Brethren In Christ Quotes

The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves.

Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.

Fellow-Christians, do let us study the Bible portrait of the humble man. And let us ask our brethren, and ask the world, whether they recognize in us the likeness to the original.

Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.” p.71 “Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.” p.78 “The little pockets of early Christians survived because they cared exclusively for the love of “the brethren” and stopped their ears to the opinion of the Pagan society all around them.” p.70 “Friendship is even, if you like, angelic. But man needs to be triply protected by humility if he is to eat the bread of angels without risk.” p.87

According to my judgement the most important point to be attended to is this: above all things see to it that your souls are happy in the Lord. Other things may press upon you, the Lord's work may even have urgent claims upon your attention, but I deliberately repeat, it is of supreme and paramount importance that you should seek above all things to have your souls truly happy in God Himself! Day by day seek to make this the most important business of your life. This has been my firm and settled condition for the last five and thirty years. For the first four years after my conversion I knew not its vast importance, but now after much experience I specially commend this point to the notice of my younger brethren and sisters in Christ: the secret of all true effectual service is joy in God, having experimental acquaintance and fellowship with God Himself.

Contrary to all my own opinions and convictions, Jesus Christ will tell me what love toward the brethren really is.

I tremble because of the sufferings of those persecuted in different lands. I tremble thinking about the eternal destiny of their torturers. I tremble for Western Christians who don't help their persecuted brethren. In the depth of my heart, I would like to keep the beauty of my own vineyard and not be involved in such a huge fight. I would like so much to be somewhere in quietness and rest. But it is not possible... The quietness and rest for which I long would be an escape from reality and dangerous for my soul... The West sleeps and must be awakened to see the plight of the captive nations.

Jung has so eloquently written of this biblical admonition: Acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ—all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself—that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved—what then?48

If you scorn the fellowship of the brethren, you reject the call of Jesus Christ, and thus your solitude can only be hurtful to you.

If we want to be Christians, we must have some share in Christ’s large-heartedness by acting with responsibility and in freedom when the hour of danger comes, and by showing a real sympathy that springs, not from fear , but from the liberating and redeeming love of Christ for all who suffer. Mere waiting and looking on is not Christian behavior. The Christian is called to sympathy and action, not in the first place by his own sufferings, but by the sufferings of his brethren, for whose sake Christ suffered.

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can’t you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?

I am here, Brethren in Christ, to lead you, every man, woman and little child of the Faith, to freedom. God in His mercy be praised.’ ‘Then God in His mercy has arranged that we should lead them from the rear,’ said Jerott Blyth thinly from the window. ‘The entire garrison of Tripoli has just marched away.

Conversion can also occur among those who already have the faith. Christians will become real Christians, with less façade and more foundation. Catastrophe will divide them from the world, force them to declare their basic loyalties; it will revive shepherds who shepherd rather than administrate, reverse the proportion of saints and scholars in favor of saints, create more reapers for the harvest, more pillars of fire for the lukewarm; it will make the rich see that real wealth is in the service of the needy; and, above all else, it will make the glory of Christ’s Cross shine out in a love of the brethren for one another as true and loyal sons of God.

Christ was salt to the Pharisees, and they crucified him. Joseph was salt to his brethren, and they put him in the pit. Paul was salt to his fellow-country-men, and they arraigned him before the bar of Caesar.

Now, remember, my brethren, those who go skating, buggy riding or on excursions on the Sabbath day—and there is a great deal of this practiced—are weak in the faith. Gradually, little by little, little by little, the spirit of their religion leaks out of their hearts and their affections, and by and by they begin to see faults in their brethren, faults in the doctrines of the Church, faults in the organization, and at last they leave the Kingdom of God and go to destruction. I really wish you would remember this, and tell it to your neighbors.

Insecurity and jealously can be a cause of someone having a critical spirit towards others. Focusing on men and not the Lord can cause one to be critical of every flaw of others. Satan is also the “the accuser of the brethren” (Revelation 12:10) and sadly can work through or use believers to accomplish his work of tearing down. Those who are habitual fault-finders, constant critics of people and situations usually are sick in the body and full of tension and stress. The Scriptural solution to any of us even struggling in this area is clear: "stop passing judgment on one another" and that we can start to love others in the body of Christ, uplifiting them, edifying them and building them up.

The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren. But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us.

True charity is neither almsgiving nor humanistic solidarity nor a form of philanthropy: charity is the expression of God and an extension of Christ’s presence in our world. Charity is not an ad hoc function but the inmost nature of the Church, intima Ecclesiae natura. It urges us to evangelize; to put it simply, the Church reveals the Love of God. Often the absence of God is the deepest root of human suffering. And so the Church gives the Love of God to all. Consequently, a Christian cannot perform acts of charity only for his brethren in Christ, but must do so for all men without any distinction. What

If we can accept those who disagree with us, who are hurt and full of misunderstandings, we must treat them like Christ himself and love them as part of his body. No matter even how brethren can be used of the enemy even to sow discord, we must love such brethren for in the end we could be in a similar situation. No one is better we all need each other, God is not on the side of one of his children but loves all equally and desires to see all grow in him and become more like His Son Jesus.

We are anxious for nothing, but in everything by prayer and supplication, with thanksgiving, we let our requests be made known to God; and the peace of God, which surpasses all understanding, will guard our hearts and minds in Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy; we meditate on these things. (Philippians 4:6–8)

Dear brethren, if we shut our ears to what Jesus tells us, we shall never have power in prayer, nor shall we enjoy intimate communion with the Well-beloved.

I believed in prayer; and to make my appeals pure and strong, like you, my brethren, I went out of the beaten ways, I went where man had not been, where only God was.

True happiness is always self-forgetful: it loses itself in the object of its joy. As the joy of the Holy Ghost fills us, and we rejoice in God the Holy One, through our Lord Jesus Christ. [. . .] Love and joy ever keep company. Love, denying and forgetting itself for the brethren and the lost, living in them, finds the joy of God. ‘The kingdom of God is joy in the Holy Ghost.

In every Magical, or similar system, it is invariably the first condition which the Aspirant must fulfill: he must once and for all and for ever put his family outside his magical circle. Even the Gospels insist clearly and weightily on this. Christ himself (i.e. whoever is meant by this name in this passage) callously disowns his mother and his brethren (Luke VIII, 19). And he repeatedly makes discipleship contingent on the total renunciation of all family ties. He would not even allow a man to attend his father's funeral! Is the magical tradition less rigid? Not on your life!

Sad, indeed, would the whole matter be, if the Bible had told us everything God meant us to believe. But herein is the Bible itself greatly wronged. It nowhere lays claim to be regarded as the Word, the Way, the Truth. The Bible leads us to Jesus, the inexhaustible, the ever unfolding Revelation of God. It is Christ "in whom are hid all the treasures of wisdom and knowledge," not the Bible, save as leading to him. And why are we told that these treasures are hid in him who is the Revelation of God? Is it that we should despair of finding them and cease to seek them? Are they not hid in him that they may be revealed to us in due time—that is, when we are in need of them? Is not their hiding in him the mediatorial step towards their unfolding in us? Is he not the Truth?—the Truth to men? Is he not the High Priest of his brethren, to answer all the troubled questionings that arise in their dim humanity? For it is his heart which Contains of good, wise, just, the perfect shape.

When once to a man the human face is the human face divine, and the hand of his neighbour is the hand of a brother, then will he understand what St Paul meant when he said, "I could wish that myself were accursed from Christ for my brethren." But he will no longer understand those who, so far from feeling the love of their neighbour an essential of their being, expect to be set free from its law in the world to come. There, at least, for the glory of God, they may limit its expansive tendencies to the narrow circle of their heaven. On its battlements of safety, they will regard hell from afar, and say to each other, "Hark! Listen to their moans. But do not weep, for they are our neighbours no more." St Paul would be wretched before the throne of God, if he thought there was one man beyond the pale of his mercy, and that as much for God's glory as for the man's sake. And what shall we say of the man Christ Jesus? Who, that loves his brother, would not, upheld by the love of Christ, and with a dim hope that in the far-off time there might be some help for him, arise from the company of the blessed, and walk down into the dismal regions of despair, to sit with the last, the only unredeemed, the Judas of his race, and be himself more blessed in the pains of hell, than in the glories of heaven? Who, in the midst of the golden harps and the white wings, knowing that one of his kind, one miserable brother in the old-world-time when men were taught to love their neighbour as themselves, was howling unheeded far below in the vaults of the creation, who, I say, would not feel that he must arise, that he had no choice, that, awful as it was, he must gird his loins, and go down into the smoke and the darkness and the fire, travelling the weary and fearful road into the far country to find his brother?—who, I mean, that had the mind of Christ, that had the love of the Father?

Here all fear of one another, all timidity about praying freely in one's own words in the presence of others may be put aside where in all simplicity and soberness the common, brotherly prayer is lifted to God by one of the brethren. But likewise all comment and criticism must cease whenever words of prayer howsoever halting are offered in the name of Jesus Christ. It is in fact the most normal thing in the common Christian life to pray together.

Thus, knowing that Judas would not be turned aside from his treachery, Christ did not desist from trying to turn him from his faithlessness, by counsel, by warnings, by kind treatment, by threatening, by every kind of instruction, and by continually checking him by His words as by a rein. This He did to teach us that, although we know beforehand that the brethren will not be persuaded, we must to all in our power, since the reward of our admonition is sure.

Try as some of us may, we cannot escape the influence our lives have upon the lives of others. Ours is the opportunity to build, to lift, to inspire, and indeed to lead. The New Testament teaches that it is impossible to take a right attitude toward Christ without taking an unselfish attitude toward men: ‘Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me’ (Matthew 25:40). We may think as we please, but there is no question about what the Bible teaches.

Love,” said the Great Abbot, “is the very highest form of prayer. If prayer is the queen of the virtues, then Christian love is God, for God is love. If you just look at the world only through the prism of love, all your problems will disappear, and within yourself you will see the Kingdom of Heaven, within the human being you will find the Icon, and within the earthly beauty you will see the shade of Paradise. You may object to me that it is impossible to love your enemies. But remember what Jesus Christ told us: ‘Whatever you have done unto the least of these my brethren, you have done it unto me . . .’ Inscribe these words in golden letters upon the tablets of your heart, and inscribe them and hang them together with an icon, and read them to yourself every day.

I want men who will believe in Me, even when I do not protect them; I will not open the prison doors where My brethren are locked; I will not stay the murderous Red sickle or the imperial lions of Rome, I will not halt the Red hammer that batters down My tabernacle doors; I want My missionaries and martyrs to love Me in prison and death as I loved them in My own suffering. I never worked any miracles to save Myself! I will work few miracles even for My saints. Begone, Satan! Thou shalt not tempt the Lord, thy God.

Our existence is now so entirely in contradiction with the doctrine of Jesus, that only with the greatest difficulty can we understand its meaning. We have been so deaf to the rules of life that he has given us, to his explanations,—not only when he commands us not to kill, but when he warns us against anger, when he commands us not to resist evil, to turn the other cheek, to love our enemies; we are so accustomed to speak of a body of men especially organized for murder, as a Christian army, we are so accustomed to prayers addressed to the Christ for the assurance of victory, we who have made the sword, that symbol of murder, an almost sacred object (so that a man deprived of this symbol, of his sword, is a dishonored man); we are so accustomed, I say, to this, that the words of Jesus seem to us compatible with war. We say, "If he had forbidden it, he would have said so plainly." We forget that Jesus did not foresee that men having faith in his doctrine of humility, love, and fraternity, could ever, with calmness and premeditation, organize themselves for the murder of their brethren.

Once when the Brethren asked whether it were his will that the clerks that had been already received into the Order should devote themselves unto the study of Holy Scripture, he made answer: “It is indeed my will, yet for so long alone as they follow the example of Christ, Who, we read, prayed more than He read, and for so long as they do not lose their zeal for prayer, nor study only that they may know how they ought to speak; rather let them study that they may be doers of the word, and, when they have done it, may set forth unto others what they too should do.

Remember, Christ willed to be born poor, and He chose disciples who were living, for the most part, in poverty. Christ made Himself a servant of poor people. And He reminds us that whatever we do to help the least of the brethren--those most poor--we are personally ministering to Him.

A good voice, brethren, it is; true and shepherd-like, the very voice of salvation in the tabernacles of the righteous. [868] For it is easy to hear Christ, easy to praise the gospel, easy to applaud the preacher: but to endure unto the end, is peculiar to the sheep who hear the Shepherd's voice.

We can find comfort in the midst of mourning because God can use our sufferings to teach us and make us better people. Sometimes it takes suffering to make us realize the brevity of life, and the importance of living for Christ. Often God uses suffering to accomplish things in our lives that would otherwise never be achieved. The Bible puts it succinctly: “Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4 RSV).

If the world despises one of the brethren, the Christian will love and serve him. If the world does him violence, the Christian will succor and comfort him. If the world dishonours and insults him, the Christian will sacrifice his own honour to cover his brother's shame. Where the world seeks gain, the Christian will renounce it. Where the world exploits, he will dispossess himself, and where the world oppresses, he will stoop down and raise up the oppressed. If the world refuses justice, the Christian will pursue mercy, and if the world takes refuge in lies, he will open his mouth of the dumb, and bear testimony to the truth. For the sake of his brother, be he Jew or Greek, bond or free, strong or weak, noble or base, he will renounce all fellowship with the world. For the Christian serves the fellowship of the Body of Christ, and he cannot hide it from the world. He is called out of the world to follow Christ.

One," said the recording secretary. "Jesus wept," answered Leon promptly. There was not a sound in the church. You could almost hear the butterflies pass. Father looked down and laid his lower lip in folds with his fingers, like he did sometimes when it wouldn't behave to suit him. "Two," said the secretary after just a breath of pause. Leon looked over the congregation easily and then fastened his eyes on Abram Saunders, the father of Absalom, and said reprovingly: "Give not sleep to thine eyes nor slumber to thine eyelids." Abram straightened up suddenly and blinked in astonishment, while father held fast to his lip. "Three," called the secretary hurriedly. Leon shifted his gaze to Betsy Alton, who hadn't spoken to her next door neighbour in five years. "Hatred stirreth up strife," he told her softly, "but love covereth all sins." Things were so quiet it seemed as if the air would snap. "Four." The mild blue eyes travelled back to the men's side and settled on Isaac Thomas, a man too lazy to plow and sow land his father had left him. They were not so mild, and the voice was touched with command: "Go to the ant, thou sluggard, consider her ways and be wise." Still that silence. "Five," said the secretary hurriedly, as if he wished it were over. Back came the eyes to the women's side and past all question looked straight at Hannah Dover. "As a jewel of gold in a swine's snout, so is a fair woman without discretion." "Six," said the secretary and looked appealingly at father, whose face was filled with dismay. Again Leon's eyes crossed the aisle and he looked directly at the man whom everybody in the community called "Stiff-necked Johnny." I think he was rather proud of it, he worked so hard to keep them doing it. "Lift not up your horn on high: speak not with a stiff neck," Leon commanded him. Toward the door some one tittered. "Seven," called the secretary hastily. Leon glanced around the room. "But how good and how pleasant it is for brethren to dwell together in unity," he announced in delighted tones as if he had found it out by himself. "Eight," called the secretary with something like a breath of relief. Our angel boy never had looked so angelic, and he was beaming on the Princess. "Thou art all fair, my love; there is no spot in thee," he told her. Laddie would thrash him for that. Instantly after, "Nine," he recited straight at Laddie: "I made a covenant with mine eyes; why then should I think upon a maid?" More than one giggled that time. "Ten!" came almost sharply. Leon looked scared for the first time. He actually seemed to shiver. Maybe he realized at last that it was a pretty serious thing he was doing. When he spoke he said these words in the most surprised voice you ever heard: "I was almost in all evil in the midst of the congregation and assembly." "Eleven." Perhaps these words are in the Bible. They are not there to read the way Leon repeated them, for he put a short pause after the first name, and he glanced toward our father: "Jesus Christ, the SAME, yesterday, and to-day, and forever!" Sure as you live my mother's shoulders shook. "Twelve." Suddenly Leon seemed to be forsaken. He surely shrank in size and appeared abused. "When my father and my mother forsake me, then the Lord will take me up," he announced, and looked as happy over the ending as he had seemed forlorn at the beginning. "Thirteen." "The Lord is on my side; I will not fear; what can man do unto me?" inquired Leon of every one in the church. Then he soberly made a bow and walked to his seat.

It is not an easy thing for us to defend the position that bothers so many others. But, brethren and sisters, never be ashamed of the gospel of Jesus Christ. Never apologize for the sacred doctrines of the gospel. Never feel inadequate and unsettled because you cannot explain them to the satisfaction of all who might inquire of you.

O ye men, how exceeding strong is wine! it causeth all men to err that drink it: 19. It maketh the mind of the king and of the fatherless child to be all one; of the bondman and of the freeman, of the poor man and of the rich: 20. It turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: 21. And it maketh every heart rich, so that a man remembereth neither king nor governor; and it maketh to speak all things by talents: 22. And when they are in their cups, they forget their love both to friends and brethren, and a little after draw out swords: 23. But when they are from the wine, they remember not what they have done.

When we learn to run to it and embrace it, when we can plan habitually to go without things for Christ’s sake, then we’ve begun to live the life of reasonable service: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1).

So if an elder or private member of the church finds his brethren cold towards him, there is but one way to remedy it. It is by being revived himself, and pouring out from his eyes and from his life the splendor of the image of Christ. This spirit will catch and spread in the church, and confidence will be renewed, and brotherly love prevail again.

What I have to tell, my brethren, is so strange that I hardly know where to begin or what I may with propriety speak. I do not yet understand myself. The most I am sure of is that I am doing a Master's will, and that the service is a constant ecstasy. When I think of the purpose I am sent to fulfil, there is in me a joy so inexpressible that I know the will is God's.

ORIGEN. For if in an earthly kingdom they are thought to be in honour who sit with the king, no wonder if a woman with womanish simplicity or want of experience conceived that she might ask such things, and that the brethren themselves being not perfect, and having no more lofty thoughts concerning Christ’s kingdom, conceived such things concerning those who shall sit with Jesus.

Christ’s fourth indirect claim was to judge the world. This is perhaps the most fantastic of all his statements. Several of his parables imply that he will come back at the end of the world, and that the final day of reckoning will be postponed until his return. He will himself arouse the dead, and all the nations will be gathered before him. He will sit on the throne of his glory, and the judgment will be committed to him by the Father. He will then separate men from one another as a shepherd separates his sheep from his goats. Some will be invited to come and inherit the kingdom prepared for them from the foundation of the world. Others will hear the dreadful words, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.' Not only will Jesus be the judge, but the criterion of judgment will be men’s attitude to him as shown in their treatment of his 'brethren' or their response to his word. Those who have acknowledged him before men he will acknowledge before his Father: those who have denied him, he will deny. Indeed, for a man to be excluded from heaven on the last day, it will be enough for Jesus to say, "I never knew you.

Jesus Christ typified by Joseph, the beloved of his father, sent by his father to see his brethren, etc., innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the saviour of strangers, and the saviour of the world; which had not been but for their plot to destroy him, their sale and their rejection of him. In prison Joseph innocent between two criminals; Jesus Christ on the cross between two thieves. Joseph foretells freedom to the one, and death to the other, from the same omens. Jesus Christ saves the elect, and condemns the outcast for the same sins. Joseph foretells only; Jesus Christ acts. Joseph asks him who will be saved to remember him, when he comes into his glory; and he whom Jesus Christ saves asks that He will remember him, when He comes into His kingdom.

Step number four to receiving answered prayer is guard against every evil thought that comes into your mind to try to make you doubt God’s Word. Thoughts are governed by observation, association, and teaching. So this step is closely associated with step number three. The Bible says we are to cast down every imagination that exalts itself against the knowledge of God (2 Cor. 10:5). That’s why you should stay away from all places and things that do not support your affirmation that God has answered your prayer. Your thoughts are governed and affected by observations, associations, and teaching. That means that sometimes you will have to stay away from the kind of churches that can put more unbelief in you than anything else. Also, be sure to enjoy fellowship with those who contribute to your faith.   2 CORINTHIANS 10:5 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.   PHILIPPIANS 4:8 8 Finally, brethren, whatsoever things are TRUE, whatsoever things are HONEST, whatsoever things are JUST, whatsoever things are PURE, whatsoever things are LOVELY, whatsoever things are OF GOOD REPORT; if there be ANY VIRTUE, and if there be ANY PRAISE, think on these things.   The Bible tells us in Philippians exactly what to think on. Many people are thinking on the wrong things, and they’re defeated in life as a result. But if you will guard against every evil thought and think only on those things which affirm that God has heard and answered your prayers, you will be cooperating with God in faith. You will have to guard your mind in order to develop in faith. And as you stand your ground firm in faith, your faith will see you through to victory.

We owe all to Jesus crucified. What is your life, my brethren, but the cross? Whence comes the bread of your soul but from the cross? What is your joy but the cross? What is your delight, what is your heaven, but the Blessed One, once crucified for you, who ever liveth to make intercession for you? Cling to the cross, then, put both arms around it! Hold to the Crucified, and never let Him go. Come afresh to the cross at this moment, and rest there now and for ever! Then, with the power of God resting upon you, go forth and preach the cross! Tell out the story of the bleeding Lamb. Repeat the wondrous tale, and nothing else. Never mind how you do it, only proclaim that Jesus died for sinner. The cross held up by a babe’s hands is just as powerful as if a giant held it up. The power lies in the word itself, or rather in the Holy Spirit who works by it and with it. O glorious Christ, when I have had a vision of Thy cross, I have seen it at first like a common gibbet, and Thou wast hanging on it like a felon; but, as I have looked, I have seen it begin to rise, and tower aloft till it has reached the highest heaven, and by its mighty power has lifted up myriads to the throne of God. I have seen its arms extend and expand until they have embraced all the earth. I have seen the foot of it go down deep as our helpless miseries are; and what a vision I have had of Thy magnificence, O Thou crucified One! Brethren, believe in the power of the cross for the conversion of those around you. Do not say of any man that he cannot be saved. The blood of Jesus is omnipotent. Do not say of any district that it is too sunken, or of any class of men that they are too far gone: the word of the cross reclaims the lost. Believe it to be the power of God, and you shall find it so. Believe in Christ crucified, and preach boldly in His name, and you shall see great and gladsome things. Do not doubt the ultimate triumph of Christianity. Do not let a mistrust flit across your soul. The cross must conquer; it must blossom with a crown, a crown commensurate with the person of the Crucified, and the bitterness of His agony. His reward shall parallel His sorrows. Trust in God, and lift your banner high, and now with psalms and songs advance to battle, for the Lord of hosts is with us, the Son of the Highest leads our van. Onward, with blast of silver trumpet and shout of those that seize the spoil. Let no man’s heart fail him! Christ hath died! Atonement is complete! God is satisfied! Peace is proclaimed! Heaven glitters with proofs of mercy already bestowed upon ten thousand times ten thousand! Hell is trembling, heaven adoring, earth waiting. Advance, ye saints, to certain victory! You shall overcome through the blood of the Lamb.

one who gives himself/herself preeminently to the Word, neglecting prayer, will become heady and doctrinal-likely to quarrel about "points", and occupied with theoretical Christianity to the hurt of his soul and irritation of his brethren. On the other hand, one who gives himself/herself much prayer while neglecting the Word is likely to become introspective, mystical, and sometimes fanatical. But he/she who reads the Word of God reverently and humbling seeking to know the will of God, and then gives himself/herself to prayer, confessing and judging what the scriptures have condemned in his ways and words, and thoughts, will have his/her soul drawn out in worship also, and thus grow both in grace and in knowledge, becoming a well rounded follower of Christ. Apart from a knowledge of the Word, prayer will lack exceedingly in intelligence ; for the objective must never precede the subjective, and must not be divorced there from

Remember God’s Cause While Living—Let no one think that he will meet the mind of Christ in hoarding up property through life and then at death making a bequest of a portion of it to some benevolent cause. Some selfishly retain their means during their lifetime, trusting to make up for their neglect by remembering the cause in their wills. But not half the means thus bestowed in legacies ever benefits the object specified. Brethren and sisters, invest in the bank of heaven yourselves, and do not leave your stewardship upon another.

The sense they find in the words must be a sense small enough to pass through their narrow doors. And if mere words, without the interpreting sympathy, may mean, as they may, almost anything the receiver will or can attribute to them, how shall the man, bent at best on the salvation of his own soul, understand, for instance, the meaning of that apostle who was ready to encounter banishment itself from the presence of Christ, that the beloved brethren of his nation might enter in? To men who are not simple, simple words are the most inexplicable of riddles.

If we regard sanctification as a purely personal matter which has nothing whatever to do with public life and the visible line of demarcation between the Church and the world, we shall land ourselves inevitably into a confusion between the pious wishes of the religious flesh and the sanctification of the Church which is accomplished in the death of Christ through the seal of God. This is the deceitful arrogance and the false spirituality of the old man, who seeks sanctification outside the visible community of the brethren. It is contempt of the Body of Christ as a visible fellowship of justified sinners, a contempt which disguises itself as inward humility, whereas it was the good pleasure of Christ to take upon him our flesh visibly and to bear it up to the cross. It is also contempt of the fellowship, for we are then trying to attain sanctification in isolation from our brethren. And it shows contempt for our fellow-sinners, for we are withdrawing from the Church and pursuing a sanctity of our own choosing because we are disgusted by the Church’s sinful form. By pursuing sanctification outside the Church we are trying to pronounce ourselves holy.

What interested these gnostics far more than past events attributed to the “historical Jesus” was the possibility of encountering the risen Christ in the present.49 The Gospel of Mary illustrates the contrast between orthodox and gnostic viewpoints. The account recalls what Mark relates: Now when he rose early on the first day of the week, he appeared first to Mary Magdalene … She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it.50 As the Gospel of Mary opens, the disciples are mourning Jesus’ death and terrified for their own lives. Then Mary Magdalene stands up to encourage them, recalling Christ’s continual presence with them: “Do not weep, and do not grieve, and do not doubt; for his grace will be with you completely, and will protect you.”51 Peter invites Mary to “tell us the words of the Savior which you remember.”52 But to Peter’s surprise, Mary does not tell anecdotes from the past; instead, she explains that she has just seen the Lord in a vision received through the mind, and she goes on to tell what he revealed to her. When Mary finishes, she fell silent, since it was to this point that the Savior had spoken with her. But Andrew answered and said to the brethren, “Say what you will about what she has said. I, at least, do not believe that the Savior has said this. For certainly these teachings are strange ideas!”53 Peter agrees with Andrew, ridiculing the idea that Mary actually saw the Lord in her vision. Then, the story continues, Mary wept and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart? Do you think I am lying about the Savior?” Levi answered and said to Peter, “Peter, you have always been hot-tempered … If the Savior made her worthy, who are you to reject her?”54 Finally Mary, vindicated, joins the other apostles as they go out to preach. Peter, apparently representing the orthodox position, looks to past events, suspicious of those who “see the Lord” in visions: Mary, representing the gnostic, claims to experience his continuing presence.55 These gnostics recognized that their theory, like the orthodox one, bore political implications. It suggests that whoever “sees the Lord” through inner vision can claim that his or her own authority equals, or surpasses, that of the Twelve—and of their successors. Consider the political implications of the Gospel of Mary: Peter and Andrew, here representing the leaders of the orthodox group, accuse Mary—the gnostic—of pretending to have seen the Lord in order to justify the strange ideas, fictions, and lies she invents and attributes to divine inspiration. Mary lacks the proper credentials for leadership, from the orthodox viewpoint: she is not one of the “twelve.” But as Mary stands up to Peter, so the gnostics who take her as their prototype challenge the authority of those priests and bishops who claim to be Peter’s successors.

Acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ—all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself—that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved—what then?48

I often feel very grateful to God that I have undergone fearful depression. I know the borders of despair and the horrible brink of that gulf of darkness into which my feet have almost gone. But hundreds of times I have been able to give a helpful grip to brethren and sisters who have come into that same condition, which grip I could never have given if I had not known their despondency. So I believe that the darkest and most dreadful experience of a child of God will help him to be a fisher of men if he will but follow Christ. Charles Spurgeon, 2200 Quotations from the Writings of Charles H. Spurgeon

This fact that we are brethren only through Jesus Christ is of immeasurable significance. Not only the other person who is earnest and devout, who comes to me seeking brotherhood, must I deal with in fellowship. My brother is rather that other person who has been redeemed by Christ, delivered from his sin, and called to faith and eternal life. Not what a man is in himself as a Christian, his spiriruality and piety, constirutes the basis of our community. What determines our brotherhood is what that man is by reason of Christ. Our community with one another consists solely in what Christ has done to both of us.

The death and resurrection of Christ mark the incursion of the future new age into the present old age (cf de Boer 1989:187, note 17; Duff 1989:285-289). This event signifies the inauguration and the anticipation of the coming triumph of God, the overture to it, and its guarantee. It is a decisive sign, which determines the character of all future signs and indeed of the Christian hope itself. Paul can therefore designate Christ as the “first fruits” of the final resurrection of the dead, or the “first-born among many brethren” (1 Cor 15:20, 23; Rom 8:29). The resurrection of Christ necessarily points to the future glory of God and its completion.

God’s Plan of Caring for the Aged—The matter of caring for our aged brethren and sisters who have no homes is constantly being urged. What can be done for them? The light which the Lord has given me has been repeated: It is not best to establish institutions for the care of the aged, that they may be in a company together. Nor should they be sent away from home to receive care. Let the members of every family minister to their own relatives. When this is not possible, the work belongs to the church, and it should be accepted both as a duty and as a privilege. All who have Christ’s spirit will regard the feeble and aged with special respect and tenderness.

About his madmen Mr. Lecky was no more certain. He knew less than the little to be learned of the causes or even of the results of madness. Yet for practical purposes one can imagine all that is necessary. As long as maniacs walk like men, you must come close to them to penetrate so excellent a disguise. Once close, you have joined the true werewolf. Pick for your companion a manic-depressive, afflicted by any of the various degrees of mania - chronic, acute, delirious. Usually more man than wolf, he will be instructive. His disorder lies in the very process of his thinking, rather than in the content of his thought. He cannot wait a minute for the satisfaction of his fleeting desires or the fulfillment of his innumerable schemes. Nor can he, for two minutes, be certain of his intention or constant in any plan or agreement. Presently you may hear his failing made manifest in the crazy concatenation of his thinking aloud, which psychiatrists call "flight of ideas." Exhausted suddenly by this riotous expense of speech and spirit, he may subside in an apathy dangerous and morose, which you will be well advised not to disturb. Let the man you meet be, instead, a paretic. He has taken a secret departure from your world. He dwells amidst choicest, most dispendious superlatives. In his arm he has the strength to lift ten elephants. He is already two hundred years old. He is more than nine feet high; his chest is of iron, his right leg is silver, his incomparable head is one whole ruby. Husband of a thousand wives, he has begotten on them ten thousand children. Nothing is mean about him; his urine is white wine; his faeces are always soft gold. However, despite his splendor and his extraordinary attainments, he cannot successfully pronounce the words: electricity, Methodist Episcopal, organization, third cavalry brigade. Avoid them. Infuriated by your demonstration of any accomplishment not his, he may suddenly kill you. Now choose for your friend a paranoiac, and beware of the wolf! His back is to the wall, his implacable enemies are crowding on him. He gets no rest. He finds no starting hole to hide him. Ten times oftener than the Apostle, he has been, through the violence of the unswerving malice which pursues him, in perils of waters, in perils of robbers, in perils of his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Now that, face to face with him, you simulate innocence and come within his reach, what pity can you expect? You showed him none; he will certainly not show you any. Lighten our darkness, we beseech thee, 0 Lord; and by thy great mercy defend us from all the perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen. Mr. Lecky's maniacs lay in wait to slash a man's head half off, to perform some erotic atrocity of disembowelment on a woman. Here, they fed thoughtlessly on human flesh; there, wishing to play with him, they plucked the mangled Tybalt from his shroud. The beastly cunning of their approach, the fantastic capriciousness of their intention could not be very well met or provided for. In his makeshift fort everywhere encircled by darkness, Mr. Lecky did not care to meditate further on the subject.

But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

When you confess your sin to another Christian...The expressed, acknowledged sin has lost all it's power...The sinner is no longer alone with his evil for he has cast off his sin in confession and handed it over to God. It has been taken away from him. Now he stands in the fellowship of sinners who live by the grace of God in the cross of Jesus Christ. Now he can be a sinner and still enjoy the grace of God. He can confess his sins and in his very act find fellowship for the first time. The sin concealed separated him from the fellowship, made all his apparent fellowship a sham; the sin confessed has helped him to find true fellowship with the brethren in Jesus Christ.” Dietrich Bonhoeffer, life together

Thou art seeking Christ, close not those eyes, turn not away thy face from Calvary’s streaming tree: now that Satan hinders thee, it is because the night is almost over, and the day-star begins to shine. Brethren, ye who are most molested, most sorrowfully tried, most borne down, yours is the brighter hope: be now courageous; play the man for God, for Christ, for your own soul, and yet the day shall come when you with your Master shall ride triumphant through the streets of the New Jerusalem, sin, death, and hell, captive at your chariot wheels, and you with your Lord crowned as victor, having overcome through the blood of the Lamb. May God bless dear friends now present. I do not know to whom this sermon may be most suitable, but I believe it is sent especially to certain tried saints.

To follow this thought a little further in order that we may get additional light upon it, turn to the letter of Paul to the Php 4:8: "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." The Greek word translated "think" here is a word which means "Take an inventory." What are the things of which men, as a rule, take an inventory? Things which they value; and Paul, in writing, is practically saying, "Do not reckon as riches things perishing; but those things which make you rich indeed, the things which are true, honest, just, pure, lovely, of good report, take an inventory of these, keep your mind upon them, set a value upon them.

You men that be known from these others by your Christian profession. Take heed, you bear in mind the piety you owe unto your country and unto your fellow countrymen, whose slaughter by the treachery of the Payneham shall be unto your disgrace everlasting. Unless you press hardily forward to defend them. Fight therefore for your country, and if it be that death overtake you, suffer it willingly for your country’s sake. For death itself is victory, and a healing unto the soul. In as much as he that shall have died for his brethren offers himself as a living sacrifice unto God, nor is it doubtful that herein he follows in the footsteps of Christ, who distained not to lay down his own soul for his breatharian. Who therefore amongst you shall be slain in this battle, unto him shall that death be as full penance and absolution of all his sins, if so be he receive it willingly on this way.

That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ, all these are undoubtedly great virtues. What I do unto the least o’ my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yeah, the very fiend himself, that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved. What then? Then, as a rule, the whole truth of Christianity is reversed: there is then no more talk of love and long-suffering; we say to the brother within us “Raca,” and condemn and rage against ourselves. We hide him from the world, we deny ever having met this least among the lowly in ourselves, and had it been God himself who drew near to us in this despicable form, we should have denied him a thousand times before a single cock had crowed.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

But let no humble devoted follower of Jesus Christ, who truly desires to serve and glorify him, and who is willing, from the heart, to do all that God shall enable him, for the promotion of the Redeemer's kingdom;--let not him be deterred, by the representation which has been given from accepting the office, if called to it by his Christian brethren. The deeper his sense of his own unfitness, the more likely will he be to apply unceasingly and importunately for heavenly aid; and the nearer he lives to the throne of grace, the more largely will he partake of that wisdom and strength which he needs. There are, no doubt, some, as was said, who are really unqualified for this office; but in general, it may be maintained, that those who have the deepest impression of the importance and arduousness of its duties, and of their own want of adequate qualifications, are far better prepared for those duties, than such as advance to the discharge of them with unwavering, confidence and self-complacency.

In their hermeneutical practices, the Anabaptists were adamant that the New Testament, as the Word of Christ, is the completion of the Old Testament. In the Schleitheim Confession, Sattler and the Swiss Brethren interpreted the Old Testament through the New Testament rather than as a flat document that confuses the two covenants. The Old Testament—more properly, the prophets from Noah to John the Baptist—was a preparation and “figure” that indicated not itself but Jesus Christ. Noah’s deluge is a “figure of what saves you,” spiritual baptism; the Abramic practice and Mosaic command to circumcise is a “testimony” to spiritual purification; John the Baptist “pointed with his finger to Jesus the Lamb of God.”22 This fulfillment of the Old in the New, with its progression of New over Old, fostered profound differences with the Magisterial Reformers. The Anabaptists believed the Reformed conflated the two covenants and thereby departed from Scripture: “they have not so much as a dot in Scripture.”23

But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another . . . but we beseech you, brethren, that ye increase more and more’ (I Thess, 4.9, 10). God himself has undertaken to teach brotherly love; all that men can add to it is to remember this divine instruction and the admonition to excel in it more and more. When God was merciful, when he revealed Jesus Christ to us as our Brother, when he won our hearts by his love, this was the beginning of our instruction in divine love. When God was merciful to us, we learned to be merciful with our brethren. When we received forgiveness instead of judgment, we, too, were made ready to forgive our brethren. What God did to us, we then owed to others. The more we received, the more we were able to give; and the more meagre our brotherly love, the less were we living by God’s mercy and love. Thus God himself taught us to meet one another as God has met us in Christ. ‘Wherefore receive ye one another,

If you say you are the chief of sinners, I answer that will be no hindrance to your salvation. Indeed it will not, if you lay hold on Christ by faith. Read the Evangelists, and see how kindly he behaved to his disciples, who had fled from and denied him. ‘Go, tell my brethren,’ says he. He did not say, ‘Go, tell those traitors,’ but, ‘Go, tell my brethren and Peter.’ It is as though he had said, ‘Go, tell my brethren in general, and Peter in particular, that I am risen. Oh, comfort his poor drooping heart. Tell him I am reconciled to him. Bid him weep no more so bitterly. For though with oaths and curses he thrice denied me, yet I have died for his sins; I have risen again for his justification: I freely forgive him all.” Thus slow to anger and of great kindness, was our all-merciful High Priest. And do you think he has changed his nature and forgets poor sinners, now he is exalted to the right hand of God? No; he is the same yesterday, today, and forever; and sitteth there only to make intercession for

Joseph Cardinal Ratzinger, now in his third five-year term as head of the modern equivalent of the Holy Inquisition, served in the military in Germany during the war, though he saw no combat. By his own admission he was aware of the Holocaust. No German could have been totally ignorant. "The abyss of Hitlerism could not be overlooked," Ratzinger now confesses.22 Yet he overlooked it when it would have cost him something to speak out against it. Surely now, as the watchdog of orthodoxy and the longestserving and most powerful official in the Vatican next to the pope, Ratzinger could make amends both for his own silence and that of his Church all during the Holocaust. Why not offer genuine repentance and sorrowful apology to the Jews? But Ratzinger and John Paul II continue Pius XII's stony silence. And how could they apologize without admitting that their popes and Church have sinned grievously against Christ's natural brethren, and thus that the very claim to infallibility and being the one true Church is a fraud? No Escape from Guilt

It was the ultimate sacrilege that Jesus Christ, the very Son of God, was rejected and even put to death. And it continues. In many parts of the world today we see a growing rejection of the Son of God. His divinity is questioned. His gospel is deemed irrelevant. In day-to-day life, His teachings are ignored. Those who legitimately speak in His name find little respect in secular society. If we ignore the Lord and His servants, we may just as well be atheists—the end result is practically the same. It is what Mormon described as typical after extended periods of peace and prosperity: “Then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One” (Helaman 12:2). And so we should ask ourselves, do we reverence the Holy One and those He has sent? Some years before he was called as an Apostle himself, Elder Robert D. Hales recounted an experience that demonstrated his father’s sense of that holy calling. Elder Hales said: "Some years ago Father, then over eighty years of age, was expecting a visit from a member of the Quorum of the Twelve Apostles on a snowy winter day. Father, an artist, had painted a picture of the home of the Apostle. Rather than have the painting delivered to him, this sweet Apostle wanted to go personally to pick the painting up and thank my father for it. Knowing that Father would be concerned that everything was in readiness for the forthcoming visit, I dropped by his home. Because of the depth of the snow, snowplows had caused a snowbank in front of the walkway to the front door. Father had shoveled the walks and then labored to remove the snowbank. He returned to the house exhausted and in pain. When I arrived, he was experiencing heart pain from overexertion and stressful anxiety. My first concern was to warn him of his unwise physical efforts. Didn’t he know what the result of his labor would be? "'Robert,' he said through interrupted short breaths, 'do you realize an Apostle of the Lord Jesus Christ is coming to my home? The walks must be clean. He should not have to come through a snowdrift.' He raised his hand, saying, 'Oh, Robert, don’t ever forget or take for granted the privilege it is to know and to serve with Apostles of the Lord.'" [In CR, April 1992, 89; or “Gratitude for the Goodness of God,” Ensign, May 1992, 64] I think it is more than coincidence that such a father would be blessed to have a son serve as an Apostle. You might ask yourself, “Do I see the calling of the prophets and apostles as sacred? Do I treat their counsel seriously, or is it a light thing with me?” President Gordon B. Hinckley, for instance, has counseled us to pursue education and vocational training; to avoid pornography as a plague; to respect women; to eliminate consumer debt; to be grateful, smart, clean, true, humble, and prayerful; and to do our best, our very best. Do your actions show that you want to know and do what he teaches? Do you actively study his words and the statements of the Brethren? Is this something you hunger and thirst for? If so, you have a sense of the sacredness of the calling of prophets as the witnesses and messengers of the Son of God.

And there will come a time – I fervently believe it – when no one will be burned, no one will be decapitated, when the criminal will plead for death… And death will be denied him… When there will be no senseless forms and rites, no contract and stipulations on feeling, no duty and obligation, and we shall not yield to will but to love alone; when there will be no husbands and wives, but lovers and mistresses, and when the mistress comes to the lover saying: ‘I love another,’ the lover will answer: ‘I cannot be happy without you, I shall suffer all my life, but go to him whom you love,’ and will not accept her sacrifice,... but like God, will say to her: I want blessings, not sacrifices… There will be neither rich nor poor, neither kings nor subject, there will be brethren, there will be men, and, at the word of the Apostle Paul, Christ will pass his power to the Father, and Father-Reason will hold sway once more, but this time in a new heaven and above a new world.” This will be the realisation, as Belinsky rightly says himself, of the dream of “the Golden Age,” and this dream is what Belinsky refers to as “Socialism.

Then, however, he launched into a rallying cry that would echo down the centuries, speaking of “an urgent task which belongs to both you and God.” He continued: You must hasten to carry aid to your brethren dwelling in the East, who need your help for which they have often entreated. For the Turks, a Persian people, have attacked them . . . and have advanced as far into Roman territory as that part of the Mediterranean which is called the Arm of St. George [i.e., Constantinople]. They have seized more and more lands of the Christians, have already defeated them in seven times as many battles, killed or captured many people, have destroyed churches, and have devastated the kingdom of God. Wherefore with earnest prayer . . . God exhorts you as heralds of Christ to repeatedly urge men of all ranks whatsoever, knights as well as footsoldiers, rich and poor, to hasten to exterminate this vile race from our lands and to aid the Christian inhabitants in time . . . For all those going thither there will be remission of sins if they come to the end of this fettered life while either marching by land or crossing by sea, or in fighting the pagans. This I grant to all who go, through the power vested in me by God.

Bonhoeffer talked about how the German penchant for self-sacrifice and submission to authority had been used for evil ends by the Nazis; only a deep understanding of and commitment to the God of the Bible could stand up to such wickedness. “It depends on a God who demands responsible action in a bold venture of faith,” he wrote, “and who promises forgiveness and consolation to the man who becomes a sinner in that venture.” Here was the rub: one must be more zealous to please God than to avoid sin. One must sacrifice oneself utterly to God’s purposes, even to the point of possibly making moral mistakes. One’s obedience to God must be forward-oriented and zealous and free, and to be a mere moralist or pietist would make such a life impossible: 447 If we want to be Christians, we must have some share in Christ’s large-heartedness by acting with responsibility and in freedom when the hour of danger comes, and by showing a real sympathy that springs, not from fear, but from the liberating and redeeming love of Christ for all who suffer. Mere waiting and looking on is not Christian behaviour. The Christian is called to sympathy and action, not in the first place by his own sufferings, but by the sufferings of his brethren, for whose sake Christ suffered.

The undiscerning observer may think that this mixture of ideal and reality, of the human and spiritual, is most likely to be present where there are a number of levels in the structure of a community, as in marriage, the family, friendship, where the human element as such already assumes a central importance in the community’s coming into being at all, and where the spiritual is only something added to the physical and intellectual. According to this view, it is only in these relationships that there is a danger of confusing and mixing the two spheres, whereas there can be no such danger in a purely spiritual fellowship. This idea, however, is a great delusion. According to all experience the truth is just the opposite. A marriage, a family, a friendship is quite conscious of the limitations of its community-building power; such relationships know very well, if they are sound, where the human element stops and the spiritual begins. They know the difference between physical-intellectual and spiritual community. On the contrary, when a community of a purely spiritual kind is established, it always encounters the danger that everything human will be carried into and intermixed with this fellowship. A purely spiritual relationship is not only dangerous but also an altogether abnormal thing. When physical and family relationships or ordinary associations, that is, those arising from everyday life with all its claims upon people who are working together, are not projected into the spiritual community, then we must be especially careful. That is why, as experience has shown, it is precisely in retreats of short duration that the human element develops most easily. Nothing is easier than to stimulate the glow of fellowship in a few days of life together, but nothing is more fatal to the sound, sober, brotherly fellowship of everyday life. There is probably no Christian to whom God has not given the uplifting experience of genuine Christian community at least once in his life. But in this world such experiences can be no more than a gracious extra beyond the daily bread of Christian community life. We have no claim upon such experiences, and we do not live with other Christians for the sake of acquiring them. It is not the experience of Christian brotherhood, but solid and certain faith in brotherhood that holds us together. That God has acted and wants to act upon us all, this we see in faith as God’s greatest gift, this makes us glad and happy, but it also makes us ready to forego all such experiences when God at times does not grant them. We are bound together by faith, not by experience. ‘Behold, how good and how pleasant it is for brethren to dwell together in unity’—this is the Scripture’s praise of life together under the Word. But now we can rightly interpret the words ‘in unity’ and say, ‘for brethren to dwell together through Christ’. For Jesus Christ alone is our unity. ‘He is our peace’. Through him alone do we have access to one another, joy in one another, and fellowship with one another.

The Saints will reign in celestial splendor—Christ will come, and men will be judged—Blessed are they who keep His commandments. 1 And he shewed me a pure river of awater of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the atree of blife, which bare twelve manner of fruits, and yielded her fruit every month: and the cleaves of the tree were for the healing of the nations. 3 And there shall be no more acurse: but the bthrone of God and of the cLamb shall be in it; and his servants shall serve him: 4 And they shall asee his bface; and his cname shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the asun; for the Lord God giveth them blight: and they shall creign dfor ever and ever. 6 And he said unto me, These sayings are faithful and atrue: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must bshortly be done. 7 Behold, I acome quickly: bblessed is he that keepeth the csayings of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I afell down to worship before the feet of the angel which shewed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is aunjust, let him be bunjust still: and he which is cfilthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I acome quickly; and my breward is with me, to give every man according as his cwork shall be. 13 I am Alpha and Omega, the beginning and the end, the afirst and the last. 14 Blessed are they that ado his bcommandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and asorcerers, and bwhoremongers, and cmurderers, and idolaters, and whosoever loveth and maketh a dlie. 16 I Jesus have sent mine aangel to testify unto you these things in the churches. I am the broot and the offspring of David, and the bright and morning cstar. 17 And the Spirit and the bride say, aCome. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the bwater of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall aadd unto these things, God shall add unto him the bplagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the abook of life, and out of the holy city, and from the things which are written in this book. 20 He which testifieth these things saith, Surely I acome quickly. Amen. Even so, come, Lord Jesus. 21 The agrace of our bLord Jesus Christ be with you all. Amen.

Some pastors are lazy and no good” by Martin Luther “Some pastors and preachers are lazy and no good. They rely on these and other good books to get a sermon out of them. They do not pray; they do not study; they do not read; they do not search the Scripture. It is just as if there were no need to read the Bible for this purpose. They use such books as offer them homiletical help in order to earn their yearly living; they are nothing but parrots and jackdaws, which learn to repeat without understanding, though our purpose and the purpose of these theologians is to direct preachers to Scripture with such books and exhort them to plan to defend our Christian faith after death, against the devil, the world, and the flesh… Therefore the call is: Watch, study, attend to reading. In truth, you cannot read too much in Scripture; and what you read you cannot read too carefully, and what you read carefully you cannot understand too well, and what you understand well you cannot teach too well, and what you teach well you cannot live too well. Believe a man who has found this out. It is the devil, it is the world, it is our flesh that are raging and raving against us. Therefore, dear sirs and brethren, pastors and preachers, pray, read, study, be diligent. Truly, this evil, shameful time is not the season for being lazy, for sleeping and snoring. Use the gift that has been entrusted to you, and reveal the mystery of Christ.” –Martin Luther, What Luther Says: An Anthology, comp. Ewald M. Plass (St. Louis: Concordia Publishing House, 1959), entry no. 3547, 1110.

Chapter 22 Aaron teaches Lamoni’s father about the Creation, the Fall of Adam, and the plan of redemption through Christ—The king and all his household are converted—The division of the land between the Nephites and the Lamanites is explained. About 90–77 B.C. 1 Now, as Ammon was thus teaching the people of Lamoni continually, we will return to the account of Aaron and his brethren; for after he departed from the land of Middoni he was led by the Spirit to the land of Nephi, even to the house of the king which was over all the land save it were the land of Ishmael; and he was the father of Lamoni. 2 And it came to pass that he went in unto him into the king’s palace, with his brethren, and bowed himself before the king, and said unto him: Behold, O king, we are the brethren of Ammon, whom thou hast delivered out of prison. 3 And now, O king, if thou wilt spare our lives, we will be thy servants. And the king said unto them: Arise, for I will grant unto you your lives, and I will not suffer that ye shall be my servants; but I will insist that ye shall administer unto me; for I have been somewhat troubled in mind because of the generosity and the greatness of the words of thy brother Ammon; and I desire to know the cause why he has not come up out of Middoni with thee. 4 And Aaron said unto the king: Behold, the Spirit of the Lord has called him another way; he has gone to the land of Ishmael, to teach the people of Lamoni. 5 Now the king said unto them: What is this that ye have said concerning the Spirit of the Lord? Behold, this is the thing which doth trouble me. 6 And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day? 7 And Aaron answered him and said unto him: Believest thou that there is a God? And the king said: I know that the Amalekites say that there is a God, and I have granted unto them that they should build sanctuaries, that they may assemble themselves together to worship him. And if now thou sayest there is a God, behold I will believe. 8 And now when Aaron heard this, his heart began to rejoice, and he said: Behold, assuredly as thou livest, O king, there is a God. 9 And the king said: Is God that Great Spirit that

... the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged but in the zeal for their intellectual and moral improvement as well as for their material well-being ... True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in Heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.

And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil. 23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with an holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen. ¶     The first epistle unto the Thessalonians was written from Athens. Holy Bible 2 Thessalonians 1 2 3 THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. CHAPTER 1 PAUL, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

Romans 1: 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are

If the claims of the papacy cannot be proven from what we know of the historical Peter, there are, on the other hand, several undoubted facts in the real history of Peter which bear heavily upon those claims, namely: 1. That Peter was married, Matt. 8:14, took his wife with him on his missionary tours, 1 Cor. 9:5, and, according to a possible interpretation of the "coëlect" (sister), mentions her in 1 Pet. 5:13. Patristic tradition ascribes to him children, or at least a daughter (Petronilla). His wife is said to have suffered martyrdom in Rome before him. What right have the popes, in view of this example, to forbid clerical marriage?  We pass by the equally striking contrast between the poverty of Peter, who had no silver nor gold (Acts 3:6) and the gorgeous display of the triple-crowned papacy in the middle ages and down to the recent collapse of the temporal power. 2. That in the Council at Jerusalem (Acts 15:1–11), Peter appears simply as the first speaker and debater, not as president and judge (James presided), and assumes no special prerogative, least of all an infallibility of judgment. According to the Vatican theory the whole question of circumcision ought to have been submitted to Peter rather than to a Council, and the decision ought to have gone out from him rather than from "the apostles and elders, brethren" (or "the elder brethren," 15:23). 3. That Peter was openly rebuked for inconsistency by a younger apostle at Antioch (Gal. 2:11–14). Peter’s conduct on that occasion is irreconcilable with his infallibility as to discipline; Paul’s conduct is irreconcilable with Peter’s alleged supremacy; and the whole scene, though perfectly plain, is so inconvenient to Roman and Romanizing views, that it has been variously distorted by patristic and Jesuit commentators, even into a theatrical farce gotten up by the apostles for the more effectual refutation of the Judaizers! 4. That, while the greatest of popes, from Leo I. down to Leo XIII. never cease to speak of their authority over all the bishops and all the churches, Peter, in his speeches in the Acts, never does so. And his Epistles, far from assuming any superiority over his "fellow-elders" and over "the clergy" (by which he means the Christian people), breathe the spirit of the sincerest humility and contain a prophetic warning against the besetting sins of the papacy, filthy avarice and lordly ambition (1 Pet. 5:1–3). Love of money and love of power are twin-sisters, and either of them is "a root of all evil." It is certainly very significant that the weaknesses even more than the virtues of the natural Peter—his boldness and presumption, his dread of the cross, his love for secular glory, his carnal zeal, his use of the sword, his sleepiness in Gethsemane—are faithfully reproduced in the history of the papacy; while the addresses and epistles of the converted and inspired Peter contain the most emphatic protest against the hierarchical pretensions and worldly vices of the papacy, and enjoin truly evangelical principles—the general priesthood and royalty of believers, apostolic poverty before the rich temple, obedience to God rather than man, yet with proper regard for the civil authorities, honorable marriage, condemnation of mental reservation in Ananias and Sapphira, and of simony in Simon Magus, liberal appreciation of heathen piety in Cornelius, opposition to the yoke of legal bondage, salvation in no other name but that of Jesus Christ.

One one occasion, I was visiting a young man who was dying of AIDS. His body was pitifully thin, racked with pain. As we prayed together, I looked down on this poor soul and remembered Christ's words-whatsoever you do for the least of my brethren, you have done for me. I've thought about that moment several times since. And I realize that I was not just looking into the face of that young man-I was looking directly into the eyes of Christ. So, one answer to the question "Where and how do we find God?" might be: almost everywhere-in fact, many times right in front of us, if we just open our eyes and hearts to let Him in.

Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.

Many of the people who served God had to endure abusive environments to prepare them for their calling. One was Joseph, who was sold to be a bond-servant, whose feet they hurt in the stocks; the iron entered into his soul. Until the time came when his cause was known, the word of the Lord tried him (Ps. 105:17-19). It’s no different today. Our circumstances are connected with our calling. As the Lord placed Joseph in Egypt in the position to feed his brethren in time of famine, so he placed you in the position to serve the community. —Barsanuphius Your environment is given to maximize your discovery of what and who you are, to maximize your realization of your sin and need for God, to maximize your incentive to reach out to him and receive Christ in you, the hope of glory

9. Now the ay to reach Christ is not hard to find: it is the Church. Rightly does Chrysostom inculcate: "The Church is thy hope, the Church is thy salvation, the Church is thy refuge" (Hom. de capto Eutropio, n. 6). It was for this that Christ founded it, gaining it at the price of His blood, and made it the depository of His doctrine and His laws, bestowing upon it at the same time an inexhaustible treasury of graces for the sanctification and salvation of men. You see, then, Venerable Brethren, the duty that has been imposed alike upon Us and upon you of bringing back to the discipline of the Church human society, now estranged from the wisdom of Christ; the Church will then subject it to Christ, and Christ to God. If We, through the goodness of God Himself, bring this task to a happy issue, We shall be rejoiced to see evil giving place to good, and hear for our gladness, "a load voice from heaven saying: Now is come salvation, and strength, and the kingdom of our God and the power of his Christ" (Apoc. 12:10).

He lays on Peter: "When thou art converted, strengthen thy brethren." Jesus expects the frail disciple to become strong in grace, and so able and willing to help the weak. He cherishes this expectation with respect to all, but specially in regard to Peter, assuming that the weakest might and ought eventually to become the strongest; the last first, the greatest sinner the greatest saint; the most foolish the wisest, most benignant, and sympathetic of

In light of the humility that covenant theology ought to instill in its students, the way in which believers have turned it into a battlefield is unacceptable. When the revelation and explanation of the mystery of Christ becomes a source of aggression and division between brethren, a diligent self-examination and repentance is in order for all parties involved. The mystery of Christ and His covenant is not a weapon of war, means of mischief, or source of schism. It is the gospel for the nations. It is union with God and communion with all His children in one Lord, one Spirit, one baptism, one covenant.

Only a plain wooden cross stood at the head of each pile of earth. Identity was unimportant—each of these men, coming to monastic life, had cast off all selfhood, subsumed who he was in the greater brotherhood of Christ. That was the theory, anyway. It didn’t quite work out in life. Wulfhere had sung like an angel. Andreou had been a fat gossip who had loved Theo more than God. Aethelstan’s booming laugh had carried out over the noise of his forge, and Petros had made wooden bowls of such exquisite finish that matrons scrapped over them like cats in the village market. And Leof… In death, the theory worked well. Only Cai and his brethren knew which grave was which, and with them would vanish the knowledge that Leof lay closest to the wall, sheltered by hawthorns, cradled in the sacred ground he had loved.

By no means was it the case that the church was entirely a spiritual wasteland in the fifteenth century. The Brethren of the Common Life, a movement of renewal in the Netherlands and northern Germany, spread twin ideals of godliness and human service through its schools, charities, and writings. The best-known writing was The Imitation of Christ, usually attributed to Thomas à Kempis (ca. 1380–1471).

Now farewell, lovely and sweet Scriptures, which were aye my comfort in the midst of all my difficulties! Farewell, faith! Farewell, hope! Farewell, wanderers, who have been comfortable to my soul, in the hearing of them commend Christ's love! Farewell, brethren! Farewell, sisters! Farewell, Christian acquaintances! Farewell, sun, moon and stars! And, now, welcome my lovely, heartsome Christ Jesus, into whose hands I commit my spirit throughout all eternity. -Marion Harvie

3. Then again, to omit other motives, We were terrified beyond all else by the disastrous state of human society today. For who can fail to see that society is at the present time, more than in any past age, suffering from a terrible and deep-rooted malady which, developing every day and eating into its inmost being, is dragging it to destruction? You understand, Venerable Brethren, what this disease is - apostasy from God, then which in truth nothing is more allied with ruin, according to the word of the Prophet: "For behold they that go far from Thee shall perish" (Ps. 72:27). We say therefore that, in virtue of the ministry of the Pontificate, which was to be entrusted to Us, We must hasten to find a remedy for this great evil, considering as addressed to Us that Divine command: "Lo, I have se thee this day over the nations and over kingdoms, to root up, and to pull down, and to waste, and to destroy, and to build, and to plant" (Jer. 1:10).,

Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

The one who does not love his brother whom he has seen, cannot love God whom he has not seen (1 John 4:20). What a sobering thought, that our love for God is measured by our everyday interaction with men and the love it displays. Our love for God will be found to be an illusion, except where it is proven by the test of daily life with our fellow man. It is the same with our humility. It is easy to think we humble ourselves before God, but humility towards men will be the only sufficient proof that our humility before God is real. It will be the only proof that humility has taken up its residence in us, and become our very nature, the only proof that we, like Christ, have made ourselves of no reputation. When lowliness of heart has become not a posture we assume for a time, when we think of Him or pray to Him, but the very spirit of our life, then it will become obvious in all our behavior towards our brethren. This lesson is one of critical importance. The only humility that is really ours is not the humility we try to show before God in prayer, but that which we carry with us and actively live in our ordinary conduct. The insignificant matters of daily life are the important tests of eternity because they prove what Spirit truly dwells within us. It is in our most unguarded moments that we really show and see what we are. To know the humble man, to know how the humble man behaves, you must follow him in the common course of daily life.

It is evident that one who would merely aim at avoiding mortal sin would not be living according to the standard .of moral conduct outlined in the Gospel. Our Lord proposes to us as the ideal ot holiness the very perfection of Our Heavenly Father: "Be ye therefore perfect, as also your heavenly Father is perfect. " Hence, all having God for their Father must approach this divine perfection.... Fundamentally, the whole Sermon on the Mount is nothing but a commentary on and the development of this ideal. The path to follow is the path of renunciation, the path of imitation of Christ and of the love of God: "Any man come to me, and hate not" (that is to say does not renounce) "his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple. " We are bound, then, on certain occasions to choose God and His will rather than the love of parents, of wife, of children, of self, and to sacrifice all to follow Christ. This suppose heroic courage, which will be found wanting in the time of need, unless God in His mercy give a special grace and unless one be prepared by sacrifices that are not of strict obligation. (355)

TOWARD THE MARK” Forgetting those things which are behind…I press toward the mark.  Philippians 3:13–14 It is one of the devil’s oldest tricks to discourage Christian believers by causing them to look back at what they once were. It is indeed the enemy of our souls who makes us forget that we are never at the end of God’s love. No one will make progress with God until the eyes are lifted to the faithfulness of God and we stop looking at ourselves! Our instructions in the New Testament all add up to the necessity of looking forward in faith—and not spending our time looking back or just looking within. Brethren, our Lord is more than able to take care of our past. He pardons instantly and forgives completely, and his blood makes us worthy! The goodness of God is infinitely more wonderful than we will ever be able to comprehend. If the “root of the matter” is in you and you are born again, God is prepared to start with you where you are! Thank You, Lord, that we can never reach the end of Your love for us. Your love, like all Your attributes, is never-ending. OCTOBER 5 THE WINSOME SAINTS Being filled with the fruits of righteousness, which are by Jesus Christ.  Philippians 1:11

14As n,Wobedient children, do not o,Xbe conformed to the former lusts which were yours in your Yignorance, 15but p,Zlike the Holy One who called you, q,Abe holy yourselves also Bin all your behavior; 16because it is written, “CYOU SHALL BE HOLY, FOR I AM HOLY.” 17If you Daddress as Father the One who Eimpartially Fjudges according to each one’s work, conduct yourselves Gin fear during the time of your Hstay on earth; 18knowing that you were not r,Iredeemed with perishable things like silver or gold from your Jfutile way of life inherited from your forefathers, 19but with precious Kblood, as of a Llamb unblemished and spotless, the blood of Christ. 20For He was Mforeknown before Nthe foundation of the world, but has Oappeared sin these last times Pfor the sake of you 21who through Him are Qbelievers in God, who raised Him from the dead and Rgave Him glory, so that your faith and Shope are in God. 22Since you have Tin obedience to the truth Upurified your souls for a t,Vsincere love of the brethren, fervently love one another from uthe heart, 23for you have been Wborn again Xnot of seed which is perishable but imperishable, that is, through the living and enduring Yword of God.

Men and brethren, we who preach the Gospel can hold out to all who come to Christ, exceeding great and precious promises. We can offer boldly to you in our Master’s name, the peace of God which passes all understanding. Mercy, free grace, and full salvation, are offered to everyone who will come to Christ, and believe on Him. But we promise you no peace with the world, or with the devil. We warn you, on the contrary, that there must be warfare, so long as you are in the body. We would not keep you back, or deter you from Christ’s service. But we would have you count the cost, and fully understand what Christ’s service entails. Hell is behind you. Heaven is before you. Home lies on the other side of a troubled sea. Thousands, tens of thousands have crossed these stormy waters, and in spite of all opposition, have reached the haven where they would be. Hell has assailed them, but has not prevailed. Go forward, beloved brethren, and fear not the adversary. Only abide in Christ, and the victory is sure.

Catholics are worried about Communism: and they have a right to be, because the Communist revolution aims, among other things, at wiping out the Church. But few Catholics stop to think that Communism would make very little progress in the world, or none at all, if Catholics really lived up to their obligations, and really did the things Christ came on earth to teach them to do: that is, if they really loved one another, and saw Christ in one another, and lived as saints, and did something to win justice for the poor. For, she said, if Catholics were able to see Harlem, as they ought to see it, with the eyes of faith, they would not be able to stay away from such a place. Hundreds of priests and lay-people would give up everything to go there and try to do something to relieve the tremendous misery, the poverty, sickness, degradation, and dereliction of a race that was being crushed and perverted, morally and physically, under the burden of a colossal economic injustice. Instead of seeing Christ suffering in His members, and instead of going to help Him, Who said: “Whatsoever you did to the least of these my brethren, you did it to Me,” we preferred our own comfort: we averted our eyes from such a spectacle, because it made us feel uneasy: the thought of so much dirt nauseated us—and we never stopped to think that we, perhaps, might be partly responsible for it. And so people continued to die of starvation and disease in those evil tenements full of vice and cruelty, while those who did condescend to consider their problems, held banquets in the big hotels downtown to discuss the “Race situation” in a big rosy cloud of hot air. If Catholics, she said, were able to see Harlem as they should see it, with the eyes of faith, as a challenge to their love of Christ, as a test of their Christianity, the Communists would be able to do nothing there. But, on the contrary, in Harlem the Communists were strong. They were bound to be strong. They were doing some of the things, performing some of the works of mercy that Christians should be expected to do. If some Negro workers lose their jobs, and are in danger of starving, the Communists are there to divide their own food with them, and to take up the defence of their case.

My brethren, God is good. He will not forsake you. He will carry you through. There is a promise prepared for your present emergencies, and if you will believe and plead it at the mercy seat through Jesus Christ, you will see the hand of the Lord stretched out to help you. Everything else will fail, but His word never will.

The Apocalypse, as Leithard puts it, unveils ‘the formation of a fully human church as it describes the cruciformization of witnesses…These witnesses become, like Jesus in his suffering, fully human as they bear witness to God’s glory in the face of Christ’.150 Christ is indeed, as the Apostle puts it, ‘the first born of many brethren’, and the whole of creation is groaning, awaiting the revelation—the apocalypse, the unveiling—of the sons of God (cf. Rom. 8:18–30).

Suffer me, my brethren; hinder me not from living, do not wish me to die…Suffer me to receive the pure light; when I shall have arrived there, I will be a human being [ἄνθρωπος ἔσομαι], suffer me to follow the example of the passion of my God. (Rom. 6) Only by being a witness, a martyr, will Ignatius be born into life, receive the pure light, and, strikingly, be a human being, in the stature of Christ, ‘the perfect human being’ (Smyrn. 4.2) or ‘the new human being’ (Eph. 20.1) as the martyr refers to him.

Thus, knowing that Judas would not be turned aside from his treachery, Christ did not desist from trying to turn him from his faithlessness, by counsel, by warnings, by kind treatment, by threatening, by every kind of instruction, and by continually checking him by His words as by a rein. This He did to teach us that, although we know beforehand that the brethren will not be persuaded, we must do all in our power, since the reward of our admonition is sure.

I’ve heard you say that before: ‘I seek the brethren.’ But what then?” “You listen.

Man is to represent Christ. He is to be long-suffering toward his fellow men, to be patient, forgiving, and full of Christlike love. He who is truly converted will manifest respect for his brethren; he will do as Christ has commanded. Jesus said, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (

We acknowledge, indeed, that Christ in human nature is called a Son, not like believers by gratuitous adoption merely, but the true, natural, and, therefore, only Son, this being the mark which distinguishes him from all others. Those of us who are regenerated to a new life God honours with the name of sons; the name of true and only-begotten Son he bestows on Christ alone. But how is he an only Son in so great a multitude of brethren, except that he possesses by nature what we acquire by gift?

And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with apower and great glory at the last bday, that they are true, and if they are true has the day of miracles ceased? 36 Or have angels ceased to appear unto the children of men? Or has he awithheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved? 37 Behold I say unto you, Nay; for it is by faith that amiracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of bunbelief, and all is vain.

The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts xx. 30), “vain talkers and seducers” (Tit. i. 10), “erring and driving into error” (2 Tim. iii. 13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office. GRAVITY OF THE SITUATION 2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, vaunt themselves as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man.

An unmixed marriage, Christian with Christian—this according to Tertullian enabled believers to live life in its fullness. This is not what we expect from the ascetic Tertullian, who said harsh things about marriage. 66 But here it is—Tertullian celebrating the knitting together of “two who are one,” who together serve the same Master. Nothing divides them. And together they are able to live the Christian habitus: “Unembarrassed they visit the sick and assist the needy. . . . They attend the Sacrifice without difficulty. . . . They need not be furtive about making the Sign of the Cross, nor timorous in greeting the brethren.” 67 They are a small community, a microcosm of the Christian assembly in which believers are formed into the body of Christ, and a part of the ferment of God’s work in the world.

Galatians: “But ye, brethren, as Isaac was, are the children of the promise.” And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, “The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spake] of many, but as of one, And to thy seed, which is Christ.” And

Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. - Philippians 4:5-9

Wherefore, O ye who fear the Lord, praise Him in the places where ye now are. Change of place does not effect any drawing nearer unto God, but wherever thou mayest be, God will come to thee, if the chambers of thy soul be found of such a sort that He can dwell in thee and walk in thee. But if thou keepest thine inner man full of wicked thoughts, even if thou wast on Golgotha, even if thou wast on the Mount of Olives, even if thou stoodest on the memorial-rock of the Resurrection, thou wilt be as far away from receiving Christ into thyself, as one who has not even begun to confess Him. Therefore, my beloved friend, counsel the brethren to be absent from the body to go to our Lord, rather than to be absent from Cappadocia to go to Palestine; and if any one should adduce the command spoken by our Lord to His disciples that they should not quit Jerusalem, let him be made to understand its true meaning.

Some among the brethren devoted themselves entirely to travelling and ministering the Word, and were called “the Perfect,” and, in accordance with the Lord’s words in Matthew 19. 21, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow Me”, they possessed nothing, had no home, and literally acted upon this command. It was recognised that all are not called to such a path, and that the majority of believers, while acknowledging that they and all they have belong to Christ, should serve Him while remaining in their families and continuing in their usual occupations.

And perhaps the most refreshing trait of a growing Christian is a humility that acknowledges the need to grow. Paul expressed this spirit in Philippians 3:12–14: “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.

He expressed his own thoughts and teachings thus: “the holy universal Christian Church is a fellowship of the saints and a brotherhood of many pious and believing men who with one accord honour one Lord, one God, one faith and one baptism.” It is, he said, “the assembly of all Christian men on earth wherever they may be in the whole circle of the world”; or again, “a separated communion of a number of men that believe in Christ”, and explained,—“there are two churches, which in fact cover each other, the general and the local church,… the local church is a part of the general Church which includes all men who show that they are Christians.” As to community of goods, he said it consists in our always helping those brethren who are in need, for what we have is not our own but is entrusted to us as stewards for God. He considered that on account of sin the power of the sword had been committed to earthly Governments, and that therefore it was to be submitted to in the fear of God. Such gatherings were frequently held in Basle, where Hubmeyer and his friends zealously searched the Holy Scriptures and considered the questions brought before them. Basle was a great centre of spiritual activity. The printers were not afraid to issue books branded as heretical, and from their presses such works as those of Marsiglio of Padua and of John Wycliff went out into the world.

18 And I would exhort you, my beloved brethren, that ye remember that aevery good bgift cometh of Christ.

And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the ajudgment-seat of Christ, where all men shall know that my bgarments are not spotted with your blood. 39 And then shall ye know that I have aseen Jesus, and that he hath talked with me bface to face, and that he told me in cplain humility, even as a man telleth another in mine own language, concerning these things;

For behold, my brethren, it is given unto you to ajudge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.

And in one place they were heard to cry, saying: O that we had repented abefore this great and terrible day, and then would our brethren have been spared, and they would not have been bburned in that great city Zarahemla. 25 And in another place they were heard to cry and mourn, saying: O that we had repented before this great and terrible day, and had not killed and stoned the prophets, and cast them out; then would our mothers and our fair daughters, and our children have been spared, and not have been buried up in that great city aMoronihah. And thus were the howlings of the people great and terrible.

Menno Simon, who lived through these times (1492-1559) and was well qualified to speak, being one of the principal teachers among those who practiced the baptism of believers, wrote: “No one can truly charge me with agreeing with the Münster teaching; on the contrary, for seventeen years, until the present day, I have opposed and striven against it, privately and publicly, by voice and pen. Those who, like the Münster people, refuse the cross of Christ, despise the Lord’s Word, and practice earthly lusts under the pretence of right doing, we never will acknowledge as our brethren and sisters.” “Do our accusers mean to say that because we are outwardly baptized with the same kind of baptism as they, that therefore we must be reckoned as being of the same body and fellowship; then we answer: If outward baptism can do so much, then they themselves may consider what sort of fellowship theirs is, since it is clear and evident that adulterers and murderers and such like have received the same baptism as they!

Pilgram Marbeck, in conjunction with others, wrote a reply to Schwenckfeld’s strictures on the believers who gathered as churches and practised baptism and the breaking of bread. Schwenckfeld had expressed his disapproval in a work entitled, “Of the New Pamphlet of the Baptist Brethren published in the year 1542.” Marbeck’s reply had a long title (eighty-three words) and took the form of quoting Schwenckfeld and giving 100 answers. In it he and the brethren with him say: “It is not true that we refuse to count as Christians those who disagree with our baptism and reckon them as misguided spirits and deniers of Christ. It is not ours either to judge or condemn him who is not baptized according to the command of Christ.

Believing God at all costs... Our love should be listed in and among the brethren in the book of Hebrews noted by God for their faith. Belief in one another which is founded upon trust and fidelity and united by faith in God. Trusting God for one another Believing God for one another Enduring in God for one another and giving no place to the enemy that wars after our covenant in Christ Jesus. Our stand for one another is demonstrated by our stand for Christ. No matter the cost... - Apostle Louis Gordon Jr©2014

Philippians 3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

The statement by Peter was very serious. He and his brethren were challenging the rule of Rome and their hirelings. Most scholars miss this point because they are convinced that the Jesus movement had no connections to the Fourth Philosophy. This proves the power of this Acts' passage.

There is only one thing Jesus said would convince the world we are truly in the truth – love of one another. Only the supernatural love of God can bridge denominational lines, cultural barriers, and racial conflicts. If I am not revealing the love of Christ among my brethren, I have abandoned the mission, no matter how much work I do for God.

If then a man is not found in truth He is not found in the Holy Spirit nor being guided by Him. If he is not guided by the Holy Spirit, then he is not following God. The words of the Spirit are truth and for our salvation, if anyone does not follow the Holy Spirit nor listen to His word they are not living out the word of God but living a lie. Thus they are not saved, but condemned, seeing that the truth and good doctrine does save us. As it is written, “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.” 1Ti 2:3-4 And also, “Then Jesus said to those Jews who believed Him, ‘If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.’” Joh 8:31-32 And again, “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.” 1Ti 4:16  But regarding condemnation and righteousness, “…For this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth” 2Th 2:11-13 God does not save an unbeliever who does not walk in truth. Why would He change His mind about a brother who stopped believing the truth to walk in a lie? Such a brother is no longer a “believer” of the truth, so to speak, but a believer in a lie just like the world. This strong delusion which God will send is meant for those who waver on a fence in the church, not the world. The world has already believed the lie before the delusion has ever been made. And they already reject the truth, hence they are condemned. Therefore those who memorize the word of God and come to a full understanding of how to appropriately apply it are like guardians to their brethren. They can turn a sinner from the error of their ways and so save a soul from death, as we read in James. Thus there is a reward for those who turn the brethren to truth, even as an evangelist leads an unbeliever to Christ.

As Christians, we are called to be a people of vision. We must learn to set a goal or target in front of our eyes to gaze upon. It is only when we aim at something that we have any chance of hitting it! The apostle Paul set his sights on knowing Christ, which he acknowledged was a lifelong process: Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let us therefore, as many as are perfect, have this attitude (Philippians 3:13-15a). Like Paul, we need to be a people of vision. Let us set our sights on the Lord and aim at His goals.

  17  Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

Take heed to yourselves,” says Baxter, “because the tempter will make his first and sharpest onset upon you. If you will be the leaders against him, he will spare you no further than God restraineth him. He beareth you the greatest malice that are engaged to do him the greatest mischief. As he hateth Christ more than any of us, because he is the General of the field, and the ‘Captain of our salvation,’ and doth more than all the world besides against the kingdom of darkness; so doth he note the leaders under him more than the common soldiers, on the like account, in their proportion. He knows what a rout he may make among the rest, if the leaders fall before their eyes. He hath long tried that way of fighting, ‘neither with small nor great,’ comparatively, but these; and of ‘smiting the shepherds, that he may scatter the flock.’ And so great has been his success this way, that he will follow it on as far as he is able. Take heed, therefore, brethren, for the enemy hath a special eye upon you. You shall have his most subtle insinuations, and incessant solicitations, and violent assaults. As wise and learned as you are, take heed to yourselves lest he overwit you. The devil is a greater scholar than you, and a nimbler disputant; he can ‘transform himself into an angel of light’ to deceive. He will get within you and trip up your heels before you are aware; he will play the juggler with you undiscerned, and cheat you of your faith or innocency, and you shall not know that you have lost it; nay, he will make you believe it is multiplied or increased when it is lost. You shall see neither hook nor line, much less the subtle angler himself, while he is offering you his bait. And his baits shall be so fitted to your temper and disposition, that he will be sure to find advantages within you, and make your own principles and inclinations to betray you; and whenever he ruineth you, he will make you the instrument of your own ruin.

My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality." (James 2:1)   James

To the Teachers in Our Schools My Dear Brethren and Sisters: The Lord will work in behalf of all who will walk humbly with Him. He has placed you in a position of trust. Walk carefully before Him. God’s hand is on the wheel. He will guide the ship past the rocks into the haven. He will take the weak things of this world to confound the things that are mighty. I pray that you will make God your Counselor. You are not amenable to any man, but are under God’s direction. Keep close to Him. Do not take worldly ideas as your criterion. Let there be no departure from the Lord’s methods of working. Use not common fire, but the sacred fire of the Lord’s kindling. Be of good courage in your work. For many years I have kept before our people the need, in the education of the youth, of an equal taxation of the physical and mental powers. But for those who have never proved the value of the instruction given to combine manual training with the study of books, it is hard to understand and carry out the directions given. Do your best to impart to your students the blessings God has given you. With a deep, earnest desire to help them, carry them over the ground of knowledge. Come close to them. Unless teachers have the love and gentleness of Christ abounding in their hearts, they will manifest too much of the spirit of a harsh, domineering master. The Lord wishes you to learn how to use the gospel net. That you may be successful in your work, the meshes of your net must be close. The application of the Scriptures must be such that the meaning shall be easily discerned. Then make the most of drawing in [268] the net. Come right to the point. However great a man’s knowledge, it is of no avail unless he is able to communicate it to others. Let the pathos of your voice, its deep feeling, make an impression on hearts. Urge your students to surrender themselves to God. “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” Jude 1:21-23. As you follow Christ’s example you will have the precious reward of seeing your students won to Him.

 Never water down the Word of God, but preach it in its undiluted sternness. There must be unflinching faithfulness to the Word of God, but when you come to personal dealings with others, remember who you are—you are not some special being created in heaven, but a sinner saved by grace.     “Brethren, I do not count myself to have apprehended; but one thing I do . . . I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13–14).

Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God's favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God.

Simple active work and spiritual activity are not the same thing. Active work can actually be the counterfeit of spiritual activity. The real danger in spiritual laziness is that we do not want to be stirred up—all we want to hear about is a spiritual retirement from the world. Yet Jesus Christ never encourages the idea of retirement—He says, “Go and tell My brethren . . .” (Matthew 28:10).

the First Quorum of the Seventy was reconstituted and by October 1976 included 39 brethren.

3. The object of the gifts, as stated by Paul, was “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith.” But they have been superseded in the popular churches by human creeds, which have failed to secure scriptural unity. It has been truly said, “The American people are a nation of lords.” In a land of boasted freedom of thought and of conscience, like ours, church force cannot produce unity; but has caused divisions, and has given rise to religious sects and parties almost innumerable. Creed and church force have been called to the rescue in vain.  The remedy, however, for this deplorable evil is found in the proper use of the simple organization and church order set forth in the New-Testament Scriptures, and in the means Christ has ordained for the unity and perfection of the church. We affirm that there is not a single apology in all the book of God for disharmony of sentiment or spirit in the church. The means are ample to secure the high standard of unity expressed in the New Testament. Christ prayed that his people might be one, as he was one with his Father. John 17. And Paul appeals to the church at Corinth in these emphatic words: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1Cor.1:10. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” Rom.15:5,6. The gifts were given to secure this state of unity.  But the popular churches have introduced another {345} means of preserving unity, namely, human creeds. These creeds secure a sort of unity to each denomination; but they have all proved inefficient, as appears from the New Schools and Reformed of almost every creed-bound denomination under heaven. Hence the many kinds of Baptists, of Presbyterians, of Methodists, and of others. There is not an excuse for this state of things anywhere to be found in the book of God. These sects are not on the foundation of unity laid by Jesus Christ, and taught by Paul, the wise master-builder. And the smaller sects who reject human creeds, professing to take the Bible as their rule of faith and practice, yet rejecting the gifts, are not a whit better off. In these perilous times they shake to fragments, yet cry, The Bible! the Bible! We, too, would exalt the Bible, and would say to those who would represent us as taking the gifts instead of the Bible, that we are not satisfied with a part of the sacred volume, but claim as ours the Bible, the whole Bible, the gifts and all.  All the denominations cannot be right, and it may not be wrong to suppose that no one of them is right on all points of faith. To show that they cannot have their creeds and the gifts too, that creeds shut out the gifts, we will suppose that God, through chosen instruments taken from each sect, begins to show up the errors in the creeds of these different denominations. If they received the testimony as from Heaven, it would spoil their creeds. But would they throw them away and come out on the platform of unity taught by Christ, Paul, and Peter? Never! They would a thousand times sooner reject the humble instruments of God’s choice. It is evident that if the gifts were received, they would destroy {346} human creeds; and that if creeds be received, they shut out the gifts. 

PHi4.6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. PHi4.7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. PHi4.8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

The cross of Christ is to be the great center round which everything must revolve. Everything else must be in subordination to it. The cross is planted midway between divinity and humanity, between heaven and earth. It never moves nearer the earth. All things concerning the salvation of man must lie in the shadow of the cross. Heavenly intelligencies, uniting with the earthly, bow to this central attraction, and voices from heaven and earth unfold to the universe the plan of redemption. The cross is not to lose its significance to either world. All property, all wealth, that finds its way into the Lord’s treasury, finds its true place in the arrangement of God. … Brethren and sisters, will you work for selfish purposes? Will you let the world with its selfish aims and principles come between you and your God? Will you serve mammon? Christ plainly declares that you cannot serve God and mammon. Will you subscribe your name on the pages of the world’s record, or will you relate yourself to God, and let him write your name in the record books of heaven, to be immortalized in the universe of God? Christ has the first claim on you. “Ye are not your own; for ye are bought with a price. …” I entreat you, spring into action at once, and be all that the name Christian signifies. You will then have no desire to live for self. You will have the high distinction of living wholly for Christ. -ST 8-17-91

We owe all to Jesus crucified. What is your life, my brethren, but the cross? Whence comes the bread of your soul but from the cross? What is your joy but the cross? What is your delight, what is your heaven, but the Blessed One, once crucified for you, who ever liveth to make intercession for you? Cling to the cross, then, Put both arms around it! Hold to the Crucified, and never let Him go. Come afresh to the cross at this moment, and rest there now and for ever! Then, with the power of God resting upon you, go forth and preach the cross! Tell out the story of the bleeding Lamb. Repeat the wondrous tale, and nothing else. Never mind how you do it, only proclaim that Jesus died for sinner. The cross held up by a babe’s hands is just as powerful as if a giant held it up. The power lies in the word itself, or rather in the Holy Spirit who works by it and with it. O glorious Christ, when I have had a vision of Thy cross, I have seen it at first like a common gibbet, and Thou wast hanging on it like a felon; but, as I have looked, I have seen it begin to rise, and tower aloft till it has reached the highest heaven, and by its mighty power has lifted up myriads to the throne of God. I have seen its arms extend and expand until they have embraced all the earth. I have seen the foot of it go down deep as our helpless miseries are; and what a vision I have had of Thy magnificence, O Thou crucified One! Brethren, believe in the power of the cross for the conversion of those around you. Do not say of any man that he cannot be saved. The blood of Jesus is omnipotent. Do not say of any district that it is too sunken, or of any class of men that they are too far gone: the word of the cross reclaims the lost. Believe it to be the power of God, and you shall find it so. Believe in Christ crucified, and preach boldly in His name, and you shall see great and gladsome things. Do not doubt the ultimate triumph of Christianity. Do not let a mistrust flit across your soul. The cross must conquer; it must blossom with a crown, a crown commensurate with the person of the Crucified, and the bitterness of His agony. His reward shall parallel His sorrows. Trust in God, and lift you banner high, and now with psalms and songs advance to battle, for the Lord of hosts is with us, the Son of the Highest leads our van. Onward, with blast of silver trumpet and shout of those that seize the spoil. Let no man’s heart fail him! Christ hath died! Atonement is complete! God is satisfied! Peace is proclaimed! Heaven glitters with proofs of mercy already bestowed upon ten thousand times ten thousand! Hell is trembling, heaven adoring, earth waiting. Advance, ye saints, to certain victory! You shall overcome through the blood of the Lamb.

Let us TAKE HEED of those things which will make us by degrees fall away from our profession. Let us: (1) Beware of COVETOUSNESS. "Men shall be covetous . . . having a form of godliness—but denying the power" (2 Tim. 3:2,5). One of Christ's own apostles was caught with this silver bait! Covetousness will make a man betray a good cause, and make shipwreck of a good conscience. I have read of some in the time of the Emperor Valens, who denied the Christian faith to prevent the confiscation of their goods. (2) Beware of UNBELIEF. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12). There is no evil like an evil heart; no evil heart like an unbelieving heart. Why so? It makes men depart from the blessed God. He who does not believe God's mercy—will not dread his justice. Unbelief is the nurse of apostasy; therefore unbelieving and unstable go together: "they believed not in God . . . they turned back and tempted God" (Psalm 78:22,41).

My brethren and sisters, will you bear in mind that in dealing with God’s heritage you are not to act out your natural characteristics? The people of God are Christ’s purchased possession, and what a price he has paid for them. Shall any of us be found aiding the enemy of God and man in discouraging and destroying souls? What will be the retribution brought upon us if we do this class of work? Every one of us should weed out of our conversation everything that is harsh and severe. We should not indulge in condemning others, and we will not do so if we are one with Christ. We are to represent Christ in our dealings with our fellow men. We are to be laborers together with God in helping those who are tempted. We are not to encourage souls to sow seeds of doubt; for they will bear a baleful harvest. We are to learn of Christ, to practice his methods, to reveal his spirit. We are enjoined, “Let this mind be in you, which was also in Christ Jesus.” We should educate ourselves to believe in the word of God which is being so wonderfully and gloriously fulfilled. If we have the full assurance of faith, we will not indulge in doubting our brethren and sisters. -SpTA03

Mere waiting and looking on is not Christian behaviour. The Christian is called to sympathy and action, not in the first place by his own sufferings, but by the sufferings of his brethren, for whose sake Christ suffered.

He therefore, in blessing of his people, lays his hands across, guiding them wittingly, and laying the chiefest blessing on the head of Ephraim, or in that providence, that sanctifies affliction. Abel! what, to the reason of Eve was he, in comparison of Cain. Rachel called Benjamin the son of her sorrow: but Jacob knew how to give him a better name (Gen 35:18). Jabez also, though his mother so called him, because, as it seems, she brought him forth with more than ordinary sorrow, was yet more honourable, more godly, than his brethren (1 Chron 4:9,10). He that has skill to judge of providences aright, has a great ability in him to comprehend with other saints, what is the breadth, and length, and depth, and height: but he that has not skill as to discerning of them, is but a child in his judgment in those high and mysterious things. And hence it is, that some shall suck honey out of that, at the which others tremble for fear it should poison them, I have often been made to say, “Sorrow is better than laughter; and the house of mourning better than the house of mirth” (Eccl 7:3-5). And I have more often seen, that the afflicted are always the best sort of Christians.

March 17 MORNING “Remember the poor.” — Galatians 2:10 WHY does God allow so many of His children to be poor? He could make them all rich if He pleased; He could lay bags of gold at their doors; He could send them a large annual income; or He could scatter round their houses abundance of provisions, as once he made the quails lie in heaps round the camp of Israel, and rained bread out of heaven to feed them. There is no necessity that they should be poor, except that He sees it to be best. “The cattle upon a thousand hills are His” — He could supply them; He could make the richest, the greatest, and the mightiest bring all their power and riches to the feet of His children, for the hearts of all men are in His control. But He does not choose to do so; He allows them to suffer want, He allows them to pine in penury and obscurity. Why is this? There are many reasons: one is, to give us, who are favoured with enough, an opportunity of showing our love to Jesus. We show our love to Christ when we sing of Him and when we pray to Him; but if there were no sons of need in the world we should lose the sweet privilege of evidencing our love, by ministering in almsgiving to His poorer brethren; He has ordained that thus we should prove that our love standeth not in word only, but in deed and in truth. If we truly love Christ, we shall care for those who are loved by Him. Those who are dear to Him will be dear to us. Let us then look upon it not as a duty but as a privilege to relieve the poor of the Lord’s flock — remembering the words of the Lord Jesus, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Surely this assurance is sweet enough, and this motive strong enough to lead us to help others with a willing hand and a loving heart — recollecting that all we do for His people is graciously accepted by Christ as done to Himself.

February 3 MORNING “Therefore, brethren, we are debtors.” — Romans 8:12 AS God’s creatures, we are all debtors to Him: to obey Him with all our body, and soul, and strength. Having broken His commandments, as we all have, we are debtors to His justice, and we owe to Him a vast amount which we are not able to pay. But of the Christian it can be said that he does not owe God’s justice anything, for Christ has paid the debt His people owed; for this reason the believer owes the more to love. I am a debtor to God’s grace and forgiving mercy; but I am no debtor to His justice, for He will never accuse me of a debt already paid. Christ said, “It is finished!” and by that He meant, that whatever His people owed was wiped away for ever from the book of remembrance. Christ, to the uttermost, has satisfied divine justice; the account is settled; the handwriting is nailed to the cross; the receipt is given, and we are debtors to God’s justice no longer. But then, because we are not debtors to our Lord in that sense, we become ten times more debtors to God than we should have been otherwise. Christian, pause and ponder for a moment. What a debtor thou art to divine sovereignty! How much thou owest to His disinterested love, for He gave His own Son that He might die for thee. Consider how much you owe to His forgiving grace, that after ten thousand affronts He loves you as infinitely as ever. Consider what you owe to His power; how He has raised you from your death in sin; how He has preserved your spiritual life; how He has kept you from falling; and how, though a thousand enemies have beset your path, you have been able to hold on your way. Consider what you owe to His immutability. Though you have changed a thousand times, He has not changed once. Thou art as deep in debt as thou canst be to every attribute of God. To God thou owest thyself, and all thou hast — yield thyself as a living sacrifice, it is but thy reasonable service.

1. Christ is known in a new way, no longer "after the flesh," but in spirit, on High. "Touch me not... ascended" (John 20:17). 2. Believers are given a new title—"brethren" (John 20:17). 3. Believers are told of a new position—Christ’s position before the Father (John 20:17). 4. Believers occupy a new place—apart from the world (John 20:19). 5. Believers are assured of a new blessing—"peace" made and imparted (John 20:19, 21). 6. Believers are given a new privilege—the Lord Jesus in their midst (John 20:19). 7. Believers have a new joy—through a vision of the risen Lord (John 20:20). 8. Believers receive a new commission—sent into the world by the Son as He was sent by the Father (John 20:21). 9. Believers are a new creation—indicated by the "breathing" (John 20:22). 10. Believers have a new Indweller—even the Holy Spirit (John 20:22); How Divinely meet that all this was on the "first of the week—indication of a new beginning, i.e., Christianity supplanting Judaism!!

  52  Behold, my beloved brethren, remember the words of your God; pray unto him continually by day, and give thanks unto his holy name by night. Let your hearts rejoice.

The Holy Scripture is called the Book of the Old and of the New Testament. When a notary has drawn a contract or other deed, when a testament is confirmed by the death of the testator, there must not be added, withdrawn, or altered, one single word under penalty of falsification. Are not the Holy Scriptures the true testament of the eternal God, drawn by the notaries deputed for this purpose, duly sealed and signed with his blood, confirmed by death? Being such, how can we alter even the smallest point without impiety? “A testament,” says the great Ulpian, “is a just expression of our will as to what we would have done after our death.”898 Our Lord by the Holy Scriptures shows us what we must believe, hope for, love and do, and this by a true expression of his will; if we add, take away or change, it will no longer be the true expression of God’s will. For Our Lord having duly expressed in Scripture his will, if we add anything of our own we shall make the statement go beyond the will of the testator, if we take anything away we shall make it fall short, if we make changes in it we shall set it awry, and it will no longer correspond to the will of the author, nor be a correct statement. When two things exactly correspond, he who changes the one destroys the equality and the correspondence between them. If it be a true statement, whatever right have we to alter it? Our Lord puts a value on the iotas, yea, the mere little points and accents of his holy words. How jealous then is he of their integrity, and what punishment shall they not deserve who violate this integrity! Brethren, says S. Paul,899 (I speak after the manner of man), yet a man’s testament, if it be confirmed, no man despiseth, nor addeth to it. And to show how important it is to learn the Scripture in its exactness he gives an example. To Abraham were the promisesmade, and to his seed. He says not and to his seeds as of many, but as of one; and to thy seed, who is Christ. See, I beg you, how the change from singular to plural would have spoilt the mysterious meaning of this word. The Ephrathites [Ephraimites] said Sibolleth, not forgetting a single letter, but because they did not pronounce it thickly enough, the Galaadites slew them at the fords of Jordan.900 The simple difference of pronunciation in speaking, and in writing the mere transposition of one single point on the letter scin caused the ambiguity, and changing the janin into semol, instead of an ear of wheat expressed a weight or a burden. Whosoever alters or adds the slightest accent in the Scripture is a sacrilegious man and deserves the death of him who dares to mingle the profane with the sacred.

Many Don't believe, but i just around for being sake The world is experiencing some very strange events, The blood moons during the feast of the tabernacle of Israel, the Pope, the so called father and vicar of Christ on earth who is saying that: " we should be like Christ, but not the failure of the cross", he is trying to tell that our Lord Jesus-Christ failed. Brethren, if you say you believe then you should be aware of these things and take a step back to really believe otherwise you will be disappointed to know that the man you follow, the false pastors and prophets you are following are satan's angels. So many people are not believers but rather religious. Religion will never save you but will rather make you formal. Thank God for His word not any churches, only The Word opens eyes, churches rather blind them. Men of God uniting themselves with political people. The so called representative of Christ, Mister Pope is meeting Mister president of USA. Ooooooooo open your eyes and see the accomplishment of The Holy Word of God. Believing is acting, if you truly believe you will do what is right. Today facebook, the streets, the mall are full of immorality, men and women dressing immorally. I am sad because the wages of sin will be death, let's repent and prepare ourselves for the end is closer than you think. Shalom to your soul.

The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word.

When thou makest a dinner or a supper,” Christ says, “call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

And who knoweth but what they will be the ameans of bringing many thousands of them, yea, and also many thousands of our bstiffnecked brethren, the Nephites, who are now hardening their hearts in sin and iniquities, to the knowledge of their Redeemer?

And Moroni placed spies round about, that he might know when the camp of the Lamanites should come. 29 And now, as Moroni knew the aintention of the Lamanites, that it was their intention to destroy their brethren, or to bsubject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; 30 And he also knowing that it was the aonly desire of the Nephites to preserve their lands, and their bliberty, and their church, therefore he thought it no sin that he should defend them by cstratagem; therefore, he found by his spies which course the Lamanites were to take.

Truth Lead me to the truth in all things. Jesus, give me wisdom that I should know the truth of Your doctrine. For I know that there is only one way to heaven. Thus there is only one truth and one doctrine to live by. Lead me to the truth that I should know the scriptures perfectly and rightly divide them. “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.” John 16:13  “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26  “For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth. I have no greater joy than to hear that my children walk in truth.” 3Jn 1:3-4 ***God desires to lead you into ALL truth. There is no reason for doubt when it comes to doctrine. You should know Christ’s doctrine perfectly. If you don’t then seek the Holy Spirit and He will lead you to it as He teaches you. Seek the Lord and pray for understanding as you read the Scriptures. The Holy Spirit will interpret them to you, and show you how to apply them rightly on a day to day moment by moment basis. Memorize as much as you can and then all things will begin to make more sense. Always pursue the truth. Have a passion for it. Jesus tells us that He is the way, truth, and life. To seek the truth of His doctrine is to seek Jesus, for He is the truth. If then you’re passionate for the Lord, be zealous for the truth and live by it.***

14 Therefore, my son, see that you are merciful unto your brethren; deal ajustly, bjudge righteously, and do cgood continually; and if ye do all these things then shall ye receive your dreward; yea, ye shall have emercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.

February 24 The Delight of Sacrifice I will very gladly spend and be spent for you. 2 Corinthians 12:15 When the Spirit of God has shed abroad the love of God in our hearts, we begin deliberately to identify ourselves with Jesus Christ’s interests in other people, and Jesus Christ is interested in every kind of man there is. We have no right in Christian work to be guided by our affinities; this is one of the biggest tests of our relationship to Jesus Christ. The delight of sacrifice is that I lay down my life for my Friend, not fling it away, but deliberately lay my life out for Him and His interests in other people, not for a cause. Paul spent himself for one purpose only—that he might win men to Jesus Christ. Paul attracted to Jesus all the time, never to himself. “I am made all things to all men, that I might by all means save some.” When a man says he must develop a holy life alone with God, he is of no more use to his fellow men: he puts himself on a pedestal, away from the common run of men. Paul became a sacramental personality; wherever he went, Jesus Christ helped Himself to his life. Many of us are after our own ends, and Jesus Christ cannot help Himself to our lives. If we are abandoned to Jesus, we have no ends of our own to serve. Paul said he knew how to be a “door-mat” without resenting it, because the mainspring of his life was devotion to Jesus. We are apt to be devoted not to Jesus Christ but to the things which emancipate us spiritually. That was not Paul’s motive: “I could wish that myself were accursed from Christ for my brethren”—wild, extravagant—is it? When a man is in love it is not an exaggeration to talk in that way, and Paul is in love with Jesus Christ.

MORE FROM GOD’S WORD If it is possible, as far as it depends on you, live at peace with everyone. Romans 12:18 NIV And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. Philippians 4:7-8 NKJV Blessed are the peacemakers, for they will be called sons of God. Matthew 5:9 NIV A heart at peace gives life to the body, but envy rots the bones. Proverbs 14:30 NIV The LORD gives strength to his people; the LORD blesses his people with peace. Psalm 29:11 NIV SHADES OF GRACE All men who live with any degree of serenity live by some assurance of grace. Reinhold Niebuhr A PRAYER FOR TODAY Dear Lord, let me accept the peace and abundance that You offer through Your Son Jesus. You are the Giver of all things good, Father, and You give me peace when I draw close to You. Help me to trust Your will, to follow Your commands, and to accept Your peace, today and forever. Amen

GAL6.1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. GAL6.2 Bear ye one another’s burdens, and so fulfil the law of Christ.

And now it came to pass that when they had taken all the robbers prisoners, insomuch that none did escape who were not slain, they did cast their prisoners into prison, and did cause the word of God to be preached unto them; and as many as would repent of their sins and aenter into a bcovenant that they would murder no more were set at cliberty. 5 But as many as there were who did not enter into a covenant, and who did still continue to have those asecret murders in their hearts, yea, as many as were found breathing out threatenings against their brethren were condemned and punished according to the law. 6 And thus they did put an end to all those wicked, and secret, and abominable combinations, in the which there was so much wickedness, and so many murders committed.

And now remember, remember, my brethren, that whosoever perisheth, perisheth unto ahimself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are bfree; ye are permitted to act for yourselves; for behold, God hath given unto you a cknowledge and he hath made you free.

I would say to them in their trials: My brethren, God is good. He will not forsake you. He will carry you through. There is a promise prepared for your present emergencies, and if you will believe and plead it at the mercy seat through Jesus Christ, you will see the hand of the Lord stretched out to help you. Everything else will fail, but His word never will.

In 1835 English Baptists Francis Cox and James Hoby, who had worked with William Wilberforce to abolish slavery in the British Empire, came to the United States “to urge Baptists to abandon slavery. This visit and subsequent correspondence tended to polarize Baptists.”26 They encouraged Christian activism in Northern abolitionist groups. In 1849 the American Baptist Anti- Slavery Convention was formed in New York and launched a polemic attack on the institution of slavery, calling Southern Baptists to repent in the strongest terms. They urged that Baptist mission agencies be cleansed of “any taint of slavery and condemned slavery in militant terms,” and they called on Southern Baptists to “confess before heaven and earth the sinfulness of holding slaves; admit it to be not only a misfortune, but a crime.” warning that “if Baptists in the South ignored such warnings and persisted in the practice of slavery, ‘we cannot and dare not recognize you as consistent brethren in Christ.

If there be any feeding of Christ, any drop of heavenly dew, or any spark of God's good Spirit within you, stir it up; be careful to build and edify, first yourselves, and then your flocks in this most holy faith. I say, first yourselves; for he who will set the hearts of other men on fire with the love of Christ, must himself burn with love. It is want of faith in ourselves, my brethren, which makes us retchless (careless) in building others. We forsake the Lord's inheritance, and feed it not. What is the reason of this? Our own desires are settled where they should not be. We ourselves are like those women who have a longing to eat coals, and lime, and filth: we are fed, some with honour, some with ease, some with wealth: the gospel waxeth loathsome and unpleasant in our taste: how should we then have a care to feed others with that which we cannot fancy ourselves? If faith wax cold and slender in the heart of the prophet, it will soon perish from the ears of the people. (Sermon on part of St Jude's Epistle, p. 552)

In one of his sermons, St. John Vianney preached: The Sign of the Cross is the most terrible weapon against the Devil. For this reason, the Church displays images of the cross so that we can have it continually in front of our minds to recall to us just what our souls are worth and what they cost Jesus Christ. For the same reason, the Church wants us to make the Sign of the Cross ourselves at every juncture of our day: when we go to bed, when we awaken during the night, when we get up, when we begin any action, and above all when we’re tempted. . . . Fill your children, my dear brethren, with the greatest respect for the Cross, and always have a blessed cross on yourselves. Respect for the Cross will protect you against the Devil, from the vengeance of heaven, and from all danger.

Urias;  MAT1:07 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;  MAT1:08 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;  MAT1:09 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;  MAT1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;  MAT1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:  MAT1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;  MAT1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;  MAT1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;  MAT1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;  MAT1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

But it is His silence that also makes prayer universal. People who cannot speak, from infants in utero to elderly with dementia, from the severely disabled to the man drawing his dying breath, can all pray by being in relationship with God in silence. The one who is poor, hungry, lost, little, sick, or imprisoned can still be in silent union with Christ: “As you did it to one of the least of these my brethren, you did it to me” (Matt 25:40). And so each one of us ultimately experiences the deepest union with God not through words but in the silence of trust and surrender, like a baby in her mother’s arms.

20:1. And the children of Israel, and all the multitude came into the desert of Sin, in the first month: and the people abode in Cades. And Mary died there, and was buried in the same place. 20:2. And the people wanting water, came together against Moses and Aaron: 20:3. And making a sedition, they said: Would God we had perished among our brethren before the Lord. 20:4. Why have you brought out the church of the Lord into the wilderness, that both we and our cattle should die? 20:5. Why have you made us come up out of Egypt, and have brought us into this wretched place which cannot be sowed, nor bringeth forth figs, nor vines, nor pomegranates, neither is there any water to drink? 20:6. And Moses and Aaron leaving the multitude, went into the tabernacle of the covenant, and fell flat upon the ground, and cried to the Lord, and said. O Lord God, hear the cry of this people, and open to them thy treasure, a fountain of living water, that being satisfied, they may cease to murmur. And the glory of the Lord appeared over them. 20:7. And the Lord spoke to Moses, saying: 20:8. Take the rod, and assemble the people together, thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters. And when thou hast brought forth water out of the rock, all the multitude and their cattle shall drink. 20:9. Moses therefore took the rod, which was before the Lord, as he had commanded him, 20:10. And having gathered together the multitude before the rock, he said to them: Hear, ye rebellious and incredulous: Can we bring you forth water out of this rock? 20:11. And when Moses bad lifted up his hand, and struck the rock twice with the rod, there came forth water in great abundance, so that the people and their cattle drank, The rock... This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good. 20:12. And the Lord said to Moses and Aaron: Because you have not believed me, to sanctify me before the children of Israel, you shall not bring these people into the land, which I will give them. You have not believed, etc... The fault of Moses and Aaron, on this occasion, was a certain diffidence and weakness of faith; not doubting of God's power or veracity; but apprehending the unworthiness of that rebellious and incredulous people, and therefore speaking with some ambiguity.

Look at Matthew 11:16-19, “But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, we have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The son of man came eating and drinking, and they say, behold a man gluttonous, and a winebibber, a friend of publicans and sinners.  But wisdom is justified of her children.” What a description of this generation! John the Baptist came fasting, and Jesus came feasting, and they called John a demoniac and Jesus a glutton. Nothing suited them. They were like spoiled children who’ve had too many toys.  Today, our churches are filled with spoiled "adults." They’ve been petted and pampered and no kind of preaching pleases them. If the wrath of God is preached, the minister is too severe. If the love of God is proclaimed, he’s too sentimental. If he speaks in a low tone of voice, he’s dull. If he speaks in a loud voice, he’s deafening. If he stands still, he’s a statue. If he moves around, he’s a sensationalist. That used to bother me a lot until I learned how to identify these children of the marketplace. They play, they pipe, they play a wedding, they mourn, they play funeral; and it looks real, but it’s all make-believe.  And we play church just like that. I was invited to Fremont Temple in Boston some time ago for an evangelistic conference, and the pastor said, “We're so worried about playing church.” Well, I’ve heard that many times before, but what a common thing it is today to play at it and our Lord called it play acting, hypocrisy: spiritual babies who won’t grow up. The Apostle Paul experienced the same problem in the church in his day. He said, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able," (I Cor.3:1-2). We have overgrown babies who have become such as have need of milk but not of meat, 150 and 200 pound church babies who keep the pastor busy running around with a milk bottle when they ought to have been on meat a long time ago. And, then when they call a new pastor, they say, “I don’t like him. He changed my formula.” Ah, they’re a headache and a heartache to any pastor, pouting and selfish to whom John the Baptist would be only a demoniac and Jesus a glutton.

Death does not tear the individual believer from his place in the Body of Christ. As in our human bodies each member is nourished by the same blood which at once gives life and unity to the entire organism, so in the Body of Christ the quickening Spirit flowing through every part gives life and unity to the whole. Our Christian brethren who have gone from our sight retain still their place in the universal fellowship. The Church is one, whether waking or sleeping, by a unity of life forevermore.

Nate had always regarded himself as “expendable” for the cause of Christ. In a short sermon delivered over the missionary radio station HCJB—The Voice of the Andes in Quito—he shared his belief with others: “During the last war we were taught to recognize that, in order to obtain our objective, we had to be willing to be expendable. . . . This very afternoon thousands of soldiers are known by their serial numbers as men who are expendable. . . . We know there is only one answer to our country’s demand that we share in the price of freedom. Yet, when the Lord Jesus asks us to pay the price for world evangelization, we often answer without a word. We cannot go. We say it costs too much. “God Himself laid down the law when He built the universe. He knew when He made it what the price was going to be. God didn’t hold back His only Son, but gave Him up to pay the price for our failure and sin. “Missionaries constantly face expendability. Jesus said, ‘There is no man that hath left house, or brethren, or sisters, or mother, or wife, or children, or lands for my sake and the Gospel’s but shall receive a hundred fold now in this time and in the world to come eternal life.

Beloved, if God so loved us, we ought also to love one another” Christian, by the love which God has manifested to you, you are bound to love your fellow-Christians. You are to love them though they have many infirmities. You have some yourself; and if you cannot love one because he has a crusty temper, perhaps he may reply that he cannot love you because you have a lethargic spirit. Jesus loved you with all your infirmities; then love your infirm brethren. You tell me you cannot love because you have been offended by such a brother; but you also offended Christ. What! shall Christ forgive you all your myriad offences, and you not forgive your brother? What was it, after all? “Well, he did not treat me respectfully.” Ah! that is it, — a poor worm wants to be treated respectfully! “But he spoke disparagingly of me; and there is a sister here, — she may be a Christian woman, but she said a very unkind thing of me.” Well, yes; but what does it matter? I have often thought, when people have spoken ill of me, and they have been very, very false in it, perhaps, if they had known me better, they might have found something true to say, and so I must be like we sometimes say of a boy when he is beaten and does not deserve it, “ Well, he did deserve it, some time or other, for something else.” Rather than get angry, smile over the offence.

O brethren, when once a man discovers that God has chosen him, when he feels that grace has broken his heart, has brought him to Christ, and has covered him with a perfect righteousness, then he breaks out in wondering exclamations, “How couldst thou have chosen me? What am I, and what is my father’s house, that I should be taken into such royal favour?” The more a believer looks within, the more he discovers reasons for divine wrath, and the less he believes in his own personal merit. How is the heart of a true believer filled with adoring gratitude that ever the Lord’s boundless love should have been pleased to settle and fix itself upon him! ... I earnestly commend to you that precious thought, that Jehovah loved you from before the foundations of the world, and chose you when he might have left you, chose you when he passed over thousands of the great and the noble, the wise, and the learned. The doctrine is not a dogma to be fought over, as dogs over a bone, but to be rejoiced in, and turned to practical account as an incentive to reverent wonder and affectionate gratitude.

Perhaps she stood in the street attracted by the crowd, and, as she listened to our Saviour’s talk, it seemed to hold her fast. She had never heard a man speak after that fashion, and when he spoke of abounding mercy, and the willingness of God to accept as many as would come to him, then the tears began to follow each other down her check; and when she listened again to that meek and lowly preacher, and heard him tell of the Father in heaven who would receive prodigals and press them to his loving bosom, then her heart was fairly broken, she relinquished her evil traffic, she became a new woman, desirous of better things, anxious to be freed from sin. But she was greatly agitated in her heart with the question, could she, would she, be really forgiven ? Would such pardoning love as she had heard of reach even to her? She hoped so, and was in a measure comforted. Her faith grew, and with it an ardent love. The Spirit of God still wrought with her till she enjoyed a feeble hope, a gleam of confidence; she believed that Jesus of Nazareth was the Messiah , that he had appeared on earth to forgive sins, and she rested on him for the forgiveness of her sins, and longed for an opportunity to do him homage, and if possible to win a word direct from his mouth... and I have already derived such benefit from him that I love him better than all besides; I love him as my own soul... Now, when she came to the door, the Saviour was reclining at his meat, according to the Oriental custom, and his feet were towards the door; for the Pharisee had but little respect for Christ , and had not given him the best and innermost place at the feast ; but there he lay with his uncovered feet towards the door, and the woman, almost unperceived, came close to him, and, as she looked and saw that the Pharisee had refused him the ordinary courtesy of washing his feet, and that they were all stained and travel-worn with Lis long journeys of love, she began to weep, and the tears fell in such plenteous showers that they even washed his feet. Here was holy water of a true sort. The crystal of penitence falling in drops, each one as precious as a diamond. Never were feet bedewed with a more precious water than those penitent eyes showered forth. Then, unbinding those luxurious tresses, which had been for her the devil’s nets in which to entangle souls, she wiped the sacred feet therewith. Surely she thought that her chief adornment, the crown and glory of her womanhood, was all too worthless a thing to do service to the lowest and meanest part of the Son of God. That which once was her vanity now was humbled and yet exalted to the lowest office; she made her eyes a ewer and her locks a towel. “Never,” says bishop Hall, “was any hair so preferred as this ; how I envy those locks that were graced with the touch of those sacred feet.” There a sweet temptation overtook her, “I will even kiss those feet, I will humbly pay reverence to those blessed limbs.” She spake not a word, but how eloquent were her actions ! better even than psalms and hymns were these acts of devotion. Then she bethought her of that alabaster box containing perfumed oil with which, like most Eastern women, she was wont to anoint herself for the pleasure of the smell and for the increase of her beauty, and now, opening it, she pours out the costliest thing she has upon his blessed feet. Not a word, I say, came from her; and, brethren, we would prefer a single speechless lover of Jesus, who acted as she did, to ten thousand noisy talkers who have no gifts, no heart, no tears. As for the Master, he remained quietly acquiescent, saying nothing, but all the while drinking in her love, and letting his poor weary heart find sweet solace in the gratitude of one who once was a sinner, but who was to be such no more.

Therefore is every sincere comer to Jesus Christ called also a child of the promise. “Now we, brethren, as Isaac was, are the children of promise,” (Galatians 4:28); that is, we are the children that God hath promised to Jesus Christ, and given to him; yea, the children that Jesus Christ hath promised shall come to him. “All that the Father giveth me shall come.

If you are a Christian and you say you cannot forgive, there is only one reason. The reason you cannot forgive is that you are not abiding in Christ, giving Him the place in your life He richly deserves. This is how Joseph was able to forgive his brethren and live with them as if they had never sinned against him.

And it is not enough that Zionists control America. They have to reshape it to suitthemselves. Virtually every recent case that involves the removal of Christian symbols from society is brought and/or prosecuted by a Jew, usually with a Jewish judge presiding. For the sake of the feelings of 2.5 percent, all the rest of us must yield our cultural heritage. Removing “under God” from the Pledge of Allegiance. Taking down plaques of the Ten Commandments. Removing crosses from public venues. Taking Christ out of Christmas, first, then Christmas out of the year-end holidays altogether. Hate laws are singularly Jewish inventions being foisted upon an unsuspecting public, so as to preemptively remove the possibility of criticism of themselves. Often written by the ADL, the organization that lobbies for their adoption, state by state, the laws are designed to stifle dissent and free speech. Even now, the ADL seeks to broaden their sweep to include Holocaust Revisionism, as has occurred in Canada and most of Europe, where people sit in jail for publicly stating true facts about the so-called Holocaust that Jews simply do not want publicized. Now, anti-Semitism is being added to the proscriptions of hate laws in America. It has been forgotten that the first thing the communists did after seizing power in Russia was to make anti-Semitism punishable by death. Before they were done, the Russian Jews ended up killing over 20 million white Christians, don’t forget. American borders are kept wide open to a flood of illegal immigrants, purposely, apparently to dilute the population, thereby making us more easily controlled. Yet, there is a furious struggle to jail those who criticize Jews. Contrast this policy imposed upon America with the extremely closed society of Israel, which is reserved solely for Jews. And consider the money that Israel has cost us, facilitated by their Jewish brethren. It is nothing short of breathtaking. Economist Dr. Thomas R. Stauf-fer estimates the cost of our Middle Eastern policies at over $2.5 trillion, more than the cost of the Vietnam War. Two and a half trillion dollars. Boggles the mind, doesn’t it? Let’s see now, America has a population of 290 million and about 80 million households, so that amounts to $31,250 from your family to Israel.And that doesn’t include some other items which easily could double that figure, says Dr. Stauffer. That brings us to the $64,000 question, which is approximately double the $31,250 figure just cited: Is Israel worth it to you? Or could your family have put that $62,500 taken from it to better use? What is particularly ironic is how much of that money came back from Israel for the purpose of buying off America’s elected representatives.

But the name leads straight to the doctrine of regeneration, and proclaims that all Christians are born again through their faith in Jesus Christ, and thereby partake of a common new life, which makes all its possessors children of the Highest, and therefore brethren one of another. If regarded as an expression of the affection of Christians for one another, “brethren” is an exaggeration, ludicrous or tragic, as we view it; but if we regard it as the expression of the real bond which gathers all believers into one family, it declares the deepest mystery and mightiest privilege of the gospel

I will wait upon the Lord, that hideth His face from the house of Jacob; and I will look for Him." Isa 8:17. Here we have a servant of God, waiting upon Him, not on behalf of himself, but of his people, from whom God was hiding His face. It suggests to us how our waiting upon God, though it commences with our personal needs, with the desire for the revelation of Himself, or for the answer to personal petitions, need not, may not, stop there. We may be walking in the full light of God’s countenance, and God yet be hiding His face from His people around us; far from being content to think that this is nothing but the just punishment of their sin, or the consequence of their indifference, we are called with tender hearts to think of their sad estate, and to wait on God on their behalf. The privilege of waiting upon God is one that brings great responsibility. Even as Christ, when He entered God’s presence, at once used His place of privilege and honor as intercessor, so we, no less, if we know what it is really to enter in and wait upon God, must use our access for our less favored brethren. "I will wait upon the Lord, who hideth His face from the house of Jacob.

Kopiaō (labor) means to work to the point of exhaustion. People sometimes tell me that I work too hard. But compared to Paul, I am not working hard enough. It saddens me to hear of pastors or seminary students who are looking for an easy pastorate. When I was a young pastor, a lady (who did not know I was a pastor) advised me to go into the ministry. When I asked her why, she replied that ministers did not have to do anything and could make lots of money. No one would get that idea by observing Paul. Concerning those who denigrated his ministry, he wrote: Are they servants of Christ? (I speak as if insane) I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure upon me of concern for all the churches. (2 Cor. 11:23-28) No one can successfully serve Jesus Christ without working hard. Lazy pastors, Christian leaders, or laymen will never fulfill the ministry the Lord has called them to. Striving is from agōnizomai, which refers to competing in an athletic event. Our English word agonize is derived from it. Success in serving the Lord, like success in sports, demands maximum effort. Lest anyone misunderstand him, Paul says that he strives according to His power, which mightily works within me. All his toil and hard labor would have been useless apart from God’s power in his life.

If a community of people are perfectly devoted to the cause of righteousness, truth, light, virtue, and every principle and attribute of the holy Gospel, we may say of that people's the ancient Apostle said to his brethren, "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates;" (2 Corinthians 13:5) there is a throne for the Lord Almighty to sit and reign upon, there is a resting place for the Holy Ghost, there is a habitation of the Father and the Son. We are the temples of God, but when we are overcome of evil by yielding to temptation, we deprive ourselves of the privilege of the Father, the Son, and the Holy Ghost, taking up their abode and dwelling with us. We are the people, by our calling and profession, and ought to be by our daily works, of whom it should be truly said, "Ye are the temples of our God.

Though some in authority would love to never be questioned or opposed, the fact of the matter is that such a system is a trap and a downfall for any leader. If noticing problems is labeled disloyalty, lack of submission, divisiveness, and a challenge to authority, then there is only a facade of peace and unity. It is impossible for wounds to be healed, and abuse will one day escalate. If authorities are not accountable, then you have built a system that is in opposition to the freedom that is in Christ. You are ignoring James 3:1, which says, “Let not many of you become teachers, my brethren, knowing that as such we shall incur a stricter judgment.

Although brethren die for brethren, yet no martyr's blood is shed for the remission of sins: this Christ did for us, and in this conferred upon us not what we should imitate, but what should make us grateful," (August. Tract. in Joann. 84).

The Muslim fundamentalists in there seemed to accept he was a person of the book, even if, in their eyes, he was following an erroneous interpretation of Jesus as the Christ. Instead, they reserved their elitist disdain for the Godless majority – those people beyond rehabilitation and destined for Hell. Nevertheless, the Muslims organised themselves into thuggish gangs and made it clear their own brethren were off limits. Nobody bothered with them, whether through mutual resentment or out of respect for the unwritten code of maintaining gang autonomy – perhaps a bit of both. And maybe the ‘Mullah Boys’ saw no need to exact revenge on him because Miranda Yilmaz was a white convert and not one of their own. Most of these bearded zealots were Pakistani or Afro-Caribbean. One or two Albanians also identified with the faith, although they resented the Asians and didn’t strike Ed as particularly religious.

21 And now, behold, my beloved brethren, this is the away; and there is bnone other way nor cname given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the ddoctrine of Christ, and the only and true doctrine of the eFather, and of the Son, and of the Holy Ghost, which is fone God, without end. Amen.

I know the vanity of your heart, and that you will feel mortified that your congregation is very small, in comparison with those of your brethren around you; but assure yourself on the word of an old man, that when you come to give an account of them to the Lord Christ, at his judgment-seat, you will think you have had enough.

February 12 “And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever.” Genesis 13:14, 15 A SPECIAL blessing for a memorable occasion. Abram had settled a family dispute. He had said, “Let there be no strife, I pray thee, between thee and me, for we be brethren;” and hence he received the blessing which belongs to peacemakers. The Lord and giver of peace delights to manifest his grace to those who seek peace and pursue it. If we desire closer communion with God, we must keep closer to the ways of peace. Abram had behaved very generously to his kinsman, giving him his choice of the land. If we deny ourselves for peace sake, the Lord will more than make it up to us. As far as the patriarch can see, he can claim, and we may do the like by faith. Abram had to wait for the actual possession, but the Lord entailed the land upon him and his posterity. Boundless blessings belong to us by covenant gift. All things are ours. When we please the Lord, he makes us to look everywhere, and see all things our own, whether things present, or things to come: all are ours, and we are Christ’s, and Christ is God’s.

Pink continues in this same context, using Paul and then Spurgeon as examples of much used but untrained men: It was the same with the apostle Paul. Hear him as he says to the Galatians, "But I certify, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ: (1:11-12).

I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.

And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been adriven out of the land of our inheritance; but we have been led to a bbetter land, for the Lord has made the sea our cpath, and we are upon an disle of the sea.

1. Until the end of time the Christian Church has but one Teacher, Jesus Christ. “One is your Master (), even Christ, and all ye are brethren. One is your Master (), even Christ” (Matt. 23:8, 10). What He, Christ, has commanded His disciples, they are to teach all men to the end of time (Matt. 28:20). Even though Christ in the state of exaltation has withdrawn His visible presence from the Church, He is and remains the one Teacher of His Church; through His Word, which He gave the Church in the Word of His Apostles, He teaches the Church to the end of time (John 8:31-32; 17:20). The Apostles, too, declare that Christ is the sole Teacher of the Church. They bind the Christians to their doctrine (2 Thess. 2:13-15; Gal. 1:6-9), but do that only because they know that their word is Christ’s Word (1 Cor. 14:37: “… the things that I write unto you are the commandments of the Lord”; 2 Cor. 13:3; 1 Tim. 6:3). And after the days of the Apostles all orthodox teachers of the Church viewed the situation in the same way. Luther: “If any man would preach, let him suppress his own words. He may speak them in the family and State. But here in the Church he must speak nothing but the Word of the rich Head of the family; else it is not the true Church. In the Church the rule should be: God is speaking.” (St. L. XII: 1413.) It is thus a monstrous thing when men who would be the teachers of Christendom demand “academic freedom.” Whoever demands doctrinal license places himself on a level with Christ and, eo ipso, in opposition to Christ. For that reason all false teachers are called antichrists (1 John 2:18): “Even now there are many antichrists.

And a man who had been excluded from another church, then came with an earnest request that the Association would interpose their influence in his favour; and because they refused to do it, he published a bitter complaint in a Boston news-paper. When they met at Newton, Sept. 12, 1786, a complaint of a division in another church caused a considerable labour, and then a vote to leave them out of the Association, which is the farthest that they have a right to go in such cases. Their meeting at Chelmsford, Sept. 11, 1787, was not interrupted with such things. Yet when they met at Sturbridge, Sept. 9, 1788, a complaint was brought against the majority of another church, who had withdrawn from their minister and a part of their brethren, and the majority were left out of the Association, and the minister with the minority were recommended as the church. But as this was going too far, so the effects have been very unhappy ever since. And when the Association met again at Sturbridge, Sept. 8, 1789, another minister made hard attempts to croud a complaint against a church into it; but it was kept out, though with difficulty, and he has been since disowned by all our churches. And all experience hath shown, that a particular church of Christ is the highest judicature that he hath established upon earth to carry his laws into execution in his name.

Chapter 32 1 And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, why do ye ponder these things in your hearts? 2 Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost? 3 Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. 4 Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. 5 For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. 6 Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. 7 And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be. 8 And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray. 9 But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul. Chapter 33

well knew that the word of God ought to be enough; but I considered that I ought to lend a helping hand to my brethren, if by any means, by this visible proof to the unchangeable faithfulness of the Lord, I might strengthen their hands in God; for I remembered what a great blessing my own soul had received through the Lord's dealings with his servant A. H. Franke, who, in dependence upon the living God alone, established an immense orphan house, which I had seen many times with my own eyes. I therefore judged myself bound to be the servant of the church of Christ in the particular point on which I had obtained mercy; namely, in being able to take God by his word, and to rely upon it.

(1994) Catechism of the Catholic Church—The 1994 Catechism is the official source for Roman Catholic doctrine. The following quotes are taken straight from the Catechism: Let us rejoice then and give thanks that we have become not only Christians, but Christ himself. Do you understand and grasp, brethren, God’s grace toward us? Marvel and rejoice: we have become Christ. (#795)26 For the Son of God became man so that we might become God. (#460)27 The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods. (#460)28

I am forgetting the things behind me and reaching forward to what is ahead (Philippians 3:13-14 Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus).

Calvinism teaches that the unsaved elect is sanctified by the Spirit unto salvation. 1. Does Acts 26:18 tell us that sanctification if by faith? If so, how can the unsaved be sanctified unless he exercises faith? 2. Does Acts 20: 32 tell us that only believers (the brethren) are sanctified and heirs of God? If there are unsaved who are sanctified, then, such unsaved men can already be called brethren before they got saved. 3. Is the sanctification of a person possible only IN CHRIST? (I Cor.1: 2). Are unsaved men already in Christ? Does 2 Cor.5:17 teach that only the believers are in Christ? According to I Cor.1: 2, those who are sanctified are called saints. If there are sanctified unsaved men, then, there are unsaved saints. 4. In I Cor.6: 11, who were called as washed, sanctified, and justified, the saved or unsaved? If there is an unsaved who is sanctified, then, there will also be a justified unsaved. Such two words are contradicting each other. 5. In Heb.2:11, did Christ call “brethren” those whom He sanctified? Is Christ united with those that are sanctified? Therefore, only believers are sanctified. C. Calvinism teaches that a person is quickened (made alive) by the Spirit in order that he can hear, repent, and believe. 1. What do you mean by the word "quicken"? It means the giving of life to a spiritually dead person. "Quickened" means regenerated or made alive. The question is, does God give life to a person before repentance and faith in Christ? See John 5:24 and Eph.1: 13, Rom.8:14, & John 1:12

For we labor diligently to write, to apersuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by bgrace that we are saved, after all we can cdo.

Pray one for another.” — James 5:16 As an encouragement cheerfully to offer intercessory prayer, remember that such prayer is the sweetest God ever hears, for the prayer of Christ is of this character. In all the incense which our Great High Priest now puts into the golden censer, there is not a single grain for himself. His intercession must be the most acceptable of all supplications—and the more like our prayer is to Christ’s, the sweeter it will be; thus while petitions for ourselves will be accepted, our pleadings for others, having in them more of the fruits of the Spirit, more love, more faith, more brotherly kindness, will be, through the precious merits of Jesus, the sweetest oblation that we can offer to God, the very fat of our sacrifice. Remember, again, that intercessory prayer is exceedingly prevalent. What wonders it has wrought! The Word of God teems with its marvellous deeds. Believer, thou hast a mighty engine in thy hand, use it well, use it constantly, use it with faith, and thou shalt surely be a benefactor to thy brethren. When thou hast the King’s ear, speak to him for the suffering members of his body. When thou art favoured to draw very near to his throne, and the King saith to thee, “Ask, and I will give thee what thou wilt,” let thy petitions be, not for thyself alone, but for the many who need his aid. If thou hast grace at all, and art not an intercessor, that grace must be small as a grain of mustard seed. Thou hast just enough grace to float thy soul clear from the quicksand, but thou hast no deep floods of grace, or else thou wouldst carry in thy joyous bark a weighty cargo of the wants of others, and thou wouldst bring back from thy Lord, for them, rich blessings which but for thee they might not have obtained:— “Oh, let my hands forget their skill, My tongue be silent, cold, and still, This bounding heart forget to beat, If I forget the mercy-seat!

 13 Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old.