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basicsofislam · 2 months ago

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BASICS OF ISLAM: SUPPLICATION(DUA): PART 18

There are so many verses of supplication in Holy Quran. Some of the transliterations of those are given below: What they said (when they encountered the enemy) was: "Our Lord! Forgive us our sins and any wasteful act we may have done in our duty, and set our feet firm, and help us to victory over the disbelieving people!" (Al-Imran Surah, 3:147) "Our Lord! Indeed We have heard a caller calling to faith, saying: Believe in your Lord!, so we did believe. Our Lord, forgive us, then, our sins, and blot out from us our evil deeds, and take us to You in death in the company of the truly godly and virtuous. "Our Lord! Grant us what You have promised us through Your Messengers. Do not disgrace us on the Day of Resurrection; indeed You never break Your promise." (Al-Imran Surah, 3:193, 194) "And do not disgrace me on the Day when all people will be raised up to life... (Ash-Shuara Surah, 26:87) And among them are those who pray, "Our Lord, grant us in the world what is good, and in the Hereafter what is good, and protect us from the punishment of the Fire." (Al-Baqarah Surah, 2:201) Those (the God-revering, pious) pray: "Our Lord, we do indeed believe, so forgive us our sins and guard us against the punishment of the Fire." Those who are persevering (in misfortune and steadfast in fulfilling Gods commandments and in refraining from sins), and truthful (in their words and actions, and true to their covenants), and devoutly obedient, and who spend (out of what God has provided for them, in His way and for the needy), and who implore Gods forgiveness before daybreak. (Al-Imran Surah, 3:16, 17)

And who entreat (whether after the Prayers or at other times): "Our Lord! Ward off from us the punishment of Hell; its punishment is surely constant anguish: (Al-Furqan Surah, 25:65) At that point, Zachariah turned to his Lord in prayer and said: "My Lord, bestow upon me out of Your grace a good, upright offspring. Truly, You are the Hearer of prayer." (Al-Imran Surah, 3:38) "My Lord! Make me one who establishes the Prayer in conformity with its conditions, and (likewise) from my offspring (those who are not wrongdoers), Our Lord, and accept my prayer! (Ibrahim Surah, 14:40) You alone do We worship and from You alone do we seek help. Guide us to the Straight Path, The Path of those whom You have favored, not of those who have incurred (Your) wrath (punishment and condemnation), nor of those who are astray. (Al-Fatiha Surah, 1:5-7) "Our Lord! Make us Muslims, submissive to You, and of our offspring a community Muslim, submissive to You. Show us our rites of worship (including particularly the rites of the Pilgrimage) and accept our repentance (for our inability to worship You as worshipping You requires). Surely You are the One Who accepts repentance and returns it with liberal forgiveness and additional reward, the All-Compassionate. "Our Lord! Raise up among that community a Messenger of their own, reciting to them Your Revelations, and instructing them in the Book (that You will reveal to him) and the Wisdom, and purifying them (of false beliefs and doctrines, of sins and all kinds of uncleanness). Surely You are the All-Glorious with irresistible might, the All-Wise." (Al-Baqarah Surah, 2:128, 129) (They entreat God:) "Our Lord, do not let our hearts swerve after You have guided us, and bestow upon us mercy from Your Presence. Surely You are the All-Bestowing. (Al-Imran Surah, 3:8) "Our Lord! We believe in what You have sent down and we follow the Messenger, so write us down among the witnesses (of Your Oneness and Lordship, and of the truth You have revealed)." (Al-Imran Surah, 3:53) The Messenger believes in what has been sent down to him from his Lord, and so do the believers; each one believes in God, and His angels, and His Books, and His Messengers: "We make no distinction between any of His Messengers (in believing in them)." And they say: "We have heard (the call to faith in God) and (unlike some of the people of Moses) obeyed. Our Lord, grant us Your forgiveness, and to You is the homecoming." (O believers, if you are worried that God will take every soul to account even for what the soul keeps within it of intentions and plans, know that) God burdens no soul except within its capacity: in its favor is whatever (good) it earns, and against it whatever (evil) it merits. (So, pray thus to your Lord:) "Our Lord, take us not to task if we forget or make mistake. Our Lord, lay not on us a burden such as You laid on those gone before us. Our Lord, impose not on us what we do not have the power to bear. And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian and Owner (to Whom We entrust our affairs and on Whom we rely) so help us and grant us victory against the disbelieving people!" (Al-Baqarah Surah, 2:285, 286) "My Lord! Make me one who establishes the Prayer in conformity with its conditions, and (likewise) from my offspring (those who are not wrongdoers), Our Lord, and accept my prayer! "Our Lord! Forgive me, and my parents, and all the believers, on the Day on which the Reckoning will be established." (Ibrahim Surah, 14:40, 41)

And who entreat (whether after the Prayers or at other times): "Our Lord! Ward off from us the punishment of Hell; its punishment is surely constant anguish. And who say: "Our Lord! Grant us that our spouses and offspring may be a means of happiness for us, and enable us to lead others in piety (to become a means of the promotion of piety and virtue)." (Al-Furqan Surah, 25:65, 74) Now (among the good deeds) We have enjoined on human is the best treatment towards his parents. His mother bore him in pain, and in pain did she give him birth. The bearing of him and suckling of him (until weaned) is thirty months, until when he has reached his full manhood and reached forty years of age, he says: "My Lord! Arouse me that I may be thankful for all Your favors (life, health, sustenance, faith, and submission, and more) that You have bestowed on me and on my parents, and that I may do good, righteous deeds with which You will be pleased, and grant me righteous offspring (so that they treat me righteously, as I treat my parents). I have turned to You, and I am one of those who have submitted to You." (Al-Ahqaf Surah, 46:15)

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pressforwardsaints · 3 months ago

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Come, Follow Me with FAIR – Doctrine and Covenants 2; Joseph Smith—History 1:27–65 – Autumn Dickson

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#lds #the church of jesus christ of latter day saints #christianity #doctrine and covenants #the pearl of great price #joseph smith history #fair - faithful answers informed response #autumn dickson #come follow me #scripture study #videos #Youtube

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lesfeldickbiblestudy · 2 years ago

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Through the Bible with Les Feldick LESSON 2 * PART 1 * BOOK 65 BUT GOD! – (The Body of Christ – The Mysteries) - Part 1 MATTHEW 6:33 and Various Other Scriptures It is so good to have everyone back for the taping today. I might remind you that we’re just an informal Bible study. We’re not associated with any group. We depend totally upon the prayers of the saints and the gifts of God’s people to keep us on the air. Okay, now for those of you out in television, I’ve already got the studio audience turning to Romans chapter 16. We’re going to look at verse 25 to begin. Now, we’ve left all this on the board, purposely, from the last taping, because for the last several programs we’ve been talking about the difference between the terminologies of the Kingdom of God, the Kingdom of Heaven, and the Body of Christ. Now, those are all entities that are mentioned over and over in Scripture. The Body of Christ, which we began a study on in the last taping, you won’t find anywhere except in Paul’s epistles. But, it is part of the Kingdom of God, as is the Kingdom of Heaven. We have put both of these in the large circle, which we have designated as the Kingdom of God, the all-inclusive control of God over things that pertain to His righteousness. Now, the Kingdom of God won’t include the lost. It won’t include the hellfire, but everything that pertains to the righteous side of God is in the Kingdom of God. In other words, the angelic hosts and believers of every age, we’re all part and parcel of the Kingdom of God, and it will be that Kingdom that carries on into all eternity. That’s why, in Revelation, it speaks so specifically of the wicked who are outside. They will never become part of the Kingdom of God. All right, then as the weeks went by, we’ve been looking at the Kingdom of Heaven, which was specifically promised to the Nation of Israel. So, you really don’t have anything pertaining to the Kingdom of Heaven until after the Abrahamic Covenant of Genesis chapter 12. Then it becomes specific when He starts dealing with King David. In II Samuel chapter 7 God promises David that through him would result a genetic line of kings, leading all the way up to the King of Kings, Jesus of Nazareth. The whole purpose of His first coming was not only to present Himself as the Creator God of the universe, but also as the Promised Messiah, Redeemer, and King of Israel. That’s why it was kept only for the Nation of Israel, because He had nothing to do with the Gentiles who were outside of the Covenant Promises. Now, when Israel rejected all the things pertaining to the King and the Kingdom, and we’re going to look at that in just a minute, then God does something totally, totally different. The difference, of course, is delineated in what we call "dispensations." We’re going to also look at that this afternoon, because you cannot get a comprehension of these various entities unless you understand the dispensational approach to Scripture. If people throw out the dispensations, then all they can pick up in its place is mass confusion. All right, now here in Romans chapter 16, we see a statement that pertains to this particular dispensation of which you and I are present. Romans 16 verse 25, where the Apostle Paul writes: Romans 16:25a "Now to him (speaking of Christ) that is of power (resurrection power) to stablish you…" Now, that word isn’t in there for nothing. What does that mean? That you know where you are spiritually. You’re not driven about with every wind of doctrine. Everything that comes across television isn’t something to just make you confused. You’re set. You’re established. Romans 16:25b "…to stablish you according to my (Paul’s) gospel,…" And what is Paul’s gospel? It’s faith in Christ’s death, burial, and resurrection. So, it’s nothing concerning what Paul has done, but rather on all that Christ has done. Romans 16:25c "…and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world (ages) began.

" Now, that’s plain English. Why people can’t understand it, I’ll never know. But all of these revelations, these mysteries that Paul speaks about throughout his epistles, were totally unknown, all the way from eternity past until it was revealed to the Apostle Paul. Now, God knew; it was all in His Divine purposes. But He saw fit never to give any indication of this period of time that is concerning the Body of Christ. Now, all of the Old Testament is full of prophecies concerning the Kingdom of Heaven and the Kingdom of God, but it is totally silent when it comes to the Body of Christ, until we get here. That’s why Paul makes it so plain that it was kept secret since the ages began. Now, maybe we need to define a dispensation before we go any further. I want you to move up to Ephesians chapter 1, because whenever I talk about these things that some people just almost get bent out of shape over, I have to show that it’s a Biblical term. The first one is Ephesians chapter 1, because we’re not just pulling words out of the woodwork, these are things that are part and parcel of the Word of God. It’s a scriptural term. Ephesians chapter 1 dropping down to verse 10: Ephesians 1:10a "That in the dispensation of the fullness of times…" In other words, the last of the seven dispensations of human history, which will be the thousand years reign of Christ, which will again be the period of the Kingdom of Heaven on earth. That’s going to be the final dispensation. All right, now go on over to chapter 3 and drop down to verse 2, and we have the same word used again. Ephesians 3:2 "If you have heard of the dispensation of the grace of God, which is given to me to you-ward:" Now, we have another reference like that in Colossians chapter 1. It’s much the same thing, but we might as well use it. Now, a lot of this is repetition, but fortunately I had a letter in the mail yesterday which always encourages me. The lady wrote, she said, "Les, when I was a young college student my teachers would always tell me the only way you can learn something is to have it repeated seven times." But she said, "I’m not even average, so I need more than seven times!" Well, that helps me, because I sometimes feel a little guilty about spending too much time in repetition. But it is the only way that these things will all finally settle in where you can understand it. All right, Colossians chapter 1, and these are the verses we were using in our last program coming all the way down to verse 24. Colossians 1:24 "Who now (speaking of himself up in verse 23, Paul a minister) rejoice in my suffering for you, and fill up that which is behind of the afflictions of Christ in my flesh for the body’s sake, which is the church:" In other words, he’s speaking of the trials and tribulations that he went through to get the Gospel out to the then known world. Now, again, you always have to understand that the word "church" doesn’t always mean the same thing. It always means a called-out assembly, but it doesn’t always refer to the same assembly. We’ve got Israel in the wilderness - a church, and we’ve got the Jerusalem church of the Jewish believers that believed Jesus was the Christ. It was a church, it was a called-out assembly, but it wasn’t the Body of Christ. Then, when we come to Paul’s epistles, like here, he speaks of the body, which is the church. We are, again, a called-out assembly. We pointed out in our last taping program how God is calling out of the Gentile world a people for His name. All right, now verse 25. Colossians 1:25a "Whereof (Paul says) I am made a minister, (or a designated individual in God’s service) according to (What?) the dispensation of God which is given to me for you,…" Remember he’s writing to what kind of people? Gentiles! So, this dispensation of the Grace of God was the real outpouring of God’s Grace to the Gentile world. Now, it can also include some Jews, but for the most part, it’s Gentiles. Now, my pet definition of a dispensation is, as I’ve used it over and over, even on the program.

I used it up in Minnesota several times, it is when you have a prescription from your doctor and you take that piece of paper to the pharmacist and the pharmacist fills that prescription. That particular medication is put in a bottle, or whatever, and on the outside he puts directions. Directions. For what? How to handle what’s been dispensed. Now, isn’t that simple enough? So, you take that medicine home, and you set it in your medicine cabinet. The next day you grab one of your other bottles and you take the directions off of that and apply it to what you’ve just been given yesterday, will that work? Most generally – no, because you have to follow the distinct directions for that dispensation. Now, it’s the same way scripturally. For us today, we have to use what was dispensed to us from the pen of the Apostle Paul. Back in the Garden of Eden, Adam and Eve were in a dispensation. They were under a set of directions. What were those directions? "Everything in the Garden is yours, but don’t eat of that tree." That was the direction. That was their dispensation. Now, as soon as mankind goes against God’s directions for that dispensation, just like you and I would probably get in trouble using the wrong directions on a medication, Adam and Eve got in trouble. What happened? God expelled them. That ended that perfect dispensation. After that, God gives them a whole new set of directions, which will carry on for hundreds of years, until we get to still another one, not always in this order, but the next one you’re most aware of is the call of Abraham. Now, after 2000 years of various dispensations, and mankind failing every one of them, God finally comes to the place and says, "I’m going to do something totally different. Instead of dealing with the whole Adamic race, I’m going to bring one man to the fore, and out of that one man I’m going to bring one little nation. Through that little nation I am going to bring about the Word of God and the plan of salvation - a Savior for mankind." That dispensation, of course, worked into the giving of the Law, which was another one, another set of directions. That set of dispensing and directions lasted until the Apostle Paul. So, Israel was under all of the directions of Law, and it was difficult because they were such complex directions. But, when Israel rejected all of that, God now opens up a new dispensation, a new set of directions, or a new set of responsibilities. We call that the dispensation of the Grace of God, which we are currently under today. All right, now that’s what we’re going to be looking at for at least the next few programs. What does it entail to be part and parcel of this dispensation of the Grace of God? All these various mysteries that are going to be revealed through this Apostle become part of our directions for behavior in this dispensation. To me, that’s so simple. It’s so easy to understand and see, yet if you mix them all up, then you’ve got mass confusion. I think I used this example, maybe previously on the program. I think I used it a couple of weeks ago in Minnesota. I remember several years ago, I think it was at Dallas Theological Seminary, one of the professors was explaining dispensations, and he used a little different tack. He said, "The seminary has a catalog of courses offered for every school year. They are designated as the catalog for 1990, 91, 92, 93, 94…every school year has a particular catalog of the various courses being offered." "Now," he said, "What would happen to a student if he would come up and try to enroll and he’s doing it on the basis of a year 2000 catalog and it’s now 2005? Well, he’s five years behind the eight-ball." So, if you’re going to be in agreement with your dispensational directions, you’re going to use the catalog that is appropriate for the year that you’re going to school. Now, all those are simple illustrations of how a Biblical dispensation works. You have to obey the rules. All right, now let’s go on, for just a moment, in Paul’s revelation of the mysteries.

Let’s go to one of the more obvious. Again in Romans chapter 11 verse 25, and it’s a verse that I use fairly often. It’s designated as one of these mysteries, or one of these secrets, that make up the dispensation of the Grace of God. Romans 11:25a "For (he says) I would not, brethren, that ye should be ignorant of this (What?) mystery,…" Paul is pleading with his readers, whether it was then or whether it’s now, don’t be ignorant of this, which has been kept secret all the way from Adam until revealed to Paul. That’s what every mystery is – that which has been hid in the mind of God until revealed to this Apostle. All right, what’s this mystery? Romans 11:25b "…that blindness (a spiritual blindness) in part has happened to Israel, (In other words, it’s not forever, but for a period of time.) until the fullness of the Gentiles be come in." Now, why that kind of language? Well, I’ll reconstruct all the way up through the Old Testament. God is dealing with Israel only, with a few exceptions. Pleading with them to be ready for the Messiah, Redeemer, and King when He comes. Well, He came. Was Israel ready? No! No, they couldn’t believe that He was that promised Messiah. That was the whole crux of His ministry, to prove who He was. But Israel in their unbelief rejected Him. They called for His death, and we’ll be looking at that later this afternoon. But through it all, you see, God is going to open up a period of time that we’re now in. A period of time that nothing in the Old Testament revealed, and nothing in the four Gospels mentioned, including the early chapters of Acts, and nothing in the later books of Peter, James, John, Jude, and Revelation. They never, ever referred to this secret period of time that we call the dispensation of Grace. All right. So, when God set Israel aside way back there in Acts chapter 8 and 9, not only did He set them aside, He put a spiritual blindness over their eyes, so that they couldn’t comprehend anything spiritual. At the same time He did that to Israel, He sends this new Apostle out into the Gentile world. That’s the BIG difference in Scripture. All right, now let’s go back and pick that up in the few moments that we have left. We’ll just run through this real quickly, because we’ve done it over and over, but again I’m going to take the young lady’s advice and repeat and repeat and repeat. Come back to Matthew, because I have to use it in this order or it just doesn’t make sense. This is what I tell people when they call on the phone, "How," they ask, "Can I show this to people?" Well, you can’t just jump into the middle of something, you’ve got to go back and build how all these things progress. Otherwise, they’ll never believe it. Matthew 9:35 "And Jesus went about all the cities and villages, teaching in their synagogues, (See, it’s all Jewish, no church is mentioned here.) and preaching the gospel of the kingdom, (Whereas we call Paul’s Gospel, the Gospel of the Grace of God. All right, so he’s preaching the Gospel of the Kingdom and in association with that--) and healing every sickness and every disease among the people." That was part of it. Now, go across the page, at least in my Bible, to chapter 10. Like I said, we’re going to do this quickly, Matthew chapter 10. He has chosen the Twelve, now drop down to verse 5. Matthew 10:5-6 "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans (Who were half Jews, they were not true Gentiles.) enter ye not: 6. But (Here are the instructions, now, in this dispensation of Law that Jesus and the Jews were in, and He’s appealing on His basis of a Messiah.) but go rather to the lost sheep of the house of Israel." Now, how many Gentiles are in the house of Israel? Well, none! So, He’s not going to the Gentile world. He’s going to Israel and appealing to them to accept the fact that He’s that promised Messiah and King over the Kingdom of Heaven, which will be on the earth. That’s all He’s pleading. To believe that He was that promised Messiah. But they would not.

All right, now I like to jump all the way over to Acts chapter 7, I think it is, where Stephen, not even one of the Twelve, but he was one of the chosen men to wait on tables, as we say, in Acts chapter 7. He goes through the whole Jewish history. We’re not going to take time for that today, but he winds up his message to the leaders of Israel, the High Priest is in their attendance. Let’s just bring it all the way down to verse 47, because now you can pick up what you recognize as Israel’s history, where Solomon builds the Temple. That’s where we’re going to jump in. Now, all this is back in Israel’s history, and this was stuff that they all knew. Stephen is just proving that he knows what he’s talking about. Acts 7:47-50 "But Solomon built him an house. 48. Howbeit the most High (That is the God of Israel, the God of our world today.) dwelleth not in temples made with hands: as saith the prophet. 49. Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50. Hath not my hand made all these things?" Now, Stephen comes back and he points the accusing finger at his listeners, and he says: Acts 7:51-52a "You stiffnecked, uncircumcised in heart and ears, (In other words, they had no faith.) ye do always resist the Holy Ghost: as your fathers did (back in Old Testament times) so do ye. 52. Which of the prophets have not your fathers persecuted? and they have slain them who showed before the coming of the Just One;…" In other words, when the Old Testament prophets would go to Israel and condemn their wicked lifestyles and plead for them to get spiritually right with God because their Messiah was coming, what would they do? They would kill them. One of the last ones was Jeremiah. They didn’t kill him, but the Babylonians found him down in a dungeon someplace. That was how Israel treated the prophets. All right, Stephen is reminding them. Oh, he’s putting them on a guilt trip, isn’t he? Okay, now he says: Acts 7:52b-54 "… and they have slain (they’ve killed them) them who showed before the coming of the Just One; of whom ye have been now the betrayers and murders: (The people are listening to him, including the High Priest remember.) 53. Who have received the law (That is the Mosaic Law of which they were so proud.) by the disposition of angels, and have not kept it. (Boy, he’s laying it on them isn’t he?) 54. When they heard these things they were cut to the heart, (They were convicted.) Acts 7:55-58. "But he, (Stephen) being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. 56. And he said, Behold, I see the heavens opened, and the Son of man (Jesus the Christ) standing on the right hand of God. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord. 58. And cast him out of the city, and stoned him: (They put him to death.) and the witnesses laid down their clothes at a young man’s feet, whose name was Saul." Now, we’re introduced to the next major player on the stage of Biblical history. Peter and the eleven are going to fade away in a few more years. This man is going to come to the ascendancy. All right, Saul of Tarsus. Now, verse 1 of chapter 8 and see how this is all unfolding now, day by day, month by month. Now verse 1 of chapter 8: Acts 8:1a "And Saul (the next major player) was consenting unto his (Stephen’s) death. And at that time there was a great persecution against the church (assembly) which is at Jerusalem;…" Acts 8:3 "As for Saul, (of Tarsus) he made havoc of the (Jewish) church, entering into every house, and haling men and women committed them to prison."

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scripturenotes · 3 years ago

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If ye ask anything that is NOT expedient for you

It’s a wonderful thing when something clicks into place for you. For years I was worried that if I prayed for the wrong thing I could be condemned for it. This thought originates from these verses in the Doctrine and Covenants. D&C 88:64. Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you; 65. And if ye ask anything that is not expedient for you, it…

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#John Pontius #orders of the priesthood #Prayer #Priesthood

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romancatholicreflections · 7 years ago

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26th August >> Sunday Homilies and Reflections for Roman Catholics on the Twenty-First Sunday in Ordinary Time, Year B.

21st Sunday in Ordinary Time - Year B

Twenty-First Sunday in Ordinary Time

Gospel reading: John 6:60-69

vs.60 After hearing his doctrine many of the followers of Jesus said, “This is intolerable language. How could anyone accept it?” vs.61 Jesus was aware that his followers were complaining about it and said, “Does this upset you? vs.62 What if you should see the Son of Man ascend to where he was before? vs.63 It is the spirit that gives life, the flesh has nothing to offer. The words I have spoken to you are spirit and they are life. vs.64 But there are some of you who do not believe.” For Jesus knew from the outset those who did not believe, and who it was that would betray him.

Following Christ always involves a calling.

vs.65 He went on, “This is why I told you that no one could come to me unless the Father allows him.” vs.66 After this, many of his disciples left him and stopped going with him. vs.67 Then Jesus said to the Twelve, “What about you, do you want to go away too?” vs.68 Simon Peter answered, “Lord, who shall we go to? You have the message of eternal life, vs.69 and we believe; we know that you are the Holy One of God.”

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We have four commentators available from whom you may wish to choose .

Michel DeVerteuil :A Trinidadian Holy Ghost Priest, director of the Centre of Biblical renewal . Thomas O’Loughlin:Prof,MRIA, FRHistS, FSA President of the Catholic Theological Association of Great Britain,Director Studia Traditionis Theologiae, Professor of Historical Theology University of Nottingham NG7 2RD Sean Goan:Studied scripture in Rome, Jerusalem and Chicago and teaches at Blackrock College and works with Le Chéile Donal Neary SJ: Editor of The Sacred Heart Messenger and National Director of The Apostlship of Prayer.

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Michel DeVerteuil Lectio Divina with the Sunday Gospels www.columba.ie

Textual Comments

This is the final extract from chapter 6 of John’s gospel that the Church invites us to meditate on at this time. We have had three rather abstract passages and, no doubt, you will be relieved to find that we have a story again, just as we had at the opening of the chapter.

The story has several characters. In your meditation, listen carefully to yourself and you will find that you are reading the passage from the perspective of one of them; stay with that perspective so that you enter the story personally.

There is, first of all, Jesus, and you might like to focus on him as he relates with the other characters. Watch his inner freedom. Already in the account of the feeding we saw him sitting on the hillside allowing the people to come to him out of their own freedom. So, too, here he gives each group their space, those who reject him as well as the twelve – including the betrayer. He also tells us the secret of his inner freedom: he knows he is in his Father’s hands and no one can come to him unless the Father allows it. This inner freedom gives him space to see others clearly, so that he is not deceived by people.

Let your memories of great people who have touched your life confirm the truth of St John’s account of Jesus, and of course, let him reveal to you how God wishes to relate with us. Jesus’ words in verse 62 are difficult, but you might want to remain with them. “The Son of Man ascending to where he was before” probably refers to the painful journey through the passion which would test his followers to the utmost. Jesus, then, is the great leader who gives his followers a first test and judges whether they will survive the greater ones that lie ahead.

Every word of the great confession of Peter is important: the four statements are different aspects of the one deep commitment. What memories does this stir up in you? Make sure not to be self-righteous as you read of those who rejected Jesus. They symbolize us when we find some demand of God difficult to accept. The use of the word “language” is significant. When our values go astray, we find the language of true believers alien to us.

The mention of the traitor might touch you. Judas is the symbol of the betrayal of Christian values that remains within every community and within each one of us.

Finally, there are the two sayings in verse 63 that are the kind of difficult sayings that occur several times in the chapter. As I have already urged you to do, be creative in your interpretation, asking yourself when you have experienced the truth of the sayings. “Flesh” here is whatever in our lives or in our Church lacks the true spirit of Jesus and therefore is not life-giving in the deepest sense. The second saying invites us to remember “words” that gave us life and to see how they could be considered “spirit”.

Prayer reflection

Lord, it sometimes happens that when we stand up for our values our companions stop going with us • because we will not discriminate against people of a different race; • because we refuse to give expressions of love that are not appropriate to a relationship; • because we criticize those in authority. Help us, Lord, when this happens, not to become bitter, not to give up our values, but to understand, as Jesus did, that we cannot force people to come to us and that a relationship will only develop if you allow it to.

Lord, we thank you for all the times in recent years when your Church has spoken out against injustice in different parts of the world, even when many of its members found this language intolerable and could not accept it.

Lord, we remember the time when we were upset because, for the first time, Jesus asked something hard of us. Now, looking back on it, we smile. What if we had known then how much is entailed in following him on his way to you?

Lord, we live at the surface of ourselves, and so we lack energy and creativity. Give us the grace to withdraw, from time to time, to the depths of ourselves. Only if we go to the level of the spirit can we really live.

Lord, many preachers are content to repeat what they have heard from others. We thank you for those whose words have been life to us because they speak from the depths of their experience.

Lord, forgive your Church that we take pride in our great achievements • the big numbers that attend our services • our influence with the rich and the powerful • our imposing buildings and prestigious institutions, forgetting that the flesh has nothing to offer. What will give life to the world is simplicity, truth, compassion, reverence for little people – all that we know to be the spirit of Jesus.

Lord, we thank you for the great moment when we knew we had made a life commitment • we met the person we should spend the rest of our life with • we gave our whole selves to a movement • we read the life of a great person and were never the same afterwards. We knew then that there was nowhere else for us to go; this was, for us, the way to eternal life. We believed and we knew that this was the Holy One of God. It was like that when people met Jesus.

Lord, to achieve anything worthwhile in life we have to take risks. We must go ahead and choose twelve, even though one of them eventually betrays us.

Lord, there was a time when we made a deep act of faith and became complacent. We thank you that you sent Jesus to us • a friend pointed out how self-righteous we had become • we fell into a sin we thought we had finished with. This was Jesus reminding us that the capacity to betray him is always part of us too.

Lord, send us leaders like Jesus who will proclaim their message, even if many of their followers find the language intolerable and impossible to accept; who will be free enough to turn even to their closest companions and say, “What about you, do you want to go away too?”.

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Thomas O’Loughlin Liturgical Resources for the Year of Matthew www.columba.ie

Introduction to the Celebration

Rather than give an introduction, say something like this: We are gathered here as sisters and brothers, members of the Body of Christ, so let us introduce ourselves to each other.

Gospel:

When the community hears this passage, be that the community listening to John thousands of years ago or the community who hear it read at the liturgy today, it is the intention that they identify themselves with the confession of Peter. They, the listeners, are those who have decided that they should go to Jesus — and there is no one else to go to; and they are those who believe that Jesus is the one with the message of eternal life; and that Jesus is the Holy One of God.

This text appears to be a challenge to those who are hearing the message of Jesus (just as Joshua appears as a challenge to the Israelites) and appears to be a situation: now you must choose: Jesus or not! However, in fact it is not a challenge as the assumption of John is that if you are listening to this, then you have already chosen. So, in reality, it is a statement of identity.

This fact about the narrative structure of both this first reading and this gospel has important consequences for preaching. It is all too easy to imagine that the preacher must now hold a challenge to the congregation: are you for Jesus? This is neither useful nor appropriate.It is not appropriate in that the community is there in Christ as baptised brothers and sisters, not some loose assemblage of people vaguely interested in what Jesus has to say. It is not useful in that it misses the point John wanted to make: know who you are, you are those who belong to the covenant, those who know that Jesus is the Bread of Life, the Holy One of God. Lastly, the natural unit of text extends to v 71 but the last two verses have been omitted, correctly, because (1) this heightens the dramatic effect of Peter’s confession, and (2) the last verses do not make sense when this passage is read as a lection in Mark’s Year.

Homily notes

1. Avoid making challenges! 2. Ask this question: Who are we as a people, what unites us, what draws us here, what makes us live the lives we do? 3. We are the community who assert with Peter that there is no one else, but Jesus, who has the message of eternal life. 4. We are the community who assert with Peter that Jesus is the Holy One of God. 5. Now let us stand up and state that formally in our profession of faith.

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Sean Goan Let the reader understand www.columba.ie

Gospel

We come now to the last extract from John’s gospel and the end of the discourse on the Bread of Life. It highlights a theme that began in chapter 5 of John and that is a growing opposition to and refusal to believe in Jesus. While earlier in the discourse it was the crowds who were having difficulty with Jesus’ presentation of himself as the bread of life, now it is his own disciples who are complaining that it is too much to expect them to accept what Jesus has said about himself. Jesus replies that what he is speaking about can only be understood through the work of the spirit, i.e. through the eyes of faith. Some find the challenge too much and cease to follow him and in response Jesus asks the twelve do they also wish to go away. Peter replies with a confession of faith that demonstrates that he (and they!) are beginning to grasp something of the revelation that Jesus brings. Because they believe then they know that he is indeed the Holy One of God.

Reflection

‘What about you, do you also want to go away? No-one can be press-ganged into discipleship and Jesus yet again puts the choice before us as we gather for our Sunday Eucharist. Why is there a crisis here? Is it because they cannot believe that Jesus can truly give of himself in the way he has described? Is faith in the Eucharist too much to ask for?Perhaps it is not so much an intellectual difficulty about how this can happen but rather an intuition about the far reaching implications of what he is saying. For in giving us himself he is asking us to forget about ourselves and maybe that is just too much. Yet Peter speaks for us all when he says: ‘Lord to whom shall we go? Nothing in the world with all its possibilities and attractions can nourish our hunger to love and be loved as completely as Jesus, our Bread of Life.

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Donal Neary SJ

Gospel Reflections

www.messenger.ie/bookshop/

Our Choices

We remember big and small choices in life. Ones that effected life totally like a job, marriage, retirement, redundancy; having an operation or many more. Or Choices about the children that effected their lives – school, moving house, health issues.

Life is made up of many choices, big and small. Human, spiritual and religious choices.

Peter had this sort of choice today. Would he go after Jesus or leave like others did. He stayed and he would have many more attempts at that choice. Why did he stay? Our choices come from something within us. We need Christ within us if we are to follow him.

Peter had enough of love for Jesus inside him to make this choice,it might not always be easy and he would give in later but come back. His choice eventually would be to answer Jesus’ question – do you love me?

The choice for Jesus is the choice for love. In all sorts of ways. For those near at hand. If you choose Jesus then the hunger of the world as well as the tears of a baby affects you. What we do in love for others comes from the deepest part of life. We need to fill our lives with Christ to be able to share this love in big and small ways.

We need the company of other choosers. The community of faith and of the church. Peter says – to whom shall we go? We follow Christ together.

Let those words, ‘to whom shall I go, Lord’, echo in your prayer and talk to the Lord about how you feel. Lord we pray for support and strength in our following of you.

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dogopower · 4 years ago

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Table of Contents

PREFACE .................................................................................................................................................4 PUBLISHER’S POSTSCRIPT.................................................................................................................5 NOTE FROM THREEWORLDWARS WEBMASTER...........................................................................5 FOREWORD ............................................................................................................................................6 THE DEVIL, THE WORLD AND THE FLESH.....................................................................................8 HOW THE W.R.M. WAS TRANSFERRED TO EARTH.....................................................................17 LUCIFERIANISM..................................................................................................................................24 THE LUCIFERIAN DOCTRINE...........................................................................................................32 SATANISM BEFORE AND AFTER THE ADVENT OF CHRIST......................................................36 SECRET SOCIETIES AND SUBMERSIVE MOVEMENTS...............................................................42 ADAM WEISHAUPT.............................................................................................................................50 HOW THE SYNAGOGUE OF SATAN WORKS IN HIGH PLACES.................................................55

HOW THE SYNAGOGUE OF SATAN CONTROLS THE CHANNELS OF PUBLIC INFORMATION..........................................................................................................................................58

PROOF OF THE CONSPIRACY ..........................................................................................................61 GENERAL ALBERT PIKE AND THE CONSPIRACY .......................................................................65 THE PROTOCOLS OF THE SYNAGOGUE OF SATAN....................................................................73 HOW THE CONSPIRACY WAS DEVELOPED IN AMERICA .........................................................80 THE LAST CHAPTER OF A BOOK AND ALSO OF A LIFE ............................................................86 APPENDIX A – THE SECRET COVENANT AGAINST HUMANITY ..............................................88 APPENDIX B – BACK COVER ............................................................................................................92

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pamphletstoinspire · 7 years ago

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The Church's Year - FEAST OF CORPUS CHRISTI

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Why is this day called Corpus Christi?

Because on this Thursday the Catholic Church celebrates the institution of the most Blessed Sacrament of the Altar. The Latin term Corpus Christi signifies in English, Body of Christ.

Who instituted this festival?

Pope Urban IV, who, in the decree concerning it, gives the following explanation of the institution and grandeur of this festival: "Although we daily, in the holy Sacrifice of the Mass; renew the memory of this holy Sacrament, we believe that we must, besides, solemnly commemorate it every year, to put the unbelievers to shame; and because vie have been informed that God has revealed to some pious persons that this festival should be celebrated in the whole Church, we direct that on the first Thursday after the octave of Pentecost the faithful shall assemble in church, join with the priests in singing the word of God," &c. Hence this festival was instituted on account of the greatness of the divine mystery; the unbelief of those who denied the truth of this mystery; and the revelation made to some pious persons. This revelation was made to a nun at Liege, named Juliana, and to her devout friends Eve and Isabella. Juliana, when praying, had frequently a vision in which she saw the bright moon, with one part of it somewhat dark; at her request she received instructions from God that one of the grandest festivals was yet to be instituted the festival of the most Blessed Sacrament of the Altar. In 1246, she related this vision to Robert, Bishop of Liege, who after having investigated the matter with the aid . of several men of learning and devotion, among whom was Jacob Pantaleon, Archdeacon of Liege, afterwards Pope Urban IV. made arrangements to introduce this festival m his diocese, but death prevented his intention being put into effect. After the bishop's death the Cardinal Legate Hugh undertook to carry out his directions, and celebrated the festival for the first time in the year 1247, in the Church of St. Martin at Liege. Several bishops followed this example, and the festival was observed in many dioceses, before Pope Urban IV. in 1264 finally ordered its celebration by the whole Church. This order was confirmed by ClementV, at the Council of Vienna in 1311, and the Thursday after the octave of Pentecost appointed for its celebration. In 13 17, Pope John XXII. instituted the solemn procession.

Why are there such grand processions on this day?

For a public profession of our holy faith that Christ is really, truly and substantially present in this Blessed Sacrament; for a public reparation of all the injuries, irreverence, and offences, which have been and are committed by impious men against Christ in this Blessed Sacrament; for the solemn veneration and adoration due to the Son of God in this Sacrament; in thanksgiving for its institution; and for all the graces and advantages received therefrom; and finally, to draw down the divine blessing upon the people and the country.

Had this procession a prototype in the Old Law?

The procession in which was carried the Ark of the Covenant containing the manna, was a figure of this procession.

The Church sings at the Introit the words of David:

INTROIT He fed them with the fat of wheat, alleluia: and filled them with honey out of the rock. Allel. allel. allel. Rejoice to God our helper; sing aloud to the God of Jacob. (Ps. LXXX.) Glory etc.

COLLECT O God, who under a wonderful sacrament hast left us a memorial of Thy Passion; grant us, we beseech Thee, so to venerate the sacred mysteries of Thy body and blood, that we may ever feel within us the fruit of thy redemtion. Who livest etc.

EPISTLE (I Cor. XI. 23-29.) Brethren, I have received of the Lord, that which also I delivered to you, that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke, and said: Take ye, and eat; this is my body which shall be delivered for you: this do for the commemoration of me. In like manner also the chalice, after he had supped, saying: This Chalice is the New Testament in my blood: this do' ye; as often as you shall drink., for the commemoration of me. For as often as you shall eat this bread, and drink this chalice, you shall show the death of the Lord until he come. Therefore, whosoever shall eat this bread, or drink of the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.

GOSPEL (John VI. 56-59.) At that time, Jesus laid to the multitude of the Jews: My flesh is meat indeed arid my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, the same also shall live by me. This is the bread that came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live forever.

[The explanation of the epistle and gospel is contained in the following instruction.]

The Jews, liberated by the powerful hand of God from Egyptian captivity, went on dry ground through the midst of the Red Sea, whose waters became the grave of their pursuer, King Pharao, and, his whole army. Having arrived in the desert called Sin they began to murmur against Moses and Aaron, their leaders; on account of the want of bread, and demanded to be led back to Egypt where there was plenty. The Lord God took pity on His people. In the evening He sent into their, camp great flocks of quails, which the Jews caught and ate, and on the morning of the next day the ground was covered with white dew, and in the desert something fine, as if pounded in a mortar, looking like frost on the earth, which as soon as the Jews beheld, they exclaimed in surprise: "Man hu?" "What is that?" But Moses said to them: "This is bread which the Lord has given you." And they at once began to collect the food which was white, small as Coriander seed, and tasted like wheat?bread and honey, and was henceforth called man or manna. God gave them this manna every morning, for forty years, Sabbaths excepted, and the Jews lived upon it in the desert, until they came to the Promised Land. This manna is a figure of the Blessed Sacrament of the Altar which contains all sweetness, and nourishes the soul of him who receives it with proper preparation, so that whoever eats it worthily, dies not, though his body sleeps in the grave, for Christ will raise him to eternal life.

INSTRUCTION ON THE MOST HOLY SACRAMENT OF THE ALTAR

What is the Sacrament of the Altar?

It is that Sacrament in which under the appearance of bread and wine the Body and Blood of our Lord Jesus Christ are really, truly and substantially present.

When and to what manner did Christ promise this Sacrament?

About one year before its institution He promised it in the synagogue at Capharnaum, according to St. John the Evangelist: (VI, 24-65.) When Jesus, near the Tiberian Sea, had fed five thousand men in a miraculous manner with a few small loaves, these men would not leave Him, because they marvelled at the miracle, were anxious for this bread, and desired to make Him their king. But Jesus fled to a high mountain, and in the night went with His disciples to Capharnaum which was a town on the opposite side of the sea; but a multitude of Jews followed Him, and He made use of the occasion to speak of the mysterious, bread which He would one day give them and all men. He first exhorted them not to go so eagerly after the perishable. bread of the body, but to seek the bread of the soul which lasts forever, and which the Heavenly Father would give them, through Him, in abundance. This imperishable bread is the divine word, His holy doctrine, especially the doctrine that He had come from heaven to guide us to eternal life. (Vers. 25-38.) The Jews murmured because He said that He had come from heaven, but the Saviour quieted them by showing that no one could believe without a special grace from His Heavenly Father (V. 43, 44.) that He was the Messiah, and had come from heaven. After this introduction setting forth that the duty of faith in Him and in His divine doctrine was a spiritual nourishment, Christ very clearly unfolded the mystery of another bread for the soul which was to be given only at some future time, and this the Saviour did not ascribe to the Heavenly Father, as He did the bread of the divine word, but to Himself by plainly telling what this bread was: I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever, and the bread that I will give, is my flesh for the life of the world. (V. 51, 52.)

But the Jews would not believe these words, so clearly expressed, for they thought their fulfillment impossible, and said: How can this man give us his flesh to eat? (V. 53.) But Jesus recalled not His words, answered not the Jews' objections, but confirmed that which He had said, declaring with marked emphasis: Amen, amen, I say unto you, except you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you., (V. 54.) He that eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed; he that eateth my flesh and drinketh my blood, abideth in me, and I in him. As the living Father bath sent me; and I live ,by the Father; so he that eateth me, the same also shall live by me. This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread; shall live forever: (V. 55-59.) Jesus, therefore, said distinctly and plainly, that at a future time He would give His own Body and Blood as the true nourishment of the soul; besides, the Jews and the disciples alike received these words in their true, literal sense, and knew that Jesus did not here mention His Body and Blood in figurative sense, but meant to give them His own real Flesh and Blood for food; and it was because they believed it impossible for Jesus to do this, and because they supposed He would give them His dead flesh in a coarse, sensual manner, that the Jews murmured, and even several of His disciples said: This saying is hard, and who can hear it? But Jesus persisted in His words: My flesh is meat indeed, &c., and calls the attention of His disciples to another miracle: to His future ascension, which would be still more incredible, but would come to pass; and by the words: It is the spirit which quickeneth, the flesh profiteth nothing, the words that I have spoken to you, are spirit and life, (V. 64) He showed them that this mystery could be believed only by the light and grace of the Holy Spirit, and the partaking of His Bodes and Blood would not be in a coarse, sensual manner, but in a mysterious way. Notwithstanding this, many of His disciples still found the saying hard, and left Him, and went no longer with Him. (V. 67.) They found the saying hard, because, as our Saviour expressly said, they were lacking in faith. He let them go, and said to His apostles: Will you also go away? thereby showing that those who left Him, understood Him clearly enough, and that His words did contain something hard for the mind to believe. The apostles did not leave Him, they were too well assured of His divinity, and that to Him all was possible, as St. Peter clearly expresses: Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and have known that thou art Christ, the Son of God.

From the account given by St. John, it is plainly seen that Christ really promised to give us for our food His most precious Body and Blood, really and substantially, in a Wonderful, mysterious manner, and that He did not speak figuratively of faith in Him, as those assert who contemn this most holy Sacrament. If Jesus had so meant it, He would have explained it thus to the Jews and to His disciples who took His words literally, and therefore could not comprehend, how Jesus could give His Flesh and Blood to them for their food. But Jesus persisted in His words, that His Flesh was truly food, and His Blood really drink. He even made it the strictest duty for man to eat His Flesh and drink His Blood; (V. 54) He shows the benefits arising from this nourishment of the soul, (V. 55) and the reason why this food is so necessary and useful. (V. 56.) When His disciples left Him, because it was a hard saying, He allowed them to go, for they would not believe His words, and could not believe them on account of their carnal manner of thinking. This holy mystery must be believed, and cannot be comprehended. Jesus has then promised, as the Catholic Church has always maintained and taught, that His Body and Blood. would be present under the appearance of bread and wine in the Blessed Sacrament, a true nourishment for the soul, and that which He promised, He has really given.

When and in what manner did Christ institute the most holy Sacrament of the Altar?

At the Last Supper, on the day before His passion, after He had eaten with His apostles the paschal lamb, which was a prototype of this mystery. Three Evangelists, Matthew, (XXVI: 26?29.) Mark, (XIV. 22-25.) and Luke (XXII. 19-20.) relate in few, but plain words, that on this evening Jesus took into His hand bread and the chalice, blessed and gave both to His disciples, saying: This is my body, that will be given for you; this is my blood, which will be shed for you and for many. Here took place in a miraculous manner, by the all?powerful word of Christ, the mysterious transformation; here Jesus gave Himself to His apostles for food, and instituted that most holy meal of love which the Church says contains all sweetness. That which three Evangelists. plainly relate, St. Paul confirms in his first epistle to the Corinthians, (XI. 23-29. ,See this day's epistle) in which to his account of the institution of the Blessed Sacrament he adds: Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, (that is, in a state of sin) shall be guilty of the body and of the blood of the Lord . . . .eateth and drinketh judgment to himself. (V. 27-29.)

From these words and those of the three holy Evangelists already mentioned, it is clear that Jesus really fulfilled His promise, really instituted the most holy Sacrament, and gave His most sacred Body and Blood to the apostles for their food. None of the Evangelists, nor St. Paul, informs us that Christ said: this will become my body, or, this signifies my body. All agree that our Saviour said this is my body, this is my blood, and they therefore decidedly mean us to understand that Christ's body and blood are really, truly, and substantially present under the appearance of bread and wine, as soon as the mysterious change has taken place. And this is confirmed by the words: that is given for you; which shall be shed for you and for many; because Christ gave neither bread nor wine, nor a figure of His Body and Blood, for our redemption, but His real Body, and His real Blood, and St. Paul could not assert that we could eat the Body and Blood of the Lord unworthily, if under the appearance of bread and wine were present not the real Body and Blood of Christ, but only a figure of them, or if they were only bread and wine. This is also proved by the universal faith of the Catholic Church, which in accordance with Scripture and the oldest, uninterrupted Apostolic traditions1 has always believed and taught, that under the appearance of bread and wine the real Body and Blood of Christ are present, as the Ecumenical Council of Trent expressly declares: (Sess. XIII. C. I. Can. I. de sacros. Euchdr.) "All our ancestors who were of the Church of Christ, and have spoken of this most Blessed Sacrament, have in the plainest manner professed that our Redeemer instituted this wonderful Sacrament at the Last Supper, when, having blessed the bread and wine, He assured the apostles in the plainest and most exact words, that He was giving them His Body and Blood itself; and if any one denies that the holy Eucharist truly, really, and substantially contains the Body and Blood, the Soul and Divinity of, our Lord Jesus Christ, therefore the whole Christ, and asserts that it is only a sign or figure without virtue, let him be anathema."

Did Christ institute this Sacrament for all time?

Yes; for when He had promised that the bread which He would give, was His flesh for the life of the world, (john. vi. ga.) and had said expressly that whosoever did not eat His Flesh and drink His Blood would not have life in Him, He, at the Last Supper, by the words: Do this for a commemoration of me, (Luke XXII. 19.) gave to the apostles and their successors, the priests, the power in His name to change bread and wine into His Body and Blood, also to receive It and administer It as a food of the soul, which power the apostles and their successors, the priests, have always exercised, (I Coy. X. 16.) and will exercise to the end of the world.

How long after the change does Christ remain present under the appearance of bread and wine?

As long as the appearances remain; this was always the faith of the Church; therefore in the primitive ages when the persecutions were raging, after the sacrifice the sacred body of our Lord was taken home by the Christians to save the mystery from the pagans; at home they preserved It, and received It from their own hands, as affirmed by the holy Fathers of the Church Justin, Cyprian, Basil, and others. But when persecution had ceased, and the Church was permitted to profess the faith openly, and without hinderance, the Blessed Sacrament was preserved in the churches, enclosed in precious vessels, (ciborium, monstrance, or ostensorium) made for the purpose. In later times it was also exposed, on solemn occasions, for public adoration.

Do we Catholics adore bread when we pay adoration to the Blessed Sacrament?

No; we do not adore bread, for no bread is there, but the most sacred Body and Blood of Christ, and wherever Christ is adoration is due Him by man and angels. St. Augustine says: "No one partakes of this Body until he has first adored, and we not only do not sin when we adore It, but would sin if we did not adore It." The Council of Trent excommunicates those who assert that it is not allowable to adore Christ, the only?begotten Son of God, in the Blessed Sacrament. How unjust are those unbelievers who sneer at this adoration, when it has never entered into the mind of any Catholic to adore the external appearances of this Sacrament, but the Saviour hidden under the appearances; and how grievously do those indifferent Catholics sin who show Christ so little veneration in this Sacrament, and seldom adore Him if at all!

Which are the external signs of this Sacrament?

The form and appearance, or that which appears to our senses, as the figure, the color, and the taste, but the substance of the bread and wine is by consecration changed into the real Body and Blood of Christ, and only the appearance of bread and wine remains, and is observable to the senses.

Where and by whom is this consecration effected?

This consecration is effected on the altar during the holy Sacrifice of the Mass (therefore the name Sacrament of the Altar), when the priest in the name and by the power of Christ pronounces over the bread and wine the words which Christ Himself pronounced when He instituted this holy Sacrament. St. Ambrose writes: "At the moment that the Sacrament is to be accomplished, the priest no longer uses his own words, but Christ's words therefore. Christ's words complete the Sacrament."

Is Christ present under each form?

Christ is really and truly present under both forms, in Divinity and Humanity, Body and Soul, Flesh and Blood. That Jesus is thus present is clear from the words of St. Paul: Knowing that Christ rising again from the dead, dieth now no more. (Rom. VI. 9.) Because Christ dies no more, it naturally follows that He is wholly and entirely present under each' form. Hence the council of Trent says: "Whoever denies that in the venerable Sacrament, of the Eucharist the whole Christ is present in each of the forms and in each part of each form, where a separation has taken place, let him be anathema."

Then no matter how many receive this Sacrament, does each receive Christ?

Yes, for each of the apostles received Christ entirely, and if God by His omnipotence can cause each individual to rejoice at the same instant in the sun's light, and enjoy its entireness, and if He can make one and the same voice resound in the ears of all the listeners, is He not able to give the body of Christ, whole and entire, to as many as wish to receive It?

Is it necessary that this Sacrament should be received in both forms?

No, for as it has already been said, Christ is wholly present, Flesh and Blood, Humanity and Divinity, Body and Soul, in each of the forms. Christ promises eternal life to the recipient also of one form when He says,: I f any man eat of this bread, he shall live for ever, and the bread that I will give, is my flesh for the life of the world. (John. VI. 52.) The first Christians, in times of persecution, received this Sacrament only in the form of bread in their houses. Though in earlier times the faithful, like the priests, partook of the chalice, it was not strictly required, and the Church for important reasons has since ordered the reception of Communion under but one form, because there was danger that the blood of our Lord might be spilled, and thus dishonored; because as the Blessed Sacrament must always be ready for the sick, it was feared that the form of wine might be injured by long preservation; because many cannot endure the taste of wine; because in some countries there is scarcity of wine, and it can be obtained only at great cost and with much difficulty, and finally, in order to refute the error of those who denied that Christ is entirely present under each form.

Which area the effects of holy Communion?

The graces of this most holy Sacrament are, as the Roman Catechism says, innumerable; it is the fountain of all grace, for it ,contains the Author of all the Sacraments, Christ our Lord, all goodness and perfection. According to the doctrine of the?Church , there are six special effects of grace produced by, this Sacrament in those who worthily receive it. It unites the recipient with Christ, which Christ plainly shows when He says: He that eateth my flesh and drinketh my blood, abideth in me and I in him; (John VI. 57.) hence the name Communion, of which St. Leo writes: "The participation of the Body and Blood of Christ transforms ' us into that which we receive," and from this union with Christ, our Head, arises also a closer union with our brethren in Christ, into one body. (I Cor. X. 17.) It preserves and increases sanctifying grace, which is the spiritual life of the soul, for our Saviour says: He that eateth me, the, same also shall live by me. (John VI, 58.) It diminishes in us concupiscence and strengthens us against the temptations of the devil. St. Bernard says: "This holy Sacrament produces tow effects in us, it diminishes gratifiation in venial sins, it removes the full consent in grievous sins; if any of you do not feel so often now the harsh emotion of anger, of envy, or impurity, you owe it to the Body and Blood of the Lord:" and St. Chrystostom: "When we communicate worthily we return from the table like fiery lions, terrible to the devils." It causes us to perform good works with strength and courage; for be who abides in Christ, and Christ in him, bears much fruit. (John XV.) It effaces venial sin, and preserves from mortal sin, as St. Ambrose says: "This daily bread is used as a help against daily weakness: and as by the enjoyment of this holy Sacrament, we are made in a special manner the property, the lams of Christ, which He Himself nourishes with His own heart's blood, He does not permit us to be taken out of His hands, so long as we cooperate with His grace, by prayer, vigilance and contest. It brings us to a glorious resurrection and to eternal happiness; for he who communicates worthily, possesses Him who is the resurrection and the life, (John XI. 25.) who said: He that eatheth my flesh, and drinketh ? my blood, hath everlasting life: and I will raise him up in the last day. (John VI, 55.) He has, therefore, in Christ a pledge, that he will rise in glory and live for ever. If the receiving of this Sacrament produces such great results, how frequently and with what sincere desire should we hasten ~ to enjoy this heavenly banquet, this fountain of all grace! The first Christians received it daily, and St. Augustine says: "Daily receive what daily benefits!" and St. Cyril: The baptized may know that they remove themselves far from eternal life, when they remain a long time from Communion." Ah, whence comes in our days, the indifference, the weakness, the impiety of so many Christians but from the neglect and unworthy reception of Communion! Christian soul, close not your ears to the voice of Jesus who invites you so tenderly to His banquet: Come to me all you who are heavily laden and I will refresh you. Go often, very often to Him; but when you go to Him, do not neglect to prepare for His worthy reception, and you will soon feel its effects in your soul.

In what does the worthy preparation for this holy Sacrament consist?

The worthy preparation of the soul consists in purifying ourselves by a sincere confession from all grievous sins, and in approaching the holy table with profound humility, sincere love, and with fervent desire. He who receives holy Communion in the state of mortal sin draws down upon himself, as the, apostle says, judgment and condemnation. The worthy preparation of the body consists in fasting from midnight before receiving Communion, and in coming properly dressed to the Lord's banquet.

The holy Sacrament of the Altar is preserved in the tabernacle, in front of which a light is burning day and night, to show that Christ, the light of the world, is here present, that we may bear in mind that every Christian congregation should contain in itself the light of faith, the flame of hope, the warmth of divine love, and the fire of true devotion, by a pious life manifesting and consuming itself, like a light, in. the service of God. As a Christian you must believe that under the appearance of bread Christ is really present in the tabernacle, and that He is your Redeemer, your Saviour, your Lord and King, the best Friend and Lover of your soul, whose pleasure it is to dwell among the children of men; then it is your duty often to visit Him in this most holy Sacrament, and offer Him your homage and adoration, "It is certain," says: St. Alphonsus Ligouri, that next to the enjoyment of this holy Sacrament in Communion, the adoration of Jesus in this Sacrament is the best and most pleasing of all devotional exercises, and of the greatest advantage to us." Hesitate not, therefore, to practise this devotion. From this day renounce at least a quarter of an hour's intercourse with others, and go to church to entertain yourself there with Christ. Know that the time which you spend in this way will be of the greatest consolation to, you in the hour of death and through all eternity. Visit Jesus not only in the church, but also accompany and adore Him when carried in processions, or to sick persons. You will thus show your Lord the homage due to Him, gather great merits for yourself, and have the sure hope that Christ will one day repay you a hundredfold.

1. Thus St. Ignatius, the Martyr, who was instructed by the apostles themselves, rebukes in these words those who even at that time would not believe in the change of the bread and wine into the body and blood of the. Lord: "They do not believe that the real body of Jesus Christ our Redeemer who suffered for us and has risen from death is contained in the Sacrament of the Altar." (Ep. ad Smyr.) Thus St. Irenaeus who was a disciple of St. Polycarp, a pupil of St. John the Evangelist, writes: "Of the bread is made the body of Christ" (Lib. IV adv. haer.) In the same manner St. Cyril: "Since Christ our Lord said of this bread, This is my body, who dares doubt it? Since He said, This is my blood, who dares to say, it is not His blood?" (Lib. IV. regul. Cat.) and in another place: "Bread and wine which before the invocation of the most Holy Trinity were only bread and wine, become after this invocation the body and blood of Christ." (Cat. myrt. I.)

What can the unbelievers say to this testimony? Do they know the truth better than those apostles who themselves saw and heard Jesus at the Last Supper, and who taught their disciples that which they had seen and heard? All Christian antiquity proves the error of these heretics:

NOTE. The Blessed Sacrament as a Sacrifice and the Holy Mass and its ceremonies, are treated upon towards the end of this book.

#corpus christi

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basicsofislam · 5 years ago

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ISLAM 101: Your Faith: Part 8

The Messengers’ Signs and Miracles

Allah I supported His messengers with a number of signs and miracles to prove their truthfulness and prophethood. A miracle, or mu‛jizah, is an extraordinary event in the physical world that surpasses all known human or natural powers. It is performed by prophets, by Allah’s command, for its credential value, to accredit them as Allah’s true messengers

Examples of miracles include:

-Moses’s rod turning into a snake

-Jesus’s informing his people of what they ate and stored in their houses

-The splitting of the moon for Prophet Muhammad (saw)

A Muslim’s Beliefs regarding Jesus u

1) He was one of the greatest of Allah’s messengers and one of those held in high esteem. Indeed, he is one of the messengers Allah describes in the Qur’an as having ‘firm resolve’, namely, Noah, Abraham, Moses, Jesus, may Allah’s peace and blessings be upon all of them. About these prophets, the Qur’an states, “We made a covenant with all the Prophets – with you and with Noah and Abraham and Moses and Jesus son of Mary – We made a binding covenant with them.” (Soorat Al-Ahzaab, 33:7)

2) He was a mere human being with no divine attributes whatsoever, whom Almighty Allah sent to guide the Children of Israel and supported with a number of miracles, as the Qur’an states, “He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel.” (Soorat Az-Zukhruf, 43:59) He never ordered his people to take him and his mother, Mary, as gods besides Allah; he only told them to do as Allah commanded him to tell them: “Worship Allah, my Lord and your Lord.” (Soorat Al-Maa’idah, 5:117)

3) Muslims believe that Jesus Peace be upon him was one of the greatest of Allah’s messengers, that he had no divine attributes whatsoever and that he was neither killed, nor crucified.

4) He was the son of Mary, a chaste, pious and truthful virgin who entirely devoted herself to the worship of Allah. She gave birth to Jesus after miraculously conceiving him without a human father, his likeness in this being as that of Adam, as the Qur’an states, “The likeness of Jesus in Allah’s sight is the same as Adam. He created him from earth and then He said to him, ‘Be!’ and he was.” (Soorat Aal-‛Imraan, 3:59)

5) There was no prophet between him and Muhammad r. In fact, Jesus u gave the good news of the advent of Prophet Muhammad r, as the Qur’an states, “And when Jesus son of Mary said, ‘O Children of Israel, I am the Messenger of Allah to you, confirming the Torah which came before me and giving you the good news of a Messenger to come after me whose name is Ahmad.’ When he brought them the Clear Signs, they said, ‘This is downright magic.’” (Soorat As-Saff, 61:6)

6) We believe in the miracles he performed by Allah’s permission, such as his ability to heal the lepers, bringing dead people back to life and informing his people of what they ate and stored in their houses, all by Allah’s permission. Allah gave him the ability to perform such miracles to prove he was a true prophet who came with a divine message from his Lord.

7) A person will not be considered a true believer unless he believes that Jesus u was Allah’s servant and messenger and strongly rejects the false statements Jews make about him and which Allah dismiss as untrue. He must al strongly reject the Christian beliefs about Jesus, who have gone far astray for taking him and his mother as gods besides Allah, claiming that he was the son of God or adopting the doctrine of the Trinity, referring to Allah as “the third of three”. Glorified is He and High Exalted above what they say!

8) He was neither killed, nor crucified; instead, he was raised up by Allah to heaven. In fact, Allah gave someone else Jesus’ appearance, causing everyone to believe that Jesus was crucified. The Qur’an says about this, “And their saying, ‘We killed the Messiah, Jesus, son of Mary, the Messenger of Allah.’ They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. They did not really kill him. Allah raised him up to Himself. Allah is Almighty, All-Wise. There is not one of the People of the Book who will not believe in him before he dies; and on the Day of Rising he will be a witness against them.” (Soorat An-Nisaa’, 4:157-59) In this way, Allah I protected him and raised Him to heaven. He will eventually return to earth towards the end of the world, rule by Muhammad’s law; then he will die and be buried, and will eventually be resurrected, like all human beings, as the Qur’an states, “From it We created you, to it We will return you, and from it We will bring you forth a second time.” (Soorat Taa Haa, 2o:55)

Belief in Muhammad (saw) as a Prophet and Messenger

-We believe that Muhammad May Allah’s peace and blessings be upon him was Allah’s servant and messenger, that he is the best of all mankind without exception, the seal of the prophets and so there will be no prophet after him. He Fully delivered the divine message assigned to him, discharged his prophetic duties, sincerely counselled the Muslim community, and strove hard for the cause of Allah to the best of his ability.

-We believe what he said, obey his commands and avoid the acts he prohibited and warned us against. We must worship Allah according to his guidance (Sunnah) and take none but him as our example. The Qur’an says, “You have an excellent model in the Messenger of Allah, for all who hope for Allah and the Last Day and remember Allah much.” (Soorat Al-Ahzaab, 33:21)

-We must show more love for the Prophet r than for our own parents, children and indeed all humankind. “None of you will be a true believer,” the Prophet r once observed, “until he loves me more than his parents, his children and all mankind.” (Saheeh Al-Bukhaaree: 15 and Saheeh Muslim: 44). However, true love for the Prophet r can only be realised by following his Sunnah. Indeed, true happiness and complete guidance cannot be attained without obeying him, as the Qur’an states, “If you obey him, you will be guided.’ The Messenger is only responsible for delivering the message clearly.” (Soorat An-Noor, 24:54)

-We must accept everything he has brought to us from Almighty Allah, adhere to his Sunnah, holding his guidance in high esteem, as the Qur’an states, “By your Lord, they will not be true believers until they seek your arbitration in their disputes and find within themselves no doubt about what you decide and accept it wholeheartedly.” (Soorat An-Nisaa’, 4:65)

-We must avoid disobeying his orders, for doing so is bound to lead to trials, misguidance and a severe punishment in the hereafter, as the Qur’an states, “Those who oppose his command should beware of a testing trial coming to them or a painful punishment striking them.” (Soorat An-Noor, 24:63)

Characteristics of Prophet Muhammad’s Message

Prophet Muhammad’s message has a number of characteristics which distinguish it from the previous divine messages. These include:

-It was the final divine message, as the Qur’an states, “Muhammad is not the father of any of your men, but the Messenger of Allah and the Final Seal of the Prophets.” (Soorat Al-Ahzaab, 33:40)

-It abrogated all previous messages and laws, and thus no religion will be acceptable to Allah after Muhammad’s mission except Islam. This can only be done by following Prophet Muhammad’s guidance. Similarly, no one will be admitted into Paradise without following in his footsteps, for he is the most honourable of all Allah’s messengers, his community (ummah) is the best community that has ever been brought forth for the good of mankind and his law is the most comprehensive of all divine laws. The Qur’an says, “If anyone desires anything other than Islam as a religion, it will not be accepted from him, and in the next world he will be among the losers.” (Soorat Aal-‛Imraan, 3:85) The Prophet r also said, «By Him in whose hand is the soul of Muhammad, any person of this Community, Jew or Christian, who hears of me and dies without believing in what I have been sent with will be among the inhabitants of Hell.” (Saheeh Muslim: 153; Musnad Ahmad: 8609)

-It is addressed to both the jinn and mankind. Recounting the statements of some of the jinn who embraced Islam, the Qur’an states, “Our people, respond to Allah’s caller and believe in Him.” (Soorat Al-Ahqaaf, 46:31) Addressing Muhammad r, the Qur’an also says, “We only sent you for the whole of mankind, bringing good news and giving warning.” (Soorat Saba’, 34:28) In this connection, the Prophet r said, “I have been favoured over the other prophets in six ways: I have been given the gift of concise yet comprehensive speech; I have been supported with fear [which Allah cats into my enemies’ hearts]; war booty has been made permissible for me; the entire earth has been made a means of purification and a place of worship for me; I have been sent to all of mankind; and the line of Prophets ends with me.” (Saheeh Al-Bukhaaree: 2815; Saheeh Muslim: 523)

Benefits of Belief in Allah’s Messengers

Belief in Allah’s messengers has a number of benefits, including the following:

1) Awareness of Allah’s care for His slaves for sending messengers to them to guide them to the right path and show them how to worship Allah. Indeed, the human mind cannot possibly do this. Addressing Prophet Muhammad r, Allah I says, “We have only sent you as a mercy to all the worlds.” (Soorat Al-Anbiyaa’, 21:107)

2) Showing gratefulness to Allah for this great blessing.

3) Showing love for Allah’s messengers, holding them in high esteem and adequately praising them for delivering Allah’s message to their people and giving them good counsel.

4) Following the guidance contained in the message which the messengers have brought from Allah, namely, to worship Allah alone without associating any partners with Him in worship and adhering to the dictates of this message. This will bring about happiness for the believers in both this life and in the life to come. The Qur’an says, “Those who follow My guidance will not go astray and will not be wretched. But whoever turns away from My reminder, he will lead a miserable life.” (Soorat Taa Haa, 20:123-24)

Parts 1-7:

https://basicsofislam.tumblr.com/post/627183884732416000/islam-101-your-faith-part-1

https://basicsofislam.tumblr.com/post/627229326084079616/islam-101-your-faith-part-2

https://basicsofislam.tumblr.com/post/627356113398022144/islam-101-your-faithpart3

https://basicsofislam.tumblr.com/post/627412366835990528/islam-101-your-faith-part-4

https://basicsofislam.tumblr.com/post/627486614749315072/islam-101-your-faith-part-5

https://basicsofislam.tumblr.com/post/627594227450298368/islam-101-your-faith-part-6

https://basicsofislam.tumblr.com/post/627715253328838656/islam-101-your-faith-part-7

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ldssotd · 8 years ago

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Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth.⠀ Doctrine & Covenants 65:5⠀ ⠀ #sharegoodness #kingdomofgod #pray #secondcoming

#kingdomofgod #secondcoming #sharegoodness #pray

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icephas · 5 years ago

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Creation: Genesis as Foundation, Part 1

Lesson 8, May 16-22

Sabbath Afternoon

Read for This Week’s Study: John 1:1-3, Genesis 1:3-5, Exodus 20:8-11, Revelation 14:7, Matthew 19:3-6, Romans 5:12.

Memory Text: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men.” John 1:1-4

The first chapters of Genesis are foundational for the rest of Scripture. The major teachings or doctrines of the Bible have their source in these chapters. Here we find the nature of the Godhead working in harmony as the Father, Son (John 1:1-3, Hebrews 1:1, 2), and the Spirit (Genesis 1:2) to create the world and all that is in it, culminating in humanity (Genesis 1:26-28). Genesis also introduces us to the Sabbath (Genesis 2:1-3), the origin of evil (Genesis 3), the Messiah and the plan of redemption (Genesis 3:15), the worldwide, universal flood (Genesis 6-9), the covenant (Genesis 1:28; 2:2, 3, 15-17; 9:9-17; Genesis 15), the dispersal of languages and people (Genesis 10, 11), and the genealogies that provide the framework for biblical chronology from Creation to Abraham (Genesis 5 and 11). Finally, the power of God’s spoken Word (Genesis 1:3, 2 Timothy 3:16, John 17:17), the nature of humanity (Genesis 1:26-28), God’s character (Matthew 10:29, 30), marriage between a man and a woman (Genesis. 1:27, 28; Genesis 2:18, 21-25), stewardship of the earth and its resources (Genesis 1:26; 2:15, 19), and the promised hope of a new creation (Isaiah 65:17, 66:22, Revelation 21:1) are all based on these first chapters, which will be our study this week and next.

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sammy24682468 · 6 years ago

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About Revelation

"Memory Text: “On her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH” (Revelation 17:5, NKJV)."

"The book of Revelation, as we already have noted, comes filled with images and language taken directly from the Old Testament. For instance, the name Babylon appears six times in Revelation. But it is not talking about the ancient kingdom of Nebuchadnezzar, which had passed from world history hundreds of years earlier. Instead, John is using Old Testament imagery to express a truth. In this case, Babylon—a massive political and religious power that had oppressed God’s people—now describes the massive religious and political powers that will seek to do the same in the end times."

"Something similar happens with the word Armageddon. The word occurs only in Revelation, but it is based on a Hebrew phrase that seems to mean “Mount of Megiddo,” a reference to a location in ancient Israel. A great deal of speculation exists about Armageddon, with many people looking for a massive military battle to take place there, in Megiddo, near the end of the world."

"It has been said that the Bible is a tale of two cities, Jerusalem and Babylon. While Jerusalem stood for the city of God and His covenant people all through the Bible (Ps. 102:21, Isa. 52:9, 65:19, Rev. 3:12), Babylon has stood for oppression, violence, false religion, and outright rebellion against God."

"Think, for instance, of the tower of Babel (Gen. 11:9). The Hebrew word for “Babel” is the same word for the kingdom of “Babylon.” In 1 Peter 5:13, Peter sends greetings from the church in “Babylon,” which generally is understood not to mean from the ruins of the old kingdom located in today’s Iraq but from Rome itself, soon to be the church’s oppressor. This is an interesting appellation in light of the book of Revelation and the role of Rome as presented in it."

"There is no question that the power that Babylon represents, as depicted in the book of Revelation, is a greatly corruptive influence that extends across the whole world. The phrase “the wine of the wrath of her fornication” (Rev. 14:8) is clearly a reference to false doctrine, false teaching, and corrupt practices as well as the end results that come from them. Babylon is a force for evil that has spread to “all nations” (Rev. 18:3). Hence, everyone needs to take heed lest he or she be corrupted, as well."

"Look around at the world today; see the corruption, the confusion, the oppression. What should these things teach us about our need to be anchored in Jesus and in His Word?"

"“The Bible declares that before the coming of the Lord, Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness;’ and they that ‘received not the love of the truth, that they might be saved,’ will be left to receive ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9-11. Not until this condition shall be reached, and the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfillment of Revelation 14:8 is yet future.”—Ellen G. White, The Great Controversy, pp. 389, 390."

"Of course, this coming judgment shouldn’t be surprising. After all, Babylon of old faced judgment (see Daniel 5). Scripture in numerous places is very clear that one day everyone will have to answer for their deeds, including Babylon. How comforting to know that as Christians we have an Intercessor in that judgment who will stand for us (1 John 2:1; Dan. 7:22). Otherwise, our fate might not be much better than that of Babylon’s."

"Although most people, including many Christians, don’t know much about the book of Revelation, one image or word from it has reached popular culture: Armageddon (see Rev. 16:16). Even in secular culture the word has come to stand for a final struggle in which the fate of the earth hangs in the balance. Hollywood produced a movie called Armageddon about a giant asteroid poised to destroy the planet. To some degree, the idea of the world’s end is in the minds of secular people, as well."

"Many Christians who are familiar with the book of Revelation and believe in it see the battle of Armageddon as a literal military conflict in the Middle East near the end of the world. One version has a 200 million-man army from Asia sweeping into northern Israel. Others are fixated on the various military and political conflicts in that part of the world that will, in their understanding, set the stage for the final military battle of Armageddon in the area of Megiddo."

"However, the Bible gives a totally different picture. Scripture presents Armageddon as the ultimate climax—not between squabbling nations, but between the two sides of the cosmic controversy. It’s a religious struggle, not economic or political, however much economic and political factors might come into play."

"Read Revelation 16:12-16. From these texts alone, what can we learn about Armageddon?"

"First, notice just how symbolic the language is here. Spirits like frogs coming out of the mouth of the dragon, the mouth of the beast, and the mouth of the false prophet (references to the powers of Revelation 13; the “false prophet” here must be a reference to the land beast of Revelation 13:11). The great controversy is seen here, too, as the “spirits of demons” (Rev. 16:14, NKJV) go out to battle on the “great day of God Almighty” (Rev. 16:14). In whatever manner Armageddon will unfold, it’s a worldwide conflict between the forces of Christ and Satan. It is not a local battle in the area of Megiddo any more than Babylon in Revelation is talking about events in a corner of modern-day Iraq."

"What, though, is this great battle of Armageddon? First, the name seems to mean “Mountain of Megiddo.” However, there is no mountain in the area known as Megiddo, but Mount Carmel was located in the vicinity. So, scholars have seen the phrase Mountain of Megiddo as a reference to Mount Carmel."

"More to the point, Bible students have seen the story of Elijah and the false prophets of Baal at Mount Carmel as a symbol, a type to what is going to unfold in Revelation 13."

"As seen yesterday, Revelation 16:13, with its reference to the dragon, the beast, and the false prophet, points back to events in Revelation 13, the counterfeit trinity that we saw in week 9."

"Issues in Revelation 13 start to come to a climax in verses 13 and 14, when the second beast performs supernatural acts, even making “fire come down from heaven on the earth in the sight of men” (Rev. 13:13). These events then lead to the direct confrontation between God and Satan, as well as between those worshiping the true God and those worshiping the “image to the beast” (Rev. 13:14)."

"In many ways, what we see here is a stark portrayal of the great controversy. Elijah states the issue very plainly in verse 18: people have forsaken God’s law and are worshiping and following false gods. Has not this always been the issue, regardless of the endless forms and ways in which this evil has been manifested throughout history? We are either worshiping “Him who made heaven and earth, the sea and springs of water” (Rev. 14:7, NKJV), or we are worshiping someone or something else. In Revelation 13, instead of worshiping the Lord, people are worshiping the beast and his image.

There is no middle ground. We are either on the side of God or on the side of Satan. That’s how important the issues at stake are, now and especially in the battle of Armageddon, where, as we will see in the story on Mount Carmel, the distinction becomes very clear."

"The battle on Mount Carmel was between Elijah, prophet of God, and the hundreds of priests of Baal. (Notice how the evil outnumbered the good.) It was a test to demonstrate who is the true God—the God who created the heavens and the earth, or Baal, just another manifestation of “the dragon” and another means by which he seeks to deceive the world (Rev. 12:9)."

"The priests prayed to Baal to send fire to burn up their bull sacrifice. They shouted from morning to noon. “ ‘Cry aloud,’ ” taunted Elijah. “ ‘Perhaps he is sleeping’ ” (1 Kings 18:27, NKJV). The priests worked themselves up into a frenzy. They slashed themselves with swords until the blood flowed freely. Weary and worn, they gave up at the time of the evening sacrifice."

"Elijah’s sacrifice was soaked three times, and water overflowed the trenches. Elijah prayed a simple prayer to God. God instantly burned up everything, including the stone altar and soil beneath. The power of the true God in contrast to Baal was now unmistakable."

"Read 1 Corinthians 15:1, 2. Although the immediate context is different from Armageddon, what is the point that Paul is making, and why is that so relevant for us to remember, especially in light of what the future holds? See also Revelation 16:15, in which the context is definitely Armageddon. What, together, do these texts tell us?"

"“In several places in the battle of Armageddon narrative the hideous creatures and the ugly events take the back stage for a moment and a glimpse of more personal truth appears. As we have seen, one of them is Revelation 16:15: ‘Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed’ (NIV). This text, coming right in the middle of the one place in the Bible that actually names Armageddon, echoes many New Testament passages about personal preparation for the return of Jesus and the events of the end."

"“Another such text is Revelation 17:14: ‘These will make war with the Lamb, but the Lamb will overcome them, because [H]e is Lord of lords and King of kings—and those with [H]im are called and chosen and faithful’ (author’s translation). Here the great war at the end engages an army of people whose primary purpose is not to destroy others with weapons, but to be faithful to their divine calling and election. This is a very different kind of battle from the ones that nations and insurgent operations still fight today. As I have said repeatedly, the battle of Armageddon is a struggle for the mind. It is also a battle for the heart—a call to heartfelt allegiance to the Lamb that was slain (Rev. 5:9, 10, 12; 13:8).”—Jon Paulien, Armageddon at the Door (Hagerstown, Md.: Autumn House Publishing, a division of Review and Herald® Publishing Association, 2008), p. 193."

In the Ellen G. White reference on Monday, she said, “Not until . . . the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete.” Think about the phrase “the union of the church with the world.” What powerful warning is here for us?"

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