tag:blogger.com,1999:blog-42822675129143757752024-03-17T22:04:29.069-05:00Early Christian LifeStrive to enter in at the Straight Gate—Jesus Christ.
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.comBlogger78125tag:blogger.com,1999:blog-4282267512914375775.post-53257369922416913382022-04-18T10:13:00.002-05:002022-04-18T10:13:11.384-05:00Christ is all.<p>"If then you were raised with Christ, seek those things which are above, where Christ sits at the right hand of God. Set your affections on things above, not on things on the earth" (Colossians 3:1-2).</p><p>AMEN, and when He said, "seek those things which are above" he was sure to add, "where Christ sits ". He was careful to not mislead the appetites of the carnally minded when he added, "where Christ sits". He didn't want them to turn from earthly objects to heavenly objects, for that would only be cloaking a carnal mind with a heavenly garb. The emphasis is where Christ sits. </p><p>He seemed to be leading us to seek a plurality by using the word "things" but his message was very singular when he said, "where Christ sits". </p><p>Need wisdom, lack power, do you desire to know the humility and personality of the Eternal Self Existent One? Christ is the "wisdom" and "power" of God, the very "brightness of God's glory and the express image of His nature, authority, and character". For this reason the angels never cease crying out "Holy", for in that eternal and heavenly abode they do not cease beholding Him who sits on the throne. We too would cry with them if we would but seek Him, find Him, and set our affections upon Him.</p><p>Paul began with a clarion call to turn our gaze upwards to Christ Himself, in pursuit of Him and then for all to set their affections on things above, namely, those things only found in Him, while seeking Him. </p><p>For that is the natural flow for all true Christian experience. First a seeking, a seeking that is singular in nature. Then a finding of what was sought, which always leads to an inward arousal of affections fixed solely upon the single object of desire, even Christ Himself.</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-13804226896691752102021-12-31T22:04:00.004-06:002021-12-31T22:04:53.000-06:00A FINAL WORD FOR 2021 FROM EARLY CHRISTIAN LIFE<p>Perhaps the only way that JESUS could be COMFORTED in His humiliation and rejection was to be crucified for those who hurt Him? For the greatest comfort amidst His sufferings was our salvation.</p><p>Unlike with myself, and with what is common among men, the more pain His loving heart endured, the more that love compelled Him to give. Even His last words was love breathed upon His mother, disciples, the thief crucified next to Him and even upon His enemies who stood by mocking while He hung there naked.</p><p>Think of it: It would have hurt Him to use His bloodied nail pierced feet to push Himself up from the block fastened to the cross, that He simply might be able to take more air into His lungs and breathe out words of life; but it would have hurt Him more to seek personal comfort in His pitiful condition and be silent. </p><p>HIS LOVE WAS STRONGER THAN PAIN.</p><p>Even then, He sought to comfort others, rather than seeking to be comforted; to understand, rather than to be understood.</p><p>His selfless love endured all things. </p><p>He gave until He had nothing more to give. </p><p>Perhaps the only way for JESUS to bear the pain of those who hurt Him was to bear the cross and to die upon it for them. When love is in pain, it gives and when love is perfected, it can suffer cheerfully.</p><p>The pain of what others rejected was greater than His rejection. </p><p>His way of getting His message into hearts was not to hammer others but to be hammered for them. </p><p>This is the Royal Road, the True King's Highway. </p><p>This is the only way to glory: To take the lowest place by loving others more than yourself. </p><p>Upon hearing this, some, moved by this truth, might exert themselves to always take the lowest seat. They may strive all that they can to do this at every opportunity. "The Way to Glory is to take the lowest seat" they muse within. "Therefore, I must make every effort, in every moment, in every chance I get", they conclude. Though innocent, this conclusion lacks wisdom. For such souls will eventually burn out and miserably condemn themselves for falling short of long consistent victories in this Royal Road. If they work really hard, over time they may be able to maintain their efforts more and more, yet their efforts will often be tainted with internal silent secret frustrations, arrogance, high mindedness, despising others, loneliness or an inordinate amount of sadness or depression. </p><p>However, true humility, true glory, true love, is able to take the lowest seat for the joy that is set before it. It has a secret rest in all of its labors because the end is not self, but love. Love only finds rest in willing vessels.</p><p>Therefore, ALL earnest souls ought to give up everything to commune with JESUS. For to sit in the lowest seat is to sit with Him!</p><p>If following Him made common men notorious fishers of men, then surely communing with Him as we follow will enable us to selflessly give ourselves like Him and to take the lowest seat.</p><p>There is such a thing as selfishly taking the lowest seat. It is written, "And though I give all that I possess to feed the poor and give my body to be burned and have not love, it profits nothing" (1 Corinthians 13:3).</p><p>We must chase after JESUS, not the lowest seat, and if not the lowest seat, how much less ought we to chase after vain worldly activities! </p><p>He is the foundation and source for every virtue. </p><p>In brief, the only way to glory is to have the Divine nature of the "I AM meek and lowly" One formed within you through His fellowship.</p><p>Taking the lowest seat ought to be fruit from our relationship with Him, not a restless result from anxious effort produced by recognition of truth.</p><p>The love of Christ must compel us.</p><p>One may recognize truth and selfishly assert himself in the Way and this is perhaps the greatest form of deception: To have truth without light, a light that is darkness, a life without love. </p><p>"How can this be" you ask? The Church of</p><p>Ephesus can tell you. They "could not bear them which were evil" and were full of "reproof" (Revelation 2), but they were unaware of the evil inside of them.</p><p>We can be a part of the Church and JESUS still have something against us.</p><p>When we pray, "JESUS, fill us with Your glory", if we know what His glory really is, we will understand that we are asking Him to fill us with His humility. Humility is His Divine nature. His humility is selfless love. </p><p>His glory is His humility. His glory is His triumph over rejection, temptations, false accusations, and personal offenses.</p><p>His glory is victory over every natural, carnal, sinful, immoral, selfish and arrogant impulse. His glory is His humility. </p><p>Though others failed Him, His love never failed. His love was independent of circumstances. </p><p>The Spirit of the love of JESUS within us is quenched whenever we prefer ourselves over others, regardless of who they are or what they have done.</p><p>The apostle Paul was so filled by the Holy Spirit with the love of God and so yielded to it, that he thoughtfully testified to the the church of Galatia, "I am crucified with Christ, nevertheless I live; yet not I but CHRIST LIVES IN ME; and the life that I now live in the flesh, I live by the faith of the SON OF GOD, WHO LOVED ME, AND WHO GAVE HIMSELF FOR ME" (Galatians 2:20). </p><p>Love is not about getting, but giving. You can give without loving but you can never love without giving. The love of JESUS never fails. </p><p>Do you fail? Are you weary with your failure? Are you burdened by your lack of love? Do you desire a more consistent selfless love? Do these things fill your mind with fear? Do you feel hopeless after reading this? </p><p>Hear the word of the Lord, "Come unto me, all of you that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30).</p><p>What is the first thought on your mind when you awake? What is stirring your heart throughout the day? What keeps you awake at night or makes you to peacefully fall asleep? </p><p>Is it JESUS? We were created for Him. Without Him we are miserable and selfish creatures. If we find ourselves happy without Him, as some who do not believe, it is only because we have learned to be satisfied with vanity. He truly is our life and upon Him our life depends. </p><p>Grace and peace to you all.</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-56920228408460839352021-12-16T09:17:00.003-06:002021-12-16T09:17:27.857-06:00THE THIEF ON THE CROSS<p>Many try to belittle the faith of the thief who was crucified next to JESUS. The belittlement is often an attempt to nullify a faith that is justified by works. </p><p>Consider the following:</p><p>Compared to Jesus, the thief next to Jesus was fairly comfortable hanging on the cross. The visage of Jesus was marred more than any man; He was surrounded by many merciless and cold men who hated Him without a cause, so much so, that all they did amidst His suffering was publicly shame Him in front of His weeping mother. </p><p>Jesus was crowned with thorns and repeatedly mocked. The thief had a few nails and maybe a few stripes. </p><p>Now consider this: Perhaps the thief counted the cost before publicly acknowledging Jesus? Perhaps he thought within himself, "If I confess Him and call Jesus Lord, then these wicked and hateful men may decide to attack and to further torment me and all of the hatred currently hurled at Jesus will become fiercely turned against me and I will be worse off and suffering more than before"? </p><p>The thief obviously had a genuine faith. He showed more faith than many ever will amongst this faithless and lip service generation. He publicly confessed his faults, confessed Jesus before men, feared God, admitted his guilt, defended the innocent, reproved the works of darkness, comforted Jesus in His sufferings, and was willing to be hated by all there and potentially further tortured for all of this!</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-39799377218578665022021-11-30T09:00:00.000-06:002021-11-30T09:00:45.769-06:00Who's voice do you follow?<p> The devil is trying to convince you that you lost your salvation, your fellowship with God, and for you to kill yourself. </p><p>Sometimes the deepest pain is from mere thoughts we entertain.</p><p>Trust JESUS with your sin and entrust to JESUS your entire life. </p><p>Many fail not because they have fallen but because they feel like a failure.</p><p>Many despair not because they are hopelessly beyond God's mercy and grace but because they feel hopeless.</p><p>Many become lost because they found the truth but found none or few others walking in truth and therefore felt lost.</p><p>Who's voice are you listening to? Who's voice do you follow? Who's words do you trust?</p><p>JESUS said, "My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them to me, is greater than all; and no man is able to pluck them out of my Father's hand" (John 10:27-29).</p><p>JESUS said, "All that the Father gives me shall come to me; and him that comes to me I will in no wise cast out" (John 6:37).</p><p>JESUS said, "For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:16-17).</p><p>Likewise, JESUS said, "Enter in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leads unto life, and few there be that find it" (Matthew 7:13-14).</p><p>JESUS said, "If you continue in my word, then are you my disciples indeed; And you shall know the truth, and the truth shall make you free" (John 8:31-32).</p><p>CONTINUE IN HIS WORD. Look at Him, not yourself. Behold His grace and truth. Walking hand in hand with JESUS is holding hands with grace and truth. </p><p>Unfortunately, many hold hands with truth but have lost touch with grace. They hold tightly, with all their hearts to truth but despair when it slips through their hands at times because they lost touch with grace or never knew what true grace was. </p><p>Conversely, many hold tight to grace, with all their hearts but imagine themselves to be one of those few walking the narrow way to life eternal while coasting down the broad way to destruction because they have lost touch with truth, or never really knew the truth. </p><p>But JESUS CHRIST came full of grace and truth. </p><p>To have Him is to have all of Him. </p><p>The truth will set you free. </p><p>The truth about grace and the truth about holiness.</p><p>Still others want to kill themselves because they fear that they lost their salvation. Who told you that you were not saved? Who told you that there was no hope? Does your life declare this to you or does fear?</p><p>JESUS said, "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24).</p><p>The apostle John said, "We know that we have passed from death unto life, because we love the brethren. He that loves not his brother abides in death" (1 John 3:14).</p><p>"Beloved, let us love one another: for love is of God; and every one that loves is born of God, and knows God. He that loves not knows not God; for God is love" (1 John 4:7-8).</p><p>Fear will get you to doubt your salvation or convince you that you lost it based upon suggestions, past failures or other ideas.</p><p>Fear wants you consumed with yourself. Self focused. </p><p>Fear wants you so consumed with yourself that you are impatient, rude, easily provoked, and restless from constant self examination. </p><p>Fear God, not fear. Fear God, not losing your salvation. The fear of God is a fountain of life, saving one from the snares of death, while fear of losing your salvation focuses you on yourself. </p><p>Evidently, there is a time to "make your calling and election sure" (2 Peter 1:10) and to "take heed to yourself and to your doctrine" (1 Timothy 4:16) but be more concerned with losing fellowship with God than losing your salvation. He is your salvation. What do you have if you lost Him?</p><p>Go to Him. </p><p>The Psalmist said, "If You, Lord, should mark iniquities, O Lord, who shall stand? But there is forgiveness with You, that You may be feared. I wait for the Lord, my soul does wait, and in his word do I hope. My soul waits for the Lord more than they that watch for the morning: I say, more than they that watch for the morning" (Psalm 130:3-6).</p><p>The fear of the Lord is clean . . . It refreshes the soul because it brings the manifest presence of God. The fear of losing your salvation weakens your will, corrupts your efforts, makes you restless, irritable and leads to many other harmful behaviors. </p><p>Read the words of JESUS. Read of the life of JESUS. Behold His grace and truth and become changed. He will turn your shame into glory, your pain into power, your failure into freedom. </p><p>Read the words and life of JESUS with a sincere desire to follow in His steps. Accept whatever you find in Him. Don't try to change Him, let Him change you. </p><p>Completely surrender. Completely trust. Completely follow. </p><p>If you continue in His words then you are his disciple (John 8:31). He loves His disciples to the very end (John 13:1).</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-83258761491638183892021-11-11T21:04:00.003-06:002021-11-11T21:04:25.712-06:00Dead faith and dead works<p>"Faith without works is dead" and I would say that works without faith can also be dead. </p><p>The reason why we do the things we are doing ought to be the result of our faith in JESUS. Faith in Him ought to be the internal compelling force moving us forward into His upward call to holiness, truth and both spiritual and practical endeavors. </p><p>Faith appropriates the grace of God. We are justified by faith, saved by faith, comforted by faith; by faith we stand, overcome the world, resist the fiery darts of the evil one, and follow the steps of JESUS. </p><p>The apostle said, "And the Life which I now live in the flesh, I live by the faith of the Son of God who loved me and who gave Himself for me" (Galatians 2:20). Paul's work, preaching, prayers, travels and all that he did was the direct result of his faith in JESUS. By faith he commanded lame Aeneas to stand up on his feet and made him whole; by faith he preached at Mars Hill, to Governor Felix, to King Agrippa and thousands of others; by faith he went into the synagogues and preached Christ crucified and endured the subsequent persecutions. Paul was not aimlessly engaged in the affairs of this life. By faith, he labored more abundantly than others through the appropriation of grace through faith (1 Corinthians 15:10).</p><p>Our faith in JESUS ought to be the reason for our work, travels, plans, pursuits, and for all that we do. </p><p>Many are full of works. Yet works are dead without faith. Many are full of religious works but these too are dead without faith. Many dress a certain way (wear dresses and head coverings), abstain from various foods and entertainments and useful tools; many pursue ministry and many other spiritual activities but it isn't their faith in JESUS that compels them to do so. </p><p>For some, it is thoughtless tradition. For others, it is boredom, fear of man, desire for recognition or some other selfish ambition. Still for others, their labors are sometimes nothing more than fulfilling a sense of Christian duty not because of their faith in JESUS.</p><p>I can relate to the latter more than the others. Sometimes, I am doing what I am doing because I began in faith, then faith became nothing more than religious inertia. I was initially compelled by faith but eventually my faith lost sight of the "Son of God, who loved me and who gave Himself for me" and thus my works amounted to nothing more than being faithful to a work instead of to my First Love, who is a Discerner of thoughts and intents of the heart (Hebrews 4:12). </p><p>May JESUS be the center and compelling internal power at work within us, by faith in Him, to do all that we do.</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-41432633581894619272021-10-26T08:19:00.001-05:002021-10-26T08:19:27.312-05:00Fruit or results?<p> Childlikeness is the absence of self awareness. We need more of this in our lives. As we grow in knowledge, this quality often diminishes. We learn what patience looks like, what it means to love our enemies, to be humble, to have self control and so on. Then to grow in these virtues we often zealously apply the principles of these virtues according to the knowledge we have of them. We become aware and satisfied with our accomplishments. Yet, what often such efforts produce is results, not fruit. Such results are often tainted with flesh and impurities. We often fail to attain a perfect and consistent patience, charity, humbleness, self control, etc, and muster up all of the determination and faith we can to strive against our fears, discouragements, and despair so that we can justify our efforts and secure a form of peace by means of striving, instead of focusing all of our powers and energies to feed upon the bread of Life, drawing near to Him, and drinking in of His Spirit through a quiet listening heart, which, if we would only surrender to pursue Jesus Christ, and not merely His Divine attributes, then His attributes would not be a matter of striving, but of consequence. </p><p>Unfortunately, many believers have deceived themselves thinking they have fruit when they have achieved results. "Love suffers long and is kind". Many have labored for His names sake without being patient and kind. "Love doesn't parade itself and is not puffed up". The efforts of many does not express their love for the Lord. Their hardened hearts do not perceive their vanity, for their eyes are fastened to the results. They perform many works but have little to no fruit. </p><p>We know what God's sacrificial love looks like so we can give all we have to the poor and even our bodies to burned, but without love our efforts are nothing but a zealous pursuit to express that we know what God's sacrificial love looks like and to proclaim our willingness to imitate it. Such efforts will never produce any fruit which will abide in eternity, for such efforts "profit us nothing". </p><p>Jesus said, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned". </p><p>Jesus did not tell His disciples to remember everything He did and commanded, and then to imitate it! He told them to abide in Him. Apart from this we cannot bear fruit or do anything! What does it mean to abide in Him? This secret is plainly unveiled to us through His abiding in His Father! Jesus only did what He saw His Father doing (John 5:19), He did not speak on His own authority (John 12:49), He lived in perfect daily communion with His Father and was entirely devoted to doing His Father's will. Jesus said, "He who sent Me is with Me; the Father has not left Me alone, for I always do those things that please Him" (John 8:29). He said, "Father I have glorified You on the earth. I have finished the work You have given Me to do" (John 17). </p><p>We need to lay our hearts, minds, souls, strength and lives entirely before the Lord each day in dependence upon Him as if His words were altogether true, "Apart from Me you can do nothing". We need His presence, His favor, His life, His wisdom, His counsel, His guidance, His power. We need Him! He is everything. We have all that we need when we have Him. Not just a touch from the past but an ever vibrant living reality of us abiding in Him and He in us! </p><p>As we humble ourselves, may God graciously exalt us into His presence so that all consciousness of self is lost in wonder of Him! This is a great protection against pride. Sometimes our battle is to stand still and behold the salvation of God! </p><p>Branches bud and blossom and produce perfect fruit when they daily drink from the Vine. One touch or visitation from the Savior is worth far more than an infinite striving that can only produce results. </p><p>In His presence is fullness of joy! Not just joy but the fullness of it! Many are so weary in well doing because they are laboring without the presence of God. That joy is the strength of the Christian life! Without humility however, we cannot experience true Christian joy, for pride sets the soul at a distance from the presence of God. God opposes the proud but He gives grace to the humble. It is grace that exalts man into the favorable presence of God in which there is fullness of joy! Humility therefore is the strength of the Christian life.</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-78135356232232782172021-09-24T21:21:00.002-05:002024-02-19T13:47:53.775-06:00Have you stopped crying?<p>When was the last time you cried because you saw yourself for what you really were in the sight of God yet sensed that God was not through with you yet?</p><p>When was the last time you cried because you were harsh, rude, selfish, demanding, uncharitable, and mean?</p><p>When was the last time you cried upon hearing about some horrible crime that happened in the world i.e. child kidnapped, mother beaten to death, a father who killed himself because he lost his job and could no longer see how to provide for his family and his wife had left him?</p><p>When was the last time you cried seeing how impartial, blind, greedy, hypocritical, and lukewarm churches are today and how they earnestly contend for the dead faith which was delivered to them by their dead leaders, churches and parents?</p><p>When was the last time you cried reflecting upon the Christ crucified, battered, bloodied, and bruised for your sins? </p><p>When was the last time you cried because you witnessed to a stranger and you supernaturally felt the love that God has for them and you earnestly pleaded for them to seek the Lord and they listened for a time but walked away?</p><p>When was the last time you cried or at least felt like crying because the power of the holy Spirit was so convicting your heart and stirring you to stand for the truth?</p><p>When was the last time you left your house to run errands and you could hardly walk to your car because the presence of God was so heavy and real in your life and you fell upon your knees in holy fear to tremble in worship?</p><p>When was the last time you went to purchase groceries and you could hardly leave the store because you were so overwhelmed with the reality of God's eternal judgment and your heart was in anguish and constrained with the compassion of Christ so you were drawn to share the Gospel with souls on every isle of the store and it took you several hours just to get your groceries?</p><p>BEHOLD THE LAMB . . . BLEEDING FOR YOU AND FOR ME!!!! BEHOLD ETERNITY!!!! BEHOLD THE KINGDOM GOD HAS PROMISED TO GIVE TO THOSE WHO LOVE HIM!!! BEHOLD THE LOST SOULS BLINDED BY THE RULER OF THIS WORLD!!! TIME IS SHORT DEAR BROTHERS AND SISTERS!!!! GO LABOR FOR TRUTH, THE GOSPEL, THE KINGDOM, THE LOVE OF GOD!!! BE HOLY!!!! REDEEM THE TIME!!!! THESE DAYS ARE EVIL BUT THE LOVE OF GOD IS GREATER THAN THE EVIL!!!</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-42036337159483786312021-01-02T01:09:00.005-06:002021-01-02T01:09:48.653-06:00Satan's Power of Suggestion<p>One of the devil's most successful devices he employs to steal, kill and to destroy, is the power of suggestion. He throws a measure of truth (an honest possibility), into a deceptive idea to allure God's people away from the voice of truth. He will constantly suggest that God is not with you, that you have failed too many times and give you several biblical examples to prove it; he will suggest that God doesn't love you and that you are one of those hopeless unfortunate souls predestined for wrath; he will suggest that God doesn't hear your prayers and that your efforts are in vain: he will use your doubts and failures to prove this; he will suggest that the path to life is too difficult for you because God is withholding his power because there is something inside you that God finds displeasing. He will seek to weary you with this. You will cry out to God again and again only to receive no answer from God regarding the suggestion that something inside you is displeasing to Him. The devil will then suggest that God is not answering you because, although you are unaware of anything displeasing to God in your life that you haven't confessed or turned from, that it is still inside you and that is the reason why God isn't answering back. Being sincere, you will continue to seek the Lord and possibly find no answer. </p><p>Satan desires to work his way into our imaginations, that we may entertain his suggestions and play them out in our minds. If we give him place in our minds, he will use our imaginations as his platform to build his strongholds, using our thoughts and feelings created by His suggestions as the building material. The more his suggestions are entertained, the stronger the imaginations; the stronger the imaginations, the stronger the feelings, such as: despair, fear, discouragement, cold love, weary in well doing and bitterness. The stronger the feelings, the stronger the desires, such as: giving up, seeking comfort that isn't found in God, and busying self with things other than God. </p><p>Nevertheless, if we are humble and trust God with all of our hearts, even Satan's power against us can be used for good. We can take these suggestions, examine ourselves, and with God's help become purified if needed. We can learn to rely upon God more fully. Our closeness to God can be increased. What Satan intended to harm us, God can use to build us up.</p><p>If upon examining yourself, you realize that you have been holding on to some sin, justifying sin, or that you were unwilling to accept some hard truth: confess your guilt, determine to draw near to God, trust completely in Him, and heartily embrace all the truth He leads you into. God doesn't have a problem with the depth of our sin, but it is with the shallowness of our repentance. He expects more than a confession from our lips: He expects our lives. He gave His life for ours. "But there is forgiveness with You that You may be feared" (Psalm 130:4). </p><p>Satan's power of suggestion is an attack against our faith. Our faith, if it is going to endure such an assault, such a persistent villain, it must be rooted in the word of God. Below are some Scriptures we must hold onto tightly:</p><p>"Jesus is the Author and the Finisher of our faith" (Hebrews 12:2). We must trust Him completely to finish the faith He Authored within us. Regardless of how doubtful, compromising and fearful we have been. We must repent of our unbelief and go forward, extending our feeble hand to the Hand that was nailed to the cross for our unbelief.</p><p>"Being confident of this very thing, that He which had begun a good work in you will complete it", "For it is God which works in you both to desire and to perform His good pleasure" (Philippians 1:6, 2:13). It was not the result of vain confidence, but of knowing God that Paul was convinced God would complete the good work He began in these early believers. God will also work to complete the good work He began in you too. </p><p>"And lo, I am with you always, even unto the end of the world" (Matthew 28:20). Throughout the New Testament you will discover faults and failures in early disciples and early churches: Among the disciples, there were strifes, competitions, violence, betrayal, doubts, faithlessness, fearfulness, double mindedness and other things. Among the churches, there were divisions, competitions, false ideas, disorder, leaven, tolerating seducers, pride, and sin to the extent that Jesus even described Himself as standing outside the church and knocking on the door (Revelation 3:20). Whatever your situation is, you can be confident that Jesus isn't willing to give up on you as long as you have breath. Your sin may be so great that you find Him knocking on your door. If you hear Him knocking, be not afraid to answer. Make haste and open the door of your heart to Him. For He said, "If any man hears My voice, and opens the door, I will come into him, and will dine with him and he with Me" (Revelation 3:20). Embrace His loving rebukes, correction and discipline. Humble yourself in His sight and He will lift you up. He said that the thief, the devil, comes to steal, kill and to destroy but that He came that we may have abundant life. </p><p>Believe the promises of God and the truth He revealed to His messengers. Stop entertaining the devil's suggestions. "Give no place to the devil" (Ephesians 4). </p><p>Remember, "Though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;) casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Corinthians 10:3-5). Cast down Satan's suggestions before they become strongholds. At times, you will be bombarded with countless flaming darts from the evil one, filling your mind with endless suggestions to create doubts and fears. You may get discouraged because the battle against these suggestions is so intense. Nevertheless, we must "fight the good fight of faith". We must take up the shield of faith to quench all of these fiery darts. Other times, you may feel that God has abandoned you; that you made it as far as you have only to be abandoned. This imagination is created because you look back on your life and remember the power of God at work within you, how you were growing spiritually, how God was using you, how you were overcoming trials and temptations and how you had a vibrant faith and how easily you believed in the impossible: but now you find yourself seemingly complacent and overwhelmed with discouraging thoughts. For this reason, the apostle wrote, "Wherefore take upon yourself the whole armor of God, that you may be able to to withstand in the evil day, and having done all, to stand" (Ephesians 6:13). You may think to yourself that it seems you have been standing in the same place for a long time, and have not advanced much, if at all. Again, give no place to the devil's suggestions. Refuse to entertain his ideas that God has abandoned you in your sorest conflict. "Gird up the loins of your mind", "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance" (Ephesians 6:18); "Pray always, and do not lose heart" (Luke 18:1). </p><p>The battle is real. Don't give up. Don't be ignorant of Satan's device of suggestion. Take the helmet of salvation and the sword of the Spirit: which is, "The word of God" (Ephesians 6:16), and overcome that evil one by the BLOOD OF THE LAMB, THE WORD OF YOUR TESTIMONY (what God has done for you), AND BY NOT LOVING YOUR LIFE EVEN UNTO DEATH!</p><p>Grace and peace be with you.</p><p>#despair #hope #suicide #Spiritual #Warfare #ThePowerOfSuggestion</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-29345085659908863182020-12-30T08:15:00.002-06:002020-12-30T08:15:28.505-06:00Jewelry or souls?<p> Jewelry is dead; it has no life, no eternal soul, no needs: It is never hungry, thirsty, lonely, sick, or lost in sin and needing to hear the Gospel and yet hundreds of thousands of men and women invest their time and money in jewelry! Which do you prefer: A gold necklace or helping the poor and reaching the lost? Jesus would never do both. Both would mean that part of His heart, soul, mind and strength is invested in lifeless ornaments and not in the living God! Both would mean five souls would be ministered to while others suffer on account of Him preferring a gold necklace or other articles of jewelry. Jesus didn't die for gold necklaces, diamond rings or jewelry. The value of a gold necklace is but dung when compared to the priceless value of the living souls of men for whom Christ shed His precious blood. It is impossible to love God with all of your heart, soul, mind and strength when part of it is placed around your neck, fingers, toes, wrists, ears, noses, hair, and other various places. </p><p>What is more valuable to God: jewels and precious metals or the souls of men? Sadly, many here on earth vainly covet after those materials which will in heaven be trodden under the feet of men, "And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass" (Revelation 21:21). </p><p>There, love will be the currency, not money. There, every tear will be wiped away and there will be no more suffering. Here is where we can sell things we do not need, such as jewelry, and use those resources to drill wells, fund adoptions, promote good causes, fund missionary work, print Christian literature, help financially struggling brothers and sisters, care for widows and orphans in there distress, or show some kindness to strangers.</p><p>If you are a Christian, filled with the Spirit of the living God, you know what makes more sense, what is more like Christ, what is more needful and are willing to abandon jewelry and other needless collectibles and pursuits to put your time and money where your heart is, even in heaven, "For where your treasure is, there will your heart be also" (Matthew 6:21).</p>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-84353907028161232662020-02-05T12:06:00.001-06:002020-02-05T12:06:48.538-06:00Burn Again!<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Burn Again!<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">(This is an old writing I recently found. I believe I wrote it about 12 years ago)<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In 2004 I was about three years old in the Lord, and He began impressing upon my heart, the scripture from Matthew chapter 24:12. Jesus warned us saying, “And because lawlessness will abound, the love of many will grow cold.” When I first felt the impression He made in me from it, I was inspired by His presence, and wanted to camp out around that verse. I wanted to create a wealth of knowledge on the inside of me, so that I would be changed and be able to deposit that wealth in others.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">So I grabbed a pen and paper and began writing down all of the things I noticed about that scripture. To my surprise I only wrote about 1-2 pages of thoughts pertaining to that verse. I was surprised because the presence of the Lord I felt making an impression on my heart when I read that verse was enormous. There was an awakening on the inside of me.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The thoughts I got were about like this: love has a temperature. When sin increases love decreases. Simple thoughts. And if these thoughts were to be served as a meal, they likely would have tasted bland to those who don't genuinely appreciate the painting of a three year old, though there are many who do. I value the art my two nephews and niece create. I store them with the few belongings I have in my sister’s garage because I don't have my own home. However, I will probably frame them sometime and hang them up at my mother’s apartment. But how many in the world would feel the same way I felt about their artwork. They may say, “Oh how cute,” but they're probably not going to buy a frame and hang it on the wall of their living room.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In the same way, the thoughts I had about this verse and all other knowledge He led me to seek after started out as seeds. When people go shopping at a grocery store for food, they don't buy the seeds to eat, but they buy the fruits, vegetables, and meats. So everything in this book came from thoughts that God seeded me with. Those first thoughts I had about Matthew 24:12 were simple and if I were to create a lesson with them to teach others they would feel the same way towards me, as they would my nephews and niece, “Oh what a cute lesson.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Nevertheless, I valued these thoughts and treasured them because they came to me with such anointing and inspiration. So to sum all of this up: His presence flooded my soul when I would read certain passages of scripture. I camped out around those verses. I began to seek Him, and in the process of seeking Him I obtained seeds. These seeds were planted in me and over the past few years I have watered them with much contemplation, praying and searching for truth from the Bible that would be relevant to the word I received from God. I fertilized them by observing my life as well as others who paralleled the thoughts that were planted in me by God. Today these seeds are trees full of fruit. Never be discouraged. Value your thoughts that are inspired by God, even if, when you share them with people, and they're not blown away with awe and wonder as you were. For in time they will mature and produce a harvest.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Why is it that love burns so hot in the beginning then after a while it fades away? Why is it that the lifespan of a fire is not in the flames but in the coals? Because it is all about self. Not, “What can I do?” But, “What can I get?” The coals are the lifespan of the fire because they are the substance “work”. The flames are the most attractive part of the fire, and our eyes are drawn to them. If all that attracted you to God was the flames, what He will give to you, then your love and passion for Him will grow cold; but if it is the “coals”, the substance of who He is, it will burn hot [coals are the substance which burns].<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The substance of who He is, is the truth of who He is. That is what chapter one was all about-the substance. Truth means reality. The truth of God is manifest by the reality of the creation.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Isaiah 40:25-26 says, “To whom then will you liken Me, or to whom shall I be equal?” says the Holy One. Lift up your eyes on high, and see who has created these things, who brings out their host by number; He calls them all by name, by the greatness of His might and the strength of His power.” Isaiah 40:12 states, “Who has measured the waters in the palm of His hand, measured heaven with the spread of His fingers and calculated the dust of the earth in a measure?<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I tell you the truth, it is the Holy One. Holy One, meaning Set Apart One. He is set apart from the creation of all things because He is the Creator of all things. He is the origin of everything and all things came into existence and have their being because of Him. And if because of Him, then all things are created for His pleasure as well. I have heard people talk about God as if He were a, “sugar daddy.” If you flatter Him enough with praise you can ask Him for anything you want and it will be yours. However, if that is the purpose of your praise, to get something out of it, and not for the pure truth that He is worthy, then the fragrance of your praise is putrid.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Ephesians 5:1-2 tells us to, “Be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Jesus is the "Rose of Sharon," Who was crushed for my sins. Like when rose petals are crushed they release the fragrance of their perfume into the air, so it is with Jesus, who when crushed, released into my soul the fragrance of His love, of which I am intoxicated. [Song of Solomon 2:1]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I asked the questions, “Why is it that love burns so hot in the beginning, then after a while it fades away? Why is it that the life span of a fire is not in the flames but in the coals?” Matthew 24:12 says, “And because lawlessness will abound the love of many will grow cold.” A main reason for this lawlessness is found in the previous verse. Matthew 24:11, “Then many false prophets will rise up and deceive many.” The many who are deceived in verse 11, is the same many whose love will grow cold in verse 12.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">People in the church today are confused about God, because their teachers in their messages have confused who God is. They have communicated directly and indirectly that God exists to make man happy. Wrong! Man exists to serve, love, and please God. We live, move, and have our being in Him. He created all things by His will, and for His pleasure they were created and have their being. Not God for man but man for God! However He has chosen us. Has loved us. Has suffered the agonies of men and the agonies of hell by descending from heaven and going down to the flames of eternal torment and back up again to redeem us and set us free from the bondage of self. And if we humble ourselves under the mighty hand of God to serve, love, and please Him, happy is he who does these things.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Proverbs 29:18 states, “Where there is no “prophetic” vision, the people perish [cast off restraint]; But happy is he who keeps the law.” Where the truth, the pure substance of God is confused, a generation of lawlessness is raised up. If Matthew 24:11 teaches that many false prophets will rise up, then a generation will be raised up with them as well. Proverbs 30:12 declares, “There is a generation that is pure in its own eyes, yet is not washed from its filthiness.” This is a product of what men preach. They’re preaching about the flames and ignoring the coals. Remember, the flames are what a man can get out of God and the coals are the substance, the truth of who God is, and what He can get out of man. And what does He want? He wants all the glory, all the honor, and all the praise. Not the words, but the substance of these words!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Oh how I want to destroy that false image of God created and framed in our minds through words. Oh beloved, it is the substance, the truth of who He is that sets us free! Free from all of the depression, deception, lies, and frustration that has been passed on to this generation from false teachers who have confused the truth of who He is and the reason for man’s existence and being.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I have experienced such freedom from knowing the truth of who He is, that is why I have such indignation towards that which is false. Every false image of God is a false God. For He who said, “You shall have no other God besides Me,” also said, “You shall make no graven image for yourselves to worship.” The image that many have in their minds of God is the God they want instead of the God who is. The God who is, will always be. He is eternal. He created man from the dust of the earth. He formed us in our mother’s womb. He gave life to every kind of seed so that when it dies, it can grow into something beautiful. There is no life apart from Him. He has the power to create, and the power to destroy.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Jesus said in Matthew 10:28-31, “Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.” “Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. “But the very hairs of your head are all numbered. “Do not fear therefore; you are of more value than many sparrows.”</span><b style="text-align: center;"><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;"> </span></b></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Symptoms of Cold Love.</span></b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;"><o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Three Forms of Hatred.<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">There are varying degrees of hatred such as unforgiveness, resentment, and bitterness. I John 2:10-11 states, “He who loves his brother abides in the light and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going because the darkness has blinded his eyes.” Many of us know that if you stare into the sun’s light for a long time you will go blind. However, darkness has blinded the eyes of bats, salamanders, and crabs because they have been in dark caves for so long. If you, like them, continue in the dark caves of unforgiveness, resentment, and bitterness, you too will become blind spiritually.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Just as darkness in the physical realm blinds the eyes of our material being, so do these three forms of hatred blind the spiritual eyes of our immaterial being. Romans 8:13 tells us, “For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body you will live.” The death here is not that of the physical but of spiritual. For whether you live according to the flesh or by the Spirit of God you will die physically. <o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Therefore, those whose love is growing cold are experiencing spiritual death. When things freeze they die. I John 2:11 said that whoever hates his brother is in darkness. Just as light causes physical life to flourish so does love cause spiritual life to prosper. Jesus said, “You are the light of the world.” [Matthew 5:14] Sun light for us, as well as the whole world is a source of warmth, energy, and is part of the necessary ingredients for sustaining life. Without it plants wouldn’t grow, we would be in darkness, sickness and malnutrition would be inevitable and ultimately we would die.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I John 2:10 said that if we love each other we would abide in the light. Jesus stated in Luke 17:3-5, “If your brother sins against you, rebuke him; and if he repents forgive him. “And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him.” And the apostles said to the Lord, “Increase our faith.” They didn’t say increase our love, but they said increase our faith. So what is faith? The fruit of our faith is love.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Galatians 2:20, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” This verse is clear; to really have faith means that you are no longer living for yourself. People today identify with Christ in joy, peace, and kindness, but what about the cross? What about suffering? I Corinthians 13:4 says, “Love suffers long!” Suffering takes everything that is fake about our faith in God and makes it real. The depth of one’s love is realized by the extent of suffering that their love calls them to.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">You Cannot Manufacture Love.<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">During winter life becomes fragile. In the winter of 2007, in Tulsa Oklahoma, the people there had the worst ice storm they’ve had in decades. Tree limbs would begin to break and fall off. I was told that President George Bush declared it to be a natural disaster. People said that over 200,000 homes didn’t have electricity for about 1-2 weeks.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Earlier I said that during winter life becomes fragile. If you are easily provoked, frustrated, critical, and impatient; then winter is the season of your soul. And I believe that if Jesus were here in the flesh, He would look into your eyes, see the pain in your heart, wrap a towel around His waist, place your feet into a basin with warm water in it, and begin to wash your feet.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Thermodynamics is the study of energy. The laws of thermodynamics tell us that all of the energy in this world is progressing from bad to worse, unless there is input. Jesus said that the love of many would progress from hot to cold. And like all of the energy of this world, without the input of His life our love will grow cold. You cannot manufacture love, but it is manifest within you [Leonard Johnson].<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I had gone with a family I was staying with on my first journey to Dillon, South Carolina, because they had some work they needed to do. While I was there I met a man named Leonard Johnson who spoke those words to me. You cannot manufacture love; like matter, it can neither be created nor destroyed. God is love [I John 4:16]. Jesus said in John 15:5, “I am the vine, you are the branches. He who abides in me, and I in Him, bears much fruit; for without me you can do nothing.” We will cease striving to love, and the burden of it will be transformed into joy if we will set our hearts on becoming one with the Lord, and to remain in a consciousness of His presence.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In 2004 I was a department manager of a Hobby Lobby in Tulsa, Oklahoma. One night around Christmas time I had just got off work and I was waiting for my mom to pick me up. I had a normal day, nothing spectacular or extraordinary happening. Until a thought came to my mind, “I am like a newly-wed eager to rush home and be with Jesus the lover of my soul.” This thought filled me with such awe, passion, and peace. It was then that I realized that the only reason why I felt this towards Jesus was because I felt it coming from Him towards me. This truth just multiplied the effects of that thought.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">My mom picked me up and asked me how my day went, and I calmly said, “Mom I can’t talk right now, the Lord is doing something deep in me.” I dropped her off, then went to my apartment and when I arrived there I rushed inside and headed for my bedroom. I turned on some instrumental music and put it on repeat [this song is on my picture pages on my website]. I was lost for words as His presence took me away to a glorious place where all I could do is groan. This lasted for hours. I just laid on the floor with my face to the ground. I was in tears. I needed this so much. I was dry and my soul was thirsty for His presence.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The thought that kept coming to me with wave upon wave of anointing was this: “He’s so longsuffering.” I was filled. Psalm 133 states, “How good and how pleasant it is for brethren to dwell together in unity…It is like the dew of Mount Hermon.” Mount Hermon received such large amounts of snow and rain that it provided a source of moisture for the lands below. So it was with this manifestation of God’s presence that filled my soul. Like a potent perfume that someone sprayed in their bedroom before they left to go out for the night, when they returned they could still smell its fragrance lingering in the air.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">This encounter with God provided such an immense, tangible love, that for several weeks nothing seemed to frustrate or provoke me. I was very mild and gentle. It was so easy to love. I desired nothing more than to serve others. I wanted to share this blessing with everyone in the world. Many times I’ll be at a church service or Christian concert and I can feel the presence of God and I’ll turn to someone and hug their neck and begin to pray for them. I walked out of a Wal-Mart restroom one day and saw an elderly lady sitting in a motorized shopping cart and I immediately dropped to my knees, put my arm around her and began to pray for her.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The presence of the Lord makes us highly affectionate. And most people do what they feel. People need us to be affectionate. Colossians 3:12 says, “…Put on bowels of mercies…” That word bowels means tender, inward affections.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Complacency<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Many Christians think that if the world could see someone raised from the dead that they will then believe, however, Luke 16:31 Jesus teaches, “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” The greatest testimony to the world that God abides in us is I John 4:12, “No one has seen God at any time. If we love one another, God abides in us, and His love is perfected in us.” This scripture confirms what Jesus said in John 13:34-35, “Love one another as I have loved you. By this the whole world will know that you are My disciples, if you have love for one another.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If someone killed a person in your family, whom you dearly love, and the world wanted to know how you felt and what you had to say about it. What if you mildly replied, “It is my prayer for the murderer that he would know Jesus Christ and be filled with His love.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If a man burned your house and all that was inside, so that nothing but ashes were left, and all you have to say is, “I forgive you, Jesus loves you, I love you, please turn to Him.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In 2005 I dreamed I was witnessing to some thugs on their front porch in a neighborhood. As I was speaking to them, we heard tires screeching and one said, “Everybody down,” so I walked off of the porch and got down on my knees. It was a drive-by shooting. I got shot on my right side and left shoulder. The man who shot me got out of his car and was heading for us with what looked like a nine millimeter in his hand. I was the closest person to him so when he got to me he stopped walking and began to point the gun in my face. But as he did, I was violently moved with compassion towards him. So, I grabbed his legs and cried out, “Forsake this life and turn to Jesus. Turn to Him with all of your heart. Turn to Jesus.” Tears were streaming down my face, and my heart was bursting with God's love for him. Sadly, he turned and walked away.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">These are extreme cases but let’s say that a drunk driver run’s into your car as you’re waiting at a traffic light to turn green. It jerks you, your neck hurts, the back end of your car is destroyed, and they don’t have insurance. All you were concerned about was them and the condition of their soul, whether they knew Jesus or not. What a witness to the world!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">As I was carrying the cross summer of 2008 a man stopped to talk with me and told me about an interview he saw on TV of an atheist, and his view of Christianity. The atheist said, “Christians don’t really believe in the Bible. But if they do believe, then they must be the most cold-hearted creatures on earth.” If an atheist were to gaze through the scope of your life, what would they see? Jesus? Or gossiping, complaining, unforgiveness, impatience, and self-indulgence? How can we condemn an atheist for not believing in God, when he cannot even see God working in our lives? If God isn’t real to us how then can we piously act all surprised when He is not real to them?<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">As I said earlier, many of us think that if the world could see someone raised from the dead then they’d believe, but as we learned from Jesus, if they don’t listen to God’s word neither will they be persuaded though one were to rise from the dead. People will reason things out in their minds. I John 4:12 said no one has seen God at any time, but if we love one another God abides in us. It is the outrageous love that Christ has for us and that we are to share with each other and the whole world that will persuade them.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">A man called preacher John Griffith, told me a sermon he heard once from an old country preacher. There was a large gathering of people, kind of like a crusade, with many tele-evangelist and famous speakers. John Griffith told me that this country preacher was very humble. He stood up and walked to the microphone and said, “I don’t care if anyone goes to hell. Nor do I care about those starving to death and dying from malnutrition. I don’t care about those who are hurting from a broken relationship, loss of a loved one, or the children who are hooked on drugs today. But tonight, I am deeply disturbed that I don’t care.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If we say we love Jesus and aren’t reaching out to the world, we are at our best liars and cowards! [I John 2:4] If we truly care about our grandmother who is lonely, and feels like nobody loves her or is thinking about her, we go and visit her. If our brother is complaining about pain in his chest, we pray for him and take him to the doctor. If someone, anyone you love is depressed you call or go to them, and give them compassion and comfort, and stay there with them until their countenance brightens up.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Why do you do all of these things? Because you truly care for them. I John 3:16-18 states, “By this we know love, because He laid down His life for us. And we also ought to lay our lives down for the brethren. But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children let us not love in word or in tongue, but in deed and in truth.” Basically, the atheist in his interview was preaching the same message John preached in his letter. “But whoever has this world’s goods and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">And I agree with the atheist; for if you know the truth that sets people free from vanity, death, and hell and you don’t share it, how does the love of God abide in you? [John 8:32] If your prayers are powerful and effective, and you’re not praying for people, how does the love of God abide in you? [James 5:15]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Many times I’ll be at a gas station or grocery store in line to pay for my things and I’ll turn to the person next to me and begin praying for them. One time I walked into a Wal-Mart entrance and a man was walking out, I grabbed his hand and said, “Pray with me.” I prayed for him, and he ended up giving his life to Christ!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">II Corinthians 5:14-15, “For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.” If Jesus died for all people, then all of us must have been dead in sin. He did die for all. Why? To save us from hell, suffering, sickness? This verse says, so that those who live should live no longer for themselves, but for Him who died for them and rose again!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If your preacher asked you to witness to the first people you saw the next day and to tell them, “Jesus loves you,” would you do it? What if you were given $100 for every person you told that to? How much is a soul worth to you? We know how much one is worth to Jesus. The same question He asked Peter 2000 years ago is the same question He asks us today, “Do you love Me?” “Feed My sheep.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Have you ever been told or told anyone that love doesn’t force itself on people? If I saw someone laying down on train tracks attempting suicide, I would immediately go to rescue them. They may kick and scream and say love doesn’t force itself on people but I don’t care about what they say or if they reject my help, I care about them. Those who don’t share the message of Christ with others don’t believe in Christ themselves! However if they do believe, I agree with the atheist. They must be the most cold-hearted creatures in the world, to not care more about the Lamb who is worthy to receive the reward of His suffering; to not care more about those who are spiritually dead, than their own comfort and safety. A Lady name Jeanie Galindo told a group of people, “It is time to get comfortable with being uncomfortable.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Jesus is asking today, the question He asked over 2,000 years ago, “But why do you call Me ‘Lord,’ and not do the things which I say?” [Luke 6:46] If you’re not surrendering your life to the Lordship of Jesus Christ now, here on earth, what makes you think you will do it in His kingdom when you die? Sure, you may bend your knee and say Jesus Christ is Lord when you see Him, but likewise everyone in Heaven and on Earth will do so as well, godly and ungodly!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">God in the new testament raised up a generation of believers that turned the world upside down. [Acts 17:6] But now He is raising a generation to turn the church upside down. We do so many things backwards. For example: We invite all of our friends over for a dinner; we watch movies and talk about the weather, work, and politics. We then pat each other on the backs, praising one another with words like, “That sure was a good dinner,” “You’re so kind,” “You worked so hard to prepare this for us.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Why is it that so many of us only invite those we know? When was the last time you invited a stranger to a meeting like that? Or a homeless person? Or had taken the meeting, along with the food out to the streets where the people are? Jesus said when you make a dinner or supper, to not invite your friends, brethren, kinsmen, or rich neighbors, lest they repay you. But when you make a feast call the maimed, the poor, the lame, and the blind. [Luke 14:12-13]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I met a man named Trent Johnson on the North and South Carolina border when I was carrying the cross. He and his brother Jimmy Johnson live out on a farm with their families in Hartsville, SC. They dropped me off and picked me up for a couple weeks as I carried the cross from Patrick to Columbia. I feel like they’re my family. </span><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Their children: Kayla, Madison, Coyt, Matthew and Nathan are such a blessing to my soul. They love me so much. They sit next to me and hug me. They simply enjoy my presence. They're so happy to see me and the excitement doesn't run dry. I never get old or boring to them. What joy Jesus must feel when we feel the same way towards Him as these children feel towards me. We talk of a dream saying how we long for God to take us to places in His heart. However, God is longing for us to make that dream a reality. But Instead of pursuing His dream, we're pursuing the American dream.</span><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;"><o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Salvation comes by grace through faith. [Ephesians 2:8] Faith is work. [James 2:24-26] The fruit of faith is love. [Luke 17:3-5] So everyone that is born of God loves. [I John 4:7] Salvation is not merely getting on your knees and confessing Jesus Christ is Lord. If that were true all would be saved including the demons. For one day, in heaven and on earth, every knee shall bow and every tongue shall confess that Jesus Christ is Lord. [Philippians 2:10-11]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Jesus expects everyone to serve Him, from the greatest to the least. Matthew 25:14-30, Jesus tells us that a master gave some talents to three servants. To one He gave five, another two, and another one. Those to whom He gave the five and the two, doubled what they had received, and when their master came He was pleased, and said, enter into the joy of your Lord. However, the servant to whom He gave only one didn’t do anything with what he had been given. And the master said to him, you wicked and slothful servant... cast this unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth. So it will be with all of those who stand before Him in that holy and terrible day, if you do nothing with the grace you have received.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Remember this: the religious leaders during the time of Jesus’ birth failed to recognize Him. However, there were two, who most would call old fogies, Anna and Simeon [Luke 2:34-38], who were so close to the Lord that they recognized Him even though He was a little Baby.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Our significance does not come from what we can build, accomplish, or attain; but our significance comes from our obedience to the will of God and knowing Him. Every member of the body must do its part. Shortly put, we need each other, the world needs Jesus, and He has chosen us to bring Him into their lives.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Jesus in the Gospel of Luke chapter 10:25-37 talks about a man who fell among thieves, stripping him of his clothing, wounding him, and departed leaving him half dead. A priest and a Levite came and looked, then passed by on the other side. But a Samaritan, who wasn’t even considered part of the chosen people, saw him, and had compassion. He bandaged up his wounds pouring on oil and wine; set him on his own animal, brought him to an inn, and took care of him.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Many in the church today don’t go that far with those they’re helping. They go one mile then stop. Jesus told us to go the extra mile. This is what the atheist and the whole world is looking for. How far is the extra mile? It is right outside of Jerusalem, on a hill called Golgotha, where Christ died. It is as far as the cross! This Samaritan paid the inn keeper and told him, “Take care of him; and whatever more you spend, when I come again, I will repay you.” There are those in the world that walk a mile with someone. Those in the world love those who love them. If the love God has poured into our hearts is so great, then why don’t we die to ourselves so that He can live in and through our lives and get all of the glory He deserves? All of creation is waiting for the children of God to be revealed! [Romans 8:19]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If there is no power to live a holy life; if there is no love great enough to make one lay down their life for another; if there is no joy that exceeds the entertainment put out in the theatres and video games; If there is no peace that passes all understanding when times of trial and loss come; then how is the hope we profess credible in the eyes of the world? The whole world is saying: stop telling us that you are Christians; start being Christians!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I saw a young girl walking on the roadside in Georgia one day as I was driving back to the home where I was staying, while on my first journey. For some reason I decided to pray for her. I said, “Lord, please send someone to help her.” He replied, “You help her.” So the person who was with me and I turned around and went to find her. I pulled over to her and asked her if she was okay. She said that she just left an abusive relationship and that she was 3 months pregnant.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">We talked for a while, and I called the family who I was staying with to see if we could bring her there. They said yes. She ate some food and we all talked with her. I paid for her to stay in one of the nicest motels for two days. Miles and Kay Riley from South Carolina paid for the next four days. A church took up an offering and paid for another 4-5 days. During this time that family I introduced her to took her out shopping to get clothes, a suitcase, and a Bible. Others raised money for her plane ticket to San Jose, California to go to a Teen Challenge where pregnant women and women with children could go and get discipled.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">She arrived and stayed there for 1 ½ days and was told to leave because she lashed out at the director. When I would talk to her on the phone she would hang up on me at times when I said something she didn’t want to hear. She’d call back later and apologize. I asked the Lord, “How many miles do you want me to walk with her Lord?” He gently said to me, “You only walked one. The extra mile now is to pray for her.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I stay in touch with her mom, who said that she was back in Georgia and is doing much better. Praise God! We think we have come a long way because we build a home for a poor person or tell a cashier that Jesus loves them. But how far do we go? We go to the bloody cross where the nail pierced Son of God was crucified and we begin to look on Him whom we pierced! For He is Worthy of all that we are, have, and will become! He suffered the agonies of hell and ransomed us from death.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Self-Indulgence<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">America makes up a measly 6% of the earth’s population, yet we consume over 40% of its resources. Only 8% of the people in the world have a car, the rest don’t. Millions have no clean water, no food, no medicine, and no will [inner strength] to become better.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Jesus made an indictment in Luke 16:19-31 saying, “There was a rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, “desiring to be fed with the crumbs which fell from the rich man’s table.” The beggar died and went to a safe place called Abraham’s bosom. The rich man died and went to a place of torment. Then he cried out to Abraham and asked him to send Lazarus to dip the tip of his finger in water to cool his tongue; for he was tormented, being in flames. This is why Jesus said, “Blessed are the merciful, for they shall obtain mercy.” [Matthew 5:7]<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">People say I worked hard to achieve where I’m at. I went to school and studied while others partied. I sacrificed so much to be where I’m at today. What I have is mine, I earned it, and I can do whatever I want with it. It is true; you can do whatever you wish with what you have. You can make a right choice or a wrong choice. But know that Deuteronomy 8:14, 17-18 says, “When your heart is lifted up, and you forget the LORD your God who brought you out of the land of Egypt, from the house of bondage. “Then you say in your heart, ‘My power and the might of my hand have gained me this wealth.’ “And you shall remember the LORD your God, for it is He who gives you the power to get wealth…” Just as the LORD provided us with wisdom, knowledge, strength, and good health; so it is our responsibility to give to those who are in need, even if they don’t change or want to change. We are not serving the poor but the Living God, the Eternal One, Creator of all things!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">If you were on the roof of a 15 story building, leaning over the wall on the edge, holding in one hand an ancient artifact that is worth millions, and you spent your whole life searching for it and its finally in your grip; and in the other hand a murderer or a thief, what would you do? You have to make a choice, one or the other. Which one will you save? The money or the thief?<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Again, if there was a father who just discovered that his only son had 24 hours to live, unless he could pay to have a surgery done, which would save his life; the amount totaled not only what he had in the bank, but many other things he had; Does he not rejoice because he can sale it and use it to save his son? And make the payment so that he can live? I tell you the truth, He praises the Living God that He blessed him with all that he had so that he can save his son! Shall we not likewise use what we have for the glory of God to reach those for whom He bled and died?<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">II Timothy 3:4 says that people will be lovers of pleasure more than lovers of God. Is your love growing for pleasure or for God? This is one way to gauge your spiritual temperature. Ecclesiastes 5:16, “And what profit does he have who labors for the wind?” That’s what many today are grasping for. Matthew 6:20, “lay up for yourselves treasure in heaven…For where your treasure is, there your heart will be also.”<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Cold love is like an airborne virus that goes from the next person to the other. Wherever the person is infected goes, those around him become infected as well. And those who spread this infection the most, sadly, are those that stand in the pulpits and preach every week. It spreads like wildfire from the pulpit to the pews, from the preacher to the people. They don’t realize it, nor do the members of their congregations. But it spreads, because those, to whom the messages are delivered, often compare themselves to their pastors instead of Jesus.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I have a deep respect for pastors, teachers, evangelists, and so on. However, if they are living like a celebrity, with luxurious and relaxed living and their members know it. They become their standard for how deep [or how shallow] their love should be. Pastors must bear their crosses. Jesus said in Luke 9:23, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow me.” If Jesus said in Luke 14:27, that whoever does not bear his cross and go after Him couldn’t even be His disciple, how much more become a pastor? Those in their congregations think that if the pastor can live that way and make it without getting his skin singed in hell, then surely I can as well. No matter how loud a person preaches, the way they live will always speak volumes louder!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The reason why our love burned so hot for the Lord in the beginning when we first came to Christ was because of the amazing grace He poured into our hearts, setting us free from desires for the world! The debt we owed to save our souls from death and hell was paid in full. Grace didn’t come free, it cost the Son of God pain in His soul and pain in His body. Is there still pain in His soul today? Does He still “feel the nails”? I just began crying out to God as I finished that last sentence and said, “Have mercy on me, purify my heart. Have mercy on your people and purify their hearts.” I got up from my knees and He told me to get back down and think about what I asked Him for. As I was thinking about it, I told Him that I wanted to be like Him and He told me to bear my cross and love people.” “Behold what manner of love the Father has bestowed on us, that we should be called children of God!” [I John 3:1] The manner of love He displayed on the cross for us was outrageous.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Is There a Cure?<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I don’t know if I would call it a cure for cold love, however if there is, then it would be Luke 9:23, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.” Was the cross ever a place of joy? Peace? Of course not! But it was a place of the deepest love. It was a bloody place where the precious Son of God poured out His heart and guts; it was a place of agony and death. We’re all not called to carry a wooden cross, but we are permitted, granted, blessed, chosen, called, to identify with Jesus in death to self. Let us end all weakness and failure in death, because with it also comes the power that raised Him from the dead.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">The Darkest Time in History<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Many people think and say that the time we’re living in now is the darkest time that there has ever been with all the wars, murders, gangs, violence, drugs and so on. Isaiah 60:2 states, “For darkness shall cover the earth, and deep darkness the people.” However the darkest time that there ever was and will be, was when the holy Son of God was nailed to the cross, and His blood was dripping onto the ground with people mocking Him and gambling for His clothes.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Matthew 27:45 says, “Now from the sixth hour until the ninth hour there was darkness over all the land.” This darkness was a supernatural occurrence, because Jesus was crucified at the time of Passover, which was celebrated only at the full moon, a time in which it would be impossible for the sun to be eclipsed. Perhaps all of hell gathered around Jesus to celebrate His death. Perhaps hell assumed they had the victory. However, death was swallowed up in victory, as Jesus by the grace of God tasted death for every man. I John 2:8 declares, “The darkness is passing away, and the true light is already shining!” Now when there was only one Jesus, there are millions of little ones all over the earth, as the Light of Life, living in us shines in the world, the darkness is passing away and the true light is already shining. Is the world a dark and dreary place to you? Perhaps your love is cold. The world always appears brighter to those who love the way Jesus loves. But if you’re not shining His light into the world, you could only expect it to look dark when you see it as it is.<o:p></o:p></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Judgment on Love<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In the year of 2006 I had a terrible yet inspiring and empowering dream. What I saw in this dream was a large stone chair the color of ivory. Before the chair was a deep valley of darkness, beginning from the ground downward as far as my eye could see. I looked again at the chair, though it was from a distance and someone sat on it. Then I saw a beautiful orange fire and it swirled around the chair, in a certain pattern and around the person sitting in it. Then all that was left from where the person was sitting was darkness, and as soon as the fire vanished, all that darkness from where that person was sitting went down into the valley of darkness which was before the chair.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Again, another person came and sat on the chair and that fire came out from behind the chair and began to do its pattern around the chair and the person in it. Then I saw a beautiful white light appear, replacing the person in the chair, and as soon as that light appeared the flames vanished and that beautiful white light went to an opening of the same light from above the chair.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Now while I watched the fire swirl around the chair and the person in it both times, all I could think about was times when I was selfish, proud, angry, resentful, critical, and lazy. And I began to cry while I was sleeping, with deep groans, mourning of all the times when I could have reached out to someone with the Gospel and love of the Lord Jesus Christ. But instead of doing this I was all of the above: selfish, proud, angry, resentful, critical, and lazy. All of the many hours I spent trying to reason things out in my mind, I could have spent in prayer, serving, and witnessing.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In this dream it was as if I had died or someone else did and my whole life flashed before my very eyes while being able to comprehend it at the same time. It’s not that I wasn’t praying, serving, and witnessing, but that I held back so much. In this dream I saw the reality of how little time we spend here on earth and how little for the Master I had done. Then I woke up.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Somehow we think we'll be here forever. Life is like a vapor, we're here then gone and there is no way to return again, there are no more second chances when you die. When you take your last breath, it is over. If you feel you’re nearing the end of your life, and you feel in your heart that you have not done much for God, start now. I John 5:19 says, "The whole world lies under the sway of the wicked one." James 2:20 "Faith without works is dead." I Corinthians 13:3 says, "Though I give all I possess to the poor and lay down my life [give my body to be burned] but have not love, it profits me nothing."<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">I always wondered how it was possible to give all this-even your whole life and have not love. I thought perhaps he was talking about building your own great name and fame or so that after you die people will talk about you. But the Holy One showed me a deeper truth, that there are millions of Christians today who are giving all they have and laying down their lives to receive an eternal reward. That is selfish-self seeking; I Corinthians 13:5 states, "Love does not seek its own."<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Dearly beloved child of God, life is short please make it count for something. And remember, you can't make up for the mistakes you made or the pain you caused in others when you die. You cannot reach people with the Gospel and love of the Lord Jesus Christ when you die. Only what is done in love will abide the fire, everything else will be ashes! Ashes are gray, and every gray area in your life will be ashes unless you repent!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Hosea 10:12 declares, “Sow for yourselves righteousness, reap in mercy; break up your fallow ground, for it is time to seek the LORD, till He comes and rains righteousness on you.” Ground is fallow because nothing is being done to it. Fallow means hard. This is the condition of many hearts in the church today, not because of things they’re doing, but because of things they’re not doing. Hebrews 4:7, “Today, if you will hear His voice, do not harden your hearts.” Don’t harden your hearts today by not doing the things commanded by the Lord. But till the ground, break it up, and repent. God cannot work with a hard, stiff-necked, rebellious person.<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">He has shown you what to do. You can go down to the altar and confess your sins, but that doesn’t break up the fallow ground, the hardness of your heart. It is only by humbling yourself with sincere repentance, by doing what He esteems that will break up the fallow ground of your heart. He was broken for you and you must be broken for Him. His love for you is everlasting! By His loving Kindness He is drawing you, even now. As it is written, “I will give them a heart to know Me; and they shall turn to Me with all of their soul.” [Jeremiah 24:7]<b><o:p></o:p></b></span></div>
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<b><span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Conclusion<o:p></o:p></span></b></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">In this chapter I said, why is it that love burns so hot in the beginning then after a while it fades away? Why is it that the lifespan of a fire is not in the flames but in the coals? Because it is all about self. Not, “What can I do?” But, “What can I get?” The coals are the lifespan of the fire because they are the substance “work”. The flames are the most attractive part of the fire, and our eyes are drawn to them. If all that attracted you to God was the flames, what He will give to you, then your love and passion for Him will grow cold; but if it is the “coals”, the substance of who He is, it will burn hot. The substance of who He is, is the truth of who He is. Truth means reality. The truth of God is manifest by the reality of the creation. It is the truth, the substance of who He is, that we must surrender ourselves to, and then we will begin to burn with genuine passion and love for Him and one another!<o:p></o:p></span></div>
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<span style="font-family: Perpetua, serif; font-size: 16pt; line-height: 24.5333px;">Remember this, that if you have been in a snow ball fight for even a few minutes without using gloves to protect your hands from the cold, they will become numb and insensible. Likewise to be sensitive to the leading and feelings of God’s Spirit our love must burn hot.<o:p></o:p></span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-74308546271133381612019-08-14T18:07:00.003-05:002019-08-14T18:07:51.468-05:00A must listen!!!Below is A POWERFUL song written and sung by a dear sister (Jenny Smith), pertaining to the Holocaust of the unborn!<br />
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<br />Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-62354545456686442172019-06-09T10:59:00.000-05:002019-06-09T11:00:05.779-05:00Is the Law of Christ written upon your Heart?<div class="BODY" style="margin-bottom: 3.0pt; margin-left: 0in; margin-right: 0in; margin-top: 3.0pt; mso-pagination: none;">
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<span style="font-family: "perpetua" , "serif"; font-size: 15.0pt;">The sacrificial example of Christ and the high calling to follow in His steps is foreign to many because the
cross of Christ, His bloody death and glorious resurrection has not written His
sacrifice upon the fleshy tables of their hearts. Their faith is too shallow;
their faith is dead; but in order for their faith to be a living faith, it
needs to be as deep as the nails which pierced Jesus’ hands and feet. <o:p></o:p></span></div>
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<span style="font-family: "perpetua" , "serif"; font-size: 15.0pt;">The nails which fastened Christ to the cross, through
faith, ought to have fastened all of our worldly, carnal, vain and ungodly
desires to His cross; so that when He died, our desires for all these things
died with Him; that when He was raised from the dead, even so we also walk in
newness of life through faith in Him. His holy passion for us ought to have
kindled an uncompromising devotion to Him. He died upon that cross for our
sins, the just for the unjust. Many who claim to be born again cannot say with
the Christ, “I delight to do Thy will o my God; yea, Thy law if within my
heart”. Many do not realize that following Jesus requires both hands; that we cannot
walk hand in hand with the nail pierced Christ while enjoying the things of the
world for which His hands were pierced. <span style="background: white;">We
cannot be in love with our Savior and relish the things of the world for which
He was crucified. If our feet were pierced with His they would not be leading
us down the broad path of vain selfish pleasures which have nothing to do with
His plans. If our hands were nailed together with His we would never use them
to labor for anything of the world for which His hands were nailed to the cross. The pain
He experienced for us, through faith, ought to have mortified within us all
carnal affections for which His sufferings atoned. The rending of His
flesh from the Roman scourge ought to have rent in sunder all fleshly ambitions.</span>
If we were truly crucified together with Him and dead, then all of our desires
for selfish and vain pleasures would be dead also; we would be new creatures in
reality: alive to His holy purposes, will and mind alone. </span><span style="font-family: "perpetua" , serif; font-size: 15pt;">Christ’s unreasonable service to us will have won our reasonable service
to Him. For the one who truly believes in Christ crucified, nothing will be
sweeter to him than the commandments of Christ. For His crucifixion has placed
His law within his heart and sealed it with His holy blood. He can say with the psalmist, </span><span style="font-family: "perpetua" , serif; font-size: 15pt; line-height: 115%;">“</span><span style="font-family: "perpetua" , serif; font-size: 15pt; line-height: 115%;">For great <i>is</i>
thy mercy toward me: and thou hast delivered my soul from the lowest hell”
(Psalm 86:13), </span><span style="font-family: "perpetua" , serif; font-size: 15pt; line-height: 115%;">and, “What shall I
render unto the LORD <i>for</i> all his benefits toward me?” (Psalm 116:12)</span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-43001559025398273632019-05-25T22:17:00.001-05:002019-05-25T22:17:13.960-05:00The LORD'S looks down from heaven upon the children of men . . .When I think of this Scripture, "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God" (Psalm 14:2), . . . I think of millions of "Christians" planning their family vacations to the amusement parks, cruises, etc., I think of them purchasing souvenirs, decorations, antiques, knick knacks, collectibles, jewelry, and other LIFELESS ORNAMENTS while millions are dead in their sins, dying from starvation and lack of safe and clean water, etc. . . .<br />
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When I think of the following Scripture, "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God", I think of the millions of "Christians" filled with enthusiasm, anticipation, and anxiety while they eagerly await the new release of their favorite movie, TV show, comic book, etc., I think of the millions of EMPTY TEARS millions have cried when the news of hundreds of thousands of slowly PERISHING and UNCARED for orphaned children and widows finally reached their DULL EARS and interrupted their ungodly program via a commercial by another DEAD HYPOCRITE profiting off the poor and exploiting them in their poverty . . .<br />
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When I think of the following Scripture, "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God", I feel the heartbrokenness of my Father in heaven who cares for these precious souls FOR WHOM CHRIST DIED while millions around the world profess and blaspheme HIS HOLY NAME through their godless mockeries of the pursuits and enjoyments of so called God given and answer to prayer luxuries . . . "God gave me a new Mercedes Benz" YOU ARE RIGHT . . . BUT HE GAVE YOU OVER TO A STRONG DELUSION WITH IT!!!! REPENT!!!<br />
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When I meditate on the following Scripture, "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God", I think "GOD IS LOOKING RIGHT NOW!!!!" "WHAT ARE WE DOING!!!!" WHAT ARE WE LIVING FOR??? IF WE ALL BELIEVE THAT THE BIBLE IS TRUE THEN WHY AREN'T WE LIVING LIKE IT???<br />
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Raise up a generation with a passion for YOUR HEART OH GOD!!!!Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-21282285259703772142019-05-06T22:54:00.001-05:002019-05-06T22:59:36.087-05:00WHAT MAKES MORE SENSE?<span style="font-size: large;">ATTENTION CHURCH:</span><br />
<span style="font-size: large;">Christians, who have children, have lived in a home for more than one year and have money to adopt and to accommodate the adopted and to satisfy all legal obligations; those who know elderly folks suffering from loneliness in a nursing home somewhere and are able to offer more than visit from time to time; those who know of single parents struggling to survive and who’s children need godly support: Why don’t you forsake your vain hobbies, worthless entertainments, dead ornaments, lifeless collectibles and antiques and cease from laboring for these perishing “meats” and use your time and resources to adopt more children, take in the elderly and to support the weak? As Christians, what makes more sense? Surely souls exceed the value of your worldly pleasures! Surely the heart of Jesus is more precious to you than the vanities of life! If you already have children, why not have more? Why make time for fleeting temporal pleasures that have nothing to do with necessity, eternity and the kingdom of God when others you know have needs and you are capable of helping? What great family fun it is to provide for the needs of others whom you and your little ones know! Do you have land? Use it for souls! Do you have means to build the elderly or single parents and their little ones a small home? Do it! Why not pray together as a family, considering the options and opportunities you have as a family to love? What is more fulfilling: Theaters or reality? Why? Many cry over real life issues they watch in movies but their tears do not lead them to do in reality the loving acts they beheld in such movies! Forsake your earthly thrills and use your time and resources to care for souls! If you desire to witness to others and to testify of Jesus go do it! Share your testimony! Encourage souls to seek the Lord! Are you capable of adopting? Why take your family to Africa to go on safari when you could potentially adopt an African orphan and bring Africa back into your home! Is viewing animals more priceless than witnessing the healing of an orphan’s emotions, heart and body? Would you rather hear a lion’s roar, than a child laughing because it is loved? What will this orphan become? Who will care for the orphan if you do not? Why is it other people’s responsibility? IT IS THE RESPONSIBILITY AND HEART CRY OF EVERY NEW CREATURE TO POUR OUT UPON OTHERS THE LOVE GOD POURED OUT UPON THEM! Worldly interests, pursuits, pleasures, and hobbies are foreign, troubling and a vexation to the NEW CREATURE! The hospitals, homeless shelters, soup kitchens, and orphanages in the first century were in the homes of Christians! The Lord added to the church daily those who beheld Divine love, as it is written, “No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us” (1 John 4:12).</span>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-19394712446466853112019-04-25T13:10:00.001-05:002019-05-06T23:00:07.000-05:00I WOULD RATHER BE . . . <span style="font-size: large;">I would rather live my life with a heavy heart, knowing God, my only joy and fulfillment being bound up in His, than to have an undisturbed happiness rooted in ignorance.</span><br />
<span style="font-size: large;">I would rather be misunderstood, falsely accused and persecuted for righteousness' sake for the glory and honor of the Lamb, than to prefer the world and its lovers.</span><br />
<span style="font-size: large;">I would rather gird myself first, then afterwards sit down to meat (Luke 17).</span><br />
<span style="font-size: large;">I would rather glory in the cross of Christ than in my shame! (Philippians 3:17-19)</span><br />
<span style="font-size: large;">I would rather be hated by this vile world and be a friend of God; to be a friend of the Crucified than His enemy; to love the Lamb than to be received by the world which crucified Him.</span><br />
<span style="font-size: large;">I would rather to truly seek first the kingdom of God and His righteousness, than to pretend, only to realize on the last Day that I deceived myself.</span><br />
<span style="font-size: large;">I would rather waste my life on Christ than on the fleeting and foolish ambitions and desires of the dead. I speak as a fool.</span><br />
<span style="font-size: large;">I would rather my life make sense in light of the glorious Gospel and eternal hope I have been promised than to contradict it.</span><br />
<span style="font-size: large;">I would rather be a fool for Christ and let the world be wise!</span><br />
<span style="font-size: large;">I would rather be a doorkeeper in the house of my God than to dwell in tents of wickedness (Psalm 84:10). I would rather be crucified together with Christ than to live without Him.</span><br />
<span style="font-size: large;">I would rather choose the cross than to deny Christ; to let His Word kill me than to destroy its meaning so I can feel better about myself.</span><br />
<span style="font-size: large;">In the end, nothing else will matter to me. In the end, what will define me and you: The Golden Rule or Fool's Gold?</span>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-28788724561693948252019-03-24T10:17:00.002-05:002019-03-24T10:17:51.731-05:00CONCERNING WORLDLY MUSICWe cannot be in love with our Savior and relish the lyrics of the world for which He was crucified. If our feet were pierced with His they would not be leading us down the broad path of worldly music. If our hands were nailed together with His we would never use them to labor for anything of the world for which His hands were pierced. The pain He experienced for us, through faith, mortifies within us the sins for which those sufferings atoned. If we were truly crucified together with Him and dead, then all of our desires for worldly music and pleasures would be dead also; we would be new creatures in reality: alive to His holy purposes, will and mind alone.Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-75688361730717675572018-12-28T15:03:00.000-06:002018-12-28T15:03:36.574-06:00EARLY CHRISTIAN LIFE: Quotes from Origen Against Celsus, Book V, 250 A.D.<br />
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<span style="font-family: Perpetua, serif; font-size: 15pt;">IT is not, my reverend Ambrosius, because we seek after many words—a
thing which is forbidden, and in the indulgence of which it is impossible to
avoid sin (Chapter 1).</span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">For that sensible light of theirs is the work of the Creator of
all things, while that rational light is derived perhaps from the principle of
free-will within them (Chapter 10).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">From what has been said, it will be manifest to intelligent hearers
how we have to answer the following: “All the rest of the race will be
completely burnt up, and they alone will remain.” It is not to be wondered at,
indeed, if such thoughts have been entertained by those amongst us who are called
in Scripture the “foolish things” of the world, and “base things,” and “things
which are despised,” and “things which are not,” because “by the foolishness of
preaching it pleased God to save them that believe on Him, after that, in the
wisdom of God, the world by wisdom knew not God,”—because such individuals are
unable to see distinctly the sense of each particular passage, or unwilling to
devote the necessary leisure to the investigation of Scripture, notwithstanding
the injunction of Jesus, “Search the Scriptures.” The following, moreover, are his
ideas regarding the fire which is to be brought upon the world by God, and the
punishments which are to befall sinners. And perhaps, as it is appropriate to
children that some things should be addressed to them in a manner befitting
their infantile condition, to convert them, as being of very tender age, to a
better course of life; so, to those whom the word terms “the foolish things of the
world,” and “the base,” and “the despised,” the just and obvious meaning of the
passages relating to punishments is suitable, inasmuch as they cannot receive
any other mode of conversion than that which is by fear and the presentation of
punishment, and thus be saved from the many evils (which would befall them). The
Scripture accordingly declares that only those who are unscathed by the fire
and the punishments are to remain,—those, viz., whose opinions, and morals, and
mind have been purified to the highest degree; while, on the other hand, those
of a different nature—those, viz., who, according to their deserts, require the
administration of punishment by fire—will be involved in these sufferings with
a view to an end which it is suitable for God to bring upon those who have been
created in His image, but who have lived in opposition to the will of that
nature which is according to His image. And this is our answer to the
statement, “All the rest of the race will be completely burnt up, but they
alone are to remain” (Chapter 16).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">But since he has ridiculed at great length the doctrine of the
resurrection of the flesh, which has been preached in the Churches, and which
is more clearly understood by the more intelligent believer; and as it is
unnecessary again to quote his words, which have been already adduced, let us, with
regard to the problem (as in an apologetic work directed against an alien from
the faith, and for the sake of those who are still “children, tossed to and
fro, and carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive”), state and establish
to the best of our ability a few points expressly intended for our readers.
Neither we, then, nor the holy Scriptures, assert that with the same bodies,
without a change to a higher condition, “shall those who were long dead arise
from the earth and live again;” for in so speaking, Celsus makes a false charge
against us. For we may listen to many passages of Scripture treating of the
resurrection in a manner worthy of God, although it may suffice for the present
to quote the language of Paul from the first Epistle to the Corinthians, where
he says: “But some man will say, How are the dead raised up? and with what body
do they come? Thou fool, that which thou sowest is not quickened, except it
die. And that which thou sowest, thou sowest not that body that shall be, but
bare grain, it may chance of wheat, or of some other grain; but God giveth it a
body as it hath pleased Him, and to every seed his own body.” Now, observe how
in these words he says that there is sown, “not that body that shall be;” but
that of the body which is sown and cast naked into the earth (God giving to
each seed its own body), there takes place as it were a resurrection: from the
seed that was cast into the ground there arising a stalk, e.g., among such
plants as the following, viz., the mustard plant, or of a larger tree, as in
the olive, or one of the fruit-trees (Chapter 18).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The learned among the Egyptians, moreover, hold similar views, and
yet they are treated with respect, and do not incur the ridicule of Celsus and
such as he; while we, who maintain that all things are administered by God in
proportion to the relation of the free-will of each individual, and are ever
being brought into a better condition, so far as they admit of being so, and
who know that the nature of our free-will admits of the occurrence of
contingent events (for it is incapable of receiving the wholly unchangeable
character of God), yet do not appear to say anything worthy of a testing
examination (Chapter 21).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Let no one, however, suspect that, in speaking as we do, we belong
to those who are indeed called Christians, but who set aside the doctrine of
the resurrection as it is taught in Scripture. For these persons cannot, so far
as their principles apply, at all establish that the stalk or tree which springs
up comes from the grain of wheat, or anything else (which was cast into the
ground); whereas we, who believe that that which is “sown” is not “quickened”
unless it die, and that there is sown not that body that shall be (for God
gives it a body as it pleases Him, raising it in incorruption after it is sown
in corruption; and after it is sown in dishonour, raising it in glory; and
after it is sown in weakness, raising it in power; and after it is sown a
natural body, raising it a spiritual),—we preserve both the doctrine of the
Church of Christ and the grandeur of the divine promise, proving also the
possibility of its accomplishment not by mere assertion, but by arguments; knowing
that although heaven and earth, and the things that are in them, may pass away,
yet His words regarding each individual thing, being, as parts of a whole, or
species of a genus, the utterances of Him who was God the Word, who was in the
beginning with God, shall by no means pass away. For we desire to listen to Him
who said: “Heaven and earth shall pass away, but My words shall not pass away”
(Chapter 22).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">We, therefore, do not maintain that the body which has undergone
corruption resumes its original nature, any more than the grain of wheat which
has decayed returns to its former condition. But we do maintain, that as above
the grain of wheat there arises a stalk, so a certain power is implanted in the
body, which is not destroyed, and from which the body is raised up in
incorruption. The philosophers of the Porch, however, in consequence of the
opinions which they hold regarding the unchangeableness of things after a
certain cycle, assert that the body, after undergoing complete corruption, will
return to its original condition, and will again assume that first nature from
which it passed into a state of dissolution, establishing these points, as they
think, by irresistible arguments. We, however, do not betake ourselves to a
most absurd refuge, saying that with God <i>all </i>things are possible; for we
know how to understand this word “all” as not referring either to things that
are “non-existent” or that are inconceivable. But we maintain, at the same
time, that God cannot do what is disgraceful, since then He would be capable of
ceasing to be God; for if He do anything that is disgraceful, He is not God.
Since, however, he lays it down as a principle, that “God does not desire what
is contrary to nature,” we have to make a distinction, and say that if any one
asserts that wickedness is contrary to nature, while we maintain that “God does
not desire what is contrary to nature,”—either what springs from wickedness or
from an irrational principle,—yet, if such things happen according to the word
and will of God, we must at once necessarily hold that they are not contrary to
nature. Therefore things which are done by God, although they may be, or may <i>appear
</i>to some to be incredible, are not contrary to nature. And if we must press
the force of words, we would say that, in comparison with what is generally
understood as “nature,” there are certain things which are <i>beyond </i>its
power, which God could at any time do; as, e.g., in raising man above the level
of human nature, and causing him to pass into a better and more divine
condition, and preserving him in the same, so long as he who is the object of
His care shows by his actions that he desires (the continuance of His help)
(Chapter 23).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Moreover, as we have already said that for God to desire anything
unbecoming Himself would be destructive of His existence as Deity, we will add
that if man, agreeably to the wickedness of his nature, should desire anything
that is abominable, God cannot grant it. And now it is from no spirit of
contention that we answer the assertions of Celsus; but it is in the spirit of
truth that we investigate them, as assenting to his view that “He is the God,
not of inordinate desires, nor of error and disorder, but of a nature just and
upright,” because He is the source of all that is good. And that He is able to
provide an eternal life for the soul we acknowledge; and that He possesses not
only the “power,” but the “will.” In view, therefore, of these considerations,
we are not at all more worthless than dung;” and yet, with reference even to
this, one might say that dung, indeed, ought to be cast out, while the dead
bodies of men, on account of the soul by which they were inhabited, especially
if it had been virtuous, ought not to be cast out. For, in harmony with those laws
which are based upon the principles of equity, bodies are deemed worthy of
sepulture, with the honours accorded on such occasions, that no insult, so far
as can be helped, may be offered to the soul which dwelt within, by casting
forth the body (after the soul has departed) like that of the animals. Let it
not then be held, contrary to reason, that it is the will of God to declare
that the grain of wheat is not immortal, but the stalk which springs from it,
while the body which is sown in corruption is not, but that which is raised by
Him in incorruption. But according to Celsus, God Himself is the reason of all
things, while according to our view it is His Son, of whom we say in philosophic
language, “In the beginning was the Word, and the Word was with God, and the
Word was God;” while in our judgment also, God cannot do anything which is
contrary to reason, or contrary to Himself (Chapter 24).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Let us next notice the statements of Celsus, which follow the
preceding, and which are as follow: “As the Jews, then, became a peculiar
people, and enacted laws in keeping with the customs of their country, and
maintain them up to the present time, and observe a mode of worship which, whatever
be its nature, is yet derived from their fathers, they act in these respects
like other men, because each nation retains its ancestral customs, whatever
they are, if they happen to be established among them. And such an arrangement
appears to be advantageous, not only because it has occurred to the mind of
other nations to decide some things differently, but also because it is a duty
to protect what has been established for the public advantage; and also
because, in all probability, the various quarters of the earth were from the beginning
allotted to different superintending spirits, and were thus distributed among
certain governing powers, and in this manner the administration of the world is
carried on. And whatever is done among each nation in this way would be rightly
done, wherever it was agreeable to the wishes (of the superintending powers),
while it would be an act of impiety to get rid of the institutions established
from the beginning in the various places.” By these words Celsus shows that the
Jews, who were formerly Egyptians, subsequently became a “peculiar people,” and
enacted laws which they carefully preserve. And not to repeat his statements,
which have been already before us, he says that it is advantageous to the Jews
to observe their ancestral worship, as other nations carefully attend to
theirs. And he further states a deeper reason why it is of advantage to the
Jews to cultivate their ancestral customs, in hinting dimly that those to whom
was allotted the office of superintending the country which was being legislated
for, enacted the laws of each land in co-operation with its legislators. He
appears, then, to indicate that both the country of the Jews, and the nation
which inhabits it, are superintended by one or more beings, who, whether they
were one or more, co-operated with Moses, and enacted the laws of the Jews
(Chapter 25).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“We must,” he says, “observe the laws, not only because it has
occurred to the mind of others to decide some things differently, but because
it is a duty to protect what has been enacted for the public advantage, and
also because, in all probability, the various quarters of the earth were from the
beginning allotted to different superintending spirits, and were distributed
among certain governing powers, and in this manner the administration of the
world is carried on.” Thus Celsus, as if he had forgotten what he had said
against the Jews, now includes them in the general eulogy which he passes upon
all who observe their ancestral customs, remarking: “And whatever is done among
each nation in this way, would be rightly done whenever agreeable to the wishes
(of the superintendents).” And observe here, whether he does not openly, so far
as he can, express a wish that the Jew should live in the observance of his own
laws, and not depart from them, because he would commit an act of impiety if he
apostatized; for his words are: “It would be an act of impiety to get rid of
the institutions established from the beginning in the various places.” Now I
should like to ask him, and those who entertain his views, who it was that
distributed the various quarters of the earth from the beginning among the
different superintending spirits; and especially, who gave the country of the
Jews, and the Jewish people themselves, to the one or more superintendents to
whom it was allotted? Was it, as Celsus would say, Jupiter who assigned the
Jewish people and their country to a certain spirit or spirits? And was it <i>his
</i>wish, to whom they were thus assigned, to enact among them the laws which
prevail, or was it <i>against </i>his will that it was done? You will observe
that, whatever be his answer, he is in a strait. But if the various quarters of
the earth were <i>not </i>allotted by some one being to the various
superintending spirits, then each one at random, and without the
superintendence of a higher power, divided the earth according to chance; and
yet such a view is absurd, and destructive in no small degree of the providence
of the God who presides over all things (Chapter 26).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Any one, indeed, who chooses, may relate how the various quarters
of the earth, being distributed among certain governing powers, are
administered by those who superintend them; but let him tell us also how what
is done among each nation is done rightly when agreeable to the wishes of the superintendents.
Let him, for example, tell us whether the laws of the Scythians, which permit
the murder of parents, are right laws; or those of the Persians, which do not
forbid the marriages of sons with their mothers, or of daughters with their own
fathers. But what need is there for me to make selections from those who have
been engaged in the business of enacting laws among the different nations, and
to inquire how the laws are rightly enacted among each, according as they please
the superintending powers? Let Celsus, however, tell us how it would be an act
of impiety to get rid of those ancestral laws which permit the marriages of
mothers and daughters; or which pronounce a man happy who puts an end to his
life by hanging, or declare that they undergo entire purification who deliver
themselves over to the fire, and who terminate their existence by fire; and how
it is an act of impiety to do away with those laws which, for example, prevail
in the Tauric Chersonese, regarding the offering up of strangers in sacrifice
to Diana, or among certain of the Libyan tribes regarding the sacrifice of
children to Saturn. Moreover, this inference follows from the dictum of Celsus,
that it is an act of impiety on the part of the Jews to do away with those ancestral
laws which forbid the worship of any other deity than the Creator of all
things. And it will follow, according to his view, that piety is not divine by
its own nature, but by a certain (external) arrangement and appointment. For it
is an act of piety among certain tribes to worship a crocodile, and to eat what
is an object of adoration among other tribes; while, again, with others it is a
pious act to worship a calf, and among others, again, to regard the goat as a
god. And, in this way, the same individual will be regarded as acting piously
according to one set of laws, and impiously according to another; and this is
the most absurd result that can be conceived! (Chapter 27).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It is probable, however, that to such remarks as the above, the
answer returned would be, that he was pious who kept the laws of his <i>own </i>country,
and not at all chargeable with impiety for the non-observance of those of <i>other
</i>lands; and that, again, he who was deemed guilty of impiety among certain
nations was not really so, when he worshipped his own gods, agreeably to his country’s
laws, although he made war against, and even feasted on, those who were
regarded as divinities among those nations which possessed laws of an opposite
kind. Now, observe here whether these statements do not exhibit the greatest
confusion of mind regarding the nature of what is just, and holy, and
religious; since there is no accurate definition laid down of these things, nor
are they described as having a peculiar character of their own, and stamping as
religious those who act according to their injunctions. If, then, religion, and
piety, and righteousness belong to those things which are so only by
comparison, so that the same act may be both pious and impious, according to
different relations and different laws, see whether it will not follow that
temperance also is a thing of comparison, and courage as well, and prudence,
and the other virtues, than which nothing could be more absurd! What we have
said, however, is sufficient for the more general and simple class of answers
to the allegations of Celsus. But as we think it likely that some of those who
are accustomed to deeper investigation will fall in with this treatise, let us
venture to lay down some considerations of a profounder kind, conveying a
mystical and secret view respecting the original distribution of the various
quarters of the earth among different superintending spirits; and let us prove
to the best of our ability, that our doctrine is free from the absurd
consequences enumerated above (Chapter 28).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The remarks which we have made not only answer the statements of
Celsus regarding the superintending spirits, but anticipate in some measure
what he afterwards brings forward, when he says: “Let the second party come
forward; and I shall ask them whence they come, and whom they regard as the
originator of their ancestral customs. They will reply, No one, because they
spring from the same source as the Jews themselves, and derive their
instruction and superintendence from no other quarter, and notwithstanding they
have revolted from the Jews.” Each one of us, then, is come “in the last days,”
when one Jesus has visited us, to the “visible mountain of the Lord,” the Word
that is above every word, and to the “house of God,” which is “the Church of
the living God, the pillar and ground of the truth.” And we notice how it is
built upon “the tops of the mountains,” i.e., the predictions of all the
prophets, which are its foundations. And this house is exalted above the hills,
i.e., those individuals among men who make a profession of superior attainments
in wisdom and truth; and all the nations come to it, and the “many nations” go
forth, and say to one another, turning to the religion which in the last days
has shone forth through Jesus Christ: “Come ye, and let us go up to the
mountain of the LORD, to the house of the God of Jacob; and He will teach us of
His ways, and we will walk in them.” For the law came forth from the dwellers
in Sion, and settled among us as a spiritual law. Moreover, the word of the
Lord came forth from that very Jerusalem, that it might be disseminated through
all places, and might judge in the midst of the heathen, selecting those whom
it sees to be submissive, and rejecting the disobedient, who are many in
number. And to those who inquire of us whence we come, or who is our founder, we
reply that we are come, agreeably to the counsels of Jesus, to “cut down our hostile
and insolent ‘wordy’ swords into ploughshares, and to convert into
pruning-hooks the<span style="mso-spacerun: yes;"> </span>spears formerly
employed in war.” For we no longer take up “sword against nation,” nor do we “learn
war any more,” having become children of peace, for the sake of Jesus, who is
our leader, instead of those whom our fathers followed, among whom we were “strangers
to the covenant,” and having received a law, for which we give thanks to Him
that rescued us from the error (of our ways), saying, “Our fathers honoured
lying idols, and there is not among them one that causeth it to rain.” Our
Superintendent, then, and Teacher, having come forth from the Jews, regulates
the whole world by the word of His teaching. And having made these remarks by
way of anticipation, we have refuted as well as we could the untrue statements
of Celsus, by subjoining the appropriate answer (Chapter 33).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">As there are, then, generally two laws presented to us, the one
being the law of nature, of which God would be the legislator, and the other
being the written law of cities, it is a proper thing, when the written law is
not opposed to that of God, for the citizens not to abandon it under pretext of
foreign customs; but when the law of nature, that is, the law of God, commands
what is opposed to the written law, observe whether reason will not tell us to
bid a long farewell to the written code, and to the desire of its legislators,
and to give ourselves up to the legislator God, and to choose a life agreeable
to His word, although in doing so it may be necessary to encounter dangers, and
countless labours, and even death and dishonour. For when there are some laws
in harmony with the will of God, which are opposed to others which are in force
in cities, and when it is impracticable to please God (and those who administer
laws of the kind referred to), it would be absurd to contemn those acts by
means of which we may please the Creator of all things, and to select those by
which we shall become displeasing to God, though we may satisfy unholy laws,
and those who love them. But since it is reasonable in other matters to prefer
the law of nature, which is the law of God, before the written law, which has
been enacted by men in a spirit of opposition to the law of God, why should we
not do this still more in the case of those laws which relate to God? Neither
shall we, like the Ethiopians who inhabit the parts about Meroe, worship, as is
their pleasure, Jupiter and Bacchus only; nor shall we at all reverence Ethiopian
gods in the Ethiopian manner; nor, like the Arabians, shall we regard Urania
and Bacchus alone as divinities; nor in any degree at all deities in which the
difference of sex has been a ground of distinction (as among the Arabians, who
worship Urania as a female, and Bacchus as a male deity); nor shall we, like
all the Egyptians, regard Osiris and Isis as gods; nor shall we enumerate
Athena among these, as the Saïtes are pleased to do. And if to the ancient
inhabitants of Naucratis it seemed good to worship other divinities, while
their modern descendants have begun quite recently to pay reverence to Serapis,
who never was a god at all, we shall not on that account assert that a new
being who was not formerly a god, nor at all known to men, is a deity. For the
Son of God, “the First-born of all creation,” although He seemed recently to
have become incarnate, is not by any means on that account recent. For the holy
Scriptures know Him to be the most ancient of all the works of creation; for it
was to Him that God said regarding the creation of man, “Let Us make man in Our
image, after Our likeness” (Chapter 37).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">You ought to have said that “laws are kings of all men,” for in
every nation some law is king of all. But if you mean that which is law in the
proper sense, then it is this which is by nature “king of all things;” although
there are some individuals who, having like robbers abandoned the law, deny its
validity, and live lives of violence and injustice. We Christians, then, who
have come to the knowledge of the law which is by nature “king of all things,”
and which is the same with the law of God, endeavour to regulate our lives by
its prescriptions, having bidden a long farewell to those of an unholy kind
(Chapter 40).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">As Celsus, however, is of opinion that it matters nothing whether
the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun
(as the Egyptians term him), or Pappæus (as the Scythians entitle him), let us
discuss the point for a little, reminding the reader at the same time of what
has been said above upon this question, when the language of Celsus led us to
consider the subject. And now we maintain that the nature of names is not, as
Aristotle supposes, an enactment of those who impose them. For the languages
which are prevalent among men do not derive their origin from men, as is evident
to those who are able to ascertain the nature of the charms which are
appropriated by the inventors of the languages differently, according to the
various tongues, and to the varying pronunciations of the names, on which we
have spoken briefly in the preceding pages, remarking that when those names
which in a certain language were possessed of a natural power were translated
into another, they were no longer able to accomplish what they did before when
uttered in their native tongues. And the same peculiarity is found to apply to
men; for if we were to translate the name of one who was called from his birth
by a certain appellation in the Greek language into the Egyptian or Roman, or
any other tongue, we could not make him do or suffer the same things which he
would have done or suffered under the appellation first bestowed upon him. Nay,
even if we translated into the Greek language the name of an individual who had
been originally invoked in the Roman tongue, we could not produce the result
which the incantation professed itself capable of accomplishing had it
preserved the name first conferred upon him. And if these statements are true
when spoken of the names of <i>men</i>, what are we to think of those which are
transferred, for any cause whatever, to the <i>Deity</i>? For example,
something is transferred from the name Abraham when translated into Greek, and
something is signified by that of Isaac, and also by that of Jacob; and
accordingly, if any one, either in an invocation or in swearing an oath, were
to use the expression, “the God of Abraham,” and “the God of Isaac,” and to
their powers, since even demons are vanquished and become submissive to him who
pronounces these names; whereas if we say, “the god of the chosen father of the
echo, and the god of laughter, and the god of him who strikes with the heel,” the
mention of the name is attended with no result, as is the case with other names
possessed of no power. And in the same way, if we translate the word “Israel”
into Greek or any other language, we shall produce no result; but if we retain
it as it is, and join it to those expressions to which such as are skilled in
these matters think it ought to be united, there would then follow some result
from the pronunciation of the word which would accord with the professions of
those who employ such invocations. And we may say the same also of the pronunciation
of “Sabaoth,” a word which is frequently employed in incantations; for if we
translate the term into “Lord of hosts,” or “Lord of armies,” or “Almighty”
(different acceptation of it having been proposed by the interpreters), we
shall accomplish nothing; whereas if we retain the original pronunciation, we
shall, as those who are skilled in such matters maintain, produce some effect. And
the same observation holds good of Adonai. If, then, neither “Sabaoth” nor “Adonai,”
when rendered into what appears to be their meaning in the Greek tongue, can
accomplish anything, how much less would be the result among those who regard
it as a matter of indifference whether the highest being be called Jupiter, or
Zen, or Adonai, or Sabaoth! (Chapter 45)<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It was for these and similar mysterious reasons, with which Moses
and the prophets were acquainted, that they forbade the name of other gods to
be pronounced by him who bethought himself of praying to the one Supreme God
alone, or to be remembered by a heart which had been taught to be pure from all
foolish thoughts and words. And for these reasons we should prefer to endure
all manner of suffering rather than acknowledge Jupiter to be God. For we do
not consider Jupiter and Sabaoth to be the same, nor Jupiter to be at all
divine, but that some demon, unfriendly to men and to the true God, rejoices
under this title. And although the Egyptians were to hold Ammon before us under
threat of death, we would rather die than address him as God, it being a name used
in all probability in certain Egyptian incantations in which this demon is
invoked. And although the Scythians may call Pappæus the supreme God, yet we
will not yield our assent to this; granting, indeed, that there <i>is </i>a
Supreme Deity, although we do not give the name Pappæus to Him as His proper
title, but regard it as one which is agreeable to the demon to whom was
allotted th desert of Scythia, with its people and its language. He, however,
who gives God His title in the Scythian tongue, or in the Egyptian or in any
language in which he has been brought up, will not be guilty of sin (Chapter
46).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">But neither do the Jews pride themselves upon abstaining from
swine’s flesh, as if it were some great thing; but upon their having
ascertained the nature of clean and unclean animals, and the cause of the
distinction, and of swine being classed among the unclean. And these
distinctions were signs of certain things until the advent of Jesus; after
whose coming it was said to His disciple, who did not yet comprehend the doctrine
concerning these matters, but who said, “Nothing that is common or unclean hath
entered into my mouth,” “What God hath cleansed, call not thou common.” It
therefore in no way affects either the Jews or us that the Egyptian priests
abstain not only from the flesh of swine, but also from that of goats, and
sheep, and oxen, and fish. But since it is not that “which entereth into the
mouth that defiles a man,” and since “meat does not commend us to God,” we do
not set great store on refraining from eating, nor yet are we induced to eat
from a gluttonous appetite. And therefore, so far as we are concerned, the
followers of Pythagoras, who abstain from all things that contain life may do
as they please; only observe the different reason for abstaining from things
that have life on the part of the Pythagoreans and our ascetics. For the former
abstain on account of the fable about the transmigration of souls, as the poet
says:—<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“And some one, lifting up his beloved son,<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Will slay him after prayer; O how foolish he!” <o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">We, however, when we do abstain, do so because “we keep under our
body, and bring it into subjection,” and desire “to mortify our members that
are upon the earth, fornication, uncleanness, inordinate affection, evil
concupiscence;” and we use every effort to “mortify the deeds of the flesh”
(Chapter 49).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">We, however, have to the best of our ability defended ourselves at
great length in the preceding pages on the subject of the honour which we
render to our Jesus, pointing out that we have found the better part; and that
in showing that the truth which is contained in the teaching of Jesus Christ is
pure and unmixed with error, we are not commending ourselves, but our Teacher,
to whom testimony was borne through many witnesses by the Supreme God and the
prophetic writings among the Jews, and by the very clearness of the case
itself, for it is demonstrated that He could not have accomplished such mighty
works without the divine help (Chapter 51).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">That we are not refuted, however, on the subject of our great
Saviour, although the accuser may <i>appear </i>to refute us, will be manifest
to those who peruse in a spirit of truth-loving investigation all that is
predicted and recorded of Him. And, in the next place, since he considers that he
makes a concession in saying of the Saviour, “Let him appear to be really an angel,”
we reply that we do not accept of such a concession from Celsus; but we look to
the work of Him who came to visit the whole human race in His word and
teaching, as each one of His adherents was capable of receiving Him. And this
was the work of one who, as the prophecy regarding Him said, was not simply an
angel, but the “Angel of the great counsel:” for He announced to men the great
counsel of the God and Father of all things regarding them, (saying) of those
who yield themselves up to a life of pure religion, that they ascend by means
of their great deeds to God; but of those who do not adhere to Him, that they
place themselves at a distance from God, and journey on to destruction through
their unbelief of Him. He then continues: “If even the angel came to men, is he
the first and only one who came, or did others come on former occasions?” And
he thinks he can meet either of these dilemmas at great length, although there
is not a single real Christian who asserts that Christ was the only being that
visited the human race. For, as Celsus says, “If they should say the only one,”
there are others who appeared to different individuals (Chapter 53).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Proceeding immediately after to mix up and compare with one
another things that are dissimilar, and incapable of being united, he subjoins
to his statement regarding the sixty or seventy angels who came down from
heaven, and who, according to him, shed fountains of warm water for tears, the
following: “It is related also that there came to the tomb of Jesus himself,
according to some, two angels, according to others, one;” having failed to
notice, I think, that Matthew and Mark speak of one, and Luke and John of two,
which statements are not contradictory. For they who mention “one,” say that it
was he who rolled away the stone from the sepulchre; while they who mention “two,”
refer to those who appeared in shining raiment to the women that repaired to
the sepulchre, or who were seen within sitting in white garments. Each of these
occurrences might now be demonstrated to have actually taken place, and to be
indicative of a figurative meaning existing in these “phenomena,” (and
intelligible) to those who were prepared to behold the resurrection of the Word.
Such a task, however, does not belong to our present purpose, but rather to an
exposition of the Gospel (Chapter 56).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">If, however, it be necessary to express ourselves with precision
in our answer to Celsus, who thinks that we hold the same opinions on the
matters in question as do the Jews, we would say that we both agree that the
books (of Scripture) were written by the Spirit of God, but that we do <i>not</i>
agree about the meaning of their contents; for we do not regulate our lives
like the Jews, because we are of opinion that the literal acceptation of the
laws is not that which conveys the meaning of the legislation. And we maintain,
that “when Moses is read, the veil is upon their heart,” because the meaning of
the law of Moses has been concealed from those who have not welcomed the way
which is by Jesus Christ. But we know that if one turn to the Lord (for “the
Lord is that Spirit”), the veil being taken away, “he beholds, as in a mirror
with unveiled face, the glory of the Lord” in those thoughts which are
concealed in their literal expression, and to his own glory becomes a participator
of the divine glory; the term “face” being used figuratively for the “understanding,”
as one would call it without a figure, in which is the face of the “inner man,”
filled with light and glory, flowing from the true comprehension of the
contents of the law (Chapter 60).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">After the above remarks he proceeds as follows: “Let no one
suppose that I am ignorant that some of them will concede that their God is the
same as that of the Jews, while others will maintain that he is a different
one, to whom the latter is in opposition, and that it was from the former that the
Son came.” Now, if he imagine that the existence of numerous heresies among the
Christians is a ground of accusation against Christianity, why, in a similar
way, should it not be a ground of accusation against philosophy, that the
various sects of philosophers differ from each other, not on small and
indifferent points, but upon those of the highest importance? Nay, medicine
also ought to be a subject of attack, on account of its many conflicting
schools. Let it be admitted, then, that there are amongst us some who deny that
our God is the same as that of the Jews: nevertheless, on that account those
are not to be blamed who prove from the same Scriptures that one and the same
Deity is the God of the Jews and of the Gentiles alike, as Paul, too,
distinctly says, who was a convert from Judaism to Christianity, “I thank my
God, whom I serve from my forefathers with a pure conscience.” And let it be
admitted also, that there is a third class who call certain persons “carnal,”
and others “spiritual,”—I think he here means the followers of Valentinus,—yet
what does this avail against us, who belong to the Church, and who make it an
accusation against such as hold that certain natures are saved, and that others
perish in consequence of their natural constitution? And let it be admitted
further, that there are some who give themselves out as Gnostics, in the same
way as those Epicureans who call themselves philosophers: yet neither will they
who annihilate the doctrine of providence be deemed true philosophers, nor
those true Christians who introduce monstrous inventions, which are disapproved
of by those who are the disciples of Jesus. Let it be admitted, moreover, that
there are some who accept Jesus, and who boast on that account of being
Christians, and yet would regulate their lives, like the Jewish<span style="mso-spacerun: yes;"> </span>multitude, in accordance with the Jewish law,—and
these are the twofold sect of Ebionites, who either acknowledge with us that
Jesus was born of a virgin, or deny this, and maintain that He was begotten like
other human beings,—what does that avail by way of charge against such as
belong to the Church, and whom Celsus has styled “those of the multitude?” He
adds, also, that certain of the Christians are believers in the Sibyl, having
probably misunderstood some who blamed such as believed in the existence of a
prophetic Sibyl, and termed those who held this belief Sibyllists (Chapter 61).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“Moreover,” he continues, “these persons utter against one another
dreadful blasphemies, saying all manner of things shameful to be spoken; nor
will they yield in the slightest point for the sake of harmony, hating each
other with a perfect hatred.” Now, in answer to this, we have already said that
in philosophy and medicine sects are to be found warring against sects. We,
however, who are followers of the word of Jesus, and have exercised ourselves
in thinking, and saying, and doing what is in harmony with His words, “when
reviled, bless; being persecuted, we suffer it; being defamed, we entreat;” and
we would <i>not </i>utter “all manner of things shameful to be spoken” against
those who have adopted different opinions from ours, but, if possible, use
every exertion to raise them to a better condition through adherence to the
Creator alone, and lead them to perform every act as those who will (one day)
be judged. And if those who hold different opinions will not be convinced, we
observe the injunction laid down for the treatment of such: “A man that is a heretic,
after the first and second admonition, reject, knowing that he that is such is
subverted, and sinneth, being condemned of himself.” Moreover, we who know the
maxim, “Blessed are the peacemakers,” and this also, “Blessed are the meek,”
would not regard with hatred the corrupters of Christianity, nor term those who
had fallen into error Circes and flattering deceivers (Chapter 63).<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">But since he asserts that “you may hear all those who differ so
widely saying, ‘The world is crucified to me, and I unto the world,’” we shall
show the falsity of such a statement. For there are certain heretical sects
which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites,
and those who are termed Encratites. Those, then, who do not regard the apostle
as a holy and wise man, will not adopt his language, and say, “The world is
crucified to me, and I unto the world.” And consequently in this point, too,
Celsus is guilty of falsehood. He continues, moreover, to linger over the
accusations which he brings against the diversity of sects which exist, but does
not appear to me to be accurate in the language which he employs, nor to have
carefully observed or understood how it is that those Christians who have made
progress in their studies say that they are possessed of greater knowledge than
the Jews; and also, whether they acknowledge the same Scriptures, but interpret
them differently, or whether they do not recognise these books as divine. For
we find both of these views prevailing among the sects. He then continues: “Although
they have no foundation for the doctrine, let us examine the system itself;
and, in the first place, let us mention the corruptions which they have made
through ignorance and misunderstanding, when in the discussion of elementary
principles they express their opinions in the most absurd manner on things
which they do not understand, such as the following.” And then, to certain expressions
which are continually in the mouths of the believers in Christianity, he
opposes certain others from the writings of the philosophers, with the object
of making it appear that the noble sentiments which Celsus supposes to be used
by Christians have been expressed in better and clearer language by the
philosophers, in order that he might drag away to the study of philosophy those
who are caught by opinions which at once evidence their noble and religious
character. We shall, however, here terminate the fifth book, and begin the
sixth with what follows (Chapter 65).</span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-21808398582547817182018-12-27T10:40:00.000-06:002018-12-27T11:13:55.597-06:00Quotes from some Martyrs<br />
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<span style="font-size: 18.6667px;">Early Christian Life</span></div>
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<span style="font-size: 18.6667px;">(Quotes from some early and later Christian Martyrs)</span><br />
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<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-language: X-NONE;">“Verily,
verily, I say unto you, Except a corn of wheat fall into the ground and die, it
abideth alone: but if it die, it bringeth forth much fruit” (John 12:24).<o:p></o:p></span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman";">“Instantly
two executioners came forward, who tore her [Eulalia’s] tender limbs, and with
cutting hooks or claws cut open her sides to the very ribs. Eulalia, counting
and recounting the gashes on her body, said, "Behold, Lord Jesus Christ!
Thy name is being written on my body; what great delight it affords me to read
these letters, because they are signs of Thy victory! Behold, my purple blood
confesses Thy holy name” (Martyr’s Mirror).<o:p></o:p></span></div>
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<span style="background: white; font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“My dear Jesus, my Savior, is so deeply written in my heart, that I feel
confident, that if my heart were to be cut open and chopped to pieces, the name
of Jesus would be found written on every piece”, “The crucified Christ is my
only and entire love</span>”, <span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“Suffer me to become food for the wild
beasts, through whose instrumentality it will be granted me to attain to God. I
am the wheat of God, and let me be ground by the teeth of the wild beasts, that
I may be found the pure bread of Christ. Rather entice the wild beasts, that
they may become my tomb, and may leave nothing of my body; so that when I have
fallen asleep [in death], I may be no trouble to any one. Then shall I truly be
a disciple of Christ, when the world shall not see so much as my body. Entreat
Christ for me, that by these instruments I may be found a sacrifice [to God]. I
do not, as Peter and Paul, issue commandments unto you. They were apostles; I
am but a condemned man: they were free, while I am, even until now, a servant.
But when I suffer, I shall be the freed-man of Jesus, and shall rise again
emancipated in Him” (Ignatius of Antioch).<o:p></o:p></span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“T<span style="background: white;">he proconsul then said to him, “I have wild beasts at
hand; to these will I cast thee, except thou repent.” But he answered, “Call
them then, for we are not accustomed to repent of what is good in order to
adopt that which is evil;</span><sup style="-webkit-text-stroke-width: 0px; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;"> </sup><span style="-webkit-text-stroke-width: 0px; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;"> </span><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">and it is well for me to be changed from what is evil to what
is righteous.” But again the proconsul said to him, “I will cause thee to be
consumed by fire, seeing thou despisest the wild beasts, if thou wilt not
repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an
hour, and after a little is extinguished, but art ignorant of the fire of the
coming judgment and of eternal punishment, reserved for the ungodly. But why
tarriest thou? Bring forth what thou wilt” (The Martyrdom of Polycarp, chapter
11).<o:p></o:p></span></span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“I have greatly
rejoiced with you in our Lord Jesus Christ, because ye have followed the example
of true love [as displayed by God], and have accompanied, as became you, those
who were bound in chains, the fitting ornaments of saints, and which are indeed
the diadems of the true elect of God and our Lord” (Polycarp to the Ephesians,
chapter 1).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“As for
us, we are convinced that you can inflict no lasting evil on us. We can only do
it to ourselves by proving to be wicked people. You can kill us—but you cannot
harm us” (Justin Martyr 1<sup>st</sup> Apology).<o:p></o:p></span><br />
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br /></span>
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Dirk
Willems, after saving his enemy from drowning, his enemy handed him over to the
authorities to be executed. On the day of his martyrdom there was, “<span style="background: white;">A strong east wind blowing that day, [so that] the</span><a href="https://www.blogger.com/null" name="742"></a> kindled fire was much driven away from the upper part
of his body, as he stood at the stake; in consequence of which this good man
suffered a lingering death, insomuch that in the town of Leerdam, towards which
the wind was blowing, he was heard to exclaim over seventy times, "O my
Lord; my God".</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="background: white; font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">In a letter she wrote to her son from prison before her martyrdom, Anna instructs him with the following
words, “Observe that which the Lord commands you, and sanctify your body to His
service, that His name may be sanctified, praised, and made glorious and great
in you. Be not ashamed to confess Him before men; do not fear men; rather, give
up your life, than to depart from the truth. If you lose your body, which is
earthly, the Lord your God has prepared you a better one in heaven.
"Therefore, my child, strive for righteousness unto death, and arm yourself
with the armor of God. Be a pious Israelite, trample under foot all
unrighteousness, the world and all that is in it, and love only that which is
above” (Anna of Rotterdam).</span><span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p></o:p></span></div>
</div>
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<span style="font-size: 14pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-size: 14pt;">“According to my earnest expectation and </span><span style="font-size: 14pt;">my</span><span style="font-size: 14pt;"> hope, that in nothing I shall be ashamed, but </span><span style="font-size: 14pt;">that</span><span style="font-size: 14pt;"> with all boldness, as always, </span><span style="font-size: 14pt;">so</span><span style="font-size: 14pt;"> now also Christ shall be magnified
in my body, whether </span><span style="font-size: 14pt;">it be</span><span style="font-size: 14pt;"> by
life, or by death. For to me to live </span><span style="font-size: 14pt;">is</span><span style="font-size: 14pt;"> Christ, and to die </span><span style="font-size: 14pt;">is</span><span style="font-size: 14pt;">
gain. But if I live in the flesh, this </span><span style="font-size: 14pt;">is</span><span style="font-size: 14pt;"> the fruit of my labour: yet what I shall choose I wot
not. For I am in a strait betwixt two, having a desire to depart, and to
be with Christ; which is far better” (Philippians 1:10-23).</span></div>
</div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-language: X-NONE;">“The Holy Ghost witnesseth in every city, saying that bonds and
afflictions abide me. But none of these things move me, neither count I my
life dear unto myself, so that I might finish my course with joy, and the
ministry, which I have received of the Lord Jesus, to testify the gospel of the
grace of God” (Acts 20:23-24).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-language: X-NONE;">“Who shall separate us from the love of Christ? <span style="mso-bidi-font-style: italic;">shall</span> tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword? As it is written, For thy sake we are
killed all the day long; we are accounted as sheep for the slaughter. Nay,
in all these things we are more than conquerors through him that loved
us. For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord” (Romans 8:35-39).</span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-language: X-NONE;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span lang="X-NONE" style="background: white; font-size: 14.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“All the martyrdoms, then, were
blessed and noble which took place according to the will of God. For it becomes
us who profess</span><sup><span lang="X-NONE" style="font-size: 14.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span></sup><span lang="X-NONE" style="font-size: 14.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">greater piety than others, to ascribe the authority over all things to
God. And truly, who can fail to admire their nobleness of mind, and their
patience, with that love towards their Lord which they displayed<span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">?—</span><span lang="X-NONE" style="font-size: 14.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">who, when they were so torn with
scourges, that the frame of their bodies, even to the very inward veins and
arteries, was laid open, still patiently endured, while even those that stood
by pitied and bewailed them. But they reached such a pitch of magnanimity, that
not one of them let a sigh or a groan escape them; thus proving to us all that
those holy martyrs of Christ, at the very time when they suffered such
torments, were absent from the body, or rather, that the Lord then stood by
them, and communed with them. And, looking to the grace of Christ, they
despised all the torments of this world, redeeming themselves from eternal
punishment by [the suffering of] a single hour. For this reason the fire of
their savage executioners appeared cool to them. For they kept before their
view escape from that fire which is eternal and never shall be quenched, and
looked forward with the eyes of their heart to those good things which are laid
up for such as endure; things “which ear hath not heard, nor eye seen, neither
have entered into the heart of man,” but were revealed by the Lord to them,
inasmuch as they were no longer men, but had already become angels. And, in
like manner, those who were condemned to the wild beasts endured dreadful
tortures, being stretched out upon beds full of spikes, and subjected to
various other kinds of torments, in order that, if it were possible, the tyrant
might, by their lingering tortures, lead them to a denial [of Christ]</span><span style="background: white;">” </span>(The Martyrdom of Polycarp, Chapter 2)<span style="background: white;">.</span></span><span style="font-size: 14.0pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-language: X-NONE;"><o:p></o:p></span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-61780497073368432732018-12-26T14:40:00.000-06:002018-12-26T14:49:21.353-06:00The Second Epistle of Clement of Rome to the Corinthians 1st Century<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<span style="font-family: "perpetua" , "serif"; font-size: 12.0pt;">(The original translators of this document were Alexander
Roberts and James Donaldson. This work is in the public domain, being that it
was published first before January 1, 1923, and the author died at least one
hundred years ago)<o:p></o:p></span></div>
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<br />
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
I<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">BRETHREN,
it is fitting that you should think of Jesus Christ as of God,—as the Judge of
the living and the dead. And it does not become us to think lightly of our
salvation; for if we think little of Him, we shall also hope but to obtain
little [from Him]. And those of us who hear carelessly of these things, as if
they were of small importance, commit sin, not knowing whence we have been called,
and by whom, and to what place, and how much Jesus Christ submitted to suffer
for our sakes. What return, then, shall we make to Him, or what fruit that
shall be worthy of that which He has given to us? For, indeed, how great are
the benefits which we owe to Him! He has graciously given us light; as a Father,
He has called us sons; He has saved us when we were ready to perish. What
praise, then, shall we give to Him, or what return shall we make for the things
which we have received? We were deficient in understanding, worshipping stones
and wood, and gold, and silver, and brass, the works of men’s hands; and our
whole life was nothing else than death. Involved in blindness, and with such
darkness before our eyes, we have received sight, and through His will have
laid aside that cloud by which we were enveloped. For He had compassion on us,
and mercifully saved us, observing the many errors in which we were entangled, as
well as the destruction to which we were exposed, and that we had no hope of
salvation except it came to us from Him. For He called us when we were not, and
willed that out of nothing we should attain a real existence.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
II<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">“Rejoice,
thou barren that bearest not; break forth and cry, thou that travailest not;
for she that is desolate hath many more children than she that hath an
husband.” In that He said, “Rejoice, thou barren that bearest not,” He referred
to us, for our church was barren before that children were given to her. But
when He said, “Cry out, thou that travailest not,” He means this, that we
should sincerely offer up our prayers to God, and should not, like women in
travail, show signs of weakness. And in that He said, “For she that is desolate
hath many more children than she that hath an husband,” [He means] that our
people seemed to be outcast from God, but now, through believing, have become
more numerous than those who are reckoned to possess God. And another Scripture
saith, “I came not to call the righteous, but sinners.” This means that those who
are perishing must be saved. For it is indeed a great and admirable thing to
establish not the things which are standing, but those that are falling. Thus
also did Christ desire to save the things which were perishing, and has saved
many by coming and calling us when hastening to destruction.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
III<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Since,
then, He has displayed so great mercy towards us, and especially in this
respect, that we who are living should not offer sacrifices to gods that are
dead, or pay them worship, but should attain through Him to the knowledge of
the true Father, whereby shall we show that we do indeed know Him, but by not
denying Him through whom this knowledge has been attained? For He himself
declares, “Whosoever shall confess me before men, him will I confess before my
Father.”<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">This,
then, is our reward if we shall confess Him by whom we have been saved. But in
what way shall we confess Him? By doing what He says, and not transgressing His
commandments, and by honouring Him not with our lips only, but with all our
heart and all our mind. For He says in<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Isaiah,
“This people honoureth me with their lips, but their heart is far from me.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
IV<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Let
us, then, not only call Him Lord, for that will not save us. For He saith, “Not
every one that saith to me, Lord, Lord, shall be saved, but he that worketh
righteousness.” Wherefore, brethren, let us confess Him by our works, by loving
one another, by not committing adultery, or speaking evil of one another, or
cherishing envy; but by being continent, compassionate, and good. We ought also
to sympathize with one another, and not be avaricious. By such works let us
confess Him, and not by those that are of an opposite kind. And it is not
fitting that we should fear men, but rather God. For this reason, if we should
do such [wicked] things, the Lord hath said, “Even though ye were gathered
together to me in my very bosom, yet if ye were not to keep my commandments, I
would cast you off, and say unto you, Depart from me; I know you not whence ye
are, ye workers of iniquity.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
V<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Wherefore,
brethren, leaving [willingly] our sojourn in this present world, let us do the
will of Him that called us, and not fear to depart out of this world. For the
Lord saith, “Ye shall be as lambs in the midst of wolves.” And Peter answered
and said unto Him, “What, then, if the wolves shall tear in pieces the lambs?”
Jesus said unto Peter, “The lambs have no cause after they are dead to fear the
wolves; and in like manner, fear not ye them that kill you, and can do nothing more
unto you; but fear Him who, after you are dead, has power over both soul and
body to cast them into hell-fire.” And consider, brethren, that the sojourning
in the flesh in this world is but brief and transient, but the promise of
Christ is great and wonderful, even the rest of the kingdom to come, and of
life everlasting. By what course of conduct, then, shall we attain these
things, but by leading a holy and righteous life, and by deeming these worldly
things as not belonging to us, and not fixing our desires upon them? For if we
desire to possess them, we fall away from the path of righteousness.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
VI<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Now
the Lord declares, “No servant can serve two masters.” If we desire, then, to
serve both God and mammon, it will be unprofitable for us. “For what will it
profit if a man gain the whole world, and lose his own soul?” This world and
the next are two enemies. The one urges to adultery and corruption, avarice and
deceit; the other bids farewell to these things. We cannot, therefore, be the
friends of both; and it behoves us, by renouncing the one, to make sure of the other.
Let us reckon that it is better to hate the things present, since they are
trifling, and transient, and corruptible; and to love those [which are to
come,] as being good and incorruptible. For if we do the will of Christ, we
shall find rest; otherwise, nothing shall deliver us from eternal punishment, if
we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If
Noah, Job, and Daniel should rise up, they should not deliver their children in
captivity.” Now, if men so eminently righteous are not able by their
righteousness to deliver their children, how can we hope to enter into the
royal residence of God unless we keep our baptism holy and undefiled? Or who
shall be our advocate, unless we be found possessed of works of holiness and
righteousness?<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
VII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Wherefore,
then, my brethren, let us struggle with all earnestness, knowing that the
contest is [in our case] close at hand, and that many undertake long voyages to
strive for a corruptible reward; yet all are not crowned, but those only that
have laboured hard and striven gloriously. Let us therefore so strive, that we
may all be crowned. Let us run the straight course, even the race that is
incorruptible; and let us in great numbers set out for it, and strive that we
may be crowned. And should we not all be able to obtain the crown, let us at
least come near to it. We must remember that he who strives in the corruptible
contest, if he be found acting unfairly, is taken away and scourged, and cast
forth from the lists. What then think ye? If one does anything unseemly in the
incorruptible contest, what shall he have to bear? For of those who do not
preserve the seal [unbroken], [the Scripture] saith, “Their worm shall not die,
and their fire shall not be quenched, and they shall be a spectacle to all
flesh.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
VIII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">As
long, therefore, as we are upon earth, let us practise repentance, for we are
as clay in the hand of the artificer. For as the potter, if he make a vessel,
and it be distorted or broken in his hands, fashions it over again; but if he
have before this cast it into the furnace of fire, can no longer find any help
for it: so let us also, while we are in this world, repent with our whole heart
of the evil deeds we have done in the flesh, that we may be saved by the Lord,
while we have yet an opportunity of repentance. For after we have gone out of
the world, no further power of confessing or repenting will there belong to us.
Wherefore, brethren, by doing the will of the Father, and keeping the flesh
holy, and observing the commandments of the Lord, we shall obtain eternal life.
For the Lord saith in the Gospel, “If ye have not kept that which was small,
who will commit to you the great? For I say unto you, that he that is faithful
in that which is least, is faithful also in much.” This, then, is what He means:
“Keep the flesh holy and the seal undefiled, that ye may receive eternal life.”<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
IX<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">And
let no one of you say that this very flesh shall not be judged, nor rise again.
Consider ye in what [state] ye were saved, in what ye received sight, if not
while ye were in this flesh. We must therefore preserve the flesh as the temple
of God. For as ye were called in the flesh, ye shall also come [to be judged]
in the flesh. As Christ the Lord who saved us, though He was first a Spirit
became flesh, and thus called us, so shall we also receive the reward in this
flesh. Let us therefore love one another, that we may all attain to the kingdom
of God. While we have an opportunity of being healed, let us yield ourselves to
God that healeth us, and give to Him a recompense. Of what sort? Repentance out
of a sincere heart; for He knows all things beforehand, and is acquainted with
what is in our hearts. Let us therefore give Him praise, not with the mouth only,
but also with the heart, that He may accept us as sons. For the Lord has said,
“Those are my brethren who do the will of my Father.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
X<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Wherefore,
my brethren, let us do the will of the Father who called us, that we may live;
and let us earnestly follow after virtue, but forsake every wicked tendency
which would lead us into transgression; and flee from ungodliness, lest evils
overtake us. For if we are diligent in doing good, peace will follow us. On
this account, such men cannot find it [i.e. peace] as are influenced by human
terrors, and prefer rather present enjoyment to the promise which shall
afterwards be fulfilled. For they know not what torment present enjoyment
incurs, or what felicity is involved in the future promise. And if, indeed,
they themselves only did such things, it would be [the more] tolerable; but now
they persist in imbuing innocent souls with their pernicious doctrines, not
knowing that they shall receive a double condemnation, both they and those that
hear them.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XI<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Let
us therefore serve God with a pure heart, and we shall be righteous; but if we
do not serve Him, because we believe not the promise of God, we shall be
miserable. For the prophetic word also declares, “Wretched are those of a
double mind, and who doubt in their heart, who say, All these things have we
heard even in the times of our fathers; but though we have waited day by day,
we have seen none of them [accomplished]. Ye fools! compare yourselves to a
tree; take, for instance, the vine. First of all it sheds its leaves, then the
bud appears; after that the sour grape, and then the fully-ripened fruit. So,
likewise, my people have borne disturbances and afflictions, but afterwards
shall they receive their good things.” Wherefore, my brethren, let us not be of
a double mind, but let us hope and endure, that we also may obtain the reward.
For He is faithful who has promised that He will bestow on every one a reward
according to his works. If, therefore, we shall do righteousness in the sight
of God, we shall enter into His kingdom, and shall receive the promises, which
“ear hath not heard, nor eye seen, neither have entered into the heart of man.”<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Let
us expect, therefore, hour by hour, the kingdom of God in love and
righteousness, since we know not the day of the appearing of God. For the Lord
Himself, being asked by one when His kingdom would come, replied, “When two
shall be one, that which is without as that which is within, and the male with
the female, neither male nor female.” Now, two are one when we speak the truth
one to another, and there is unfeignedly one soul in two bodies. And “that
which is without as” that which is within meaneth this: He calls the soul “that
which is within,” and the body “that which is without.” As, then, thy body is
visible to sight, so also let thy soul be manifest by good works. And “the
male, with the female, neither male nor female,” this He saith, that brother
seeing sister may have no thought concerning her as female, and that she may
have no thought concerning him as male. “If ye do these things,” saith He, “the
kingdom of my Father shall come.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XIII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Brethren,
then, let us now at length repent, let us soberly turn to that which is good;
for we are full of abundant folly and wickedness. Let us wipe out from us our
former sins, and repenting from the heart be saved; and let us not be
men-pleasers, nor be willing to please one another only, but also the men
without, for righteousness sake, that the name may not be, because of us,
blasphemed. For the Lord saith, “Continually my name is blasphemed among all
nations,” and “Wherefore my name is blasphemed; blasphemed in what? In your not
doing the things which I wish.” For the nations, hearing from our mouth the
oracles of God, marvel at their excellence and worth; thereafter learning that
our deeds are not worthy of the words which we speak,—receiving this occasion
they turn to blasphemy, saying that they are a fable and a delusion. For,
whenever they hear from us that God saith, “No thank have ye, if ye love them
which love you, but ye have thank, if ye love your enemies and them which hate
you”—whenever they hear these words, they marvel at the surpassing measure of
their goodness; but when they see, that not only do we not love those who hate,
but that we love not even those who love, they laugh us to scorn, and the name
is blasphemed.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XIV<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">So,
then, brethren, if we do the will of our Father God, we shall be members of the
first church, the spiritual,—that which was created before sun and moon; but if
we shall not do the will of the Lord, we shall come under the Scripture which
saith, “My house became a den of robbers.” So, then, let us elect to belong to
the church of life, that we may be saved. I think not that ye are ignorant that
the living church is the body of Christ (for the Scripture, saith, “God created
man male and female;” the male is Christ, the female the church,) and that the
Books and the Apostles teach that the church is not of the present, but from
the beginning. For it was spiritual, as was also our Jesus, and was made
manifest at the end of the days in order to save you. The church being
spiritual, was made manifest in the flesh of Christ, signifying to us that if
any one of us shall preserve it in the flesh and corrupt it not, he shall
receive it in the Holy Spirit. For this flesh is the type of the spirit; no
one, therefore, having corrupted the type, will receive afterwards the
antitype. Therefore is it, then, that He saith, brethren, “Preserve ye the
flesh, that ye may become partakers of the spirit.” If we say that the flesh is
the church and the spirit Christ, then it follows that he who shall offer
outrage to the flesh is guilty of outrage on the church. Such an one, therefore,
will not partake of the spirit, which is Christ. Such is the life and
immortality, which this flesh may afterwards receive, the Holy Spirit cleaving
to it; and no one can either express or utter what things the Lord hath
prepared for His elect.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XV<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">I
think not that I counted trivial counsel concerning continence; following it, a
man will not repent thereof, but will save both himself and me who counselled.
For it is no small reward to turn back a wandering and perishing soul for its
salvation. For this recompense we are able to render to the God who created us,
if he who speaks and hears both speak and hear with faith and love. Let us,
therefore, continue in that course in which we, righteous and holy, believed,
that with confidence we may ask God who saith, “Whilst thou art still speaking,
I will say, Here I am.” For these words are a token of a great promise, for the
Lord saith that He is more ready to give than he who asks. So great, then,
being the goodness of which we are partakers, let us not grudge one another the
attainment of so great blessings. For in proportion to the pleasure with which
these words are fraught to those who shall follow them, in that proportion is
the condemnation with which they are fraught to those who shall refuse to hear.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XVI<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">So,
then, brethren, having received no small occasion to repent, while we have
opportunity, let us turn to God who called us, while yet we have One to receive
us. For if we renounce these indulgences and conquer the soul by not fulfilling
its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that
the day of judgment draweth nigh like a burning oven, and certain of the
heavens and all the earth will melt, like lead melting in fire; and then will
appear the hidden and manifest deeds of men. Good, then, is alms as repentance
from sin; better is fasting than prayer, and alms than both; “charity covereth
a multitude of sins,” and prayer out of a good conscience delivereth from
death. Blessed is every one that shall be found complete in these; for alms
lightens the burden of sin.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XVII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Let
us, then, repent with our whole heart, that no one of us may perish amiss. For
if we have commands and engage in withdrawing from idols and instructing
others, how much more ought a soul already knowing God not to perish.
Rendering, therefore, mutual help, let us raise the weak also in that which is
good, that all of us may be saved and convert one another and admonish. And not
only now let us seem to believe and give heed, when we are admonished by the
elders; but also when we take our departure home, let us remember the
commandments of the Lord, and not be allured back by worldly lusts, but let us
often and often draw near and try to make progress in the Lord’s commands, that
we all having the same mind may be gathered together for life. For the Lord
said, “I come to gather all nations [kindreds] and tongues.” This means the day
of His appearing, when He will come and redeem us—each one according to his
works. And the unbelievers will see His glory and might, and, when they see the
empire of the world in Jesus, they will be surprised, saying, “Woe to us,
because Thou wast, and we knew not and believed not and obeyed not the elders
who show us plainly of our salvation.” And “their worm shall not die, neither shall
their fire be quenched; and they shall be a spectacle unto all flesh.” It is of
the great day of judgment He speaks, when they shall see those among us who
were guilty of ungodliness and erred in their estimate of the commands of Jesus
Christ. The righteous, having succeeded both in enduring the trials and hating
the indulgences of the soul, whenever they witness how those who have swerved
and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable,
will give glory to their God and say, “There will be hope for him who has
served God with his whole heart.”<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XVIII<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">And
let us, then, be of the number of those who give thanks, who have served God,
and not of the ungodly who are judged. For I myself, though a sinner every whit
and not yet fleeing temptation but continuing in the midst of the tools of the
devil, study to follow after righteousness, that I may make, be it only some,
approach to it, fearing the judgment to come.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XIX<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">So
then, brothers and sisters, after the God of truth I address to you an appeal
that ye may give heed to the words written, that ye may save both yourselves
and him who reads an address in your midst. For as a reward I ask of you
repentance with the whole heart, while ye bestow upon yourselves salvation and
life. For by so doing we shall set a mark for all the young who wish to be
diligent in godliness and the goodness of God. And let not us, in our folly,
feel displeasure and indignation, whenever any one admonishes us and turns us
from unrighteousness to righteousness. For there are some wicked deeds which we
commit, and know it not, because of the double-mindedness and unbelief present
in our breasts, and our understanding is darkened by vain desires. Let us,
therefore, work righteousness, that we may be saved to the end. Blessed are
they who obey these commandments, even if for a brief space they suffer in this
world, and they will gather the imperishable fruit of the resurrection. Let not
the godly man, therefore, grieve; if for the present he suffer affliction,
blessed is the time that awaits him there; rising up to life again with the
fathers he will rejoice for ever without a grief.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">Chapter
XX<o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">But
let it not even trouble your mind, that we see the unrighteous possessed of
riches and the servants of God straitened. Let us, therefore, brothers and
sisters, believe; in a trial of the living God we strive and are exercised in
the present life, that we may obtain the crown in that which is to come. No one
of the righteous received fruit speedily, but waiteth for it. For if God
tendered the reward of the righteous in a trice, straightway were it commerce
that we practised, and not godliness. For it were as if we were righteous by following
after not godliness but gain; and for this reason the divine judgment baffled
the spirit that is unrighteous and heavily weighed the fetter.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 15.0pt; mso-bidi-font-family: "Times New Roman";">To
the only God, invisible, Father of truth, who sent forth to us the Saviour and
Author of immortality, through whom He also manifested to us the truth and the
heavenly life, to Him be glory for ever and ever. Amen.</span></div>
</div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-40757613367267412922018-12-25T09:35:00.000-06:002018-12-26T14:20:34.624-06:00Early Christian Life: Favorite quotes from Ignatius of Antioch<span style="font-size: large;">"And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they may attain to God. See, then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphemies return your prayers; in contrast to their error, be ye steadfast in the faith; and for their cruelty, manifest your gentleness".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end."</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"But consider those who are of a different opinion with respect to the grace of Christ which has come unto us, how opposed they are to the will of God. They have no regard for love; no care for the widow, or the orphan, or the oppressed; of the bond, or of the free; of the hungry, or of the thirsty".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"Do not speak of Jesus Christ, and yet set your desires on the world".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"But some most worthless persons are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus which are the beginning and the end of life. For the beginning is faith, and the end is love. Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"No man [truly] making a profession of faith sinneth; nor does he that possesses love hate any one. The tree is made manifest by its fruit; so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession, but that a man be found continuing in the power of faith to the end".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord".</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him".</span>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-476147522877218812018-12-18T01:51:00.003-06:002024-02-19T13:44:55.372-06:00Love Your Enemies<div><span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Something I wrote years ago:</span></div><span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;"><div><span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;"><br /></span></div>Jesus said: Love Your Enemies (Matthew 5:38-48;
Luke 6:27-36).</span><br />
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">May His nail pierced hands and feet, pierce our
hearts. May His bleeding side empty us of greed. May we wear the crown He wore
and lay ours down at His feet. May the beating He took for us help us to turn
the other cheek. May the joy that was set before Him be our endurance. May His
being forsaken break us to forsake all and follow Him. Besides, when it is all
said and done, He was raised from the dead! </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Our faith in the Christ who suffered in the
flesh and rose from the dead is at the very core of everything we do. Apart
from this revelation we may never pass from the bitter tundra of cold love into
the ardent life and testimony of Jesus. We will ever be ruled by our senses,
minding earthly things, and grasping for the wind. The lack of faith believers
have in this vital truth keeps them at best, lukewarm. The eternal springs of
love flow through the vessel quickened with revelations of his eternal estate
where Jesus Himself kindles everlasting flames of love in the hearts of His
faithful forever. There will be no more death, nor sorrow, nor crying. Neither
shall there be any more pain, for the former things will have passed away (Revelation
21:4). </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">The wisdom of God’s love liberates those bound with
cords of selfishness. For this wisdom illuminates the fearful mind with
eternity, creating in them a countenance as bold as a lion. They never shrink
back from the jaws of pain, offenses, or death, but are wholly devoted to
charity at all costs. All is a gift cheerfully spent on Christ knowing that
death only opens up the everlasting doors of fellowship with Him which no man
can shut. These with a good conscience strive against the flesh before the
“cloud of witnesses” aiming to follow the example of all their brethren who
chose to suffer in hope of a better resurrection, who bore the image of Christ
in their mortal bodies, for the honor of Him who called them by glory and virtue.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">The sun is to the stars as eternity is to the
time of this life. Morning dawns and the glorious hosts that glimmered in the
night skies vanish. Moreover eternity rises after the night of death and we see
that our lives were but a vapor which appeareth for a little time and then it
vanisheth away (James 4:14). </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Spiritual things are spiritually discerned (1
Corinthians 2:14), and to be carnally minded is death, but to be spiritually
minded is life and peace. Because the carnal mind is enmity against God; for it
is not subject to the law of God, nor indeed can be (Romans 8:6-7). Many agree
that the Bible is true, but only few obey it. These few constitute God’s true
elect; for genuine faith is always expressed through obedience. Obedient faith
is that which follows a divine revelation. By faith Noah built the ark; he did
not bring the ark into existence through concentration of his mind. Likewise
the teachings of Christ are divine revelations and all who obey them will
inherit the kingdom of God. The crucifixion of Christ writes the words “Love
your enemies” upon the hearts of those in whom His Spirit resides.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">If we would enter into life eternal we must come
in through the narrow gate and follow the way that leads us to this heavenly
place. As Jesus our Lord has said, “Enter by the narrow gate; for wide is the
gate and broad is the way that leads to destruction, and there are many who go
in by it. Because narrow is the gate and difficult is the way which leads to
life, and there are few who find it” (Matthew 7:13-14). </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">One must ask himself, “Did Jesus teach for the
joy of hearing Himself speak?” also, “Did He leave us His teachings to reveal
how to live in heaven or upon the earth?” On the earth no doubt!</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">One thing Jesus taught us was love. Love, when
crushed, like a rose rewards its enemies with the sweet fragrance of tender
mercy. Love is selfless faith. It cannot be conquered by evil. Love is despised
and rejected by men, full of sorrows and acquainted with grief. Love is the
victory won through much travail. The essence of this virtue, so long as we are
in the flesh, is suffering. Love is the heart of the New Creation, making this Jesus’s
magnum opus. The proof of Jesus’s suffering and resurrection is witnessed as
offenders, mockers, tormentors, and persecutors gazed upon love enduring
trials; the harder they squeezed her, the more she gave. This behavior gives
credibility to the faith we profess, for, “Faith is the substance of things
hoped for, the evidence of things not seen” (Hebrews 11:1). To undergo such
sufferings, while rewarding your enemies with patience and kindness is evidence
of the resurrection and a “place prepared for you”; hence, the substance of
things hoped for. This behavior validates our faith telling the cloud of
witnesses and world that we believe what we say we believe. Without these
corresponding actions we are merely clouds without water (2 Peter 2:17-18).</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">“You have heard that it was said, ‘You shall
love your neighbor and hate your enemy.’ But I say to you, love your enemies,
bless those who curse you, do good to those who hate you, and pray for those
who spitefully use you and persecute you, that you may be sons of your Father
in heaven” (Matthew 5:43-45). Notice His choice of words: that you may be sons
of your Father in heaven. This must be what it means to believe on His name
(John 1:12). The word enemies is translated from the Greek word echthros which
meaning ranges from a person who violently assails you with words and
indignation, to where they are actually hostile, even to murder. Echthros
encompasses all grades of enemies from A to Z. Jesus gave a short list, such as
those who curse you, hate you, spitefully use you, and persecute you. These
four degrees of enemies mean to invoke curses upon; insult, slander, falsely
accuse; afflict, torture, and kill. Jesus commanded us to love such as these,
for we do not win our enemies to Christ by killing them or defending ourselves;
nor do we pray for and bless the dead. The mind which refuses to submit to the
rule of such ardent love is enmity against God, for God is such love. </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Humanism has violently gripped and seized, so
as to crush the very life of Christianity and has denounced with much approval
from believers, the very heights of love Jesus came to teach. How shall those
who have heeded such foolishness be blameless on the Day of Judgment? Those who
claim to be a Christian yet would not love in this way are a reproach to both Christ
and Christianity. We were once all enemies towards God through wicked works,
yet He sent His Son to make peace through the blood of His cross, reconciling
us to Himself through Jesus (Colossians 1:20). </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">We also ought to have such love for our enemies
by giving our lives that they too might repent and be reconciled back to God.
Shall we desire for the wicked to perish? Certainly not! For we ourselves were
perishing from our own wickedness, but God in His mercy, saved us undeserving,
wretched, and helpless sinners; shall we not also be rich in such mercy towards
our enemies? However those who cannot love like this cannot believe in the
resurrection, heaven, or eternal judgment; for our faith in Christ is expressed
through such love and a person who kills in self defense or to save his
families earthly life or who goes to war defending an earthly nation is no
longer walking in this love, thus they are no longer abiding in God, for God is
such love (1 John 4:16).</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">It is very simple: if you believe in using
violence as a means to any end, you do not believe in the resurrection of the
just and the unjust (John 5:29). However if you do, you must be one of the most
cold-hearted creatures on earth.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">The strength of love is so colossal that you
could wish yourself accursed from Christ for the sake of your enemies, as it is
written, “For I could wish that I myself were accursed from Christ for my
brethren, my countrymen according to the flesh, who are Israelites” (Romans
9:3-4). These same Israelites stoned Paul, laid one hundred and ninety five
stripes upon him, beat him with rods, and threw him in prison. These his
enemies gave him reason to write, “From now on let no one trouble me, for I
bear in my body the marks of the Lord Jesus” (Galatians 6:17).</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">It is a mind ruled by fear and torment; a
spirit hardened with pride; it is a carnal, sensual, earthly mind which would
use violence as a means to preserve that which must surely die (James 3:15).
What are we hoping to save through war and violence which we cannot avoid
losing one day? We may well perish in faith loving our enemies as Jesus both
did and taught than to live with unbelief. Remember, spiritual things are
spiritually discerned. You will not understand this command which Jesus gave
unless you open your heart, pray to God, and remember Jesus crucified and
raised from the dead. </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">A Christian would rather lose his life for his
enemy that his enemy may know Christ. He would rather be conquered along with
his family, and to be made slaves and mal-treated, that through much patience
and suffering his enemies may catch a glimpse of Christ’s love and be healed.
There is no such thing as a just war or defending oneself through violence. The
offenders know not what they are doing, but Christians do, therefore it is a
double sin on our part if we kill or return evil with evil. As Jesus rewarded
His enemies with forgiveness so are we to reward ours with the same through
patience and humility, the same mind being in us which was also in Jesus
(Philippians 2:5), walking just as He walked (1 John 2:6), following Him
(Ephesians 5:1), the just suffering for the unjust (1 Peter 3:18), that they,
as we, may be brought near to Him who died for them and rose again (2
Corinthians 5:15), that they may also savor the name which is sweeter than the
finest of perfumes.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Love grows all the hotter when it suffers all
the more. Suffering is the essence of love, like burning is the essence of
fire. When there is nothing left to burn the flames go out. In the same way,
love vanishes when it refuses to give of itself. Hence, to deny self, bear the
cross and love our enemies is vital to keep His holy fire kindled within. Jesus
gave us a new law saying, “Love your enemies,” and he did this very thing on
the cross, so that when He bled, He prayed, “Father, forgive them for they know
not what they do”. This is the pinnacle of all true Christian understanding.
However, when killing (or rendering any evil for evil) becomes forgiving, then
good has turned into evil.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Likewise did Stephen also, when suffering
injuries from the stones, prayed, “Lord, do not charge them with this sin”.
Moments before this Stephen gazed into heaven and saw the glory of God, and the
Son of Man standing at the right hand of God (Acts 7:55-56). Whereas most Scriptures
in the New Testament describe Jesus sitting at the right hand of God, here, as
He witnesses Stephen’s loyalty and love for His enemy, He is seen standing
ready to receive his spirit!</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">No doubt, God is glorified through our faith in
the Christ who suffered in the flesh and rose from the dead. For herein lays
the wisdom of God’s love. We suffer all things, endure all things, bear all
things, believe all things spoken to us by Jesus, rejoicing that He has counted
us worthy to suffer for His name, not lightly esteeming that the early
disciples for His sake were killed all the day long, accounted as sheep for the
slaughter, satisfying the bloodthirsty appetites of the sons of Belial. In
death or life these were more than conquerors in that they were governed by
this wisdom, for when their enemies assailed them with stones, swords, and chains,
ripping off the hide so that at times, even their entrails poured out, this
only diffused the fragrance of His knowledge in every place where they endured
such appalling atrocities.</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">We learn we are not pressed beyond what God
allows; moreover, we enter His eternal care when we leave this body. Therefore
we do not lose heart. Even though our outward man is perishing, yet the inward
man is being renewed day by day. For our light affliction, which is but for a
moment, is working for us a far more exceeding and eternal weight of glory,
while we do not look at the things which are seen, but at the things which are
not seen. For the things which are seen are temporary, but the things which are
not seen are eternal (2 Corinthians 4:16-18). Consider the sufferings of Paul.
Do you think he was without Divine protection for even one moment? Certainly
not! Rather God suffered Paul to be stoned, beaten, and scourged that through
these, His love and Paul’s faith would be proven, that his enemies upon seeing
these marvelous things would witness before their eyes the divine nature of
which Paul partook, and be converted. </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">Obedience is that necessity every believer must
have before entering those Celestial Gates of the Redeemed, whereupon it may be
written, “Blessed are those who do His commandments, that they may have the
right to the tree of life, and may enter through the gates into the city”
(Revelation 22:14). These alone truly expressed love for the King of the
heavenly country therefore they shall walk with Him in white, for they are
worthy (Revelation 3:4). Their love for Him expressed His love for men! They
loved not even their own lives but were faithful unto death, looking for the
glorious day when they shall behold Him for whom they have labored, endured,
and suffered the loss of all things. Oh what inexpressible joy shall fill their
hearts when they soar the celestial skies upon the wings of peace! </span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">But terror, shame, and darkness upon all of
those who believed the lie, that they could make it in, without having obeyed
the Prince of peace, as it is written, “But outside are dogs and sorcerers and
sexually immoral and murderers and idolaters, and whoever loves and practices a
lie” (Revelation 22:15). One cannot even imagine what awaits all of the false
teachers, prophets, and witnesses who mocked, scorned, and derided the faithful
who spoke the truth in love trembling in the fear of God. For it may be that
all of their followers will drag them from the walls of the City to a place of
utter darkness, and serve as an everlasting worm gnawing upon their memory,
thoughts, and feelings. Thus all who teach salvation through grace alone,
without the reflection of that grace as essential with all of its mysteries and
inner workings, may expect the deepest and outermost darkness as it is written,
for these are raging waves of the sea, foaming up their own shame; wandering
stars for whom is reserved the blackness of darkness forever (Jude 13). These
will forever share the inheritance allotted to the majority of Jeremiah’s
generation, whom the LORD sent warnings to them by His messengers, rising up
early and sending them, because He had compassion on His people. But they
mocked the messengers of God, despised His words, and scoffed at His prophets,
until the wrath of the LORD arose against His people, till there was no remedy
(2 Chronicles 36:15-16).</span></div>
<div style="margin: 24px 0px;">
<span face=""calibri" , "sans-serif"" style="font-size: 14pt; font-weight: normal; margin: 0px;">It is true that we love God because He first
loved us, but to abide therein we must obey Jesus, because our love for Him is
expressed not merely in feeling or thought, but through obedience, as He has
spoken, “If you love Me, keep My commandments,” (John 14:15) and, “The Father
Himself loves you, because you have loved Me,” (John 16-27) again, “If you keep
My commandments, you will abide in My love” (John 15:10). If we are born of God,
having become partakers of the Royal Lineage of love, that same love which
begot our dear Savior and Lord, who was pleased to have Him bruised for our
sakes, (not that the Father enjoyed watching His Son suffer, but in a similar
way as a parent who is pleased when his child turned the other cheek) that we
might become His offspring through faith in Him, let us also love in such a
way; for he that does so is born of God and knows God (1 John 4:8). “He that
says, ‘I know Him,’ and does not keep His commandments is a liar and the truth
is not in Him” (1 John 2:4). He commanded us to love our enemies.</span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-71437751787762950012018-12-14T10:38:00.002-06:002018-12-14T10:39:30.350-06:00At the Drop of a Dime<span style="font-size: large;">II the president knocked on a door and told a man to go to war, which if he did the president would bestow much honor upon him, at the drop of a dime that man would probably gird himself and go.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">If a woman told her husband that if he didn't do a certain thing that she would leave him, at the drop of dime he would probably do it to keep her with him.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">If a thief pointed a gun at a man and told him to give him his wallet, at the drop of a dime he would probably give him his wallet to save his own life.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">If a man established his career at some enterprise, was climbing the corporate ladder, and his boss told him to move to such and such country and establish another branch there, which if he did the man would soon become a millionaire, at the drop of a dime he would probably forsake everything and move to that country.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Dear man or woman: Neither the president, nor your spouse, nor yourself, nor your employer was CRUCIFIED FOR YOUR SINS! At the drop of a dime have you surrendered and forsaken everything to serve the King of glory? He alone is worthy!</span>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-88869863841181661582018-07-29T00:25:00.004-05:002018-07-31T15:49:25.764-05:00Quotes from Origen Against Celsus, Third Century A.D., Book 4<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">And he
continues: “What is the meaning of such a descent upon the part of God?” not
observing that, according to our teaching, the meaning of the descent is
pre-eminently to convert what are called in the Gospel the lost “sheep of the
house of Israel;” and secondly, to take away from them, on account of their
disobedience, what is called the “kingdom of God,” and to give to other husbandmen
than the ancient Jews, viz. to the Christians, who will render to God the
fruits of His kingdom in due season (each action being a “fruit of the
kingdom”). We shall therefore, out of a greater number, select a few remarks by
way of answer to the question of Celsus, when he says, “What is the meaning of
such a descent upon the part of God?” And Celsus here returns to himself an
answer which would have been given neither by Jews nor by us, when he asks,
“Was it in order to learn what goes on amongst men?” For not one of us asserts
that it was in order to learn what goes on amongst men that Christ entered into
this life. Immediately after, however, as if some would reply that it <i>was </i>“in
order to learn what goes on among men,” he makes this objection to his own
statement: “Does he not know all things?” Then, as if we were to answer that He
<i>does </i>know all things, he raises a new question, saying, “Then he does
know, but does not make (men) better, nor is it possible for him by means of
his divine power to make (men) better.” Now all this on his part is silly talk;
for God, by means of His word, which is continually passing from generation to
generation into holy souls, and constituting them friends of God and prophets, <i>does
</i>improve those who listen to His words; and by the coming of Christ He
improves, through the doctrine of Christianity, not those who are unwilling,
but those who have chosen the better life, and that which is pleasing to God. I
do not know, moreover, what kind of improvement Celsus wished to take place
when he raised the objection, asking, “Is it then not possible for him, by
means of his divine power, to make (men) better, unless he send some one for
that special purpose?” Would he then have the improvement to take place by
God’s filling the minds of men with new ideas, removing at once the (inherent)
wickedness, and implanting virtue (in its stead)? Another person now would
inquire whether this was not inconsistent or impossible in the very nature of
things; we, however, would say, “Grant it to be so, and let it be possible.”
Where, then, is our free will? and what credit is there in assenting to the
truth? or how is the rejection of what is false praiseworthy? But even if it
were once granted that such a course was not only possible, but could be
accomplished with propriety (by God), why would not one rather inquire (asking
a question like that of Celsus) why it was not possible for God, by means of
His divine power, to create men who needed no improvement, but who were of
themselves virtuous and perfect, evil being altogether non-existent? These
questions may perplex ignorant and foolish individuals, but not him who sees into
the nature of things; for if you take away the spontaneity of virtue, you
destroy its essence. But it would need an entire treatise to discuss these
matters; and on this subject the Greeks have expressed themselves at great
length in their works on providence. They truly would not say what Celsus has
expressed in words, that “God knows (all things) indeed, but does not make
(men) better, nor is able to do so by His divine power.” We ourselves have
spoken in many parts of our writings on these points to the best of our
ability, and the Holy Scriptures have established the same to those who are
able to understand them. (Origen against Celsus, Book 4 chapter 3)</span></div>
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<br /></div>
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<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">The
argument which Celsus employs against us and the Jews will be turned against
himself thus: My good sir, does the God who is over all things know what takes
place among men, or does He not know? Now if you admit the existence of a God
and of providence, as your treatise indicates, He must of necessity know. And
if He does know, why does He not make (men) better? Is it obligatory, then, on
us to defend God’s procedure in not making men better, although He knows their
state, but not equally binding on <i>you</i>, who do not distinctly show by
your treatise that you are an Epicurean, but pretend to recognise a providence,
to explain why God, although knowing all that takes place among men, does not
make them better, nor by divine power liberate all men from evil? We are not
ashamed, however, to say that God is constantly sending (instructors) in order
to make men better; for there are to be found amongst men reasons given by God
which exhort them to enter on a better life. But there are many diversities
amongst those who serve God, and they are few in number who are perfect and
pure ambassadors of the truth, and who produce a complete reformation, as did
Moses and the prophets. But above all these, great was the reformation effected
by Jesus, who desired to heal not only those who lived in one corner of the
world, but as far as in Him lay, men in every country, for He came as the
Saviour of <i>all </i>men. (Origen against celsus, Book 4 chapter 4)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">The
illustrious Celsus, taking occasion I know not from what, next raises an
additional objection against us, as if we asserted that “God Himself will come
down to men.” He imagines also that it follows from this, that “He has left His
own abode;” for he does not know the power of God, and that “the Spirit of the
Lord filleth the world, and that which upholdeth all things hath knowledge of
the voice.” Nor is he able to understand the words, “Do I not fill heaven and earth?
saith the LORD.” Nor does he see that, according to the doctrine of
Christianity, we all “in Him live, and move, and have our being,” as Paul also
taught in his address to the Athenians; and therefore, although the God of the
universe should through His own power descend with Jesus into the life of men,
and although the Word which was in the beginning with God, which is also God
Himself, should come to us, He does not give His place or vacate His own seat,
so that one place should be empty of Him, and another which did not formerly
contain Him be filled. But the power and divinity of God comes through him whom
God chooses, and resides in him in whom it finds a place, not changing its
situation, nor leaving its own place empty and filling another: for, in
speaking of His quitting one place and occupying another, we do not mean such
expressions to be taken <i>topically</i>; but we say that the soul of the bad
man, and of him who is overwhelmed in wickedness, is abandoned by God, while we
mean that the soul of him who wishes to live virtuously, or of him who is
making progress (in a virtuous life), or who is already living conformably
thereto, is filled with or becomes a partaker of the Divine Spirit. It is not necessary,
then, for the descent of Christ, or for the coming of God to men, that He
should abandon a greater seat, and that things on earth should be changed, as
Celsus imagines when he says, “If you were to change a single one, even the
least, of things on earth, all things would be overturned and disappear.” And
if we must speak of a change in any one by the appearing of the power of God,
and by the entrance of the word among men, we shall not be reluctant to speak
of changing from a wicked to a virtuous, from a dissolute to a temperate, and
from a superstitious to a religious life, the person who has allowed the word
of God to find entrance into his soul. (Origen against Celsus, Book 4 chapter
5)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But if you
will have us to meet the most ridiculous among the charges of Celsus, listen to
him when he says: “Now God, being unknown amongst men, and deeming himself on
that account to have less than his due, would desire to make himself known, and
to make trial both of those who believe upon him and of those who do not, like
those of mankind who have recently come into the possession of riches, and who
make a display of their wealth; and thus they testify to an excessive but very
mortal ambition on the part of God.” We answer, then, that God, not being known
by wicked men, would desire to make Himself known, not because He thinks that
He meets with less than His due, but because the knowledge of Him will free the
possessor from unhappiness. Nay, not even with the desire to try those who do
or who do not believe upon Him, does He, by His unspeakable and divine power,
Himself take up His abode in certain individuals, or send His Christ; but He
does this in order to liberate from all their wretchedness those who do believe
upon Him, and who accept His divinity, and that those who do <i>not </i>believe
may no longer have this as a ground of excuse, viz., that their unbelief is the
consequence of their not having heard the word of instruction. What argument,
then, proves that it follows from our views that God, according to our representations,
is “like those of mankind who have recently come into the possession of riches,
and who make a display of their wealth?” For God makes no display towards us,
from a desire that we should understand and consider His pre-eminence; but
desiring that the blessedness which results from His being known by us should
be implanted in our souls, He brings it to pass through Christ, and His
ever-indwelling word, that we come to an intimate fellowship with Him. No mortal
ambition, then, does the Christian doctrine testify as existing on the part of
God. (Origen against Celsus, Book 4 chapter 6)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">I do not
know how it is, that after the foolish remarks which he has made upon the
subject which we have just been discussing, he should add the following, that
“God does not desire to make himself known for his own sake, but because he
wishes to bestow upon us the knowledge of himself for the sake of our
salvation, in order that those who accept it may become virtuous and be saved, while
those who do not accept may be shown to be wicked and be punished.” And yet,
after making such a statement, he raises a new objection, saying: “After so
long a period of time, then, did God now bethink himself of making men live
righteous lives, but neglect to do so before?” To which we answer, that there
never was a time when God did not wish to make men live righteous lives; but He
continually evinced His care for the improvement of the rational animal, by
affording him occasions for the exercise of virtue. For in every generation the
wisdom of God, passing into those souls which it ascertains to be holy,
converts them into friends and prophets of God. And there may be found in the
sacred book (the names of) those who in each generation were holy, and were
recipients of the Divine Spirit, and who strove to convert their contemporaries
so far as in their power. (Origen against Celsus, Book 4 chapter 7)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">And it is
not matter of surprise that in certain generations there have existed prophets
who, in the reception of divine influence, surpassed, by means of their
stronger and more powerful (religious) life, other prophets who were their
contemporaries, and others also who lived before and after them. And so it is
not at all wonderful that there should also have been a time when something of
surpassing excellence took up its abode among the human race, and which was distinguished
above all that preceded or even that followed. But there is an element of
profound mystery in the account of these things, and one which is incapable of
being received by the popular understanding. And in order that these
difficulties should be made to disappear, and that the objections raised
against the advent of Christ should be answered—viz., that, “after so long a
period of time, then, did God now bethink himself of making men live righteous
lives, but neglect to do so before?”—it is necessary to touch upon the
narrative of the divisions (of the nations), and to make it evident why it was,
that “when the Most High divided the nations, when He separated the sons of
Adam, He set the bounds of the nations according to the number of the angels of
God, and the portion of the LORD was His people Jacob, Israel the cord of His
inheritance;” and it will be necessary to state the reason why the birth of
each man took place within each particular boundary, under him who obtained the
boundary by lot, and how it rightly happened that “the portion of the LORD was
His people Jacob, and Israel the cord of His inheritance,” and why formerly the
portion of the LORD was His people Jacob, and Israel the cord of His
inheritance. But with respect to those who come after, it is said to the
Saviour by the Father, “Ask of Me, and I will give Thee the heathen for Thine
inheritance, and the uttermost parts of the earth for Thy possession.” For
there are certain connected and related reasons, bearing upon the different
treatment of human souls, which are difficult to state and to investigate.
(Origen against Celsus, Book 4 chapter 8)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But we
defend our own procedure, when we say that our object is to reform the human
race, either by the threats of punishments which we are persuaded are necessary
for the whole world, and which perhaps are not without use to those who are to
endure them; or by the promises made to those who have lived virtuous lives,
and in which are contained the statements regarding the blessed termination
which is to be found in the kingdom of God, reserved for those who are worthy
of becoming His subjects. (Origen against celsus, Book 4 chapter 10)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But let us
look at what Celsus next with great ostentation announces in the following
fashion: “And again,” he says, “let us resume the subject from the beginning,
with a larger array of proofs. And I make no new statement, but say what has
been long settled. God is good, and beautiful, and blessed, and that in the
best and most beautiful degree. But if he come down among men, he must undergo
a change, and a change from good to evil, from virtue to vice, from happiness
to misery, and from best to worst. Who, then, would make choice of such a
change? It is the nature of a mortal, indeed, to undergo change and remoulding,
but of an immortal to remain the same and unaltered. God, then, could not admit
of such a change.” Now it appears to me that the fitting answer has been
returned to these objections, when I have related what is called in Scripture
the “condescension” of God to human affairs; for which purpose He did not need
to undergo a transformation, as Celsus thinks we assert, nor a change from good
to evil, nor from virtue to vice, nor from happiness to misery, nor from best
to worst. For, continuing unchangeable in His essence, He condescends to human
affairs by the economy of His providence. We show, accordingly, that the holy
Scriptures represent God as unchangeable, both by such words as “Thou art the same,”
and” I change not;” whereas the gods of Epicurus, being composed of atoms, and,
so far as their structure is concerned, capable of dissolution, endeavour to
throw off the atoms which contain the elements of destruction. Nay, even the
god of the Stoics, as being corporeal, at one time has his whole essence
composed of the guiding principle when the conflagration (of the world) takes
place; and at another, when a rearrangement of things occurs, he again becomes
partly material. For even the Stoics were unable distinctly to comprehend the
natural idea of God, as of a being altogether incorruptible and simple, and
uncompounded and indivisible. (Origen against Celsus, Book 4 chapter 14)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">And with
respect to His having descended among men, He was “previously in the form of God;”
and through benevolence, divested Himself (of His glory), that He might be
capable of being received by men. But He did not, I imagine, undergo any change
from “good to evil,” for “He did no <i>sin</i>;” nor from “virtue to vice,” for
“He knew no <i>sin</i>.” Nor did He pass from “happiness to misery,” but He
humbled Himself, and nevertheless was blessed, even when His humiliation was
undergone in order to benefit our race. Nor was there any change in Him from “best
to worst,” for how can goodness and benevolence be of “the worst?” Is it
befitting to say of the physician, who looks on dreadful sights and handles
unsightly objects in order to cure the sufferers, that he passes from “good to
evil,” or from “virtue to vice,” or from “happiness to misery?” And yet the
physician, in looking on dreadful sights and handling unsightly objects, does
not wholly escape the possibility of being involved in the same fate. But He
who heals the wounds of our souls, through the word of God that is in Him, is
Himself incapable of admitting any wickedness. But if the immortal God—the
Word—by assuming a mortal body and a human soul, appears to Celsus to undergo a
change and transformation, let him learn that the Word, still remaining essentially
the Word, suffers none of those things which are suffered by the body or the
soul; but, condescending occasionally to (the weakness of) him who is unable to
look upon the splendours and brilliancy of Deity, He becomes as it were flesh,
speaking with a literal voice, until he who has received Him in such a form is
able, through being elevated in some slight degree by the teaching of the Word,
to gaze upon what is, so to speak, His real and pre-eminent appearance. (Origen
against Celsus, Book 4 chapter 15)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">And yet
they who care to attend to the connection and truth of all our records, will
endeavour to establish not only the antiquity of the writers, but the venerable
nature of their writings, and the consistency of their several parts. (Origen
against Celsus, Book 4 chapter 20)</span></div>
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<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But since,
as we have said in the preceding pages, the prophets, in uttering many
predictions regarding future events, show that they have spoken the truth concerning
many things that are past, and thus give evidence of the indwelling of the
Divine Spirit, it is manifest that, with respect to things still future, we
should repose faith in them, or rather in the Divine Spirit that is in them.
(Origen against Celsus, Book 4 chapter 21)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But,
according to Celsus, “the Christians, making certain additional statements to
those of the Jews, assert that the Son of God has been already sent on account
of the sins of the Jews; and that the Jews having chastised Jesus, and given
him gall to drink, have brought upon themselves the divine wrath.” And any one
who likes may convict this statement of falsehood, if it be not the case that
the whole Jewish nation was overthrown within one single generation after Jesus
had undergone these sufferings at their hands. For forty and two years, I
think, after the date of the crucifixion of Jesus, did the destruction of
Jerusalem take place. Now it has never been recorded, since the Jewish nation
began to exist, that they have been expelled for so long a period from their
venerable temple-worship and service, and enslaved by more powerful nations;
for if at any time they appeared to be abandoned because of their sins, they
were notwithstanding visited (by God), and returned to their own country, and
recovered their possessions, and performed unhindered the observances of their
law. One fact, then, which proves that Jesus was something divine and sacred, is
this, that Jews should have suffered on His account now for a lengthened time
calamities of such severity. And we say with confidence that they will never be
restored to their former condition. For they committed a crime of the most
unhallowed kind, in conspiring against the Saviour of the human race in that
city where they offered up to God a worship containing the symbols of mighty mysteries.
It accordingly behoved that city where Jesus underwent these sufferings to
perish utterly, and the Jewish nation to be overthrown, and the invitation to
happiness offered them by God to pass to others,—the Christians, I mean, to
whom has come the doctrine of a pure and holy worship, and who have obtained
new laws, in harmony with the established constitution in all countries; seeing
those which were formerly imposed, as on a single nation which was ruled by
princes of its own race and of similar manners, could not now be observed in
all their entireness. (Origen against Celsus, Book 4 chapter 22)</span></div>
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<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">And I have
not yet spoken of the other evils which prevail amongst men, from which even
those who have the appearance of philosophers are not speedily freed, for in
philosophy there are many pretenders. Nor do I say anything on the point that
many such evils are found to exist among those who are neither Jews nor
Christians. Of a truth, such evil practices do not at all prevail among <i>Christians</i>,
if you properly examine what constitutes a Christian. Or, if any persons of
that kind should be discovered, they are at least not to be found among those
who frequent the assemblies, and come to the public prayers, without their
being excluded from them, unless it should happen, and that rarely, that some
one individual of such a character escapes notice in the crowd. (Origen against
Celsus, Book 4 chapter 27)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But since
he has represented those whom he regards as worms, viz., the Christians, as
saying that “God, having abandoned the heavenly regions, and despising this
great earth, takes up His abode amongst us alone, and to us alone makes His
announcements, and ceases not His messages and inquiries as to how we may
become His associates for ever,” we have to answer that he attributes to us
words which we never uttered, seeing we both read and know that GOD loves all
existing things, and loathes nothing which He has made, for He would not have
created anything in hatred. We have, moreover, read the declaration: “And Thou
sparest all things, because they are Thine, O lover of souls. For Thine
incorruptible Spirit is in all. And therefore those also who have fallen away
for a little time Thou rebukest, and admonishest, reminding them of their
sins.” How can we assert that “God, leaving the regions of heaven, and the
whole world, and despising this great earth, takes up His abode amongst us
only,” when we have found that all thoughtful persons must say in their
prayers, that “the earth is full of the mercy of the LORD,” and that “the mercy
of the Lord is upon all flesh;” and that God, being good, “maketh His sun to
arise upon the evil and the good, and sendeth His rain upon the just and the
unjust;” and that He encourages us to a similar course of action, in order that
we may become His sons, and teaches us to extend the benefits which we enjoy,
so far as in our power, to all men? For He Himself is said to be the Saviour of
all men, especially of them that believe; and His Christ to be the
“propitiation for our sins, and not for ours only, but also for the sins of the
whole world.” And this, then, is our answer to the allegations of Celsus.
Certain other statements, in keeping with the character of the Jews, might be
made by some of that nation, but certainly not by the Christians, who have been
taught that “God commendeth His love towards us, in that, while we were yet
sinners, Christ died for us;” and although “scarcely for a righteous man will
one die, yet peradventure for a good man some would even dare to die.” But now
is Jesus declared to have come for the sake of sinners in all parts of the
world (that they may forsake their sin, and entrust themselves to God), being called
also, agreeably to an ancient custom of these Scriptures, the “Christ of God.”
(Origen against Celsus, Book 4 chapter 28)</span></div>
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<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">We know,
too, that in the arrangement of the universe there are certain beings termed “thrones,”
and others “dominions,” and others “powers,” and others “principalities;” and
we see that we men, who are far inferior to these, may entertain the hope that by
a virtuous life, and by acting in all things agreeably to reason, we may rise
to a likeness with all these. And, lastly, because “it doth not yet appear what
we shall be; but we know that when He shall appear, we shall be like God, and
shall see Him as He is.” (Origen against Celsus, Book 4 chapter 29)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But since
nothing belonging to human nature is permanent, this polity also must gradually
be corrupted and changed. And Providence, having remodelled their venerable
system where it needed to be changed, so as to adapt it to men of all
countries, gave to believers of all nations, in place of the Jews, the
venerable religion of Jesus, who, being adorned not only with understanding,
but also with a share of divinity, and having overthrown the doctrine regarding
earthly demons, who delight in frankincense, and blood, and in the exhalations
of sacrificial odours, and who, like the fabled Titans or Giants, drag down men
from thoughts of God; and having Himself disregarded their plots, directed
chiefly against the better class of men, enacted laws which ensure happiness to
those who live according to them, and who do not flatter the demons by means of
sacrifices, but altogether despise them, through help of the word of God, which
aids those who look upwards to Him. And as it was the will of God that the
doctrine of Jesus should prevail amongst men, the demons could effect nothing,
although straining every nerve to accomplish the destruction of Christians; for
they stirred up both princes, and senates, and rulers in every place,—nay, even
nations themselves, who did not perceive the irrational and wicked procedure of
the demons,—against the word, and those who believed in it; yet,
notwithstanding, the word of God, which is more powerful than all other things,
even when meeting with opposition, deriving from the opposition, as it were, a
means of increase, advanced onwards, and won many souls, such being the will of
God. (Origen against Celsus, Book 4 chapter 32)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">But we
invite him who peruses this reply of ours to the charges of Celsus to have
patience, and to listen to our sacred writings themselves, and, as far as
possible, to form an opinion from their <i>contents </i>of the purpose of the
writers, and of their consciences and disposition of mind; for he will discover
that they are men who strenuously contend for what they uphold, and that some
of them show that the history which they narrate is one which they have both
seen and experienced, which was miraculous, and worthy of being recorded for
the advantage of their future hearers. Will any one indeed venture to say that
it is not the source and fountain of all blessing (to men) to believe in the
God of all things, and to perform all our actions with the view of pleasing Him
in everything whatever, and not to entertain even a thought unpleasing to Him,
seeing that not only our words and deeds, but our very thoughts, will be the
subject of future judgment? And what other arguments would more effectually
lead human nature to adopt a virtuous life, than the belief or opinion that the
supreme God beholds all things, not only what is said and done, but even what
is thought by us? And let any one who likes compare any other system which at
the same time converts and ameliorates, not merely one or two individuals, but,
as far as in it lies, countless numbers, that by the comparison of both methods
he may form a correct idea of the arguments which dispose to a virtuous life.
(Origen against Celsus, Book 4 chapter 53)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">No one, moreover,
who has not heard what is related of him who is called “devil,” and of his
“angels,” and what he was before he became a devil, and <i>how </i>he became
such, and what was the cause of the simultaneous apostasy of those who are
termed his angels, will be able to ascertain the origin of evils. But he who
would attain to this knowledge must learn more accurately the nature of demons,
and know that they are not the work of God so far as respects their demoniacal
nature, but only in so far as they are possessed of reason; and also what their
origin was, so that they became beings of such a nature, that while converted
into demons, the powers of their mind remain. And if there be any topic of
human investigation which is difficult for our nature to grasp, certainly the origin
of evils may be considered to be such. (Origen against Celsus, Book 4 chapter
65)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">Celsus in
the next place, as if he were able to tell certain secrets regarding the origin
of evils, but chose rather to keep silence, and say only what was suitable to
the multitude, continues as follows: “It is sufficient to say to the multitude
regarding the origin of evils, that they do not proceed from God, but cleave to
matter, and dwell among mortal things.” It is true, certainly, that evils do not
proceed from God; for according to Jeremiah, one of our prophets, it is certain
that “out of the mouth of the Most High proceedeth not evil and good.” But to
maintain that matter, dwelling among mortal things, is the cause of evils, is
in our opinion not true. For it is the mind of each individual which is the
cause of the evil which arises in him, and this is evil (in the abstract); while
the actions which proceed from it are wicked, and there is, to speak with
accuracy, nothing else in our view that is evil. I am aware, however, that this
topic requires very elaborate treatment, which (by the grace of God
enlightening the mind) may be successfully attempted by him who is deemed by
God worthy to attain the necessary knowledge on this subject. (Origen against
Celsus, Book 4 chapter 66)</span></div>
<br />
<div style="margin: 0px 0px 13.33px;">
<br /></div>
<br />
<div style="line-height: normal; margin: 0px;">
<span style="font-size: 13pt; margin: 0px;">He
continues to say that “neither have visible things been given to man (by God),
but each individual thing comes into existence and perishes for the sake of the
safety of the whole passing agreeably to the change, which I have already
mentioned, from one thing to another.” It is unnecessary, however, to linger
over the refutation of these statements, which have been already refuted to the
best of my ability. And the following, too, has been answered, viz., that
“there will neither be more nor less good and evil among mortals.” This point also
has been referred to, viz., that “God does not need to amend His work afresh.”
But it is not as a man who has imperfectly designed some piece of workmanship,
and executed it unskilfully, that God administers correction to the world, in
purifying it by a flood or by a conflagration, but in order to prevent the tide
of evil from rising to a greater height; and, moreover, I am of opinion that it
is at periods which are precisely determined beforehand that He sweeps
wickedness away, so as to contribute to the good of the whole world. If,
however, he should assert that, after the disappearance of evil, it again comes
into existence, such questions will have to be examined in a special treatise.
It is, then, always in order to repair what has become faulty that God desires
to amend His work afresh. For although, in the creation of the world, all
things had been arranged by Him in the most beautiful and stable manner, He
nevertheless needed to exercise some healing power upon those who were labouring
under the disease of wickedness, and upon a whole world, which was polluted as
it were thereby. But nothing has been neglected by God, or will be neglected by
Him; for He does at each particular juncture what it becomes Him to do in a
perverted and changed world. And as a husbandman performs different acts of
husbandry upon the soil and its productions, according to the varying seasons
of the year, so God administers entire ages of time, as if they were, so to
speak, so many individual years, performing during each one of them what is
requisite with a reasonable regard to the care of the world; and this, as it is
truly understood by God alone, so also is it accomplished by Him. (Origen
against Celsus, Book 4 chapter 69)</span></div>
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<span style="font-size: 13pt; margin: 0px;">Celsus has
made a statement regarding evils of the following nature, viz., that “although
a thing may seem to you to be evil, it is by no means certain that it is so;
for you do not know what is of advantage to yourself, or to another, or to the
whole world.” Now this assertion is made with a certain degree of caution; and
it hints that the nature of evil is not wholly wicked, because that which may
be considered so in individual cases, may contain something which is of
advantage to the whole community. However, lest any one should mistake my
words, and find a pretence of wrongdoing, as if his wickedness were profitable
to the world, or at least <i>might </i>be so, we have to say, that although
God, who preserves the free-will of each individual, may make use of the evil of
the wicked for the administration of the world, so disposing them as to conduce
to the benefit of the whole; yet, notwithstanding, such an individual is
deserving of censure, and as such has been appointed for a use, which is a
subject of loathing to each separate individual, although of advantage to the
whole community. It is as if one were to say that in the case of a city, a man
who had committed certain crimes, and on account of these had been condemned to
serve in public works that were useful to the community, did something that was
of advantage to the entire city, while he himself was engaged in an abominable
task, in which no one possessed of moderate understanding would wish to be
engaged. Paul also, the apostle of Jesus, teaches us that even the very wicked
will contribute to the good of the whole, while in themselves they will be
amongst the vile, but that the most virtuous men, too, will be of the greatest
advantage to the world, and will therefore on that account occupy the noblest
position. His words are: “But in a great house there are not only vessels of
gold and silver, but also of wood and of earth; and some to honour, and some to
dishonour. If a man therefore purge himself, he shall be a vessel unto honour,
sanctified and meet for the Master’s use, prepared unto every good work.” These
remarks I have thought it necessary to make in reply to the assertion, that
“although a thing may seem to you to be evil, it is by no means certain that it
is so, for you do not know what is of advantage either to yourself or to
another,” in order that no one may take occasion from what has been said on the
subject to commit sin, on the pretext that he will thus be useful to the world.
(Origen against Celsus, Book 4 chapter 70)</span></div>
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<span style="font-size: 13pt; margin: 0px;">We speak,
indeed, of the “wrath” of God. We do not, however, assert that it indicates any
“passion” on His part, but that it is something which is assumed in order to
discipline by stern means those sinners who have committed many and grievous
sins. For that which is called God’s “wrath,” and “anger,” is a means of
discipline; and that such a view is agreeable to Scripture, is evident from
what is said in the sixth Psalm, “O LORD, rebuke me not in Thine anger, neither
chasten me in Thy hot displeasure;” and also in Jeremiah. “O LORD, correct me,
but with judgment: not in Thine anger, lest Thou bring me to nothing.” Any one,
moreover, who reads in the second book of Kings of the “wrath” of God, inducing
David to number the people, and finds from the first book of Chronicles that it
was the devil who suggested this measure, will, on comparing together the two
statements, easily see for what purpose the “wrath” is mentioned, of which
“wrath,” as the Apostle Paul declares, all men are children: “We were by nature
children of wrath, even as others.” Moreover, that “wrath” is no passion on the
part of God, but that each one brings it upon himself by his sins, will be
clear from the further statement of Paul: “Or despisest thou the riches of His
goodness, and forbearance, and long-suffering, not knowing that the goodness of
God leadeth thee to repentance? But after thy hardness and impenitent heart,
treasurest up unto thyself wrath against the day of wrath, and revelation of
the righteous judgment of God.” How, then, can any one treasure up for himself
“wrath” against a “day of wrath,” if “wrath” be understood in the sense of
“passion?” or how can the “passion of wrath” be a help to discipline? Besides,
the Scripture, which tells us not to be angry at all, and which says in the
thirty-seventh Psalm, “Cease from anger, and forsake wrath,” and which commands
us by the mouth of Paul to “put off all these, anger, wrath, malice, blasphemy,
filthy communication,” would not involve God in the same passion from which it
would have us to be altogether free. It is manifest, further, that the language
used regarding the wrath of God is to be understood <i>figuratively </i>from
what is related of His “sleep,” from which, as if awaking Him, the prophet
says: “Awake, why sleepest Thou, Lord?” and again: “Then the Lord awaked as one
out of sleep, and like a mighty man that shouteth by reason of wine.” If, then,
“sleep” must mean something else, and not what the first acceptation of the word
conveys, why should not “wrath” also be understood in a similar way? The
“threatenings,” again, are intimations of the (punishments) which are to befall
the wicked: for it is as if one were to call the words of a physician
“threats,” when he tells his patients, “I will have to use the knife, and apply
cauteries, if you do not obey my prescriptions, and regulate your diet and mode
of life in such a way as I direct you.” It is no human passions, then, which we
ascribe to God, nor impious opinions which we entertain of Him; nor do we err
when we present the various narratives concerning Him, drawn from the
Scriptures themselves, after careful comparison one with another. For those who
are wise ambassadors of the “word” have no other object in view than to free as
far as they can their hearers from weak opinions, and to endue them with
intelligence. (Origen against Celsus, Book 4 chapter 72)</span></div>
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<span style="font-size: 13pt; margin: 0px;">For, in
the first place, he is of opinion that “thunders, and lightnings, and rains are
not the works of God,”—thus showing more clearly at last his Epicurean
leanings; and in the second place, that “even if one were to grant that these
were the works of God, they are brought into existence not more for the support
of us who are human beings, than for that of plants, and trees, and herbs, and thorns,”—maintaining,
like a true Epicurean, that these things are the product of chance, and not the
work of Providence. For if these things are of no more use to us than to
plants, and trees, and herbs, and thorns, it is evident either that they do not
proceed from Providence at all, or from a providence which does not provide for
us in a greater degree than for trees, and herbs, and thorns. Now, either of
these suppositions is impious in itself, and it would be foolish to refute such
statements by answering any one who brought against us the charge of impiety;
for it is manifest to every one, from what has been said, who is the person
guilty of impiety. In the next place, he adds: “Although you may say that these
things, viz., plants, and trees, and herbs, and thorns, grow for the use of men,
why will you maintain that they grow for the use of men rather than for that of
the most savage of irrational animals?” Let Celsus then say distinctly that the
great diversity among the products of the earth is not the work of Providence,
but that a certain fortuitous concurrence of atoms gave birth to qualities so
diverse, and that it was owing to chance that so many kinds of plants, and trees,
and herbs resemble one another, and that no disposing reason gave existence to
them, and that they do <i>not </i>derive their origin from an understanding
that is beyond all admiration. We Christians, however, who are devoted to the
worship of the only God, who created these things, feel grateful for them to
Him who made them, because not only for us, but also (on our account) for the
animals which are subject to us, He has prepared such a home, seeing “He
causeth the grass to grow for the cattle, and herb for the service of man, that
He may bring forth food out of the earth, and wine that maketh glad the heart
of man, and oil to make his face to shine, and bread which strengtheneth man’s
heart.” But that He should have provided food even for the most savage animals
is not matter of surprise, for these very animals are said by some who have philosophized
(upon the subject) to have been created for the purpose of affording exercise
to the rational creature. And one of our own wise men says somewhere: “Do not
say, What is this? Or Wherefore is that? for all things have been made for
their uses. And do not say, What is this? Or Wherefore is that? for everything
shall be sought out in its season.” (Origen against Celsus, Book 4 chapter 75)</span></div>
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<span style="font-size: 13pt; margin: 0px;">He is not
ashamed, moreover, to say, in addition to these statements (that the unseemly character
of his opinions may be manifest to those who will live after him): “Come now,
if one were to look down from heaven upon earth, in what respect would <i>our </i>actions
appear to differ from those of ants and bees?” Now does he who, according to
his own supposition, looks from heaven upon the proceedings of men and ants,
look upon their bodies alone, and not rather have regard to the controlling
reason which is called into action by reflection; while, on the other hand, the
guiding principle of the latter is irrational, and set in motion irrationally
by impulse and fancy, in conjunction with a certain natural apparatus? But it
is absurd to suppose that he who looks from heaven upon earthly things would
desire to look from such a distance upon the <i>bodies </i>of men and ants, and
would not rather consider the nature of the guiding principles, and the source
of impulses, whether that be rational or irrational. And if he once look upon
the source of all impulses, it is manifest that he would behold also the
difference which exists, and the superiority of man, not only over ants, but
even over elephants. For he who looks from heaven will see among irrational creatures,
however large their bodies, no other principle than, so to speak,
irrationality; while amongst rational beings he will discover reason, the
common possession of men, and of divine and heavenly beings, and perhaps of the
Supreme God Himself, on account of which man is said to have been created in
the image of God, for the image of the Supreme God is his reason. (Origen
against Celsus, Book 4 chapter 85)</span></div>
Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-16785119229774531142017-07-22T14:46:00.000-05:002017-07-22T14:46:42.002-05:00QUOTES FROM AN EARLY (3RD CENTURY) CHRISTIAN NAMED ORIGEN REGARDING NOT RESISTING EVIL, WAR, LOVING YOUR ENEMIES, MILITARY SERVICE, CHURCH AND STATE. WRITTEN APPROXIMATELY 250 A.D.<div data-contents="true">
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<span data-offset-key="5plbq-0-0"><span data-text="true"><span style="font-size: large;">ORIGEN HAD TRAVELLED MUCH THROUGHOUT THE THEN CHRISTIAN WORLD AND KNEW FIRST HAND OF THE UNIVERSAL FAITH HELD BY THE CHURCHES OF THAT TIME. SO WHAT HE WROTE REPRESENTED THE COMMON FAITH AND SENTIMENTS OF ALL FROM HIS PERSONAL EXPERIENCE AND UNDERSTANDING OF THE SCRIPTURES. THERE WERE NO WRITINGS BY OTHER CHRISTIANS AGAINST THE BELOW QUOTES FROM HIS BOOKS OR LATER THAT I AM AWARE WHICH SERVES TO STRENGTHEN THE CASE THAT THE BELOW QUOTES DID REPRESENT THE UNIVERSAL FAITH AND CHURCH OF THE 3RD CENTURY:</span></span></span></div>
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<span data-offset-key="3p0at-0-0"><span data-text="true"><span style="font-size: large;">Now the existence of many kingdoms would have been a hindrance to the spread of the doctrine of Jesus throughout the entire world; not only for the reasons mentioned, but also on account of the necessity of men everywhere engaging in war, and fighting on behalf of their native country, which was the case before the times of Augustus, and in periods still more remote, when necessity arose, as when the Peloponnesians and Athenians warred against each other, and other nations in like manner. How, then, was it possible for the Gospel doctrine of peace, which does not permit men to take vengeance even upon enemies, to prevail throughout the world, unless at the advent of Jesus a milder spirit had been everywhere introduced into the conduct of things? (Chapter 30, Origen against Celsus)</span></span></span></div>
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<span data-offset-key="51ots-0-0"><span data-text="true"><span style="font-size: large;">In like manner, as the statement is false “that the Hebrews, being (originally) Egyptians, dated the commencement (of their political existence) from the time of their rebellion,” so also is this, “that in the days of Jesus others who were Jews rebelled against the Jewish state, and became His followers;” for neither Celsus nor they who think with him are able to point out any act on the part of Christians which savours of rebellion. And yet, if a revolt had led to the formation of the Christian commonwealth, so that it derived its existence in this way from that of the Jews, who were permitted to take up arms in defence of the members of their families, and to slay their enemies, the Christian Lawgiver would not have altogether forbidden the putting of men to death; and yet He nowhere teaches that it is right for His own disciples to offer violence to any one, however wicked. For He did not deem it in keeping with such laws as His, which were derived from a divine source, to allow the killing of any individual whatever. Nor would the Christians, had they owed their origin to a rebellion, have adopted laws of so exceedingly mild a character as not to allow them, when it was their fate to be slain as sheep, on any occasion to resist their persecutors. And truly, if we look a little deeper into things, we may say regarding the exodus from Egypt, that it is a miracle if a whole nation at once adopted the language called Hebrew, as if it had been a gift from heaven, when one of their own prophets said, “As they went forth from Egypt, they heard a language which they did not understand” (Book 3 Chapter 7, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="air4i-0-0"><span data-text="true"><span style="font-size: large;">In the following way, also, we may conclude that they who came out of Egypt with Moses were not Egyptians; for if they had been Egyptians, their names also would be Egyptian, because in every language the designations (of persons and things) are kindred to the language. But if it is certain, from the names being Hebrew, that the people were not Egyptians,—and the Scriptures are full of Hebrew names, and these bestowed, too, upon their children while they were in Egypt,—it is clear that the Egyptian account is false, which asserts that they were Egyptians, and went forth from Egypt with Moses. Now it is absolutely certain that, being descended, as the Mosaic history records, from Hebrew ancestors, they employed a language from which they also took the names which they conferred upon their children. But with regard to the Christians, because they were taught not to avenge themselves upon their enemies (and have thus observed laws of a mild and philanthropic character); and because they would not, although able, have made war even if they had received authority to do so,—they have obtained this reward from God, that He has always warred in their behalf, and on certain occasions has restrained those who rose up against them and desired to destroy them. For in order to remind others, that by seeing a few engaged in a struggle for their religion, they also might be better fitted to despise death, some, on special occasions, and these individuals who can be easily numbered, have endured death for the sake of Christianity,—God not permitting the whole nation to be exterminated, but desiring that it should continue, and that the whole world should be filled with this salutary and religious doctrine. And again, on the other hand, that those who were of weaker minds might recover their courage and rise superior to the thought of death, God interposed His providence on behalf of believers, dispersing by an act of His will alone all the conspiracies formed against them; so that neither kings, nor rulers, nor the populace, might be able to rage against them beyond a certain point. Such, then, is our answer to the assertions of Celsus, “that a revolt was the original commencement of the ancient Jewish state, and subsequently of Christianity” (Book 3 Chapter 8, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="9q839-0-0"><span data-text="true"><span style="font-size: large;">He next, in many words, blames us for asserting that God made all things for the sake of man. Because from the history of animals, and from the sagacity manifested by them, he would show that all things came into existence not more for the sake of man than of the irrational animals. And here he seems to me to speak in a similar manner to those who, through dislike of their enemies, accuse them of the same things for which their own friends are commended. For as, in the instance referred to, hatred blinds these persons from seeing that they are accusing their very dearest friends by the means through which they think they are slandering their enemies; so in the same way, Celsus also, becoming confused in his argument, does not see that he is bringing a charge against the philosophers of the Porch, who, not amiss, place man in the foremost rank, and rational nature in general before irrational animals, and who maintain that Providence created all things mainly on account of rational nature (Origen against Celsus).</span></span></span></div>
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<span data-offset-key="a2boc-0-0"><span data-text="true"><span style="font-size: large;">If I must now explain how the just man “slays his enemies,” and prevails everywhere, it is to be observed that, when he says, “Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah,” by “the land” he means the flesh whose lusts are at enmity with God; and by “the city of Jehovah” he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called “the wicked of the land,” and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the 137th Psalm: “O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones.” For “the little ones” of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who “dasheth the little ones against the stones;” and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were “Jews inwardly” all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God (Book, 7 Chapter 22, Origen against Celsus)</span></span></span></div>
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<span data-offset-key="37vus-0-0"><span data-text="true"><span style="font-size: large;">However, if we must refer briefly to the difference between the constitution which was given to the Jews of old by Moses, and that which the Christians, under the direction of Christ’s teaching, wish now to establish, we would observe that it must be impossible for the legislation of Moses, taken literally, to harmonize with the calling of the Gentiles, and with their subjection to the Roman government; and on the other hand, it would be impossible for the Jews to preserve their civil economy unchanged, supposing that they should embrace the Gospel. For Christians could not slay their enemies, or condemn to be burned or stoned, as Moses commands, those who had broken the law, and were therefore condemned as deserving of these punishments; since the Jews themselves, however desirous of carrying out their law, are not able to inflict these punishments. But in the case of the ancient Jews, who had a land and a form of government of their own, to take from them the right of making war upon their enemies, of fighting for their country, of putting to death or otherwise punishing adulterers, murderers, or others who were guilty of similar crimes, would be to subject them to sudden and utter destruction whenever the enemy fell upon them; for their very laws would in that case restrain them, and prevent them from resisting the enemy. And that same providence which of old gave the law, and has now given the Gospel of Jesus Christ, not wishing the Jewish state to continue longer, has destroyed their city and their temple: it has abolished the worship which was offered to God in that temple by the sacrifice of victims, and other ceremonies which He had prescribed. And as it has destroyed these things, not wishing that they should longer continue, in like manner it has extended day by day the Christian religion, so that it is now preached everywhere with boldness, and that in spite of the numerous obstacles which oppose the spread of Christ’s teaching in the world. But since it was the purpose of God that the nations should receive the benefits of Christ’s teaching, all the devices of men against Christians have been brought to nought; for the more that kings, and rulers, and peoples have persecuted them everywhere, the more have they increased in number and grown in strength (Book 7, Chapter 26, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="ddvjc-0-0"><span data-text="true"><span style="font-size: large;">But if all the Romans, according to the supposition of Celsus, embrace the Christian faith, they will, when they pray, overcome their enemies; or rather, they will not war at all, being guarded by that divine power which promised to save five entire cities for the sake of fifty just persons. For men of God are assuredly the salt of the earth: they preserve the order of the world;4969 and society is held together as long as the salt is uncorrupted: for “if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear” the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, “Be of good cheer, I have overcome the world.” And truly He has overcome the world. Wherefore the world prevails only so long as it is the pleasure of Him who received from the Father power to overcome the world; and from His victory we take courage. Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, “I can do all things, through Christ Jesus our Lord, which strengtheneth me.” For of “two sparrows which are sold for a farthing,” as the Scripture says, “not one of them falls on the ground without our Father in heaven.” And so completely does the Divine Providence embrace all things, that not even the hairs of our head fail to be numbered by Him” (Book 8, Chapter 70, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="5g78m-0-0"><span data-text="true"><span style="font-size: large;">Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: “Surely it is intolerable for you to say, that if our present rulers, on embracing your opinions, are taken by the enemy, you will still be able to persuade those who rule after them; and after these have been taken you will persuade their successors and so on, until at length, when all who have yielded to your persuasion have been taken, some prudent ruler shall arise, with a foresight of what is impending, and he will destroy you all utterly before he himself perishes.” There is no need of any answer to these allegations: for none of us says of our present rulers, that if they embrace our opinions, and are taken by the enemy, we shall be able to persuade their successors; and when these are taken, those who come after them, and so on in succession. But on what does he ground the assertion, that when a succession of those who have yielded to our persuasion have been taken because they did not drive back the enemy, some prudent ruler shall arise, with a foresight of what is impending, who shall utterly destroy us? But here he seems to me to delight in inventing and uttering the wildest nonsense” (Book 8, Chapter 71, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="enhpl-0-0"><span data-text="true"><span style="font-size: large;">In the next place, Celsus urges us “to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armour of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army—an army of piety—by offering our prayers to God” (Book 8, Chapter 73, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="35urm-0-0"><span data-text="true"><span style="font-size: large;">And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For “in secret,” and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, “Thou hast been faithful in the smallest city, come into a great one,” where “God standeth in the assembly of the gods, and judgeth the gods in the midst;” and He reckons thee among them, if thou no more “die as a man, or fall as one of the princes” (Book 8, Chapter 74, Origen against Celsus).</span></span></span></div>
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<span data-offset-key="2v7e1-0-0"><span data-text="true"><span style="font-size: large;">Celsus also urges us to “take office in the government of the country, if that is required for the maintenance of the laws and the support of religion.” But we recognise in each state the existence of another national organization, founded by the Word of God, and we exhort those who are mighty in word and of blameless life to rule over Churches. Those who are ambitious of ruling we reject; but we constrain those who, through excess of modesty, are not easily induced to take a public charge in the Church of God. And those who rule over us well are under the constraining influence of the great King, whom we believe to be the Son of God, God the Word. And if those who govern in the Church, and are called rulers of the divine nation—that is, the Church—rule well, they rule in accordance with the divine commands, and never suffer themselves to be led astray by worldly policy. And it is not for the purpose of escaping public duties that Christians decline public offices, but that they may reserve themselves for a diviner and more necessary service in the Church of God—for the salvation of men. And this service is at once necessary and right. They take charge of all—of those that are within, that they may day by day lead better lives, and of those that are without, that they may come to abound in holy words and in deeds of piety; and that, while thus worshipping God truly, and training up as many as they can in the same way, they may be filled with the word of God and the law of God, and thus be united with the Supreme God through His Son the Word, Wisdom, Truth, and Righteousness, who unites to God all who are resolved to conform their lives in all things to the law of God” (Book 8, Chapter 75, Origen against Celsus).</span></span></span></div>
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Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0tag:blogger.com,1999:blog-4282267512914375775.post-90025815554913299922017-01-04T13:00:00.000-06:002017-01-04T13:00:18.923-06:00Quotes From Origen Against Celsus, Third Century
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In like
manner, as the statement is false “that the Hebrews, being (originally)
Egyptians, dated the commencement (of their political existence) from the time
of their rebellion,” so also is this, “that in the days of Jesus others who
were Jews rebelled against the Jewish state, and became His followers;” for
neither Celsus nor they who think with him are able to point out any act on the
part of Christians which savours of rebellion. And yet, if a revolt had led to
the formation of the Christian commonwealth, so that it derived its existence
in this way from that of the Jews, who were permitted to take up arms in
defence of the members of their families, and to slay their enemies, the
Christian Lawgiver would not have altogether forbidden the putting of men to
death; and yet He nowhere teaches that it is right for His own disciples to
offer violence to any one, however wicked. For He did not deem it in keeping
with such laws as His, which were derived from a divine source, to allow the
killing of any individual whatever. Nor would the Christians, had they owed
their origin to a rebellion, have adopted laws of so exceedingly mild a
character as not to allow them, when it was their fate to be slain as sheep, on
any occasion to resist their persecutors. And truly, if we look a little deeper
into things, we may say regarding the exodus from Egypt, that it is a miracle
if a whole nation <i>at once </i>adopted the language called Hebrew, as if it
had been a gift from heaven, when one of their own prophets said, “As they went
forth from Egypt, they heard a language which they did not understand.” [Book 3
Chapter 7]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In the
following way, also, we may conclude that they who came out of Egypt with Moses
were not Egyptians; for if they had been Egyptians, their <i>names </i>also
would be Egyptian, because in every language the designations (of persons and
things) are kindred to the language. But if it is certain, from the names being
Hebrew, that the people were not Egyptians,—and the Scriptures are full of Hebrew
names, and these bestowed, too, upon their children while they were in
Egypt,—it is clear that the Egyptian account is false, which asserts that they
were Egyptians, and went forth from Egypt with Moses. Now it is absolutely certain
that, being descended, as the Mosaic history records, from Hebrew ancestors,
they employed a language from which they also took the names which they
conferred upon their children. But with regard to the Christians, because they
were taught not to avenge themselves upon their enemies (and have thus observed
laws of a mild and philanthropic character); and because they would not,
although able, have made war even if they had received authority to do so,—they
have obtained this reward from God, that He has always warred in their behalf,
and on certain occasions has restrained those who rose up against them and desired
to destroy them. For in order to remind others, that by seeing a <i>few </i>engaged
in a struggle for their religion, they also might be better fitted to despise
death, some, on special occasions, and these individuals who can be easily
numbered, have endured death for the sake of Christianity,—God not permitting
the whole nation to be exterminated, but desiring that it should continue, and
that the whole world should be filled with this salutary and religious
doctrine. And again, on the other hand, that those who were of weaker minds
might recover their courage and rise superior to the thought of death, God
interposed His providence on behalf of believers, dispersing by an act of His
will alone all the conspiracies formed against them; so that neither kings, nor
rulers, nor the populace, might be able to rage against them beyond a certain
point. Such, then, is our answer to the assertions of Celsus, “that a revolt
was the original commencement of the ancient Jewish state, and subsequently of
Christianity.” [Book 3 Chapter 8]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">He says, in
addition, that “all the Christians were of one mind,” not observing, even in
this particular, that from the beginning there were differences of opinion
among believers regarding the meaning of the books held to be divine. At all
events, while the apostles were still preaching, and while eye-witnesses of
(the works of) Jesus were still teaching His doctrine, there was no small discussion
among the converts from Judaism regarding Gentile believers, on the point
whether they ought to observe Jewish customs, or should reject the burden of
clean and unclean meats, as not being obligatory on those who had abandoned
their ancestral Gentile customs, and had become believers in Jesus. Nay, even
in the Epistles of Paul, who was contemporary with those who had seen Jesus,
certain particulars are found mentioned as having been the subject of
dispute,—viz., respecting the resurrection, and whether it were already past,
and the day of the Lord, whether it were nigh at hand or not. Nay, the very
exhortation to “avoid profane and vain babblings, and oppositions of science
falsely so called: which some professing, have erred concerning the faith,” is
enough to show that from the very beginning, when, as Celsus imagines,
believers were few in number, there were certain doctrines interpreted in
different ways. [Book 3 Chapter 11]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In the next
place, since he reproaches us with the existence of heresies in Christianity as
being a ground of accusation against it, saying that “when Christians had
greatly increased in numbers, they were divided and split up into factions,
each individual desiring to have his own party;” and further, that “being thus
separated through their numbers, they confute one another, still having, so to
speak, one <i>name </i>in common, if indeed they still retain it. And this is
the only thing which they are yet ashamed to abandon, while other matters are
determined in different ways by the various sects.” In reply to which, we say that
heresies of different kinds have never originated from any matter in which the
principle involved was not important and beneficial to human life. For since the
science of medicine is useful and necessary to the human race, and many are the
points of dispute in it respecting the manner of curing bodies, there are
found, for this reason, numerous heresies confessedly prevailing in the science
of medicine among the Greeks, and also, I suppose, among those barbarous
nations who profess to employ medicine. And, again, since philosophymakes a
profession of the truth, and promises a knowledge of existing things with a
view to the regulation of life, and endeavours to teach what is advantageous to
our race, and since the investigation of these matters is attended with great
differences of opinion, innumerable heresies have consequently sprung up in
philosophy, some of which are more celebrated than others. Even Judaism itself
afforded a pretext for the origination of heresies, in the different
acceptation accorded to the writings of Moses and those of the prophets. So,
then, seeing Christianity appeared an object of veneration to men, not to the
more servile class alone, as Celsus supposes, but to many among the Greeks who
were devoted to literary pursuits, there necessarily originated heresies,—not
at all, however, as the result of faction and strife, but through the earnest
desire of many literary men to become acquainted with the doctrines of
Christianity. The consequence of which was, that, taking in different
acceptations those discourses which were believed by all to be divine, there
arose heresies, which received their names from those individuals who admired,
indeed, the origin of Christianity, but who were led, in some way or other, by
certain plausible reasons, to discordant views. And yet no one would act
rationally in avoiding medicine because of its heresies; nor would he who aimed
at that which is seemly entertain a hatred of philosophy, and adduce its many heresies
as a pretext for his antipathy. And so neither are the sacred books of Moses
and the prophets to be condemned on account of the heresies in Judaism. [Book 3
Chapter 12]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Now, if
these arguments hold good, why should we not defend, in the same way, the
existence of heresies in Christianity? And respecting these, Paul appears to me
to speak in a very striking manner when he says, “For there must be heresies
among you, that they who are approved may be made manifest among you.” For as
that man is “approved” in medicine who, on account of his experience in various
(medical) heresies, and his honest examination of the majority of them, has selected
the preferable system,—and as the great proficient in philosophy is he who,
after acquainting himself experimentally with the various views, has given in
his adhesion to the best,—so I would say that the wisest Christian was he who
had carefully studied the heresies both of Judaism and Christianity. Whereas he
who finds fault with Christianity because of its heresies would find fault also
with the teaching of Socrates, from whose school have issued many others of
discordant views. Nay, the opinions of Plato might be chargeable with error, on
account of Aristotle’s having separated from his school, and founded a new
one,—on which subject we have remarked in the preceding book. But it appears to
me that Celsus has become acquainted with certain heresies which do not possess
even the <i>name </i>of Jesus in common with us. Perhaps he had heard of the
sects called Ophites and Cainites, or some others of a similar nature, which
had departed in all points from the teaching of Jesus. And yet surely this
furnishes no ground for a charge against the <i>Christian </i>doctrine. [Book 3
Chapter 13]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But again,
that it is not the fear of external enemies which strengthens our union, is plain
from the fact that this cause, by God’s will, has already, for a considerable
time, ceased to exist. And it is probable that the secure existence, so far as
regards the world, enjoyed by believers at present, will come to an end, since
those who calumniate Christianity in every way are again attributing the present
frequency of rebellion to the multitude of believers, and to their not being
persecuted by the authorities as in old times. For we have learned from the
Gospel neither to relax our efforts in days of peace, and to give ourselves up
to repose, nor, when the world makes war upon us, to become cowards, and
apostatize from the love of the God of all things which is in Jesus Christ. And
we clearly manifest the illustrious nature of our origin, and do not (as Celsus
imagines) conceal it, when we impress upon the minds of our first converts a
contempt for idols, and images of all kinds, and, besides this, raise their
thoughts from the worship of created things instead of God, and elevate them to
the universal Creator; clearly showing Him to be the subject of prophecy, both
from the predictions regarding Him—of which there are many—and from those
traditions which have been carefully investigated by such as are able
intelligently to understand the Gospels, and the declarations of the apostles.
[Book 3 Chapter 15]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">“But what
the legends are of every kind which we gather together, or the terrors which we
invent,” as Celsus without proof asserts, he who likes may show. I know not,
indeed, what he means by “inventing terrors,” unless it be our doctrine of God
as Judge, and of the condemnation of men for their deeds, with the various
proofs derived partly from Scripture, partly from probable reason. [Book 3
Chapter 16]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But this low
jester Celsus, omitting no species of mockery and ridicule which can be
employed against us, mentions in his treatise the Dioscuri, and Hercules, and
Æsculapius, and Dionysus, who are believed by the Greeks to have become gods
after being men, and says that “we cannot bear to call such beings gods,
because they were at first men, and yet they manifested many noble qualifies,
which were displayed for the benefit of mankind, while we assert that Jesus was
seen after His death by His own followers;” and he brings against us an
additional charge, as if we said that “He was seen indeed, but was only a
shadow!” Now to this we reply, that it was very artful of Celsus not here
clearly to indicate that he did not regard these beings as gods, for he was
afraid of the opinion of those who might peruse his treatise, and who might
suppose him to be an atheist; whereas, if he had paid respect to what appeared
to him to be the truth, he would not have <i>feigned </i>to regard them as
gods. [Book 3 Chapter 22]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But we, in
proving the facts related of our Jesus from the prophetic Scriptures, and
comparing afterwards His history with them, demonstrate that no dissoluteness
on His part is recorded. For even they who conspired against Him, and who
sought false witnesses to aid them, did not find even any plausible grounds for
advancing a false charge against Him, so as to accuse Him of licentiousness;
but His death was indeed the result of a conspiracy, and bore no resemblance to
the death of Æsculapius by lightning. And what is there that is venerable in
the madman Dionysus, and his female garments, that <i>he </i>should be
worshipped as a god? And if they who would defend such beings betake themselves
to allegorical interpretations, we must examine each individual instance, and
ascertain whether it is well founded, and also in each particular case, whether
those beings can have a real existence, and are deserving of respect and
worship who were torn by the Titans, and cast down from their heavenly throne.
Whereas our Jesus, who appeared to the members of His own troop—for I will take
the word that Celsus employs—did <i>really </i>appear, and Celsus makes a false
accusation against the Gospel in saying that what appeared was a shadow. And
let the statements of their histories and that of Jesus be carefully compared
together. Will Celsus have the former to be true, but the latter, although
recorded by eye-witnesses who showed by their acts that they clearly understood
the nature of what they had seen, and who manifested their state of mind by
what they cheerfully underwent for the sake of His Gospel, to be inventions?
Now, who is there that, desiring to act always in conformity with right reason,
would yield his assent at random to what is related of the one, but would rush
to the history of Jesus, and without examination refuse to believe what is
recorded of Him. [Book 3 Chapter 23]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">And again,
when it is said of Æsculapius that a great multitude both of Greeks and
Barbarians acknowledge that they have frequently seen, and still see, no mere
phantom, but Æsculapius himself, healing and doing good, and foretelling the
future; Celsus requires us to believe this, and finds no fault with the
believers in Jesus, when we express our belief in such stories, but when we
give our assent to the disciples, and eye-witnesses of the miracles of Jesus,
who clearly manifest the honesty of their convictions (because we see their
guilelessness, as far as it is possible to see the conscience revealed in
writing), we are called by him a set of “silly” individuals, although he cannot
demonstrate that an incalculable number, as he asserts, of Greeks and
Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a
matter of importance, can clearly show a countless multitude of Greeks and
Barbarians who acknowledge the existence of Jesus. And some give evidence of
their having received through this faith a marvellous power by the cures which
they perform, revoking no other name over those who need their help than that
of the God of all things, and of Jesus, along with a mention of His history.
For by these means we too have seen many persons freed from grievous
calamities, and from distractions of mind, and madness, and countless other
ills, which could be cured neither by men nor devils. [Book 3 Chapter 24]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Now, in
answer to this account of Aristeas, we have to say, that if Celsus had adduced
it as history, without signifying his own assent to its truth, it is in a
different way that we should have met his argument. But since he asserts that
he “disappeared through the intervention of the divinity,” and “showed himself
again in an unmistakeable manner,” and “visited many parts of the world,” and
“made marvellous announcements;” and, moreover, that there was “an oracle of
Apollo, enjoining the Metapontines to treat Aristeas as a god,” he gives the
accounts relating to him as upon his own authority, and with his full assent.
And (this being the case), we ask, How is it possible that, while supposing the
marvels related by the disciples of Jesus regarding their Master to be wholly
fictitious, and finding fault with those who believe them, you, O Celsus, do
not regard these stories of yours to be either products of jugglery or
inventions? And how, while charging others with an irrational belief in the
marvels recorded of Jesus, can you show yourself justified in giving credence
to such statement as the above, without producing some proof or evidence of the
alleged occurrences having taken place? Or do Herodotus and Pindar appear to
you to speak the truth, while they who have made it their concern to <i>die </i>for
the doctrine of Jesus, and who have left to their successors writings so
remarkable on the truths which they believed, entered for the sake of
“fictions” (as you consider them), and “myths,” and “juggleries,” upon a
struggle which entails a life of danger and a death of violence? Place
yourself, then, as a neutral party, between what is related of Aristeas and
what is recorded of Jesus, and see whether, from the result, and from the benefits
which have accrued from the reformation of morals, and to the worship of the
God who is over all things, it is not allowable to conclude that we must
believe the events recorded of Jesus not to have happened without the divine
intervention, but that this was not the case with the story of Aristeas the
Proconnesian. [Book 3 Chapter 27]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">For with
what purpose in view did Providence accomplish the marvels related of Aristeas?
And to confer what benefit upon the human race did such remarkable events, as
you regard them, take place? You cannot answer. But we, when we relate the
events of the history of Jesus, have no ordinary defence to offer for their
occurrence;—this, viz., that God desired to commend the doctrine of Jesus as a
doctrine which was to save mankind, and which was based, indeed, upon the apostles
as foundations of the rising edifice of Christianity, but which increased in
magnitude also in the succeeding ages, in which not a few cures are wrought in
the name of Jesus, and certain other manifestations of no small moment have
taken place. Now what sort of person is Apollo, who enjoined the Metapontines
to treat Aristeas as a god? And with what object does he do this? And what
advantage was he procuring to the Metapontines from this divine worship, if
they were to regard him as a god, who a little ago was a mortal? And yet the
recommendations of Apollo (viewed by us as a demon who has obtained the honour
of libation and sacrificial odours) regarding this Aristeas appear to you to be
worthy of consideration; while those of the God of all things, and of His holy
angels, made known beforehand through the prophets—not <i>after </i>the birth of
Jesus, but <i>before </i>He appeared among men—do not stir you up to
admiration, not merely of the prophets who received the Divine Spirit, but of
Him also who was the object of their predictions, whose entrance into life was
so clearly predicted many years beforehand by numerous prophets, that the whole
Jewish people who were hanging in expectation of the coming of Him who was looked
for, did, after the advent of Jesus, fall into a keen dispute with each other;
and that a great multitude of them acknowledged Christ, and believed Him to be
the object of prophecy, while others did not believe in Him, but, despising the
meekness of those who, on account of the teaching of Jesus, were unwilling to cause
even the most trifling sedition, dared to inflict on Jesus those cruelties
which His disciples have so truthfully and candidly recorded, without secretly omitting
from their marvellous history of Him what seems to the multitude to bring
disgrace upon the doctrine of Christianity. But both Jesus Himself and His
disciples desired that His followers should believe not merely in His Godhead
and miracles, as if He had not also been a partaker of human nature, and had
assumed the human flesh which “lusteth against the Spirit;” but they saw also
that the power which had descended into human nature, and into the midst of
human miseries, and which had assumed a human soul and body, contributed
through faith, along with its divine elements, to the salvation of believers,
when they see that from Him there began the union of the divine with the human
nature, in order that the human, by communion with the divine, might rise to be
divine, not in Jesus alone, but in all those who not only believe, but enter
upon the life which Jesus taught, and which elevates to friendship with God and
communion with Him every one who lives according to the precepts of Jesus.
[Book 3 Chapter 28]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">For the
Church of God, e.g., which is at Athens, is a meek and stable body, as being
one which desires to please God, who is over all things; whereas the assembly
of the Athenians is given to sedition, and is not at all to be compared to the
Church of God in that city. And you may say the same thing of the Church of God
at Corinth, and of the assembly of the Corinthian people; and also of the
Church of God at Alexandria, and of the assembly of the people of Alexandria. And
if he who hears this be a candid man, and one who investigates things with a
desire to ascertain the truth, he will be filled with admiration of Him who not
only conceived the design, but also was able to secure in all places the
establishment of Churches of God alongside of the assemblies of the people in
each city. In like manner, also, in comparing the council of the Church of God with
the council in any city, you would find that certain councillors3528 of the
Church are worthy to rule in the city of God, if there be any such city in the
whole world; whereas the councillors in all other places exhibit in their
characters no quality worthy of the conventional superiority which they appear
to enjoy over their fellow-citizens. And so, too, you must compare <i>the ruler
</i>of the <i>Church </i>in each city with the ruler of the <i>people </i>of
the city, in order to observe that even amongst those councillors and rulers of
the Church of God who come very far short of their duty, and who lead more
indolent lives than others who are more energetic, it is nevertheless possible
to discover a general superiority in what relates to the progress of virtue over
the characters of the councilors and rulers in the various cities. [Book 3
Chapter 30]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But if it be
recorded that my Jesus was received up into glory, I perceive the divine arrangement
in such an act, viz., because God, who brought this to pass, commends in this way
the Teacher to those who witnessed it, in order that as men who are contending
not for human doctrine, but for divine teaching, they may devote themselves as
far as possible to the God who is over all, and may do all things in order to
please Him, as those who are to receive in the divine judgment the reward of
the good or evil which they have wrought in this life. [Book 3 Chapter 32]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">For these
different tribes erected temples and statues to those individuals above
enumerated, whereas we have refrained from offering to the Divinity honour by
any such means (seeing they are adapted rather to demons, which are somehow
fixed in a certain place which they prefer to any other, or which take up their
dwelling, as it were, after being removed (from one place to another) by
certain rites and incantations), and are lost in reverential wonder at Jesus,
who has recalled our minds from all sensible things, as being not only
corruptible, but destined to corruption, and elevated them to honour the God
who is over all with prayers and a righteous life, which we offer to Him as
being intermediate between the nature of the uncreated and that of all created
things, and who bestows upon us the benefits which come from the Father, and
who as High Priest conveys our prayers to the supreme God. [Book 3 Chapter 34]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">The
Egyptians, then, having been taught to worship Antinous, will, if you compare
him with Apollo or Zeus, endure such a comparison, Antinous being magnified in
their estimation through being classed with these deities; for Celsus is
clearly convicted of falsehood when he says, “that they will not endure his
being compared with Apollo or Zeus.” Whereas Christians (who have learned that
their eternal life consists in knowing the only true God, who is over all, and
Jesus Christ, whom He has sent; and who have learned also that all the gods of
the heathen are greedy demons, which flit around sacrifices and blood, and
other sacrificial accompaniments, in order to deceive those who have not taken
refuge with the God who is over all, but that the divine and holy angels of God
are of a different nature and will from all the demons on earth, and that they are
known to those exceedingly few persons who have carefully and intelligently
investigated these matters) will not endure a comparison to be made between
them and Apollo or Zeus, or any being worshipped with odour and blood and
sacrifices; some of them, so acting from their extreme simplicity, not being
able to give a reason for their conduct, but sincerely observing the precepts which
they have received; others, again, for reasons not to be lightly regarded, nay,
even of a profound description, and (as a Greek would say) drawn from the inner
nature of things; and amongst the latter of these God is a frequent subject of
conversation, and those who are honoured by God, through His only-begotten
Word, with participation in His divinity, and therefore also in His name. They
speak much, too, both regarding the angels of God and those who are opposed to the
truth, but have been deceived; and who, in consequence of being deceived, call
them gods or angels of God, or good demons, or heroes who have become such by
the transference into them of a good human soul. And such Christians will also
show, that as in philosophy there are many who appear to be in possession of
the truth, who have yet either deceived themselves by plausible arguments, or
by rashly assenting to what was brought forward and discovered by others; so
also, among those souls which exist apart from bodies, both angels and demons,
there are some which have been induced by plausible reasons to declare
themselves gods. And because it was impossible that the reasons of such things
could be discovered by men with perfect exactness, it was deemed safe that no
mortal should entrust himself to any being as to God, with the exception of
Jesus Christ, who is, as it were, the Ruler over all things, and who both
beheld these weighty secrets, and made them known to a few. [Book 3 Chapter 35]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">The belief,
then, in Antinous, or any other such person, whether among the Egyptians or the
Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to
be either a fortunate one, or the result of thorough investigation, having the
appearance of the former to the multitude, and of the latter to exceedingly
few. And when I speak of a certain belief being, as the multitude would call
it, unfortunate, I in such a case refer the cause to God, who knows the reasons
of the various fates allotted to each one who enters human life. [Book 3
Chapter 8]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">We must
notice the remarks which Celsus next makes, when he says to us, that “faith,
having taken possession of our minds, makes us yield the assent which we give
to the doctrine of Jesus;” for of a truth it is faith which does produce such
an assent. Observe, however, whether that faith does not of itself exhibit what
is worthy of praise, seeing we entrust ourselves to the God who is over all,
acknowledging our gratitude to Him who has led us to such a faith, and
declaring that He could not have attempted or accomplished such a result
without the divine assistance. And we have confidence also in the intentions of
the writers of the Gospels, observing their piety and conscientiousness,
manifested in their writings, which contain nothing that is spurious, or deceptive,
or false, or cunning; for it is evident to us that souls unacquainted with
those artifices which are taught by the cunning sophistry of the Greeks (which
is characterized by great plausibility and acuteness), and by the kind of rhetoric
in vogue in the courts of justice, would not have been able thus to invent
occurrences which are fitted of themselves to conduct to faith, and to a life
in keeping with faith. And I am of opinion that it was on this account that
Jesus wished to employ such persons as teachers of His doctrines, viz., that
there might be no ground for any suspicion of plausible sophistry, but that it
might clearly appear to all who were capable of understanding, that the
guileless purpose of the writers being, so to speak, marked with great
simplicity, was deemed worthy of being accompanied by a diviner power, which
accomplished far more than it seemed possible could be accomplished by a
periphrasis of words, and a weaving of sentences, accompanied by all the
distinctions of Grecian art. [Book 3 Chapter 39]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But observe
whether the principles of our faith, harmonizing with the general ideas
implanted in our minds at birth, do not produce a change upon those who listen
candidly to its statements; for although a perverted view of things, with the
aid of much instruction to the same effect, has been able to implant in the
minds of the multitude the belief that images are gods, and that things made of
gold, and silver, and ivory, and stone are deserving of worship, yet common
sense forbids the supposition that God is at all a piece of corruptible matter,
or is honoured when made to assume by men a form embodied in dead matter,
fashioned according to some image or symbol of His appearance. And therefore we
say at once of images that they are not gods, and of such creations (of art)
that they are not to be compared with the Creator, but are small in contrast
with the God who is over all, and who created, and upholds, and governs the
universe. And the rational soul recognising, as it were, its relationship (to
the divine), at once rejects what it for a time supposed to be gods, and
resumes its natural love for its Creator; and because of its affection towards
Him, receives Him also who first presented these truths to all nations through
the disciples whom He had appointed, and whom He sent forth, furnished with
divine power and authority, to proclaim the doctrine regarding God and His
kingdom. [Book 3 Chapter 40]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Celsus,
then, does not speak as a good reasoner, when he compares the mortal flesh of
Jesus to gold, and silver, and stone, asserting that the former is more liable
to corruption than the latter. For, to speak correctly, that which is
incorruptible is not more free from corruption than another thing which is
incorruptible, nor that which is corruptible more liable to corruption than
another corruptible thing. But, admitting that there are degrees of
corruptibility, we can say in answer, that if it is possible for the matter
which underlies all qualities to exchange some of them, how should it be
impossible for the flesh of Jesus also to exchange qualities, and to become
such as it was proper for a body to be which had its abode in the ether and the
regions above it, and possessing no longer the infirmities belonging to the flesh,
and those properties which Celsus terms “impurities,” and in so terming them,
speaks unlike a philosopher? For that which is properly impure, is so because
of its wickedness. Now the nature of body is not impure; for in so far as it is
bodily nature, it does not possess vice, which is the generative principle of
impurity. But, as he had a suspicion of the answer which we would return, he
says with respect to the change of the body of Jesus, “Well, after he has laid
aside these qualities, he will be a God:” (and if so), why not rather Æsculapius,
and Dionysus, and Hercules? To which we reply, “What great deed has Æsculapius,
or Dionysus, or Hercules wrought?” And what individuals will they be able to
point out as having been improved in character, and made better by their words
and lives, so that they may make good their claim to be gods? For let us peruse
the many narratives regarding them, and see whether they were free from
licentiousness or injustice, or folly, or cowardice. And if nothing of that kind
be found in them, the argument of Celsus might have force, which places the
forenamed individuals upon an equality with Jesus. But if it is certain that,
although some things are reported of them as reputable, they are recorded,
nevertheless, to have done innumerable things which are contrary to right
reason, how could you any longer say, with any show of reason, that these men,
on putting aside their mortal body, became gods rather than Jesus? [“By means
of Origen the idea of a proper reasonable soul in Christ received a new
dogmatical importance. This point, which up to this time had been altogether
untouched with controversy with the Patripassians, was now for the first time
expressly brought forward in a synod held against Beryllus of Bostra, A.D. 244,
and the doctrine of a reasonable human soul in Christ settled as a doctrine of
the Church.”] [Book 3 Chapter 42]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">After these
points Celsus quotes some objections against the doctrine of Jesus, made by a
very few individuals who are considered Christians, not of the more
intelligent, as he supposes, but of the more ignorant class, and asserts that
“the following are the rules laid down by them. Let no one come to us who has
been instructed, or who is wise or prudent (for such qualifications are deemed
evil by us); but if there be any ignorant, or unintelligent, or uninstructed,
or foolish persons, let them come with confidence. By which words,
acknowledging that such individuals are worthy of their God, they manifestly
show that they desire and are able to gain over only the silly, and the mean,
and the stupid, with women and children.” In reply to which, we say that, as
if, while Jesus teaches continence, and says, “Whosoever looketh upon a woman
to lust after her, hath already committed adultery with her in his heart,” one
were to behold a few of those who are deemed to be Christians living
licentiously, he would most justly blame them for living contrary to the
teaching of Jesus, but would act most unreasonably if he were to charge the
Gospel with their censurable conduct; so, if he found nevertheless that the
doctrine of the Christians invites men to wisdom, the blame then must remain
with those who rest in their own ignorance, and who utter, not what Celsus relates
(for although some of them are simple and ignorant, they do not speak so
shamelessly as he alleges), but other things of much less serious import,
which, however, serve to turn aside men from the practice of wisdom. [Book 3
Chapter 44]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But that the
object of Christianity is that we should become wise, can be proved not only from
the ancient Jewish writings, which we also use, but especially from those which
were composed after the time of Jesus, and which are believed among the
Churches to be divine. [Book 3 Chapter 45]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But it is
probable that what is written by Paul in the first Epistle to the Corinthians,
as being addressed to Greeks who prided themselves greatly on their Grecian
wisdom, has moved some to believe that it was not the object of the Gospel to
win wise men. Now, let him who is of this opinion understand that the Gospel,
as censuring wicked men, says of them that they are wise not in things which
relate to the understanding, and which are unseen and eternal; but that in
busying themselves about things of sense alone, and regarding these as
all-important, they are wise men of the world: for as there are in existence a
multitude of opinions, some of them espousing the cause of matter and bodies,
and asserting that everything is corporeal which has a substantial existence,
and that besides these nothing else exists, whether it be called invisible or
incorporeal, it says also that these constitute the wisdom of the world, which
perishes and fades away, and belongs only to this age, while those opinions
which raise the soul from things here to the blessedness which is with God, and
to His kingdom, and which teach men to despise all sensible and visible things
as existing only for a season, and to hasten on to things invisible, and to
have regard to those things which are not seen,—these, it says, constitute the
wisdom of God. But Paul, as a lover of truth, says of certain wise men among
the Greeks, when their statements are true, that “although they knew God, they glorified
Him not as God, neither were thankful.” And he bears witness that they knew
God, and says, too, that this did not happen to them without divine permission,
in these words: “For God showed it unto them;” dimly alluding, I think, to
those who ascend from things of sense to those of the understanding, when he
adds, “For the invisible things of God 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: because that, when they
knew God, they glorified Him not as God, neither were thankful.” [Book 3
Chapter 47]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">And perhaps
also from the words, “For ye see your calling, brethren, how that not many wise
men after the flesh, not many mighty, not many noble, are called: but God hath
chosen the foolish things of the world to confound the wise; and the base
things, and the things which are despised, hath God chosen, and things which
are not, to bring to nought things that are, that no flesh may glory in His
presence;” some have been led to suppose that no one who is instructed, or wise,
or prudent, embraces the Gospel. Now, in answer to such an one, we would say
that it has not been stated that “<i>no </i>wise man according to the flesh,”
but that “not <i>many </i>wise men according to the flesh,” are called. It is
manifest, further, that amongst the characteristic qualifications of those who are
termed “bishops,” Paul, in describing what kind of man the bishop ought to be,
lays down as a qualification that he should also be a teacher, saying that he
ought to be able to convince the gainsayers, that by the wisdom which is in him
he may stop the mouths of foolish talkers and deceivers. And as he selects for
the episcopate a man who has been once married rather than he who has twice
entered the married state, and a man of blameless life rather than one who is liable
to censure, and a sober man rather than one who is not such, and a prudent man
rather than one who is not prudent, and a man whose behaviour is decorous
rather than he who is open to the charge even of the slightest indecorum, so he
desires that he who is to be chosen by preference for the office of a bishop
should be apt to teach, and able to convince the gainsayers. How then can Celsus
justly charge us with saying, “Let no one come to us who is ‘instructed,’ or
‘wise,’ or ‘prudent?’” Nay, let him who wills come to us “instructed,” and
“wise,” and “prudent;” and none the less, if any one be ignorant and
unintelligent, and uninstructed and foolish, let him also come: for it is these
whom the Gospel promises to cure, when they come, by rendering them all worthy of
God. [Book 3 Chapter 48]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">This
statement also is untrue, that it is “only foolish and low individuals, and
persons devoid of perception, and slaves, and women, and children, of whom the
teachers of the divine word wish to make converts.” Such indeed does the Gospel
invite, in order to make them better; but it invites also others who are very
different from these, since Christ is the Saviour of all men, and especially of
them that believe, whether they be intelligent or simple; and “He is the
propitiation with the Father for our sins; and not for ours only, but also for
the sins of the whole world.” After this it is superfluous for us to wish to
offer a reply to such statements of Celsus as the following: “For why is it an
evil to have been educated, and to have studied the best opinions, and to have
both the reality and appearance of wisdom? What hindrance does this offer to
the knowledge of God? Why should it not rather be an assistance, and a means by
which one might be better able to arrive at the truth?” Truly it is no evil to
have been educated, for education is the way to virtue; but to rank those
amongst the number of the educated who hold erroneous opinions is what even the
wise men among the Greeks would not do. On the other hand, who would not admit
that to have studied the best opinions is a blessing? But what shall we call
the best, save those which are true, and which incite men to virtue? Moreover,
it is an excellent thing for a man to <i>be </i>wise, but not to <i>seem </i>so,
as Celsus says. And it is no hindrance to the knowledge of God, but an
assistance, to have been educated, and to have studied the best opinions, and
to be wise. And it becomes us rather than Celsus to say this, especially if it
be shown that he is an Epicurean. [Book 3 Chapter 49]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But let us
see what those statements of his are which follow next in these words: “Nay, we
see, indeed, that even those individuals, who in the market-places perform the
most disgraceful tricks, and who gather crowds around them, would never approach
an assembly of wise men, nor dare to exhibit their arts among them; but
wherever they see young men, and a mob of slaves, and a gathering of
unintelligent persons, thither they thrust themselves in, and show themselves
off.” Observe, now, how he slanders us in these words, comparing us to those
who in the market-places perform the most disreputable tricks, and gather
crowds around them! What disreputable tricks, pray, do we perform? Or what is
there in <i>our </i>conduct that resembles theirs, seeing that by means of
readings, and explanations of the things read, we lead men to the worship of
the God of the universe, and to the cognate virtues, and turn them away from
contemning Deity, and from all things contrary to right reason? Philosophers
verily would wish to collect together such hearers of their discourses as
exhort men to virtue,—a practice which certain of the Cynics especially have
followed, who converse publicly with those whom they happen to meet. Will they
maintain, then, that these who do not gather together persons who are
considered to have been educated, but who invite and assemble hearers from the
public street, resemble those who in the market-places perform the most disreputable
tricks, and gather crowds around them? Neither Celsus, however, nor any one who
holds the same opinions, will blame those who, agreeably to what they regard as
a feeling of philanthropy, address their arguments to the ignorant populace.
[Book 3 Chapter 50]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">And if they
are not to be blamed for so doing, let us see whether Christians do not exhort multitudes
to the practice of virtue in a greater and better degree than they. For the philosophers
who converse in public do not pick and choose their hearers, but he who likes
stands and listens. The Christians, however, having previously, so far as
possible, tested the souls of those who wish to become their hearers, and
having previously instructed them in private, when they appear (before entering
the community) to have sufficiently evinced their desire towards a virtuous
life, introduce them then, and not before, privately forming one class of those
who are beginners, and are receiving admission, but who have not yet obtained
the mark of complete purification; and another of those who have manifested to
the best of their ability their intention to desire no other things than are
approved by Christians; and among these there are certain persons appointed to make
inquiries regarding the lives and behaviour of those who join them, in order
that they may prevent those who commit acts of infamy from coming into their
public assembly, while those of a different character they receive with their
whole heart, in order that they may daily make them better. And this is their
method of procedure, both with those who are sinners, and especially with those
who lead dissolute lives, whom they exclude from their community, although,
according to Celsus, they resemble those who in the market-places perform the
most shameful tricks. Now the venerable school of the Pythagoreans used to
erect a cenotaph to those who had apostatized from their system of philosophy,
treating them as dead; but the Christians lament as dead those who have been
vanquished by licentiousness or any other sin, because they are lost and dead
to God, and as being risen from the dead (if they manifest a becoming change)
they receive them afterwards, at some future time, after a greater interval
than in the case of those who were admitted at first, but not placing in any
office or post of rank in the Church of God those who, after professing the
Gospel, lapsed and fell. [Book 3 Chapter 51]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Observe now
with regard to the following statement of Celsus, “We see also those persons
who in the market-places perform most disreputable tricks, and collect crowds
around them,” whether a manifest falsehood has not been uttered, and things
compared which have no resemblance. He says that these individuals, to whom he
compares us, who “perform the most disreputable tricks in the market-places and
collect crowds, would never approach an assembly of wise men, nor dare to show
off their tricks before them; but wherever they see young men, and a mob of
slaves, and a gathering of foolish people, thither do they thrust themselves in
and make a display.” Now, in speaking thus he does nothing else than simply
load us with abuse, like the women upon the public streets, whose object is to
slander one another; for we do everything in our power to secure that our
meetings should be composed of wise men, and those things among us which are
especially excellent and divine we then venture to bring forward publicly in
our discussions when we have an abundance of intelligent hearers, while we
conceal and pass by in silence the truths of deeper import when we see that our
audience is composed of simpler minds, which need such instruction as is
figuratively termed “milk.” [Book 3 Chapter 52]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">We
acknowledge, however, although Celsus will not have it so, that we <i>do </i>desire
to instruct all men in the word of God, so as to give to young men the
exhortations which are appropriate to them, and to show to slaves how they may
recover freedom of thought, and be ennobled by the word. And those amongst us
who are the ambassadors of Christianity sufficiently declare that they are
debtors to Greeks and Barbarians, to wise men and fools, (for they do not deny
their obligation to cure the souls even of foolish persons,) in order that as
far as possible they may lay aside their ignorance, and endeavour to obtain
greater prudence, by listening also to the words of Solomon: “Oh, ye fools, be
of an understanding heart,” and “Who is the most simple among you, let him turn
unto me;” and wisdom exhorts those who are devoid of understanding in the
words, “Come, eat of my bread, and drink of the wine which I have mixed for
you. Forsake folly that ye may live, and correct understanding in knowledge.”
This too would I say (seeing it bears on the point), in answer to the statement
of Celsus: Do not philosophers invite young men to their lectures? And do they
not encourage young men to exchange a wicked life for a better? and do they not
desire slaves to learn philosophy? Must we find fault, then, with philosophers
who have exhorted slaves to the practice of virtue? with Pythagoras for having
so done with Zamolxis, Zeno with Perseus, and with those who recently
encouraged Epictetus to the study of philosophy? Is it indeed permissible for
you, O Greeks, to call youths and slaves and foolish persons to the study of philosophy,
but if <i>we </i>do so, we do not act from philanthropic motives in wishing to
heal every rational nature with the medicine of reason, and to bring them into
fellowship with God, the Creator of all things? These remarks, then, may
suffice in answer to what are slanders rather than accusations on the part of
Celsus. [Book 3 Chapter 54]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But who are
the teachers whom we call triflers and fools, whose defence is undertaken by Celsus,
as of those who teach better things? (I know not,) unless he deem those to be
good instructors of women, and no triflers, who invite them to superstition and
to unchaste spectacles, and those, moreover, to be teachers not devoid of sense
who lead and drag the young men to all those disorderly acts which we know are
often committed by them. We indeed call away these also, as far as we can, from
the dogmas of philosophy to our worship of God, by showing forth its excellence
and purity. But as Celsus, by his statements, has declared that we do not do
so, but that we call only the foolish, I would say to him, “If you had charged
us with withdrawing from the study of philosophy those who were already
preoccupied with it, you would not have spoken the truth, and yet your charge
would have had an appearance of probability; but when you now say that we draw away
our adherents from good teachers, show who are those other teachers save the
teachers of philosophy, or those who have been appointed to give instruction in
some useful branch of study.” He will be unable, however, to show any such;
while we promise, openly and not in secret, that <i>they </i>will be happy who
live according to the word of God, and who look to Him in all things, and who
do everything, whatever it is, as if in the presence of God. Are these the
instructions of workers in wool, and of leather-cutters, and fullers, and
uneducated rustics? But such an assertion he cannot make good. [Book 3 Chapter
57]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But those
who, in the opinion of Celsus, resemble the workers in wool in private houses,
and the leather-cutters, and fullers, and uneducated rustics, will, he alleges,
in the presence of father or teachers be unwilling to speak, or unable to
explain to the boys anything that is good. In answer to which, we would say,
What kind of father, my good sir, and what kind of teacher, do you mean? If you
mean one who approves of virtue, and turns away from vice, and welcomes what is
better, then know, that with the greatest boldness will we declare our opinions
to the children, because we will be in good repute with such a judge. But if,
in the presence of a father who has a hatred of virtue and goodness, we keep
silence, and also before those who teach what is contrary to sound doctrine, do
not blame us for so doing, since you will blame us without good reason. You, at
all events, in a case where fathers deemed the mysteries of philosophy an idle
and unprofitable occupation for their sons, and for young men in general, would
not, in teaching philosophy, make known its secrets before worthless parents;
but, desiring to keep apart those sons of wicked parents who had been turned
towards the study of philosophy, you would observe the proper seasons, in order
that the doctrines of philosophy might reach the minds of the young men. And we
say the same regarding our teachers. For if we turn (our hearers) away from
those instructors who teach obscene comedies and licentious iambics, and many
other things which neither improve the speaker nor benefit the hearers (because
the latter do not know how to listen to poetry in a philosophic frame of mind,
nor the former how to say to each of the young men what tends to his profit),
we are not, in following such a course, ashamed to confess what we do. But if
you will show me teachers who train young men for philosophy, and who exercise
them in it, I will not from such turn away young men, but will try to raise
them, as those who have been previously exercised in the whole circle of
learning and in philosophical subjects, to the venerable and lofty height of eloquence
which lies hid from the multitude of Christians, where are discussed topics of
the greatest importance, and where it is demonstrated and shown that they have
been treated philosophically both by the prophets of God and the apostles of
Jesus. [Book 3 Chapter 58]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Immediately
after this, Celsus, perceiving that he has slandered us with too great
bitterness, as if by way of defence expresses himself as follows: “That I bring
no heavier charge than what the truth compels me, any one may see from the
following remarks. Those who invite to participation in other mysteries, make
proclamation as follows: ‘Every one who has clean hands, and a prudent tongue;
others again thus: ‘He who is pure from all pollution, and whose soul is
conscious of no evil, and who has lived well and justly.’ Such is the
proclamation made by those who promise purification from sins. But let us hear
what kind of persons these Christians invite. Every one, they say, who is a
sinner, who is devoid of understanding, who is a child, and, to speak
generally, whoever is unfortunate, him will the kingdom of God receive. Do you
not call him a sinner, then, who is unjust, and a thief, and a housebreaker,
and a poisoner, and a committer of sacrilege, and a robber of the dead? What
others would a man invite if he were issuing a proclamation for an assembly of
robbers?” Now, in answer to such statements, we say that it is not the same
thing to invite those who are <i>sick in soul </i>to be <i>cured</i>, and those
who are <i>in health </i>to the <i>knowledge and study </i>of divine things.
We, however, keeping both these things in view, at first invite all men to be
healed, and exhort those who are sinners to come to the consideration of the
doctrines which teach men not to sin, and those who are devoid of understanding
to those which beget wisdom, and those who are children to rise in their
thoughts to manhood, and those who are simply unfortunate to good fortune,
or—which is the more appropriate term to use—to blessedness. And when those who
have been turned towards virtue have made progress, and have shown that they
have been purified by the word, and have led as far as they can a better life,
then and not before do we invite them to participation in our mysteries. “For
we speak wisdom among them that are perfect.” [Book 3 Chapter 59]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">And as we
teach, moreover, that “wisdom will not enter into the soul of a base man, nor
dwell in a body that is involved in sin,” we say, Whoever has clean hands, and
therefore lifts up holy hands to God, and by reason of being occupied with
elevated and heavenly things, can say, “The lifting up of my hands is as the
evening sacrifice,” let him come to us; and whoever has a wise tongue through
meditating on the law of the Lord day and night, and by “reason of habit has
his senses exercised to discern between good and evil,” let him have no
reluctance in coming to the strong and rational sustenance which is adapted to
those who are athletes in piety and every virtue. And since the grace of God is
with all those who love with a pure affection the teacher of the doctrines of
immortality, whoever is pure not only from all defilement, but from what are
regarded as lesser transgressions, let him be boldly initiated in the mysteries
of Jesus, which properly are made known only to the holy and the pure. The
initiated of Celsus accordingly says, “Let him whose soul is conscious of no
evil come.” But he who acts as initiator, according to the precepts of Jesus,
will say to those who have been purified in heart, “He whose soul has, for a
long time, been conscious of no evil, and especially since he yielded himself
to the healing of the word, let such an one hear the doctrines which were spoken
in private by Jesus to His genuine disciples.” Therefore in the comparison
which he institutes between the procedure of the initiators into the Grecian
mysteries, and the teachers of the doctrine of Jesus, he does not know the
difference between inviting the wicked to be healed, and initiating those
already purified into the sacred mysteries! [Book 3 Chapter 60]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Not to <i>participation
in mysteries</i>, then, and to <i>fellowship in the wisdom hidden in a mystery</i>,
which God ordained before the world to the glory of His saints, do we invite
the <i>wicked </i>man, and the <i>thief</i>, and the <i>housebreaker</i>, and
the <i>poisoner</i>, and the <i>committer of sacrilege</i>, and the <i>plunderer
of the dead</i>, and all those others whom Celsus may enumerate in his
exaggerating style, but such as these we invite to be <i>healed</i>. For there
are in the divinity of the word some helps towards the cure of those who are
sick, respecting which the word says, “They that be whole need not a physician,
but they that are sick;” others, again, which to the pure in soul and body
exhibit “the revelation of the mystery, which was kept secret since the world
began, but now is made manifest by the Scriptures of the prophets,” and “by the
appearing of our Lord Jesus Christ,” which “appearing” is manifested to each
one of those who are perfect, and which enlightens the reason in the true
knowledge of things. But as he exaggerates the charges against us, adding,
after his list of those vile individuals whom he has mentioned, this remark,
“What other persons would a robber summon to himself by proclamation?” we
answer such a question by saying that a robber summons around him individuals
of such a character, in order to make use of their villainy against the men
whom they desire to slay and plunder. A Christian, on the other hand, even
though he invite those whom the robber invites, invites them to a very
different vocation, viz., to bind up these wounds by His word, and to apply to
the soul, festering amid evils, the drugs obtained from the word, and which are
analogous to the wine and oil, and plasters, and other healing appliances which
belong to the art of medicine. [Book 3 Chapter 61]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In the next
place, throwing a slur upon the exhortations spoken and written to those who have
led wicked lives, and which invite them to repentance and reformation of heart,
he asserts that we say “that it was to sinners that God has been sent.” Now
this statement of his is much the same as if he were to find fault with certain
persons for saying that on account of the sick who were living in a city, a
physician had been sent them by a very benevolent monarch. God the Word was
sent, indeed, as a physician to sinners, but as a teacher of divine mysteries
to those who are already pure and who sin no more. But Celsus, unable to see
this distinction,—for he had no desire to be animated with a love of
truth,—remarks, “Why was he not sent to those who were without sin? What evil
is it not to have committed sin?” To which we reply, that if by those “who were
without sin” he means those who sin no more, then our Saviour Jesus was sent
even to such, but not as a physician. While if by those “who were without sin”
he means such as have never at any time sinned,—for he made no distinction in
his statement,—we reply that it is impossible for a man thus to be without sin.
And this we say, excepting, of course, the man understood to be in Christ Jesus,
who “did no sin.” It is with a malicious intent, indeed, that Celsus says of us
that we assert that “God will receive the unrighteousness man if he humble
himself on account of his wickedness, but that He will not receive the
righteous man, although he look up to Him, (adorned) with virtue from the
beginning.” Now we assert that it is impossible for a man to look up to God (adorned)
with virtue from the beginning. For wickedness must necessarily first exist in
men. As Paul also says, “When the commandment came, sin revived, and I died.”
Moreover, we do not teach regarding the unrighteous man, that it is sufficient
for him to humble himself on account of his wickedness in order to his being
accepted by God, but that God will accept him if, after passing condemnation
upon himself for his past conduct, he walk humbly on account of it, and in a
becoming manner for the time to come. [Book 3 Chapter 62]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">After this,
not understanding how it has been said that “every one who exalted himself
shall be abased;” nor (although taught even by Plato) that “the good and
virtuous man walketh humbly and orderly;” and ignorant, moreover, that we give
the injunction, “Humble yourselves, therefore, under the mighty hand of God,
that He may exalt you in due time;” he says that “those persons who preside
properly over a trial make those individuals who bewail before them their evil
deeds to cease from their piteous wailings, lest their decisions should be
determined rather by compassion than by a regard to truth; whereas God does not
decide in accordance with truth, but in accordance with flattery.” Now, what
words of flattery and piteous wailing are contained in the Holy Scriptures when
the sinner says in his prayers to God, “I have acknowledged my sin, and mine iniquity
have I not hid. I said, I will confess my transgression to the Lord,” etc.,
etc.? For is he able to show that a procedure of this kind is not adapted to
the conversion of sinners, who humble themselves in their prayers under the
hand of God? And, becoming confused by his efforts to accuse us, he contradicts
himself; appearing at one time to know a man “without sin,” and “a righteous
man, who can look up to God (adorned) with virtue from the beginning;” and at
another time accepting our statement that there is no man altogether righteous,
or without sin; for, as if he admitted its truth, he remarks, “This is indeed
apparently true, that somehow the human race is naturally inclined to sin.” In
the next place, as if all men were not invited by the word, he says, “All men,
then, without distinction, ought to be invited, since all indeed are sinners.”
And yet, in the preceding pages, we have pointed out the words of Jesus: “Come
unto Me, <i>all </i>ye that labour and are heavy laden, and I will give you
rest.” <i>All </i>men, therefore, labouring and being heavy laden on account of
the nature of sin, are invited to the rest spoken of in the word of God, “for
God sent His word, and healed them, and delivered them from their
destructions.” [Book 3 Chapter 63]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But since he
says, in addition to this, “What is this preference of sinners over others?”
and makes other remarks of a similar nature, we have to reply that absolutely a
sinner is not preferred before one who is not a sinner; but that sometimes a
sinner, who has become conscious of his own sin, and for that reason comes to
repentance, being humbled on account of his sins, is preferred before one who
is accounted a lesser sinner, but who does not consider himself one, but exalts
himself on the ground of certain good qualities which he thinks he possesses,
and is greatly elated on their account. And this is manifest to those who are
willing to peruse the Gospels in a spirit of fairness, by the parable of the
publican, who said, “Be merciful to me a sinner,” and of the Pharisee who
boasted with a certain wicked self-conceit in the words, “I thank Thee that I
am not as other men are, extortioners, unjust, adulterers, or even as this
publican.” For Jesus subjoins to his narrative of them both the words: “This
man went down to his house justified rather than the other: for every one that
exalteth himself shall be abased; and he that humbleth himself shall be
exalted.” We utter no blasphemy, then, against God, neither are we guilty of
falsehood, when we teach that every man, whoever he may be, is conscious of
human infirmity in comparison with the greatness of God, and that we must ever
ask from Him, who alone is able to supply our deficiencies, what is wanting to
our (mortal) nature. [Book 3 Chapter 64]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Now here
Celsus appears to me to have committed a great error, in refusing to those who
are sinners by nature, and also by habit, the possibility of a complete
transformation, alleging that they cannot be cured even by punishment. For it
clearly appears that all men are inclined to sin by nature, and some not only
by nature but by practice, while not all men are incapable of an entire transformation.
For there are found in every philosophical sect, and in the word of God,
persons who are related to have undergone so great a change that they may be
proposed as a model of excellence of life. Among the names of the heroic age
some mention Hercules and Ulysses, among those of later times, Socrates, and of
those who have lived very recently, Musonius. Not only against us, then, did
Celsus utter the calumny, when he said that “it was manifest to every one that those
who were given to sin by nature and habit could not by any means—even by
punishments—be completely changed for the better,” but also against the noblest
names in philosophy, who have not denied that the recovery of virtue was a
possible thing for men. But although he did not express his meaning with
exactness, we shall nevertheless, though giving his words a more favourable construction,
convict him of unsound reasoning. For his words were: “Those who are inclined
to sin by nature and habit, no one could completely reform even by
chastisement;” and his words, as we understood them, we refuted to the best of
our ability. [Book 3 Chapter 66]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">That
philosophical discourses, however, distinguished by orderly arrangement and
elegant expression, should produce such results in the case of those
individuals just enumerated, and upon others who have led wicked lives, is not
at all to be wondered at. But when we consider that those discourses, which
Celsus terms “vulgar,” are filled with power, as if they were spells, and see
that they at once convert multitudes from a life of licentiousness to one of
extreme regularity, and from a life of wickedness to a better, and from a state
of cowardice or unmanliness to one of such high-toned courage as to lead men to
despise even death through the piety which shows itself within them, why should
we not justly admire the power which they contain? For the words of those who
at the first assumed the office of (Christian) ambassadors, and who gave their labours
to rear up the Churches of God,—nay, their preaching also,—were accompanied
with a persuasive power, though not like that found among those who profess the
philosophy of Plato, or of any other merely human philosopher, which possesses
no other qualities than those of human nature. But the demonstration which
followed the words of the apostles of Jesus was given from God, and was
accredited by the Spirit and by power. And therefore <i>their </i>word ran
swiftly and speedily, or rather the word of <i>God </i>through their
instrumentality, transformed numbers of persons who had been sinners both by
nature and habit, whom no one could have reformed by punishment, but who were
changed by the word, which moulded and transformed them according to its
pleasure. [Book 3 Chapter 68]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">Celsus
continues in his usual manner, asserting that “to change a nature entirely is
exceedingly difficult.” We, however, who know of only one nature in every
rational soul, and who maintain that none has been created evil by the Author
of all things, but that many have <i>become </i>wicked through education, and
perverse example, and surrounding influences, so that wickedness has been
naturalized in some individuals, are persuaded that for the word of God to
change a nature in which evil has been naturalized is not only not impossible,
but is even a work of no very great difficulty, if a man only believe that he
must entrust himself to the God of all things, and do everything with a view to
please Him with whom it cannot be that “Both good and bad are in the same
honour, Or that the idle man and he who laboured much Perish alike.”</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But even if
it be exceedingly difficult to effect a change in some persons, the cause must
be held to lie in their own will, which is reluctant to accept the belief that
the God over all things is a just Judge of all the deeds done during life. For
deliberate choice and practice avail much towards the accomplishment of things
which appear to be very difficult, and, to speak hyperbolically, almost impossible.
Has the nature of man, when desiring to walk along a rope extended in the air
through the middle of the theatre, and to carry at the same time numerous and
heavy weights, been able by practice and attention to accomplish such a feat;
but when desiring to live in conformity with the practice of virtue, does it
find it impossible to do so, although formerly it may have been exceedingly wicked?
See whether he who holds such views does not bring a charge against the nature
of the Creator of the rational animal rather than against the creature, if He
has formed the nature of man with powers for the attainment of things of such difficulty,
and of no utility whatever, but has rendered it incapable of securing its own
blessedness. But these remarks may suffice as an answer to the assertion that
“entirely to change a nature is exceedingly difficult.” He alleges, in the next
place, that “they who are without sin are partakers of a better life;” not
making it clear what he means by “those who are without sin,” whether those who
are so from the beginning (of their lives), or those who become so by a
transformation. Of those who were so from the beginning of their lives, there
cannot possibly be any; while those who are so after a transformation (of
heart) are found to be few in number, being those who have become so after
giving in their allegiance to the saving word. And they were not such when they
gave in their allegiance. For, apart from the aid of the word, and that too the
word of perfection, it is impossible for a man to become free from sin. [Book 3
Chapter 69]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In the next
place, he objects to the statement, as if it were maintained by us, that “God
will be able to do all things,” not seeing even here how these words are meant,
and what “the <i>all things</i>” are which are included in it, and how it is
said that God “will be able.” But on these matters it is not necessary now to
speak; for although he might with a show of reason have opposed this proposition,
he has not done so. Perhaps he did not understand the arguments which might be plausibly
used against it, or if he did, he saw the answers that might be returned. Now
in our judgment God can do everything which it is possible for Him to do
without ceasing to be God, and good, and wise. But Celsus asserts—not
comprehending the meaning of the expression “God can do all things”—“that He
will not desire to do anything wicked,” admitting that He has the <i>power</i>,
but not the <i>will</i>, to commit evil. We, on the contrary, maintain that as
that which by nature possesses the property of sweetening other things through
its own inherent sweetness cannot produce bitterness contrary to its own
peculiar nature, nor that whose nature it is to produce light through its being
light can cause darkness; so neither is God able to commit wickedness, for the
power of doing evil is contrary to His deity and its omnipotence. Whereas if
any one among existing things is able to commit wickedness from being inclined
to wickedness by nature, it does so from not having in its nature the ability
not to do evil. [Book 3 Chapter 70]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">He next
assumes what is not granted by the more rational class of believers, but what perhaps
is considered to be true by some who are devoid of intelligence,—viz., that
“God, like those who are overcome with pity, being Himself overcome, alleviates
the sufferings of the wicked through pity for their wailings, and casts off the
good, who do nothing of that kind, which is the height of injustice.” Now, in
our judgment, God lightens the suffering of no wicked man who has not betaken himself
to a virtuous life, and casts off no one who is already good, nor yet
alleviates the suffering of any one who mourns, simply because he utters
lamentation, or takes pity upon him, to use the word pity in its more common
acceptation. But those who have passed severe condemnation upon themselves
because of their sins, and who, as on that account, lament and bewail
themselves as lost, so far as their previous conduct is concerned, and who have
manifested a satisfactory change, are received by God on account of their
repentance, as those who have undergone a transformation from a life of great
wickedness. For virtue, taking up her abode in the souls of these persons, and expelling
the wickedness which had previous possession of them, produces an oblivion of
the past. And even although virtue do not effect an entrance, yet if a
considerable progress take place in the soul, even that is sufficient, in the
proportion that it is progressive, to drive out and destroy the flood of
wickedness, so that it almost ceases to remain in the soul. [Book 3 Chapter 71]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">In the next
place, speaking as in the person of a teacher of our doctrine, he expresses
himself as follows: “Wise men reject what we say, being led into error, and
ensnared by their wisdom.” In reply to which we say that, since wisdom is the
knowledge of divine and human things and of their causes, or, as it is defined
by the word of God, “the breath of the power of God, and a pure influence
flowing from the glory of the Almighty; and the brightness of the everlasting
light, and the unspotted mirror of the power of God, and the image of His
goodness,” no one who was really wise would reject what is said by a Christian
acquainted with the principles of Christianity, or would be led into error, or
ensnared by it. For true wisdom does not mislead, but ignorance does, while of
existing things knowledge alone is permanent, and the truth which is derived
from wisdom. But if, contrary to the definition of wisdom, you call any one
whatever who dogmatizes with sophistical opinions wise, we answer that in
conformity with what <i>you </i>call wisdom, such an one rejects the words of
God, being misled and ensnared by plausible sophisms. And since, according to
our doctrine, wisdom is not the knowledge of evil, but the knowledge of evil,
so to speak, is in those who hold false opinions and who are deceived by them,
I would therefore in such persons term it ignorance rather than wisdom. [Book 3
Chapter 72]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">He next
likens our teacher to one suffering from ophthalmia, and his disciples to those
suffering from the same disease, and says that “such an one amongst a company
of those who are afflicted with ophthalmia, accuses those who are sharp-sighted
of being blind.” Who, then, would we ask, O Greeks, are they who in our
judgment do not see, save those who are unable to look up from the exceeding
greatness of the world and its contents, and from the beauty of created things,
and to see that they ought to worship, and admire, and reverence Him alone who
made these things, and that it is not befitting to treat with reverence
anything contrived by man, and applied to the honour of God, whether it be
without a reference to the Creator, or with one? For, to compare with that illimitable
excellence, which surpasses all created being, things which ought not to be
brought into comparison with it, is the act of those whose understanding is
darkened. We do not then say that those who are sharp-sighted are suffering
from ophthalmia or blindness; but we assert that those who, in ignorance of
God, give themselves to temples and images, and so-called sacred seasons,are
blinded in their minds, and especially when, in addition to their impiety, they
live also in licentiousness, not even inquiring after any honourable work
whatever, but doing everything that is of a disgraceful character. [Book 3
Chapter 77]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">After having
brought against us charges of so serious a kind, he wishes to make it appear
that, although he has others to adduce, he passes them by in silence. His words
are as follows: “These charges I have to bring against them, and others of a
similar nature, not to enumerate them one by one, and I affirm that they are in
error, and that they act insolently towards God, in order to lead on wicked men
by empty hopes, and to persuade them to despise better things, saying that if
they refrain from them it will be better for them.” In answer to which, it
might be said that from the power which shows itself in those who are converted
to Christianity, it is not at all the “wicked” who are won over to the Gospel,
as the more simple class of persons, and, as many would term them, the
“unpolished.” For such individuals, through fear of the punishments that are
threatened, which arouses and exhorts them to refrain from those actions which
are followed by punishments, strive to yield themselves up to the Christian
religion, being influenced by the power of the word to such a degree, that
through fear of what are called in the word “everlasting punishments,” they despise
all the tortures which are devised against them among men,—even death itself,
with countless other evils,—which no wise man would say is the act of persons
of wicked mind. How can temperance and sober-mindedness, or benevolence and
liberality, be practised by a man of wicked mind? Nay, even the fear of God
cannot be felt by such an one, with respect to which, because it is useful to
the many, the Gospel encourages those who are not yet able to choose that which
ought to be chosen for its own sake, to select it as the greatest blessing, and
one above all promise; for this principle cannot be implanted in him who
prefers to live in wickedness. [Book 3 Chapter 78]</span></div>
<br />
<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">But if in
these matters any one were to imagine that it is superstition rather than
wickedness which appears in the multitude of those who believe the word, and
should charge our doctrine with making men superstitious, we shall answer him
by saying that, as a certain legislator replied to the question of one who
asked him whether he had enacted for his citizens the best laws, that he had
not given them absolutely the best, but the best which they were capable of
receiving; so it might be said by the Father of the Christian doctrine, I have
given the best laws and instruction for the improvement of morals of which the
many were capable, not threatening sinners with imaginary labours and
chastisements, but with such as are real, and necessary to be applied for the
correction of those who offer resistance, although they do not at all
understand the object of him who inflicts the punishment, nor the effect of the
labours. For the doctrine of punishment is both attended with utility, and is
agreeable to truth, and is stated in obscure terms with advantage. Moreover, as
for the most part it is not the wicked whom the ambassadors of Christianity
gain over, neither do we insult God. For we speak regarding Him both what is
true, and what appears to be clear to the multitude, but not so clear to them
as it is to those few who investigate the truths of the Gospel in a
philosophical manner. [Book 3 Chapter 79]</span></div>
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<div style="margin: 0px 0px 13px;">
<span style="font-size: 14pt; line-height: 115%; margin: 0px;">And do not
suppose that it is not in keeping with the Christian religion for me to have
accepted, against Celsus, the opinions of those philosophers who have treated
of the immortality or after-duration of the soul; for, holding certain views in
common with them, we shall more conveniently establish our position, that the
future life of blessedness shall be for those only who have accepted the
religion which is according to Jesus, and that devotion towards the Creator of all
things which is pure and sincere, and unmingled with any created thing
whatever. And let him who likes show what “better things” we persuade men to
despise, and let him compare the blessed end with God in Christ,—that is, the
word, and the wisdom, and all virtue;—which, according to our view, shall be
bestowed, by the gift of God, on those who have lived a pure and blameless
life, and who have felt a single and undivided love for the God of all things,
with that end which is to follow according to the teaching of each philosophic
sect, whether it be Greek or Barbarian, or according to the professions of
religious mysteries; and let him prove that the end which is predicted by any
of the others is superior to that which we promise, and consequently that that
is true, and ours not befitting the gift of God, nor those who have lived a
good life; or let him prove that these words were not spoken by the divine
Spirit, who filled the souls of the holy prophets. And let him who likes show
that those words which are acknowledged among all men to be human, are superior
to those which are proved to be divine, and uttered by inspiration. And what
are the “better” things from which we teach those who receive them that it
would be better to abstain? For if it be not arrogant so to speak, it is
self-evident that nothing can be denied which is better than to entrust oneself
to the God of all, and yield oneself up to the doctrine which raises us above all
created things, and brings us, through the animate and living word—which is
also living wisdom and the Son of God—to God who is over all. However, as the
third book of our answers to the treatise of Celsus has extended to a
sufficient length, we shall here bring our present remarks to a close, and in
what is to follow shall meet what Celsus has subsequently written. [Book 3
Chapter 81]</span></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>Davidhttp://www.blogger.com/profile/00034594959546724491noreply@blogger.com0