts or feelings may be getting in the way and perhaps you should shift roles with your prayer partner. If you both wish to shift roles you may do so.

If something gets opened up for healing in this exercise and you feel the need for it to continue be sure to seek out a prayer partner here later today or someone of your home congregation to continue the process.

The Hebrew Bible can also teach us about what we call soaking prayer. When the son of the widow of Zarephath was stricken, (1 Kings 17:17-23) Elijah cried out to God, then stretched himself over the child three times praying, "My God, let this child's life come into him again." and the child was revived. Similarly, when a Shunammite woman's son was stricken Elisha prayed for his recovery (2 Kings 4:32-36). Elisha lay upon the child, putting his mouth to the child's mouth, and his hands on the child's hands, until the child's flesh was warmed. A second time he repeated the procedure and this time the child sneezed and opened his eyes.

We learn from this that it may take repeated applications of prayer and laying on of hands for complete healing to take place. Sometimes one needs to work with a prayer partner for several sessions as healing gradually progresses. Sometimes it is helpful to immerse a person in the prayers of a prayer group. One person may begin by laying hands on the person's head and beginning to pray. Several other persons then join in and with the permission of the person for whom the prayers are to be offered they may lay their hands on other parts of the body and add their prayers. Several of these soaking prayer sessions may be needed before healing may be completed, but the results can be spectacular. Some years ago Jim contracted polio and lost the use of his legs. I was in a prayer group with his wife, Doris, and every time we met we would soak Jim in this kind of healing prayer. There was gradual strengthening of Jim's legs over several years, until at last he was able to stand upright, discard his crutches, and walk again.

While making hospital calls I discovered a woman who had passed out on the road and wrecked her car. Tests showed that she had suffered severe brain damage. Her husband asked me to pray for her because the doctors felt there was little hope of recovery. For three months our church and others continued to pray for her and to soak her in our prayers as she lay in a coma in the hospital. A few weeks ago when I visited her she sat up, opened her eyes, and smiled when she recognized me. She had come out of the coma, had regained her memory, and she thanked me for the prayers which she believed had been so helpful. Persistence in prayer often gets remarkable results. Praise be to God! Amen.

Questions? Comments?

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Cassia

Cassia was one of the principal spices of the Holy Anointing oil used to anoint priests, kings and their garments. Likewise the coming King Messiah's robes will smell of cassia. Cassia is not frequently used today but was apparently a highly valued commodity in Bible times. The root word, kiddah, in both Hebrew and Arabic, signifies a strip and refers to the strips of bark from which the spice is made. In the spiritual sense, cassia speaks of humility, being stripped of pride, set apart (holy) with a servant's heart. The deep, exotic aroma and the rich color of our Cassia oil make it a welcome addition to our family of Biblical fragrant anointing oils.

Psalm 45:8 "Your robes are all fragrant with myrrh, aloes and cassia..."

Botanical Information:

Botanical: Cinnamomum cassia
Part Used: Bark & leaves
Habitat: Burma, India, South China

Cassia is an evergreen tree with an aromatic bark, similar to cinnamon, but darker, thicker and coarser. The outer surface is rough and greyish-brown, the inside bark is smoother and reddish-brown. The stems are cut down when the bark is mature. The bark is removed in short lengths and dried, then ground into powder or rolled from both sides toward the center, to form a quill resembling a scroll. An aromatic oil can be derived through steam distillation of the leaves to produce a strong and penetrating fragrance.

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Cedars of Lebanon

The cedar of Lebanon is a huge evergreen tree by Middle Eastern standards reaching 90 feet in height, the “King" of all Biblical trees. The wood is astonishingly decay resistant and it is never eaten by insect larvae. It is beautifully majestic and red toned with deep green leaves. The tree bark is dark gray and exudes a gumlike resin from which the highly aromatic oils are produced. Cedars of Lebanon is the strong, fragrant wood used to build David's house, Solomon's house and much of the First Temple. It was also used along with hyssop in the cleansing of a leper's house. It speaks of strength, permanence, endurance and wholeness.

Ps 92:12 "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon."

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FRANKINCENSE & MYRRH

These two fragrances combined not only smell divine, but have deep spiritual significance as two of the three gifts presented to the Messiah after his birth. (Learn more about the spiritual meaning of this and our other fragrances on our anointing oil teaching page.)

In temple days, sweet incense containing Frankincense was placed on the Inner Altar of the Tabernacle and burned morning and evening. It speaks of intercession. Myrrh, used as a burial spice and in purification rites, was a primary ingredient of the Holy Anointing Oil. It speaks of suffering and death, but our total deliverance in the atoning work of Messiah. Frankincense & Myrrh, two of the three prophetic gifts given to the Messiah at His birth, represent His role as Priest and Prophet, signifying all that Messiah would do and continues to do on our behalf.

Is 53:5 "He was wounded for our transgression, He was bruised for our iniquities; ....and by His stripes we are healed."
Heb 7:24-26: "...he is totally able to deliver those who approach God through him; since he is alive forever and thus able to intercede on their behalf."

Note: The Frankincense fragrance listed on the website will always contain a tiny bit of Myrrh to help with the pungency of the Frankincense fragrance. It will either be labeled Frankincense & Myrrh or simply Frankincense.

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Henna

Henna, a shrub producing masses of small, white, heavily fragrant flowers, has been widely used as a cosmetic from ancient times until present. It is popular in the Middle East as a dye which is applied in intricate patterns on the hands and feet of brides. The whole unbroken leaves of henna will not stain the skin; however, when they are broken or crushed the color is released to stain the skin. The mention of the alluring fragrance of Henna is quite appropriately found in the beautiful love song of the Bible, Song of Songs 1:14. It is a smell you can fall in love with instantly and is thought to be the source of Cleopatra's famous captivating perfume. The root word for Henna is derived from an Arabic word meaning emotional tenderness. We, like the Henna leaves and flowers, can become spiritually tender and extremely fragrant when we submit to the breaking of our own wills in true repentance before the Lord.

Psalm 51:17 "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise."

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Hyssop (Holy Fire)

Hyssop is a low growing evergreen, bushy herb growing 1 to 2 feet high, cultivated for its flower-tops, from which the fragrance is extracted. The herb grows in arid climates out of rocky soil and out of cracks in ancient walls such as in the old Temple area of Jerusalem. Hyssop was once called a "Holy Herb" because it was used for sprinkling in the ritual practices of the Hebrews. Ex 12:22 reads “And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts..” Because of the reference found in Num. 19:6 (“And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer”), we have called this fragrance “HOLY FIRE”. Hyssop, a very "clean, fresh" scent, speaks of spiritual cleansing by the refining fire of the Holy Spirit.

Ps 51:7 “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.”

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The Ketubah Collection - Marriage Covenant

Ketubah is the Hebrew word meaning "It is written" and the name given to marriage contracts for the children of Israel outlining the vows and responsibilities of the groom and the bride toward each other. Many scriptures compare the marriage covenant on earth with the covenant between the Creator and His people. After the Exodus, Moses presented the children of Israel with the terms of one such covenant, the Ten Commandments written with the finger of the Holy One of Israel, which they accepted wholeheartedly with a resounding “I do.” Love for The One True God, shown by obedience to His Word, is the basis on which this covenant is extended to all who believe.

Ketubah is a special aromatic blending of biblical fragrances representing the participants in the holy covenant of marriage:
the Groom, the Bride and the Spirit of The Living God.

Frankincense & Myrrh: fragrances of the Groom

Spikenard: fragrance of the Bride

Hyssop (Holy Fire): fragrance of the Holy Spirit

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King's Garments, a unique blend of Cassia & Myrrh

Myrrh, bitter to the taste, sweet to the smell, was used in purification rites and Holy Oil.
Cassia was one of the principal spices of the Holy Anointing oil used to anoint priests, kings and their garments. Likewise the garments of our coming King Messiah and High Priest, will smell of cassia. Psalm 45:8 "Your robes are all fragrant with myrrh, aloes and cassia...".

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Lily of the Valley

Lily of the valley is known for its delicate, cup-like, pure white flowers and its light and crisp fragrance. The Beloved in Song of Solomon compares herself to one of these after she has heard her lover declare how ravished he is with her. In the spiritual sense, lily speaks of purity of heart.

Song of Sol. 2:1 "I am the rose of Sharon, the lily of the valleys."

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Oil of Myrrh

Myrrh, an exotic Biblical spice, was used in purification & beautification rites, in the formula for the Holy Anointing Oil, and in burial spices. Queen Esther was bathed in Oil of Myrrh for six months and with other aloes and perfumes for another six months before her presentation to the king. Bitter to the taste but sweet to the smell, myrrh in the spiritual sense speaks of dying to self to become a "sweet smelling savor" to the Lord.

Esther 2:12 Each girl had her turn to appear before King Achashverosh after she had undergone the full twelve-month preparation period prescribed for the women, consisting of a six-month treatment with oil of myrrh and six months with perfumes and other cosmetics for women.
Click here for a teaching on Purim and the Fast of Esther

Botanical Information:

Botanical: Commiphora myrrha
Part Used: The gum resin
Habitat: Oman, Somalia, Yemen

The small bushy trees grow high on coastal cliffs with little soil and flourish in extreme hot, arid climates. Harvested by hand in the very last days of fall, the gum resin flow is milky white, as it begins to crystallize. The fresh myrrh is packed in burlap sacks, then carried down the rocky paths to awaiting camel packs and onto local markets. harvesters follow the "Frankincense & Myrrh trails" to market just as in ancient days.

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Pomegranate

The pomegranate, a Persian native, is one of the oldest fruits known to man and was highly esteemed by the Israelites. It takes an enormous amount of the flower petals to be pressed and steam-distilled in order to make a quantity of oil. Once pressed the slightly amber oil, which is the basis for all our Pomegranate products, gives off a pleasant and slightly fruity odor. Jewish tradition teaches that the pomegranate is a symbol for righteousness, because it is said to have 613 seeds which corresponds with the 613 mitzvot or commandments of the Torah. Pomegranate is one of the seven species the spies brought back with them to show how fertile the promised land was. It speaks of God's favor exhibited, in fruitfulness and abundance - hence we call it our “BLESSINGS COLLECTION”.

Nu 13:23 "They came to the valley of Eshkol...they brought also of the pomegranates, and of the figs."

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Rose of Sharon

This flower from the region of Sharon in Israel is actually not a rose, but is part of the hibiscus family. Its blooms are nonetheless beautiful and glorious, just as Isaiah depicted the millennial reign when the Bride of Messiah shines forth in all the radiance of her heavenly glory and beauty.

Song of Sol 2:1: "I am the rose of Sharon, the lily of the valleys."

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Spikenard

Spikenard, a rare and costly fragrant oil, was used by Mary of Bethany to anoint the head and feet of the Messiah two days before His death, as recorded in John 12:3: “Then Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment.” It speaks of the Bride’s extravagant adoration of & intimacy with the Bridegroom, in total abandonment, without regard to cost. We at ABBA call Spikenard "The Fragrance of the Bride", for it symbolizes the bride who has made herself ready.

Song of Sol 1:12 "While the king sits at his table, my spikenard sends forth its fragrance."

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Love, the World and Jesus

2010-02-08T12:29:00.000-08:00

As you go about your daily business and hear the radio music, see television and movies, books and magazines all explaining love in one way or another. You pretty much get the idea that love is about romantic interludes and sex. With Valentines day coming up you see candy, flowers and cards for sale and on the internet you can sign up for arranged meetings with the partner that is right for you. But Jesus had a different idea of what love was.
First Jesus tells us that we must forgive each other for our wrongs (trespasses),
He also tells us we must turn the other cheek, give our coat to those who ask and walk the extra mile. Jesus tells us that we must be kind to others, help the poor and feed the hungry. He tells us the story of the man who was beat by robbers and left for dead and how the good Samaritan cleaned his wounds, bound his wounds with medicine (herbs) and bandages, took him to an inn and paid to have him looked after. In true measure love is a Godly and sacrificial act, brought on by compassion. This can be the most difficult kind of love to act on. To give a part of yourself, to forgive and to help others, and yet Jesus tells us that we will be rewarded in heaven for this kind of love. It is not an imposition to give part of your garden vegetables to a low income family; or to sew clothing and quilts for the poor, or to buy a coat for someone that is cold, to give a homeless person a ride to a shelter or to save a small portion of your groceries each week for someone who in the future may need them, it is a gift from God.

And Jesus Walked

2010-02-08T12:22:00.000-08:00

By Rev. Harold W. Langley Jr.
2009-12-13

Rev. Harold W. Langley Jr.

Melrose, Fl

And Jesus Walked..

There is an old joke floating around, that I find has deep relevance in today's times. It concerns a teenager nearing his 16th birthday, who wants a car from his father, An old style Minister. The teen asks comes to his Father one day, as he pours over his upcoming sermon. Dad says the teen, I’m nearly sixteen, and everyone else is getting a car for their sixteenth birthday. So I want one for mine. The Father pulls his reading glasses down his nose slightly and peers over them at his boy. Son, Says the Father, I’ll make a deal with you. There is one month until your birthday. If you fulfill three tasks for me until then, I will buy you the car of your choice. The teen excited at the prospect of any car he chooses, agrees, without hesitation. Very well, the old Minister said, The first thing I want you to do is start attending services, at least once a week. Fine said the teen. The next thing I ask, is that you study your Bible, for thirty minutes a day, every day. OK his son smiled. The last thing I want, is for you to cut your hair. The young man, stalled a bit on the last request, but gave in without argument.

The day finally came when the boy turned sixteen, and he walked smiling up to his Father, once again seated in his den, crafting a new sermon. Dad? He said. It’s time to go get my car. The Minister, smiled up at his son, and said, one minute my boy. There is something I’d like to say to you first. Ok the teen said begrudgingly wanting to hurry to the car lot as if the last car was up for sale. I’m very proud of you son, the Father said. I have to admit when I asked those things of you, I expected none of them to happen. You’ve done well. Every week I saw you at my sermon, in the first pew. Yup, sure was, said his boy. And for the last month you’ve been reading through the scriptures like a starving man, looking for bread. Yes that’s right his boy smiled, But you still aren’t getting your car, the Minister said with a shrug. You see you still haven’t cut your hair. The boys eyes narrowed as he grinned out of one side of his mouth. You see dad, there is a reason for that, and it comes from the Bible. Really? How so? The minister asked. Well, the teen started, I’ve been reading a lot lately about Jesus. He was the son of God, and Died on the cross to deliver us from all sin right? Yes that’s correct the proud father said. And we should all strive to be more like Jesus shouldn’t we? I would have to agree with that, no question. His father said. Well Dad Jesus had long hair, and if I should be more like him, I don’t think it’s right that you force me to cut mine. He smiled a triumphant smile as he looked his father in the eyes. You make a good point son, but you’ve missed something very important in the story. Said the minister. And what is that? The teen asked. It’s true the Lamb of God had long hair, And Jesus walked everywhere he went.

So many of us think this way in our everyday lives. With our work, our families, even with our Faith. You see we know what needs to be done to get the things we want, including salvation. But when it all comes down to it, few actually take the time to complete the tasks without trying to find a loophole here and there. And eventually, those loopholes build up higher and higher until our feet become snagged in them, tripping us up. A wise man once told me, anything worth having, is worth working for, And anytime you have to work, make sure to do it right the first time. Wise words that matter as much to our faith as to every aspect of our lives today. Any job takes hard work and dedication to be secure, and sucessful. A family is a full time job in and of itself. And when it comes to our faith, you get back what you put into it. If you work hard and persevere at following the beliefs of your personal faith, you will receive greater rewards, than by just showing up at church now and then . Snoozing during the sermon.

A Biblical Overview of Anointing with Oil

2010-02-08T12:03:00.000-08:00

To anoint means to rub or smear with oil, therefore,the act of anointing can be by either rubbing or smearing. Oil in the Bible is the physical representation of a spiritual reality. Hebrews 9:23-24 refers to such things as a type or "copy” of true things in the heavenlies. Anointing oil represents the anointing of the Holy Spirit or God's anointing and it can be used for:

* Consecration – Anoint and pray setting people, children, homes, offices, etc. apart for God's purpose. In Exodus 30:25-29 and Exodus 40:9, Moses is commanded by God to anoint the tabernacle and it's furnishing "that they may be most holy." We are the tabernacle. the holy temple of God. Anoint and pray, asking God to make us "holy"

* Impartation – Anoint and pray asking the power of God to come into your heart or the heart of a loved one. As when Samuel anointed David as king in 1 Samuel 16:13 imparting the power of the Holy Spirit The Bible says “the Spirit of the Lord was upon David from time forward."

* Emancipation – Anoint and pray calling upon the Lord to set you free, Isaiah 10:27 tells us that the yoke, a symbol of the bondage and oppression of our enemies, will be destroyed because of the anointing oil.

* Preparation – Anoint and pray to prepare yourself and others for God's purpose. In Matt 26:6-12 a woman pours a fragrant oil upon Jesus' head as preparation for his death and burial.

In addition, anointing oil is used as a sign of joy (Isaiah 61:3, Hebrews 1:9,) and is to be used for joy when mourning has ended (1 Samuel 12:20-23) for readiness (Matthew 5:7-13), physical healing (Mark 6:13, James 5:14-15), adoration (Luke 7:16-30), to honor a guest (Luke 7:38,46), when preparing to meet the king (Ruth 3:3), for cleansing (Leviticus14: 15-18, Ezekiel 16:9), for burial Mark 14:8), medicine for wounds (Luke 10:34), for disease Jeremiah 8:22). To abstain from anointing with Oil is a symbol of mourning (2 Samuel 14:2).

Moses was commanded by God in Exodus 30:22-25 to use specific spices to make the anointing oil for the tabernacle. In a similar manner today, specific spices (Exodus 35:8), directed by God, are added to olive oil for specific purposes.

Apply the oil in the name of the Lord. Then in faith ask the Father to meet your needs and the needs of others. The power is His; the privilege to pray is yours.