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    Archangelic Queens of Heaven and the United States of the Solar System

    orthodoxymoron
    orthodoxymoron


    Posts : 13425
    Join date : 2010-09-28
    Location : The Matrix

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Sat Dec 24, 2011 9:30 pm

    They say that 'Ignorance is Bliss', but If you are the one being ignored, is it really bliss? On the other hand, if no one really gives a damn, that sort of frees one up to do pretty much whatever they feel like doing, doesn't it? I'm thinking of attempting some sort of a pseudo-intellectual integration of the 'Federalist Papers', the 'Desire of Ages', and the 1928 'Book of Common Prayer' within this sacred thread. Is this thread a tie that binds as noose?? I certainly hope not!! How should I proceed with this integration? 'Desire of Ages' <> 'Book of Common Prayer' <> 'Federalist Papers'? Should the BCP be central? This won't be easy, and I'm wondering if I should even attempt such a synthesis! These volumes are probably at their best when they are simply read devotionally, and then silently applied to one's life. Perhaps people should carry them with them, whenever and wherever possible, and then just read them in a variety of settings -- without setting foot in a church!! Or is that going too far? I think I might try the sermonizing approach as a simple non precedent-setting tempest in a teapot. In a sense, my internet posting is influenced by my somewhat limited devotional studies. Can you imagine how bad I'd be if I didn't study my Bible??!! OMG!!! Actually, copying and pasting from the PDF is a pain, so I might not continue with this, for now anyway. You know, the human race seems to be doing just fine without me and my damn thread, so do I really even need to do anything? Do I really even need to be here? But is there any place in the entire universe that even wants me? Any place at all? Perhaps I should cease to exist. Ding Dong? I once suggested that I might be better off deceased, and you wouldn't believe who said 'Do you wanna try it?!' I kid you not! This beautiful service, using the 1928 BCP, makes me want to either rejoin the choir at a local conservative Episcopal church (1979 BCP) or spend hours each week, traveling to a 1928 BCP church. https://www.youtube.com/watch?v=6n3JSuDZjTA&feature=related I live close to a breakaway Anglican church, but they use the 1979 BCP. I wonder why the traditional Anglican churches don't all use the 1928 BCP? Mind you, I don't have a problem with modern religious expression, but I think that a proper Minimalist Traditionalist expression of Christianity (without any negative baggage) should be made available to the people of the world, as a point of reference. I just think that the 1928 BCP provides a Middle-Way between Traditional Latin Mass Roman Catholicism and Liberal Novus Ordo Catholicism or 1979 BCP Liberal Episcopalianism. 'Evangelicals on the Canterbury Trail' might even be more receptive toward the 1928 BCP. I sort of like the thought of Evangelical Anglo-Catholicism!! But please spend some quality-time devotionally studying the 1928 'Book of Common Prayer', the 'Desire of Ages' (1898 Life of Christ by E.G. White), and the 'Federalist Papers'. I continue to be interested in the possibility of an Evangelical Anglo-Catholic 1928 Book of Common Prayer, with parallel columns of Latin and English. I guess I prefer Sung Latin and Spoken KJV English in a Royal Model Traditional Service. But that's just me. I don't particularly like to beg, so now I'm going to stop talking, and start singing (preferably Bach and Handel). https://www.youtube.com/watch?v=JcfR4utkASo&feature=related Incidentally, do you think C.B. Fisk would be up to building that 1875 Cavaille-Coll designed organ for St. Peter's? I tend to think so, but there are several other possibilities. 1. https://www.youtube.com/watch?v=abWh12KvIaM&feature=related 2. https://www.youtube.com/watch?v=xa7IxnXF3Wo&feature=related I know all of you think I'm either possessed, insane, or both -- but I really don't care -- and you have NOT seen me pull out all the stops. Hell hath no fury like an orthodoxymoron scorned. Some of you who know my reincarnational history, know what I'm talking about...
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Product4556_Photo1
    THE BOOK OF COMMON PRAYER http://www.etf1928.org/wp-content/uploads/1928-bcp-pdf-file.pdf
    and Administration of the Sacraments
    and Other Rites and Ceremonies
    of the Church
    ACCORDING TO THE USE OF THE
    PROTESTANT EPISCOPAL CHURCH
    IN THE UNITED STATES OF AMERICA
    Together with The Psalter
    or Psalms of David
    PRINTED FOR THE COMMISSION
    A. D. MDCCCCXXVIII
    CERTIFICATE.

    We certify that this edition of the Book of Common Prayer conforms to the
    Text of the Standard Book accepted by the Church in General Convention in
    the month of October, 1928.
    John Gardiner Murray
    President of the House of Bishops
    Charles Laban Pardee
    Secretary of the House of Bishops
    Ze Barney Thorne Phillips
    President of the House of Deputies
    Carroll Melvin Davis
    Secretary of the House of Deputies
    For the Editing Committee of the Joint Commission
    on the Revision and Enrichment of
    the Book of Common Prayer
    Charles Lewis Slattery,
    John Wallace Suter
    Lucien Moore Robinson

    TABLE OF CONTENTS
    THE RATIFICATION OF THE BOOK OF COMMON PRAYER
    THE PREFACE
    CONCERNING THE SERVICE OF THE CHURCH, INCLUDING THE USE OF
    THE PSALTER, AND THE ORDER HOW THE REST OF THE HOLY SCRIP-TURE IS
    APPOINTED TO BE READ
    TABLES AND LESSONS OF HOLY SCRIPTURE
    THE CALENDAR
    TABLES AND RULES FOR THE MOVABLE AND IMMOVABLE FEASTS, TOGETHER
    WITH THE DAYS OF FASTING AND ABSTINENCE THROUGHOUT
    THE YEAR, AND THE DAYS OF SOLEMN SUPPLICATION
    TABLES OF PRECEDENCE
    TABLES FOR FINDING HOLY DAYS
    THE ORDER FOR DAILY MORNING PRAYER
    THE ORDER FOR DAILY EVENING PRAYER
    PRAYERS AND THANKSGIVINGS
    THE LITANY
    A PENITENTIAL OFFICE FOR ASH WEDNESDAY
    THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER, OR
    HOLY COMMUNION
    THE COLLECTS, EPISTLES, AND GOSPELS
    THE MINISTRATION OF HOLY BAPTISM
    OFFICES OF INSTRUCTION
    THE ORDER OF CONFIRMATION
    THE SOLEMNIZATION OF MATRIMONY
    THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH
    THE ORDER FOR THE VISITATION OF THE SICK
    THE COMMUNION OF THE SICK THE
    ORDER FOR THE BURIAL OF THE DEAD
    AT THE BURIAL OF A CHILD
    THE PSALTER, OR PSALMS OF DAVID
    . . . . .
    THE FORM AND MANNER OF MAKING, ORDAINING, AND CONSECRATING
    BISHOPS, PRIESTS, AND DEACONS
    THE LITANY AND SUFFRAGES FOR ORDINATIONS
    THE FORM OF CONSECRATION OF A CHURCH OR CHAPEL
    AN OFFICE OF INSTITUTION OF MINISTERS INTO PARISHES OR
    CHURCHES
    . . . . .
    A CATECHISM
    FORMS OF PRAYER TO BE USED IN FAMILIES
    . . . . .
    ARTICLES OF RELIGION

    THE RATIFICATION OF
    THE BOOK OF COMMON PRAYER.
    BY THE BISHOPS, THE CLERGY, AND THE LAITY OF THE PROTESTANT EPISCOPAL
    CHURCH IN THE UNITED STATES OF AMERICA, IN CONVENTION, THIS
    SIXTEENTH DAY OF OCTOBER, IN THE YEAR OF OUR LORD ONE THOUSAND
    SEVEN HUNDRED AND EIGHTY-NINE.

    This Convention having, in their present session, set forth A Book of Common
    Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the
    Church, do hereby establish the said Book: And they declare it to be the
    Liturgy of this Church: And require that it be received as such by all the
    members of the same: And this Book shall be in use from and after the First
    Day of October, in the Year of our Lord one thousand seven hundred and
    ninety.

    IT is a most invaluable part of that blessed “liberty wherewith Christ hath
    made us free,” that in his worship different forms and usages may without
    offence be allowed, provided the substance of the Faith be kept entire;
    and that, in every Church, what cannot be clearly determined to belong to
    Doctrine must be referred to Discipline; and therefore, by common consent
    and authority, may be altered, abridged, enlarged, amended, or otherwise
    disposed of, as may seem most convenient for the edification of the people,
    “according to the various exigency of times and occasions.”
    The Church of England, to which the Protestant Episcopal Church in
    these States is indebted, under God, for her first foundation and a long
    continuance of nursing care and protection, hath, in the Preface of her Book
    of Common Prayer, laid it down as a rule, that “The particular Forms of
    Divine Worship, and the Rites and Ceremonies appointed to be used
    therein, being things in their own nature indifferent, and alterable, and so
    acknowledged; it is but reasonable that upon weighty and important considerations,
    according to the various exigency of times and occasions, such
    changes and alterations should be made therein, as to those that are in place
    of Authority should, from time to time, seem either necessary or expedient.”
    The same Church hath not only in her Preface, but likewise in her Articles
    and Homilies, declared the necessity and expediency of occasional alterations
    and amendments in her Forms of Public Worship; and we find accordingly,
    that, seeking to keep the happy mean between too much stiffness
    in refusing, and too much easiness in admitting variations in things once
    advisedly established, she hath, in the reign of several Princes, since the first
    compiling of her Liturgy in the time of Edward the Sixth, upon just and
    weighty considerations her there-unto moving, yielded to make such alterations
    in some particulars, as in their respective times were thought convenient;
    yet so as that the main body and essential parts of the same (as well
    in the chiefest materials, as in the frame and order thereof) have still been
    continued firm and unshaken.

    Her general aim in these different reviews and alterations hath been, as
    she further declares in her said Preface, to do that which, according to her
    best understanding, might most tend to the preservation of peace and unity
    in the Church, the procuring of reverence, and the exciting of piety and devotion
    in the worship of God; and, finally, the cutting off occasion, from them
    that seek occasion, of cavil or quarrel against her Liturgy. And although,
    according to her judgment, there be not any thing in it contrary to the Word
    of God, or to sound doctrine, or which a godly man may not with a good conscience
    use and submit unto, or which is not fairly defensible, if allowed such
    just and favourable construction as in common equity ought to be allowed to
    all human writings; yet upon the principles already laid down, it cannot
    but be supposed that further alterations would in time be found expedient.
    Accordingly, a Commission for a review was issued in the year 1689: but this
    great and good work miscarried at that time; and the Civil Authority has not
    since thought proper to revive it by any new Commission.

    But when in the course of Divine Providence, these American States became
    independent with respect to civil government, their ecclesiastical independence
    was necessarily included; and the different religious denominations
    of Christians in these States were left at full and equal liberty to model
    and organize their respective Churches, and forms of worship, and discipline,
    in such manner as they might judge most convenient for their future
    prosperity; consistently with the constitution and laws of their country.
    The attention of this Church was in the first place drawn to those alterations
    in the Liturgy which became necessary in the prayers for our Civil
    Rulers, in consequence of the Revolution. And the principal care herein was
    to make them conformable to what ought to be the pro per end of all such
    prayers, namely, that “Rulers may have grace, wisdom, and understanding
    to execute justice, and to maintain truth”; and that the people “may lead
    quiet and peaceable lives, in all godliness and honesty.”

    But while these alterations were in review before the Convention, they
    could not but, with gratitude to God, embrace the happy occasion which was
    offered to them (uninfluenced and unrestrained by any worldly authority
    whatsoever) to take a further review of the Public Service, and to establish
    such other altera-tions and amendments therein as might be deemed expedient.
    It seems unnecessary to enumerate all the different alterations and amendments.
    They will appear, and it is to be hoped, the reasons of them also,
    upon a comparison of this with the Book of Common Prayer of the Church
    of England. In which it will also appear that this Church is far from intending
    to depart from the Church of England in any essential point of doctrine,
    discipline, or worship; or further than local circumstances require.
    And now, this important work being brought to a conclusion, it is hoped
    the whole will be received and examined by every true member of our
    Church, and every sincere Christian, with a meek, candid, and charitable
    frame of mind; without prejudice or pre possessions; seriously considering
    what Christianity is, and what the truths of the Gospel are; and earnestly
    beseeching Almighty God to accompany with his blessing every endeavour
    for promulgating them to mankind in the clearest, plainest, most affecting
    and majestic manner, for the sake of Jesus Christ, our blessed Lord and
    Saviour.
    Philadelphia, October, 1789.

    Morning and Evening Prayer
    together with
    Prayers and Thanksgivings
    The Litany
    A Penitential Office

    The Order for
    Daily Morning Prayer
    & The Minister shall begin the Morning Prayer by reading one or more of
    the following Sentences of Scripture.
    & On any day, save a Day of Fasting or Abstinence, or on any day
    when the Litany or Holy Communion is immediately to follow, the
    Minister may, at his discretion, pass at once from the Sentences to
    the Lord’s Prayer, first pronouncing, The Lord be with you. Answer.
    And with thy spirit. Minister. Let us pray.
    & And Note, that when the Confession and Absolution are omitted,
    the Minister may, after the Sentences, pass to the Versicles, O Lord
    open thou our lips, etc., in which case the Lord’s Prayer shall be said
    with the other prayers, immediately after The Lord be with you, etc.,
    and before the Versicles and Responses which follow, or, in the Litany,
    as there appointed. THE Lord is in his holy temple: let all the earth
    keep silence before him. Hab. ii. 20.
    I was glad when they said unto me, We will go
    into the house of the Lord. Psalm cxxii.
    Let the words of my mouth, and the meditation of my
    heart, be alway acceptable in thy sight, O Lord, my strength
    and my redeemer. Psalm xix. 14.
    O send out thy light and thy truth, that they may lead
    me, and bring me unto thy holy hill, and to thy dwelling.
    Psalm xliii.
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Product4556_Photo1


    Last edited by orthodoxymoron on Thu Dec 29, 2011 1:16 am; edited 8 times in total
    orthodoxymoron
    orthodoxymoron


    Posts : 13425
    Join date : 2010-09-28
    Location : The Matrix

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Sun Dec 25, 2011 10:41 am

    Consider:

    1. The Knights Templar and Teutonic Knights (historically, and any modern forms).
    2. The Masons Throughout the Solar System.
    3. The Nazis Throughout the Solar System.
    4. The Jesuits Throughout the Solar System.
    5. The Alphabet Agencies Throughout the Solar System.
    6. The Underground Bases Throughout the Solar System.
    7. The Secret Space Program Throughout the Solar System.
    8. The Secret Government Throughout the Solar System.
    9. The Nuclear and WMD Programs Throughout the Solar System.
    10. Secret Laboratories of All Kinds, Throughout the Solar System.
    11. The Old World Order Throughout the Solar System.
    12. The New World Order Throughout the Solar System.
    13. The Illuminati Throughout the Solar System.
    14. The Elites Throughout the Solar System.
    15. Megalomaniacs Anonymous Throughout the Solar System.
    16. The Orion-Sirius-Egyptian-Roman Empire.
    17. The Osiris-Isis-Horus-Set Royal Family.

    Why does all of the above have to be dark, creepy, corrupt, and violent? I tend to think that all of the above are really various aspects of the same phenomenon, with the same ultimate leader(s). I actually think that a lot of this phenomenon is pretty cool (from the little bits and pieces I have learned about), but that a lot of it is rogue and nasty, going back hundreds, or even thousands, of years (right back into Ancient Egypt, Sirius, and Orion?). I can understand a certain amount of secrecy, and a certain amount of scripting and orchestrating of public activities and events (including the mass media in all of it's forms), but again, the rogue and nasty aspects of all of this seem to have been, and are, at unacceptably high levels. How do we properly supervise all of the above, so that reasonable autonomy and freedom combined with reasonable privacy and secrecy, might be maintained, while completely avoiding false-flag terrorism, orchestrated and contrived wars, planned financial collapses, creepy and bloody rituals, cooperation with demonic-forces, demoralizing and destroying society, etc, etc, etc??????? Would a Responsibility-Based United States of the Solar System, with 10,000 Representatives (With PhD's in Solar System Studies and Governance) be a proper modality for mananging the insanity? Is the number of Representatives too high or too low? Should there be Grey and Drac Representatives? Are Greys and Dracs Really Demonic in Nature? How in the hell am I supposed to know? I truly do not wish to create chaos and social unrest. I highly value organization, law, and order. I simply wish to help turn this solar system into some sort of a paradise. I would love to experience a Second Coming of Christ Scenario, but I'm really not into Genocidal Armageddon Scenarios, complete with the Destruction of the Wicked and Eternally Lost Souls. However, I do believe in justice (Divine or Otherwise), and incarceration and education might have to be applied liberally, but without cruel and unusual punishment of any kind.

    I see myself continuing to do what I'm doing right now, but in a much more sophisticated manner. I've joked about working on the Moon, or under the City of London, but in this computer-age, it really doesn't matter, does it? However, I still like the idea of having my very own Sport-Model Bad@$$teroid with a Cray Supercomputer, Fast InterPlaNet, a Fisk Pipe-Organ, and a crew of half a dozen very-beautiful and very-eager women!!! I might even attempt reentry!!! Let's see, if I get married and divorced half a dozen times a week, I'll never have to commit adultery!! Then we'll all rest on the Sabbath -- and sing the choral-works of Bach and Handel!! In fact, I think I might specialize in asteroids, including asteroid-spacecraft (military and civilian). Who, in this solar system, knows the most about asteroids? Actually, I think I might know who that is, and I might've talked with them, and possibly while they were aboard an asteroid. I think I might've even heard an alien talking in the background. I said to say 'hello' to them. Gotta go. The nice men in the white-coats have arrived in their black-helicopter to take me to see the sexy lady with the chipped-badge and the big-boobs -- in the big building surrounded by an electrified barbed-wire fence. She always makes me feel soooooooo much better. Don't take me too seriously! Once again, I wouldn't be able to have a good-time, even if my eternal-life depended on it, and I wish I were kidding. But I have been seriously thinking about the Personal-Asteroid idea. I know it's insanely impractical, but wouldn't that be WAY COOL???!!! I've joked about having a 600 square-foot office-apartment. Well, what if said asteroid had a 15ft wide, 40ft long, and 40ft high office-apartment with a 2 manual, 12 rank Fisk pipe-organ at one end? https://www.youtube.com/watch?v=fPNvReAGS_A Then, what if the walls were covered with huge flat-screen monitors linked to cameras on the outside of the asteroid? I REALLY am crazy, aren't I? The asteroid would only have to be capable of traveling at 1% the speed of light, and it would probably only need to be 1 mile in diameter. I'm easy!! Do unconventional asteroids actually land on asteroids, moons, and planets? If not, I'd probably have to buy TR3B tickets online (with Astra Airlines) to be able to commute between Home Sweet Asteroid, the City of London, Vatican City, and Washington D.C. Damn! I just ran out of ludes! Seriously, we might really be on the brink of extinction, yet I will continue to think in idealistic and utopian terms, and I will continue to conceptualize an idealized form of the current state of the solar system. I'll keep listening to Alex Jones, Sherry Shriner, Eric Jon Phelps, et al, but I will just keep this thread going in a somewhat humorous yet serious manner, without becoming filled with fear, anger, and hatred. I care very deeply, but this is my strange way of dealing with all of the bullshit. This is a VERY strange space to be in, but then I'm a VERY strange space-case. Far Out Man! Pedro just brought me some more ludes dude!!!! He even let me put them on my tab!!!! I used to eschew obfuscation, but since I started posting on the internet, I have tended to keep people guessing. If you can't convince 'em -- confuse 'em!! I'm easily confused!! What the hell am I talking about??? I don't know what I'm talking about!!! Must be the ludes! Pedro gave me bad ludes!!
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Article-1329943-0C158434000005DC-731_964x639 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Hoth_asteroid_field_btm Archangelic Queens of Heaven and the United States of the Solar System - Page 11 09_5_asteroid.600 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 AsteroidSettlement_Koshime-650 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 A-sps-ssi Archangelic Queens of Heaven and the United States of the Solar System - Page 11 6a00d8341bf7f753ef0147e3c85d85970b-500wi Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Asteroid-hits-earth-2 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Asteroid_1510486c Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Asteroid-mining-intro Archangelic Queens of Heaven and the United States of the Solar System - Page 11 90a  Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Asteroid_Field Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Organ
    THE VAST ORTHODOXYMORON EMPIRE STRIKES BACK, WHILE ORTHODOXYMORON STRIKES BACH!! https://www.youtube.com/watch?v=fPNvReAGS_A

    Asteroids http://en.wikipedia.org/wiki/Asteroid (from Greek ἀστήρ 'star' and εἶδος 'like, in form') are a class of small Solar System bodies in orbit around the Sun. They have also been called planetoids, especially the larger ones. These terms have historically been applied to any astronomical object orbiting the Sun that did not show the disk of a planet and was not observed to have the characteristics of an active comet, but as small objects in the outer Solar System were discovered, their volatile-based surfaces were found to more closely resemble comets, and so were often distinguished from traditional asteroids.[1] Thus the term asteroid has come increasingly to refer specifically to the small rocky and metallic bodies of the inner Solar System out to the orbit of Jupiter. They are grouped with the outer bodies—centaurs, Neptune trojans, and trans-Neptunian objects—as minor planets, which is the term preferred in astronomical circles.[2] This article will restrict the use of the term 'asteroid' to the minor planets of the inner Solar System.

    There are millions of asteroids, many thought to be the shattered remnants of planetesimals, bodies within the young Sun’s solar nebula that never grew large enough to become planets.[3] A large majority of known asteroids orbit in the asteroid belt between the orbits of Mars and Jupiter or co-orbital with Jupiter (the Jupiter Trojans). However, other orbital families exist with significant populations, including the near-Earth asteroids. Individual asteroids are classified by their characteristic spectra, with the majority falling into three main groups: C-type, S-type, and M-type. These were named after and are generally identified with carbon-rich, stony, and metallic compositions, respectively.

    A newly discovered asteroid is given a provisional designation (such as 2002 AT4) consisting of the year of discovery and an alphanumeric code indicating the half-month of discovery and the sequence within that half-month. Once an asteroid's orbit has been confirmed, it is given a number, and later may also be given a name (e.g. 433 Eros). The formal naming convention uses parentheses around the number (e.g. (433) Eros), but dropping the parentheses is quite common. Informally, it is common to drop the number altogether, or to drop it after the first mention when a name is repeated in running text.

    The first asteroids to be discovered were assigned iconic symbols like the ones traditionally used to designate the planets. By 1855 there were two dozen asteroid symbols, which often occurred in several variants.[4]

    Asteroid Symbol
    1 Ceres ⚳ Ceres' scythe, reversed to double as the letter C
    2 Pallas ⚴ Athena's (Pallas') spear
    3 Juno ⚵ A star mounted on a scepter, for Juno, the Queen of Heaven
    4 Vesta ⚶ The altar and sacred fire of Vesta
    5 Astraea A scale, or an inverted anchor, symbols of justice
    6 Hebe Hebe's cup
    7 Iris A rainbow (iris) and a star
    8 Flora A flower (flora) (spec. the Rose of England)
    9 Metis The eye of wisdom and a star
    10 Hygiea Hygiea's serpent and a star, or the Rod of Asclepius
    11 Parthenope A harp, or a fish and a star; symbols of the sirens
    12 Victoria The laurels of victory and a star
    13 Egeria A shield, symbol of Egeria's protection, and a star
    14 Irene A dove carrying an olive-branch (symbol of irene 'peace') with a star on its head,[5] or an olive branch, a flag of truce, and a star
    15 Eunomia A heart, symbol of good order (eunomia), and a star
    16 Psyche A butterfly's wing, symbol of the soul (psyche), and a star
    17 Thetis A dolphin, symbol of Thetis, and a star
    18 Melpomene The dagger of Melpomene, and a star
    19 Fortuna The wheel of fortune and a star
    26 Proserpina Proserpina's pomegranate
    28 Bellona Bellona's whip and lance[6]
    29 Amphitrite The shell of Amphitrite and a star
    35 Leukothea A lighthouse beacon, symbol of Leucothea[7]
    37 Fides The cross of faith (fides)[8]

    In 1851,[9] Johann Franz Encke made a major change in the upcoming 1854 edition of the Berliner Astronomisches Jahrbuch (BAJ, Berlin Astronomical Yearbook). He introduced a disk (circle), a traditional symbol for a star, as the generic symbol for an asteroid. The circle was then numbered in order of discovery to indicate a specific asteroid, though he assigned ① to the fifth, Astraea, the first four continuing with their existing symbols. The numbered-circle convention was quickly adopted by the astronomical community, and no iconic symbols were created after 1855.[10] That year Astraea's number was bumped up to ⑤, but Ceres through Vesta would not be listed by their numbers until the 1867 edition. The circle would become a pair of parentheses, and the parentheses sometimes omitted altogether over the next few decades, leading to the modern convention.[5]

    243 Ida and its moon Dactyl. Dactyl is the first satellite of an asteroid to be discovered.The first asteroid to be discovered, Ceres, was found in 1801 by Giuseppe Piazzi, and was originally considered to be a new planet.[note 1] This was followed by the discovery of other similar bodies, which with the equipment of the time appeared to be points of light, like stars, showing little or no planetary disc, though readily distinguishable from stars due to their apparent motions. This prompted the astronomer Sir William Herschel to propose the term "asteroid", from Greek αστεροειδής, asteroeidēs 'star-like, star-shaped', from ancient Greek αστήρ, astēr 'star, planet'. In the early second half of the nineteenth century, the terms "asteroid" and "planet" (not always qualified as "minor") were still used interchangeably; for example, the Annual of Scientific Discovery for 1871, page 316, reads "Professor J. Watson has been awarded by the Paris Academy of Sciences, the astronomical prize, Lalande foundation, for the discovery of eight new asteroids in one year. The planet Lydia (No. 110), discovered by M. Borelly at the Marseilles Observatory [...] M. Borelly had previously discovered two planets bearing the numbers 91 and 99 in the system of asteroids revolving between Mars and Jupiter".

    In the last years of the 18th century, Baron Franz Xaver von Zach organized a group of 24 astronomers to search the sky for the missing planet predicted at about 2.8 AU from the Sun by the Titius-Bode law, partly because of the discovery, by Sir William Herschel in 1781, of the planet Uranus at the distance predicted by the law. This task required that hand-drawn sky charts be prepared for all stars in the zodiacal band down to an agreed-upon limit of faintness. On subsequent nights, the sky would be charted again and any moving object would, hopefully, be spotted. The expected motion of the missing planet was about 30 seconds of arc per hour, readily discernible by observers.

    The first object, Ceres, was not discovered by a member of the group, but rather by accident in 1801 by Giuseppe Piazzi, director of the observatory of Palermo in Sicily. He discovered a new star-like object in Taurus and followed the displacement of this object during several nights. His colleague, Carl Friedrich Gauss, used these observations to find the exact distance from this unknown object to the Earth. Gauss' calculations placed the object between the planets Mars and Jupiter. Piazzi named it after Ceres, the Roman goddess of agriculture.

    Three other asteroids (2 Pallas, 3 Juno, and 4 Vesta) were discovered over the next few years, with Vesta found in 1807. After eight more years of fruitless searches, most astronomers assumed that there were no more and abandoned any further searches.

    However, Karl Ludwig Hencke persisted, and began searching for more asteroids in 1830. Fifteen years later, he found 5 Astraea, the first new asteroid in 38 years. He also found 6 Hebe less than two years later. After this, other astronomers joined in the search and at least one new asteroid was discovered every year after that (except the wartime year 1945). Notable asteroid hunters of this early era were J. R. Hind, Annibale de Gasparis, Robert Luther, H. M. S. Goldschmidt, Jean Chacornac, James Ferguson, Norman Robert Pogson, E. W. Tempel, J. C. Watson, C. H. F. Peters, A. Borrelly, J. Palisa, the Henry brothers and Auguste Charlois.

    In 1891, however, Max Wolf pioneered the use of astrophotography to detect asteroids, which appeared as short streaks on long-exposure photographic plates. This dramatically increased the rate of detection compared with earlier visual methods: Wolf alone discovered 248 asteroids, beginning with 323 Brucia, whereas only slightly more than 300 had been discovered up to that point. It was known that there were many more, but most astronomers did not bother with them[citation needed], calling them "vermin of the skies", a phrase due to Edmund Weiss.[11] Even a century later, only a few thousand asteroids were identified, numbered and named.

    Until 1998, asteroids were discovered by a four-step process. First, a region of the sky was photographed by a wide-field telescope, or Astrograph. Pairs of photographs were taken, typically one hour apart. Multiple pairs could be taken over a series of days. Second, the two films of the same region were viewed under a stereoscope. Any body in orbit around the Sun would move slightly between the pair of films. Under the stereoscope, the image of the body would seem to float slightly above the background of stars. Third, once a moving body was identified, its location would be measured precisely using a digitizing microscope. The location would be measured relative to known star locations.[12]

    These first three steps do not constitute asteroid discovery: the observer has only found an apparition, which gets a provisional designation, made up of the year of discovery, a letter representing the half-month of discovery, and finally a letter and a number indicating the discovery's sequential number (example: 1998 FJ74).

    The last step of discovery is to send the locations and time of observations to the Minor Planet Center, where computer programs determine whether an apparition ties together earlier apparitions into a single orbit. If so, the object receives a catalogue number and the observer of the first apparition with a calculated orbit is declared the discoverer, and granted the honor of naming the object subject to the approval of the International Astronomical Union.

    2004 FH is the center dot being followed by the sequence; the object that flashes by during the clip is an artificial satellite.There is increasing interest in identifying asteroids whose orbits cross Earth's, and that could, given enough time, collide with Earth (see Earth-crosser asteroids). The three most important groups of near-Earth asteroids are the Apollos, Amors, and Atens. Various asteroid deflection strategies have been proposed, as early as the 1960s.

    The near-Earth asteroid 433 Eros had been discovered as long ago as 1898, and the 1930s brought a flurry of similar objects. In order of discovery, these were: 1221 Amor, 1862 Apollo, 2101 Adonis, and finally 69230 Hermes, which approached within 0.005 AU of the Earth in 1937. Astronomers began to realize the possibilities of Earth impact.

    Two events in later decades increased the alarm: the increasing acceptance of Walter Alvarez' hypothesis that an impact event resulted in the Cretaceous-Tertiary extinction, and the 1994 observation of Comet Shoemaker-Levy 9 crashing into Jupiter. The U.S. military also declassified the information that its military satellites, built to detect nuclear explosions, had detected hundreds of upper-atmosphere impacts by objects ranging from one to 10 metres across.

    All these considerations helped spur the launch of highly efficient automated systems that consist of Charge-Coupled Device (CCD) cameras and computers directly connected to telescopes. Since 1998, a large majority of the asteroids have been discovered by such automated systems. A list of teams using such automated systems includes:[13]

    The Lincoln Near-Earth Asteroid Research (LINEAR) team
    The Near-Earth Asteroid Tracking (NEAT) team
    Spacewatch
    The Lowell Observatory Near-Earth-Object Search (LONEOS) team
    The Catalina Sky Survey (CSS)
    The Campo Imperatore Near-Earth Objects Survey (CINEOS) team
    The Japanese Spaceguard Association
    The Asiago-DLR Asteroid Survey (ADAS)
    The LINEAR system alone has discovered 121,346 asteroids, as of March, 2011.[14] Among all the automated systems, 4711 near-Earth asteroids have been discovered[15] including over 600 more than 1 km (0.6 mi) in diameter.

    Traditionally, small bodies orbiting the Sun were classified as asteroids, comets or meteoroids, with anything smaller than ten metres across being called a meteoroid.[16] The term "asteroid" is ill-defined. It never had a formal definition, with the broader term minor planet being preferred by the International Astronomical Union from 1853 on. In 2006, the term "small Solar System body" was introduced to cover both most minor planets and comets.[17] Other languages prefer "planetoid" (Greek for "planet-like"), and this term is occasionally used in English for the larger asteroids. The word "planetesimal" has a similar meaning, but refers specifically to the small building blocks of the planets that existed when the Solar System was forming. The term "planetule" was coined by the geologist William Daniel Conybeare to describe minor planets,[18] but is not in common use. The three largest objects in the asteroid belt, Ceres, 2 Pallas, and 4 Vesta, grew to the stage of protoplanets. Ceres has been classified as a dwarf planet, the only one in the inner Solar System.

    When found, asteroids were seen as a class of objects distinct from comets, and there was no unified term for the two until "small Solar System body" was coined in 2006. The main difference between an asteroid and a comet is that a comet shows a coma due to sublimation of near surface ices by solar radiation. A few objects have ended up being dual-listed because they were first classified as minor planets but later showed evidence of cometary activity. Conversely, some (perhaps all) comets are eventually depleted of their surface volatile ices and become asteroids. A further distinction is that comets typically have more eccentric orbits than most asteroids; most "asteroids" with notably eccentric orbits are probably dormant or extinct comets.[19]

    For almost two centuries, from the discovery of Ceres in 1801 until the discovery of the first centaur, 2060 Chiron, in 1977, all known asteroids spent most of their time at or within the orbit of Jupiter, though a few such as 944 Hidalgo ventured far beyond Jupiter for part of their orbit. When astronomers started finding more small bodies that permanently resided further out than Jupiter, now called centaurs, they numbered them among the traditional asteroids, though there was debate over whether they should be classified as asteroids or as a new type of object. Then, when the first trans-Neptunian object, 1992 QB1, was discovered in 1992, and especially when large numbers of similar objects started turning up, new terms were invented to sidestep the issue: Kuiper-belt object, trans-Neptunian object, scattered-disc object, and so on. These inhabit the cold outer reaches of the Solar System where ices remain solid and comet-like bodies are not expected to exhibit much cometary activity; if centaurs or trans-Neptunian objects were to venture close to the Sun, their volatile ices would sublimate, and traditional approaches would classify them as comets and not asteroids.

    The innermost of these are the Kuiper-belt objects, called "objects" partly to avoid the need to classify them as asteroids or comets.[20] They are believed to be predominantly comet-like in composition, though some may be more akin to asteroids.[21] Furthermore, most do not have the highly eccentric orbits associated with comets, and the ones so far discovered are larger than traditional comet nuclei. (The much more distant Oort cloud is hypothesized to be the main reservoir of dormant comets.) Other recent observations, such as the analysis of the cometary dust collected by the Stardust probe, are increasingly blurring the distinction between comets and asteroids,[22] suggesting "a continuum between asteroids and comets" rather than a sharp dividing line.[23]

    The minor planets beyond Jupiter's orbit are sometimes also called "asteroids", especially in popular presentations.[24] However, it is becoming increasingly common for the term "asteroid" to be restricted to minor planets of the inner Solar System.[20] Therefore, this article will restrict itself for the most part to the classical asteroids: objects of the asteroid belt, Jupiter trojans, and near-Earth objects.

    When the IAU introduced the class small Solar System bodies in 2006 to include most objects previously classified as minor planets and comets, they created the class of dwarf planets for the largest minor planets—those that have enough mass to have become ellipsoidal under their own gravity. According to the IAU, "the term 'minor planet' may still be used, but generally the term 'Small Solar System Body' will be preferred."[25] Currently only the largest object in the asteroid belt, Ceres, at about 950 km (590 mi) across, has been placed in the dwarf planet category, although there are several large asteroids (Vesta, Pallas, and Hygiea) that may be classified as dwarf planets when their shapes are better known.[26]

    It is believed that planetesimals in the asteroid belt evolved much like the rest of the solar nebula until Jupiter neared its current mass, at which point excitation from orbital resonances with Jupiter ejected over 99% of planetesimals in the belt. Simulations and a discontinuity in spin rate and spectral properties suggest that asteroids larger than approximately 120 km (75 mi) in diameter accreted during that early era, whereas smaller bodies are fragments from collisions between asteroids during or after the Jovian disruption.[27] Ceres and Vesta grew large enough to melt and differentiate, with heavy metallic elements sinking to the core, leaving rocky minerals in the crust.[28]

    In the Nice model, many Kuiper-belt objects are captured in the outer asteroid belt, at distances greater than 2.6 AU. Most were later ejected by Jupiter, but those that remained may be the D-type asteroids, and possibly include Ceres.[29]

    The asteroid belt (white) and the Trojan asteroids (green)Various dynamical groups of asteroids have been discovered orbiting in the inner Solar System. Their orbits are perturbed by the gravity of other bodies in the Solar System and by the Yarkovsky effect. Significant populations include:

    The majority of known asteroids orbit within the asteroid belt between the orbits of Mars and Jupiter, generally in relatively low-eccentricity (i.e., not very elongated) orbits. This belt is now estimated to contain between 1.1 and 1.9 million asteroids larger than 1 km (0.6 mi) in diameter,[30] and millions of smaller ones.[31] These asteroids may be remnants of the protoplanetary disk, and in this region the accretion of planetesimals into planets during the formative period of the Solar System was prevented by large gravitational perturbations by Jupiter.

    Trojan asteroids are a population that share an orbit with a larger planet or moon, but do not collide with it because they orbit in one of the two Lagrangian points of stability, L4 and L5, which lie 60° ahead of and behind the larger body.

    The most significant population of Trojan asteroids are the Jupiter Trojans. Although fewer Jupiter Trojans have been discovered as of 2010, it is thought that they are as numerous as the asteroids in the asteroid belt. A couple trojans have also been found orbiting with Mars.[note 2]

    Near-Earth asteroids, or NEAs, are asteroids that have orbits that pass close to that of Earth. Asteroids that actually cross the Earth's orbital path are known as Earth-crossers. As of May 2010, 7,075 near-Earth asteroids are known and the number over one kilometre in diameter is estimated to be 500–1,000.

    Sizes of the first ten asteroids to be discovered, compared to the Earth's Moon
    HST image of the dwarf planet CeresAsteroids vary greatly in size, from almost 1000 kilometres for the largest down to rocks just tens of metres across.[note 3] The three largest are very much like miniature planets: they are roughly spherical, have at least partly differentiated interiors,[32] and are thought to be surviving protoplanets. The vast majority, however, are much smaller and are irregularly shaped; they are thought to be either surviving planetesimals or fragments of larger bodies.

    The dwarf planet Ceres is by far the largest asteroid, with a diameter of 975 km (610 mi). The next largest are 2 Pallas and 4 Vesta, both with diameters of just over 500 km (300 mi). Vesta is the only main-belt asteroid that can, on occasion, be visible to the naked eye. On some rare occasions, a near-Earth asteroid may briefly become visible without technical aid; see 99942 Apophis.

    The mass of all the objects of the asteroid belt, lying between the orbits of Mars and Jupiter, is estimated to be about 2.8-3.2×1021 kg, or about 4 percent of the mass of the Moon. Of this, Ceres comprises 0.95×1021 kg, a third of the total.[33] Adding in the next three most massive objects, Vesta (9%), Pallas (7%), and Hygiea (3%), brings this figure up to 51%; while the three after that, 511 Davida (1.2%), 704 Interamnia (1.0%), and 52 Europa (0.9%), only add another 3% to the total mass. The number of asteroids then increases rapidly as their individual masses decrease.

    The number of asteroids decreases markedly with size. Although this generally follows a power law, there are 'bumps' at 5 km and 100 km, where more asteroids than expected from a logarithmic distribution are found.[34]

    Approximate number of asteroids N larger than diameter D D 100 m 300 m 500 m 1 km 3 km 5 km 10 km 30 km 50 km 100 km 200 km 300 km 500 km 900 km
    N ~25,000,000 4,000,000 2,000,000 750,000 200,000 90,000 10,000 1,100 600 200 30 5 3 1
    [edit] Largest asteroidsSee also: Largest asteroids

    The relative masses of the twelve largest asteroids known,[35] compared to the remaining mass of the asteroid belt.[36]
    Ceres
    4 Vesta
    2 Pallas
    10 Hygiea
    31 Euphrosyne
    704 Interamnia
    511 Davida
    532 Herculina
    15 Eunomia
    3 Juno
    16 Psyche
    52 Europa
    all others

    Although their location in the asteroid belt excludes them from planet status, the four largest objects, Ceres, Vesta, Pallas, and Hygiea, are remnant protoplanets that share many characteristics common to planets, and are atypical compared to the majority of "potato"-shaped asteroids.

    Attributes of protoplanetary asteroids
    Name Orbital
    radius (AU) Orbital period
    (years) Inclination
    to ecliptic Orbital
    eccentricity Diameter
    (km) Diameter
    (% of Moon) Mass
    (×1018 kg) Mass
    (% of Ceres) Rotation
    period
    (hr) Axial tilt Surface
    temperature
    Vesta 2.36 3.63 7.1° 0.089 578×560×458
    (mean 529) 15% 260 28% 5.34 29° 85–270 K
    Ceres 2.77 4.60 10.6° 0.079 975×975×909
    (mean ) 28% 940 100% 9.07 ≈ 3° 167 K
    Pallas 2.77 4.62 34.8° 0.231 580×555×500
    (mean 545) 16% 210 22% 7.81 ≈ 80° 164 K
    Hygiea 3.14 5.56 3.8° 0.117 530×407×370
    (mean 430) 12% 87 9% 27.6 ≈ 60° 164 K

    Ceres is the only asteroid large enough for its gravity to force it into a spheroidal shape, and so, according to the IAU's 2006 resolution on the definition of a planet, it has been classified as a dwarf planet.[37] Vesta may eventually be so classified as well. Ceres has a much higher absolute magnitude than the other asteroids, of around 3.32,[38] and may possess a surface layer of ice.[39] Like the planets, Ceres is differentiated: it has a crust, a mantle and a core.[39] Vesta, too, has a differentiated interior, though it formed inside the Solar System's frost line, and so is devoid of water;[40] its composition is mainly of basaltic rock such as olivine.[41] Pallas is unusual in that, like Uranus, it rotates on its side, with one pole regularly facing the Sun and the other facing away.[42] Its composition is similar to that of Ceres: high in carbon and silicon, and perhaps partially differentiated.[43] Hygiea is a carbonaceous asteroid and, unlike the other largest asteroids, lies relatively close to the plane of the ecliptic.[44]

    Measurements of the rotation rates of large asteroids in the asteroid belt show that there is an upper limit. No asteroid with a diameter larger than 100 meters has a rotation period smaller than 2.2 hours. For asteroids rotating faster than approximately this rate, the inertia at the surface is greater than the gravitational force, so any loose surface material would be flung out. However, a solid object should be able to rotate much more rapidly. This suggests that most asteroids with a diameter over 100 meters are rubble piles formed through accumulation of debris after collisions between asteroids.[45]

    The physical composition of asteroids is varied and in most cases poorly understood. Ceres appears to be composed of a rocky core covered by an icy mantle, where Vesta is thought to have a nickel-iron core, olivine mantle, and basaltic crust.[46] 10 Hygiea, however, which appears to have a uniformly primitive composition of carbonaceous chondrite, is thought to be the largest undifferentiated asteroid. Most of the smaller asteroids are thought to be piles of rubble held together loosely by gravity, though the largest are probably solid. Some asteroids have moons or are co-orbiting binaries: Rubble piles, moons, binaries, and scattered asteroid families are believed to be the results of collisions that disrupted a parent asteroid.

    Asteroids contain traces of amino-acids and other organic compounds, and some speculate that asteroid impacts may have seeded the early Earth with the chemicals necessary to initiate life, or may have even brought life itself to Earth. (See also panspermia.)[47] In August 2011, a report, based on NASA studies with meteorites found on Earth, was published suggesting DNA and RNA components (adenine, guanine and related organic molecules) may have been formed on asteroids and comets in outer space.[48][49][50]

    Only one asteroid, 4 Vesta, which has a reflective surface, is normally visible to the naked eye, and this only in very dark skies when it is favorably positioned. Rarely, small asteroids passing close to Earth may be naked-eye visible for a short time.[51]

    Composition is calculated from three primary sources: albedo, surface spectrum, and density. The last can only be determined accurately by observing the orbits of moons the asteroid might have. So far, every asteroid with moons has turned out to be a rubble pile, a loose conglomeration of rock and metal that may be half empty space by volume. The investigated asteroids are as large as 280 km in diameter, and include 121 Hermione (268×186×183 km), and 87 Sylvia (384×262×232 km). Only half a dozen asteroids are larger than 87 Sylvia, though none of them have moons; however, some smaller asteroids are thought to be more massive, suggesting they may not have been disrupted, and indeed 511 Davida, the same size as Sylvia to within measurement error, is estimated to be two and a half times as massive, though this is highly uncertain. The fact that such large asteroids as Sylvia can be rubble piles, presumably due to disruptive impacts, has important consequences for the formation of the Solar system: Computer simulations of collisions involving solid bodies show them destroying each other as often as merging, but colliding rubble piles are more likely to merge. This means that the cores of the planets could have formed relatively quickly.[52]

    253 Mathilde, a C-type asteroid measuring about 50 kilometres (30 mi) across, covered in craters half that size. Photograph taken in 1997 by the NEAR Shoemaker probe.Most asteroids outside the big four (Ceres, Pallas, Vesta, and Hygiea) are likely to be broadly similar in appearance, if irregular in shape. 50-km 253 Mathilde (shown at right) is a rubble pile saturated with craters with diameters the size of the asteroid's radius, and Earth-based observations of 300-km 511 Davida, one of the largest asteroids after the big four, reveal a similarly angular profile, suggesting it is also saturated with radius-size craters.[53] Medium-sized asteroids such as Mathilde and 243 Ida that have been observed up close also reveal a deep regolith covering the surface. Of the big four, Pallas and Hygiea are practically unknown. Vesta has compression fractures encircling a radius-size crater at its south pole but is otherwise a spheroid. Ceres seems quite different in the glimpses Hubble has provided, with surface features that are unlikely to be due to simple craters and impact basins, but details will not be known until Dawn arrives in 2015.

    Many asteroids have been placed in groups and families based on their orbital characteristics. Apart from the broadest divisions, it is customary to name a group of asteroids after the first member of that group to be discovered. Groups are relatively loose dynamical associations, whereas families are tighter and result from the catastrophic break-up of a large parent asteroid sometime in the past.[54] Families have only been recognized within the asteroid belt. They were first recognised by Kiyotsugu Hirayama in 1918 and are often called Hirayama families in his honor.

    About 30% to 35% of the bodies in the asteroid belt belong to dynamical families each thought to have a common origin in a past collision between asteroids. A family has also been associated with the plutoid dwarf planet Haumea.

    Some asteroids have unusual horseshoe orbits that are co-orbital with the Earth or some other planet. Examples are 3753 Cruithne and 2002 AA29. The first instance of this type of orbital arrangement was discovered between Saturn's moons Epimetheus and Janus.

    Sometimes these horseshoe objects temporarily become quasi-satellites for a few decades or a few hundred years, before returning to their earlier status. Both Earth and Venus are known to have quasi-satellites.

    Such objects, if associated with Earth or Venus or even hypothetically Mercury, are a special class of Aten asteroids. However, such objects could be associated with outer planets as well.

    In 1975, an asteroid taxonomic system based on colour, albedo, and spectral shape was developed by Clark R. Chapman, David Morrison, and Ben Zellner.[55] These properties are thought to correspond to the composition of the asteroid's surface material. The original classification system had three categories: C-types for dark carbonaceous objects (75% of known asteroids), S-types for stony (silicaceous) objects (17% of known asteroids) and U for those that did not fit into either C or S. This classification has since been expanded to include many other asteroid types. The number of types continues to grow as more asteroids are studied.

    The two most widely used taxonomies now used are the Tholen classification and SMASS classification. The former was proposed in 1984 by David J. Tholen, and was based on data collected from an eight-color asteroid survey performed in the 1980s. This resulted in 14 asteroid categories.[56] In 2002, the Small Main-Belt Asteroid Spectroscopic Survey resulted in a modified version of the Tholen taxonomy with 24 different types. Both systems have three broad categories of C, S, and X asteroids, where X consists of mostly metallic asteroids, such as the M-type. There are also several smaller classes.[57]

    Note that the proportion of known asteroids falling into the various spectral types does not necessarily reflect the proportion of all asteroids that are of that type; some types are easier to detect than others, biasing the totals.

    Originally, spectral designations were based on inferences of an asteroid's composition.[58] However, the correspondence between spectral class and composition is not always very good, and a variety of classifications is in use. This has led to significant confusion. While asteroids of different spectral classifications are likely to be composed of different materials, there are no assurances that asteroids within the same taxonomic class are composed of similar materials.

    At present, the spectral classification based on several coarse resolution spectroscopic surveys in the 1990s is still the standard. Scientists cannot agree on a better taxonomic system,[citation needed] largely due to the difficulty of obtaining detailed measurements consistently for a large sample of asteroids (e.g. finer resolution spectra, or non-spectral data such as densities would be very useful).

    951 Gaspra is the first asteroid to be imaged in close-up. Until the age of space travel, objects in the asteroid belt were merely pinpricks of light in even the largest telescopes and their shapes and terrain remained a mystery. The best modern ground-based telescopes and the Earth-orbiting Hubble Space Telescope can resolve a small amount of detail on the surfaces of the largest asteroids, but even these mostly remain little more than fuzzy blobs. Limited information about the shapes and compositions of asteroids can be inferred from their light curves (their variation in brightness as they rotate) and their spectral properties, and asteroid sizes can be estimated by timing the lengths of star occulations (when an asteroid passes directly in front of a star). Radar imaging can yield good information about asteroid shapes and orbital and rotational parameters, especially for near-Earth asteroids. In terms of delta v and propellant requirements, NEOs are more easily accessible than the Moon.[59]

    The first close-up photographs of asteroid-like objects were taken in 1971 when the Mariner 9 probe imaged Phobos and Deimos, the two small moons of Mars, which are probably captured asteroids. These images revealed the irregular, potato-like shapes of most asteroids, as did later images from the Voyager probes of the small moons of the gas giants.

    The first true asteroid to be photographed in close-up was 951 Gaspra in 1991, followed in 1993 by 243 Ida and its moon Dactyl, all of which were imaged by the Galileo probe en route to Jupiter.

    The first dedicated asteroid probe was NEAR Shoemaker, which photographed 253 Mathilde in 1997, before entering into orbit around 433 Eros, finally landing on its surface in 2001.

    Other asteroids briefly visited by spacecraft en route to other destinations include 9969 Braille (by Deep Space 1 in 1999), and 5535 Annefrank (by Stardust in 2002).

    In September 2005, the Japanese Hayabusa probe started studying 25143 Itokawa in detail and was plagued with difficulties, but returned samples of its surface to earth on June 13, 2010.

    The European Rosetta probe (launched in 2004) flew by 2867 Šteins in 2008 and 21 Lutetia, the second-largest asteroid visited to date, in 2010.

    In September 2007, NASA launched the Dawn Mission, which started orbiting the protoplanet 4 Vesta in July 2011, and is to orbit 1 Ceres in 2015. 4 Vesta is the largest asteroid visited to date.

    In May 2011, NASA announced the OSIRIS-REx sample return mission to asteroid 1999 RQ36, and is expected to launch in 2016.

    It has been suggested that asteroids might be used as a source of materials that may be rare or exhausted on earth (asteroid mining), or materials for constructing space habitats (see Colonization of the asteroids). Materials that are heavy and expensive to launch from earth may someday be mined from asteroids and used for space manufacturing and construction.

    Asteroids and the asteroid belt are a staple of science fiction stories. Asteroids play several potential roles in science fiction: as places human beings might colonize, resources for extracting minerals, hazards encountered by spaceships traveling between two other points, and as a threat to life on Earth by potential impact.

    See Also:

    Mission Marco Polo
    Rosetta probe
    BOOTES (Burst Observer and Optical Transient Exploring System)
    Category:Asteroid groups and families
    Category:Asteroids
    Category:Binary asteroids
    Centaur (minor planet)
    Dwarf planet
    Impact event
    Asteroid deflection strategies
    List of asteroids named after people
    List of asteroids named after places
    List of minor planets
    List of notable asteroids
    Meanings of asteroid names
    Mesoplanet
    Minor planet
    Minor Planet Center
    Near-Earth object
    Orion asteroid mission
    Pioneer 10 space probe
    Pronunciation of asteroid names
    [edit] Notes^ Ceres is the largest asteroid and is now classified as a dwarf planet. All other asteroids are now classified as small Solar System bodies along with comets, centaurs, and the smaller trans-Neptunian objects.
    ^ Neptune also has a few known trojans, and these are thought to actually be much more numerous than the Jovian trojans. However, they are often included in the trans-Neptunian population rather than counted with the asteroids.
    ^ Below 10 metres, these rocks are by convention considered to be meteoroids.
    [edit] References^ "Asteroids". NASA – Jet Propulsion Laboratory. http://ssd.jpl.nasa.gov/?asteroids. Retrieved 13 September2010.
    ^ Asimov, Isaac, and Dole, Stephen H. Planets for Man (New York: Random House, 1964), p.43
    ^ "What Are Asteroids And Comets?". Near Earth Object Program FAQ. NASA. http://neo.jpl.nasa.gov/faq/#ast. Retrieved 2010-09-13.
    ^ Gould, B. A. (1852). "On the Symbolic Notation of the Asteroids". Astronomical Journal 2: 80. Bibcode 1852AJ......2...80G. doi:10.1086/100212.
    ^ a b Hilton, James L. (2001-09-17). "When Did the Asteroids Become Minor Planets". http://aa.usno.navy.mil/faq/docs/minorplanets.php. Retrieved 2006-03-26. [dead link]
    ^ Encke, J. F. (1854). "Beobachtung der Bellona, nebst Nachrichten über die Bilker Sternwarte". Astronomische Nachrichten 38 (9): 143. doi:10.1002/asna.18540380907.
    ^ Rümker, G. (1855). "Name und Zeichen des von Herrn R. Luther zu Bilk am 19. April entdeckten Planeten". Astronomische Nachrichten 40 (24): 373. doi:10.1002/asna.18550402405.
    ^ Luther, R. (1856). "Schreiben des Herrn Dr. R. Luther, Directors der Sternwarte zu Bilk, an den Herausgeber". Astronomische Nachrichten 42 (7): 107. Bibcode 1855AN.....42..107L. doi:10.1002/asna.18550420705.
    ^ "When did the asteroids become minor planets?". Naval Meteorology and Oceanography Command. http://www.usno.navy.mil/USNO/astronomical-applications/astronomical-information-center/minor-planets. Retrieved 2011-11-06.
    ^ Except for Pluto and, in the astrological community, for a few outer bodies such as 2060 Chiron: ⚷
    ^ Seares, Frederick H. (1930). "Address of the Retiring President of the Society in Awarding the Bruce Medal to Professor Max Wolf". Publ. Astr. Soc. Pacific 42: 5–22. Bibcode 1930PASP...42....5S. doi:10.1086/123986+(Dead+links).
    ^ Chapman, Mary G. (May 17, 1992). "Carolyn Shoemaker, Planetary Astronomer and Most Successful 'Comet Hunter' To Date". USGS. http://astrogeology.usgs.gov/About/People/CarolynShoemaker. Retrieved 2008-04-15.
    ^ Yeomans, Don. "Near Earth Object Search Programs". NASA. http://neo.jpl.nasa.gov/programs/. Retrieved 2008-04-15.
    ^ "Minor Planet Discover Sites". http://www.minorplanetcenter.org/iau/lists/MPDiscSites.html. Retrieved 2010-08-24.
    ^ "Unusual Minor Planets". http://www.minorplanetcenter.org/iau/lists/Unusual.html. Retrieved 2010-08-24.
    ^ Beech, M. (September 1995). "On the Definition of the Term Meteoroid". Quarterly Journal of the Royal Astronomical Society 36 (3): 281–284. Bibcode 1995QJRAS..36..281B.
    ^ The definition of "small Solar System bodies" says that they "include most of the Solar System asteroids, most trans-Neptunian objects, comets, and other small bodies". The Final IAU Resolution on the definition of "planet" ready for voting (IAU)
    ^ "English Dictionary – Browsing Page P-44". HyperDictionary.com. http://www.hyperdictionary.com/dict-e/p-44.html. Retrieved 2008-04-15.
    ^ Weissman, Paul R., William F. Bottke, Jr., and Harold F. Levinson. "Evolution of Comets into Asteroids." Southwest Research Institute, Planetary Science Directorate. 2002. Web Retrieved 3 Aug. 2010
    ^ a b "Are Kuiper Belt Objects asteroids?", "Ask an astronomer", Cornell University
    ^ "Asteroids and Comets", NASA website
    ^ "Comet Dust Seems More Asteroidy" Scientific American, January 25, 2008
    ^ "Comet samples are surprisingly asteroid-like", New Scientist, 24 January 2008
    ^ For instance, a joint NASA-JPL public-outreach website states:
    "We include Trojans (bodies captured in Jupiter's 4th and 5th Lagrange points), Centaurs (bodies in orbit between Jupiter and Neptune), and trans-Neptunian objects (orbiting beyond Neptune) in our definition of "asteroid" as used on this site, even though they may more correctly be called "minor planets" instead of asteroids."
    <http://ssd.jpl.nasa.gov/?asteroids>
    ^ Questions and Answers on Planets, IAU
    ^ "Three new planets may join solar system", New Scientist, 16 August 2006
    ^ Bottke, Durda; Nesvorny, Jedicke; Morbidelli, Vokrouhlicky; Levison (2005). "The fossilized size distribution of the main asteroid belt". Icarus 175: 111. Bibcode 2005Icar..175..111B. doi:10.1016/j.icarus.2004.10.026. http://astro.mff.cuni.cz/davok/papers/fossil05.pdf.
    ^ Kerrod, Robin (2000). Asteroids, Comets, and Meteors. Lerner Publications Co.. ISBN 0585317631.
    ^ William B. McKinnon, 2008, "On The Possibility Of Large KBOs Being Injected Into The Outer Asteroid Belt". American Astronomical Society, DPS meeting #40, #38.03
    ^ Tedesco, Edward; Metcalfe, Leo (April 4, 2002). "New study reveals twice as many asteroids as previously believed" (Press release). European Space Agency. http://www.spaceref.com/news/viewpr.html?pid=7925. Retrieved 2008-02-21.
    ^ World Book at NASA
    ^ Schmidt, B.; Russell, C. T.; Bauer, J. M.; Li, J.; McFadden, L. A.; Mutchler, M.; Parker, J. W.; Rivkin, A. S.; Stern, S. A.; Thomas, P. C. (2007). "Hubble Space Telescope Observations of 2 Pallas". American Astronomical Society, DPS meeting #39 39: 485. Bibcode 2007DPS....39.3519S.
    ^ Pitjeva, E. V. (2004). "Estimations of masses of the largest asteroids and the main asteroid belt from ranging to planets, Mars orbiters and landers". 35th COSPAR Scientific Assembly. Held 18–25 July 2004, in Paris, France. pp. 2014. http://adsabs.harvard.edu/abs/2004cosp.meet.2014P.
    ^ Davis 2002, "Asteroids III", cited by Željko Ivezić
    ^ "Recent Asteroid Mass Determinations". Maintained by Jim Baer. Last updated 2010-12-12. Access date 2011-09-02. The values of Juno and Herculina may be off by as much as 16%, and Euphrosyne by a third. The order of the lower eight may change as better data is acquired, but the values do not overlap with any known asteroid outside these twelve.
    ^ Pitjeva, E. V. (2005). "High-Precision Ephemerides of Planets—EPM and Determination of Some Astronomical Constants" (PDF). Solar System Research 39 (3): 184. Bibcode 2005SoSyR..39..176P. doi:10.1007/s11208-005-0033-2. http://iau-comm4.jpl.nasa.gov/EPM2004.pdf.
    ^ "The Final IAU Resolution on the Definition of "Planet" Ready for Voting". IAU. August 24, 2006. http://www.iau.org/public_press/news/detail/iau0602/. Retrieved 2007-03-02.
    ^ Parker, J. W.; Stern, S. A.; Thomas, P. C.; Festou, M. C.; Merline, W. J.; Young, E. F.; Binzel, R. P.; and Lebofsky, L. A. (2002). "Analysis of the First Disk-resolved Images of Ceres from Ultraviolet Observations with the Hubble Space Telescope". The Astronomical Journal 123 (1): 549–557. arXiv:astro-ph/0110258. Bibcode 2002AJ....123..549P. doi:10.1086/338093.
    ^ a b "Asteroid 1 Ceres". The Planetary Society. http://www.planetary.org/explore/topics/asteroids_and_comets/ceres.html. Retrieved 2007-10-20.
    ^ "Key Stages in the Evolution of the Asteroid Vesta". Hubble Space Telescope news release. 1995. http://hubblesite.org/newscenter/newsdesk/archive/releases/1995/20/image/c. Retrieved 2007-10-20. Russel, C. T.; et al. (2007). "Dawn mission and operations". NASA/JPL. http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=414750. Retrieved 2007-10-20.
    ^ Cite error: Invalid <ref> tag; no text was provided for refs named olivine; see Help:Cite errors/Cite error references no text
    ^ Torppa, J.; et al. (1996). "Shapes and rotational properties of thirty asteroids from photometric data". Icarus 164 (2): 346–383. Bibcode 2003Icar..164..346T. doi:10.1016/S0019-1035(03)00146-5.
    ^ Larson, H. P.; Feierberg, M. A.; and Lebofsky, L. A. (1983). "The composition of asteroid 2 Pallas and its relation to primitive meteorites". http://adsabs.harvard.edu/abs/1983Icar...56..398L. Retrieved 2007-10-20.
    ^ Barucci, M. A.; et al. (2002). "10 Hygiea: ISO Infrared Observations" (PDF). http://www.lesia.obspm.fr/~crovisier/biblio/preprint/bar02_icarus.pdf. Retrieved 2007-10-21. "Ceres the Planet". orbitsimulator.com. http://www.orbitsimulator.com/gravity/articles/ceres.html. Retrieved 2007-10-20.
    ^ Rossi, Alessandro (2004-05-20). "The mysteries of the asteroid rotation day". The Spaceguard Foundation. http://spaceguard.iasf-roma.inaf.it/tumblingstone/issues/current/eng/ast-day.htm. Retrieved 2007-04-09.
    ^ HubbleSite - NewsCenter - Asteroid or Mini-Planet? Hubble Maps the Ancient Surface of Vesta (04/19/1995) - Release Images
    ^ Life is Sweet: Sugar-Packing Asteroids May Have Seeded Life on Earth[dead link], Space.com, 19 December 2001
    ^ Callahan, M.P.; Smith, K.E.; Cleaves, H.J.; Ruzica, J.; Stern, J.C.; Glavin, D.P.; House, C.H.; Dworkin, J.P. (11 August 2011). "Carbonaceous meteorites contain a wide range of extraterrestrial nucleobases". PNAS. doi:10.1073/pnas.1106493108. http://www.pnas.org/content/early/2011/08/10/1106493108. Retrieved 2011-08-15.
    ^ Steigerwald, John (8 August 2011). "NASA Researchers: DNA Building Blocks Can Be Made in Space". NASA. http://www.nasa.gov/topics/solarsystem/features/dna-meteorites.html. Retrieved 2011-08-10.
    ^ ScienceDaily Staff (9 August 2011). "DNA Building Blocks Can Be Made in Space, NASA Evidence Suggests". ScienceDaily. http://www.sciencedaily.com/releases/2011/08/110808220659.htm. Retrieved 2011-08-09.
    ^ Closest Flyby of Large Asteroid to be Naked-Eye Visible, Space.com, 4 February 2005
    ^ Marchis, Descamps, et al. Icarus, Feb. 2011
    ^ A.R. Conrad et al. 2007. "Direct measurement of the size, shape, and pole of 511 Davida with Keck AO in a single night", Icarus, doi:10.1016/j.icarus.2007.05.004
    ^ Zappalà, V. (1995). "Asteroid families: Search of a 12,487-asteroid sample using two different clustering techniques". Icarus 116 (2): 291–314. Bibcode 1995Icar..116..291Z. doi:10.1006/icar.1995.1127.
    ^ Chapman, C. R. (1975). "Surface properties of asteroids: A synthesis of polarimetry, radiometry, and spectrophotometry". Icarus 25 (1): 104–130. Bibcode 1975Icar...25..104C. doi:10.1016/0019-1035(75)90191-8.
    ^ Tholen, D. J. (March 8–11, 1988). "Asteroid taxonomic classifications". Asteroids II; Proceedings of the Conference. Tucson, AZ: University of Arizona Press. pp. 1139–1150. http://adsabs.harvard.edu/abs/1989aste.conf.1139T. Retrieved 2008-04-14.
    ^ Bus, S. J. (2002). "Phase II of the Small Main-belt Asteroid Spectroscopy Survey: A feature-based taxonomy". Icarus 158 (1): 146. Bibcode 2002Icar..158..146B. doi:10.1006/icar.2002.6856.
    ^ McSween Jr., Harry Y. (1999). Meteorites and their Parent Planets (2nd ed.). Oxford University Press. ISBN 0521587514.
    ^ A Piloted Orion Flight to a Near-Earth Object: A Feasibility Study
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    Last edited by orthodoxymoron on Tue Dec 27, 2011 2:21 pm; edited 16 times in total
    orthodoxymoron
    orthodoxymoron


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    Post  orthodoxymoron Sun Dec 25, 2011 2:07 pm

    Don't be frightened. I mean no harm. I'd seriously like to invite someone. ANYONE. To join the Peace Ambassador Program, study this thread in some detail, and then engage in some sort of ongoing online conversation with me. But just a fair word of warning. Don't expect this thread to make you happy, and don't expect me to elevate your ego, tell you what you want to hear, and make you feel good about yourself. I'm trying to model a New Solar System in a Brave New Universe, with Reality-Based Science Fiction focusing upon a Responsibility-Based United States of the Solar System. I'm presently attempting to make all of this a lot more technical and scholarly. Consider the following:

    1. Comparative Psychology and Ethics.
    2. Comparative Governments and Religions.
    3. Comparative Business and Law.
    4. Comparative Pure and Applied Science.
    5. Comparative Science Fiction.
    6. Comparative Integrations of All of the Above.

    Also, a HUGE thank-you to anyone who had anything to do with the two-season 'V' series. It's been cancelled, but I saw the statistics showing that a helluva lot of people are sad that it's gone. I just know that ABC caught a helluva lot of flack for that series. Try rewatching both seasons of 'V' while studying this thread, and attempt an integration.

    http://www.amazon.com/gp/product/B002TNS012/ref=dv_twitter_freeV

    My version of 'V' rocks!! I live it each and every day -- but then I'm crazy!! Try watching science-fiction with the sound muted, and listen to sacred classical-music (preferably Bach and Handel) while watching! Use this audio and visual crutch to help you think! I might be an unimpressive space-case, but please don't ignore this thread. I'd still like to converse with someone regarding the comprehensive-integration of everything contained within this thread. I'm extremely interested in what comes next, and in that which arises from this thread. Try alternating back and forth between this thread, my 'Amen Ra' thread from Project Avalon, Brook's two 'Red Pill' threads, and 'The Holy Tablets' thread. That's what I'm going to be doing over the next few months. I frankly think they should be studied as a group. I can't immerse myself in Esoteric Egyptology. I need to keep coming back to this 'United States of the Solar System' thread, for some strange reason. This thread is really Solar System Studies and Governance 101. This is only the beginning. I am of peace. Always.

    1. http://www.projectavalon.net/forum/showthread.php?t=18223&highlight=aman
    2. http://www.themistsofavalon.net/t791-egyptian-folklore-and-the-red-pill-part-1?highlight=red+pill
    3. http://www.themistsofavalon.net/t2666-egyptian-folklore-and-the-red-pill-part-2
    4. http://www.themistsofavalon.net/t2867-the-holy-tablets

    One more time, the 'God' portion of the hypothetical New Solar System is VERY important.

    **************************************************GOD**************************************************

    *************THE KING AND QUEEN OF THE UNITED STATES OF THE SOLAR SYSTEM*************

    THE UNITED STATES OF THE SOLAR SYSTEM****THE SOLAR SYSTEM COUNCIL OF CHURCHES
    *******U.S. Constitution and Bill of Rights*******************1928 Book of Common Prayer*******
    *************The Federalist Papers********************************The Desire of Ages*************
    ************J.S. Bach and G.F. Handel**************************J.S. Bach and G.F. Handel**********
    **************Cathedral Context************************************Cathedral Context**************

    When there are no organizational constraints, we the people are often quite fickle, and we sometimes swing from one extreme to another. I have been attempting an integration of the orthodox and the unorthodox -- as an orthodoxymoron -- for better or for worse. I have recently been taking a bit of a closer look at the City-States, which includes the Vatican -- in light of a lot of the new (for a lot of us) and controversial information. I like the concepts of Evolutionary Change and Minimalist Traditionalism, as sort of a mysterious blend. Try focusing on the following:

    1. The Psalms in the King James Version of the Holy Bible.
    2. The Gospel According to Matthew in the KJV.
    3. The Epistle to the Hebrews in the KJV.
    4. The 1928 'Book of Common Prayer' (To be mostly used as an ecumenical devotional book).
    5. 'The Desire of Ages' by E.G. White.
    6. 'Jesus: Last of the Pharaohs' by Ralph Ellis.
    7. 'The Federalist Papers'.
    8. 'Believe in the God Who Believes in You' by Robert H. Schuller.
    9. 'The Jesuits' by Malachi Martin.
    10. The Music of G.F. Handel.
    11. The Music of J.S. Bach.
    12. Physical Exercise in Nature.

    Try all of the above for an extended period of time, and then see what you think regarding Theological and Liturgical Reform. This is merely one physical, mental, and spiritual treadmill among dozens of others. However, there is a coherent rationale to this formula, which you may or may not wish to experience. After all, this is all about what YOU think, and not about what I think. I will not force my views on anyone or be a pain in the hindquarters. Take a look at the cover article on the 'King James Bible' in the December 2011 issue of 'National Geographic'. I encourage reverent yet honest theological research, which is neither blind-conservatism or brash-liberalism. I encourage the highest achievements of ethical spirituality and practical living. Many like the Latin Mass, but many like the Novus Ordo Mass. I wonder what type of religious service the Anglican and Catholic Cathedral Organists and Choirmasters would desire? They might be the people to talk to. Is 'Evangelical Anglo-Catholic' a useful term? Might a 1928 'Book of Common Prayer' in parallel columns of Latin and English facilitate such a hypothetical phenomenon? Has anyone considered the Latin Mass in the context of Ancient Egypt? http://reshafim.org.il/ad/egypt/religion/magic.htm I hope you all appreciate how difficult and dangerous all of this is. We live in times which are way too interesting. How do we properly define 'God'? What if the following Stargate SG-1 scene approximates 'God' in this solar system? Would this necessarily be a bad thing, if the beings in the spaceship were actually highly-ethical, supremely-compassionate, and hyper-competent, rather than being the sinister and ruthless god, goddess, and system lords they were in 'Continuum'? What if the beings were various types of reptilians? What if God ISN'T One of Us? What would Joan Osborne say? I guess I'll continue to try to make my peace with a non-corrupt and somewhat-sane version of the 'way things are'. I keep thinking about my example, in a previous post, regarding 100 gods and goddesses meeting in San Chapelle de Paris. https://www.youtube.com/watch?v=b365_qJEpDg What if they really met within these sacred walls, and what if they were debating my New Solar System aka the United States of the Solar System? There is something about having a select group conducting a discussion on a very high level, that I frankly find seductively attractive, yet it also scares me, especially if the gods and goddesses were more demonic than angelic. What if this sort of arrangement were instituted instead of the hypothetical United States of the Solar System? What are some other alternatives? The silence is deafening. Watch this video one more time. https://www.youtube.com/watch?v=ejE8Orqrnag&feature=related What if the Physical Reality of God is 'god' with a lower-case 'g'? What if the Mind of this Physical God is 'God' with an upper-case 'G'? Is this disrespectful and blasphemous heresy -- or is it a statement of fact? Decades ago, I suggested to a theology student that God was Mighty, but not Almighty. He seemed to agree. Decades ago, I suggested to a Medical Doctor that being 'God' was a rotten job, but somebody had to do it. He seemed to think I was crazy. I have recently suggested that even if 'god' exists, that it is still necessary to invent 'God'. As a child, I remember thinking that even if God did not exist, it would still be better to think and behave as if God did exist. I also remember thinking of God being a composite of every good person and every good thing -- and thinking of Satan as being a composite of every bad person and every bad thing. Could it be that the Atheists, Agnostics, Pagans, and Fundamentalist-Believers are ALL right??? In very real ways, I tend to think so. What do you think? Do you think? Come-on! THINK!!! Consider the following, one more time:

    1. Osiris most closely associated with Israel (historically and presently)?
    2. Isis most closely associated with Historic Roman Catholicism?
    3. Set most closely associated with Freemasonry (in all of it's forms and infiltrations - including into Modern Roman Catholicism)?
    4. Horus most closely associated with the Teachings of Jesus, the U.S. Constitution -- and a Disempowered, Demoted, Out of Favor Jesus Christ?

    Is there a good-side and a bad-side to all of the above? I tend to think so, and I support the concept of positive-reinforcement. We need to be open-minded enough to see the good, the bad, and the ugly in EVERYTHING -- and then have enough courage to DO SOMETHING ABOUT IT. Consider these videos, one more time:

    1. https://www.youtube.com/watch?v=nyKy8_sF4xY
    2. https://www.youtube.com/watch?v=x8YK_ad7Us0&feature=related

    Consider the following videos, one more time. Turn the volume down 75% on the second one. Watch the first 20 seconds of the first one, and then switch to the second one and start it, while leaving the first one running. Warning. The effect is overwhelming. At least it is for me. It leaves me in tears every time I watch it, and I can't stop watching it. I've been thinking about the second video, on a daily-basis, for many months.

    1. https://www.youtube.com/watch?v=5U6TOo7NzkQ&feature=channel_video_title
    2. https://www.youtube.com/watch?v=5oFYAmHKLTg&feature=related

    I'm going to try to slam on the brakes one more time, and just study the material I have already posted (including the linked work of others) -- and stop posting for a while. I need to properly digest all of this, instead of just rambling and getting into even more trouble. I'll be doing this from my imaginary One-Mile-Long Sport-Model Bad@$$teroid (with a Fisk, a Cray, and Six Sweetheart-Goddesses), in Geosynchronous Orbit Over the City of London. We're watching you while we watch each other! A HUGE thank-you to ALL of you who have conversed with me, and posted on Project Avalon and The Mists of Avalon. I hope all of this ends well for all concerned, or at least as well as can be expected, under the circumstances. You must read 'A Foreign Policy of Freedom' by Dr. Ron Paul. He has been telling the truth about our demise for decades. All of this isn't new. It seems to me that the Solar System Secret Government runs the show in all countries throughout the solar system, and that even our American System is really just an illusion of a democracy and/or representative-republic. I've made it clear that I support the right kind of Central Solar System Governance, but that this whole subject is very dark, deep, and ancient. I know that I've been playing with fire, even though I have been relatively quiet and discrete. I just haven't known enough to really be loud and dogmatic. I still don't know enough. I have asked questions and provided a study-guide on this thread, but there has been very little serious discussion -- going back to the original Project Avalon website. I'm trying to settle down, and just devotionally research the territory I've already covered. Truth be known, The Young People Are Going to Save the World. I came to that conclusion when I attended a Ron Paul rally at the University of Nevada at Las Vegas in 2007. People like me have dropped the ball. We haven't done enough. I am rather pessimistic regarding America, but I am rather optimistic regarding The United States of the Solar System. Unfortunately, this might take the better part of this century to implement, and there might not be much left of the human race when it finally becomes a reality. I really do think that the human race might be on the brink of extinction, as sinners in the hands of angry gods and goddesses -- or as victims of our own selfishness, stupidity, and irresponsibility. I've tried to be light-hearted about all of this, but every day has been hell, and it's not getting any easier.

    My current theory is that we are an illegal-experiment in male and female human-physicality and responsible-freedom. As far as I can tell, the results are mixed, especially in light of the evidence that the experiment has been adversely and mercilessly manipulated from the shadows. See 'Rule by Secrecy' by Jim Marrs, 'The Gods of Eden' by William Bramley, and even 'The Great Controversy' by Ellen White. Consider reading 'Rise of the Fourth Reich' by Jim Marrs. I'm reading from it tonight, as sort of a sick bedtime story. It seems as if misery-punishment-retribution has been inflicted upon humanity for thousands of years. It also seems as if taxation-payment-restitution-rent-resources have been extracted from humanity for thousands of years. But all of this might not be enough, and we might still be facing a final-judgment and execution. This is just my impression, based upon bits and pieces of circumstantial evidence. Also, didn't ET make some sort of 'contact' with the 'government' in Washington State in the early 1930's. Didn't ET Space-Craft appear to Kenneth Arnold near Mt. Rainier (in Washington State) in 1947? And, isn't there a strong Navy presence in Washington State? Didn't Bill Cooper say something about a Commander at the Washington Naval Shipyard (PSNS?) having control of secret money connected with ET in the 40's or 50's? Isn't alot of the ET stuff under the control of the Navy? I simply see VERY powerful factions (one of which might be Nazi / White Supremacist) at war with each other in this solar system, but that ultimately, they all work for the same boss. But really, what the hell do I know? Not much. Once again, I'm not necessarily opposed to esoteric philosophy and theology, or to advanced-technology. A lot of the Secret Government, Secret Space-Program, and Underground Bases stuff is REALLY cool -- but it seems to be HIGHLY rogue and out of control. I'm frankly trying to conceptually live within a non-corrupt and non-violent version of the present Solar System Secret Government. I'm sure they just love me for talking about this stuff the way I do, but I truly desire that things work out well for all concerned. I realize that's Dreamland, but that's the only way I can attempt to face the hidden realities without going completely insane.

    I have frankly ended up in England (or actually in geosynchronous orbit over the City of London), and I do see a superhighway between Egypt, Rome, and England -- with Other Than Human Beings in the Shadows. I'm trying to see the good, the bad, and the ugly in all of this. I wonder if the situation in England will have to be transformed by retaining the best aspects, eliminating the worst parts, and creating something new and magnificent. I'm utopian and idealistic, but I'm not racist -- not in this incarnation anyway. It's very strange. I'm sort of trying to identify with both the Hidden Powers That Be -- as well as with the Hard-Driving Enemies of the NWO and the PTB. This makes me sort of lethargic and non-committal. It's not that I don't care, or that I don't appreciate the work of others. I'm just trying to gradually form a Solar System View which is as much my own, as it is the wisdom or viewpoints of others. I'm sorry if I have been somewhat aloof and distant. Once again, my current version of 'going into a cave' is to imagine that I am now living in a One-Mile Long Asteroid in Geosynchronous Orbit Over the City of London. The asteroid has a Cray Supercomputer with Fast InterPlaNet, and a Fisk Pipe-Organ in a 15ft wide by 40ft long by 40ft high office-apartment. I'm sharing this Bad@$$teroid with Six Very Eager and Beautiful Goddesses. I figure that if I get married and divorced six times a week, I won't have to commit adultery -- and then all of us will rest on the Sabbath! We'll all sing the Choral Works of Bach and Handel as a spiritual preparation for our physical activities! This is my version of being a Monk -- and withdrawing from the world! One more thing. Said asteroid is capable of 1% the speed of light! If this delusion were actually a reality, it would be very cool, but it would also make one a sitting-duck in a star-war scenario. So perhaps I should just keep doing what I'm doing right here on Earth. But seriously, there really is Good and Evil, but there is also really something to Situation Ethics. Joseph Fletcher once told me (in essence) that Christianity was BS. I only partially agreed. The Historical Jesus is problematic, but the Teachings of Jesus are very useful in defining Good and Evil, and I continue to attempt to be a follower of the words attributed to Jesus Christ. But who knows, some or most of the words might be the wisdom of Isis. I just don't know, but I think that any discussion of Good and Evil should be Christocentic in an Exoteric, Esoteric, and Eschatological Sense. I'm presently just a completely burned-out, uptight and miserable, completely-ignorant fool -- and I don't want to make things worse for myself. Wait a minute. How could things be any worse?? Namaste, Godspeed, and Geronimo.

    1. https://www.youtube.com/watch?v=YQfeUAqCqtI&feature=related
    2. https://www.youtube.com/watch?v=6q02wKEA9JI&feature=autoplay&list=AVTGnpyrBl25yp3t38JgAKcpjnFoM3cuzo&lf=list_related&playnext=22
    3. https://www.youtube.com/watch?v=uSTIsiV2KbA

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    orthodoxymoron
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    Post  orthodoxymoron Fri Dec 30, 2011 2:59 pm

    I think I'm going to silently specialize in Moons and Asteroids. I'll probably mostly post pictures, in order to periodically bump this thread back into visibility. "A picture is worth a thousand words." I'm speechless. A reptilian got my tongue. Good thing he/she didn't get my (CENSORED)....
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Lunar-eclipse-photo Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Moon_landing_map Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Lunar-eclipse-eastern-hemisphere-june-201_36539_600x450 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Phases-of-Lunar-Eclipse Archangelic Queens of Heaven and the United States of the Solar System - Page 11 LunarRover Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Lunar-landing-1a  Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Lunar_surface Archangelic Queens of Heaven and the United States of the Solar System - Page 11 A33a4c52ae8d694b104c1001d001e2d1 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Apollo-17-lunar-rover-001 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Orion_lunar_orbit_(Sept_2006) Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Total_lunar_eclipse_3 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Apollo_11_lunar_module Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Google-Lunar-X-Prize Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Lunar-gp Archangelic Queens of Heaven and the United States of the Solar System - Page 11 11-24-2007_LunarHalo Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Apollo_11_Lunar_Module_Eagle_in_landing_configuration_in_lunar_orbit_from_the_Command_and_Service_Module_Columbia Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Jesus-christ-0207 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 SGCTU-S-0033 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Copernicus-Base
    orthodoxymoron
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    Post  orthodoxymoron Sat Dec 31, 2011 9:38 am

    Brook wrote:The Urantia Book mentions Melchizedek over 230 times and attributes many teachings in the book to Melchizedek. This book can be traced to the New Age communities interest in Melchizedek and the Order of Melchizedek. Unfortunately many New Age books, wittingly or unwittingly by repeating information they do not know the source of, base what they teach about Melchizedek on this book. The Urantia Book was written in the early 1900’s and published in 1955. It was written by a group of disenchanted Seventh Day Adventists in competition/answer to Seventh Day Adventist leader Ellen White’s outlandish prophecies and her claims of being in contact with aliens. The Urantia Book includes many of the Seventh Day Adventist’s basic beliefs mixed with extremely sensational false information about the history of the earth, Satan and alien beings. Some of the most objectionable teachings in the Urantia Book are racist and separatist.
    I didn't realize there was an SDA connection. I grew-up SDA, but I no longer attend church -- although I'm thinking about rejoining a choir at a conservative Episcopal church. However, I regularly read Ellen White's 'Life of Christ' books from the 1890's, such as 'Steps to Christ', 'Christ's Object Lessons', 'Thoughts From the Mount of Blessing', 'Ministry of Healing', and 'Desire of Ages'. I find her work profoundly insightful, but I read it for principles and concepts, rather than for 'Bible Prophecy'. I have most recently been attempting to study 'Desire of Ages' in harmony with the 'Federalist Papers' and the 1928 'Book of Common Prayer' -- while listening to Bach and Handel -- but hell, I'm a bit different, to say the least! I read materials such as the 'Urantia Book' and the 'Great Controversy' to help me think about theological and philosophical concepts. I don't take them literally. They merely contain mental and spiritual crutches, which I find quite useful -- especially when combined with other materials, even including some science-fiction. Ellen White claimed to be in contact with 'Angels' rather than 'Aliens' -- although some might argue that the terms are interchangeable. I'm currently thinking of 'Angels' as being the 'Souls' of both Humans and Aliens. I highly recommend 'Desire of Ages' and 'Great Controversy' -- but don't take the prophetic stuff too literally. On the other hand I once sat across the table from someone who I'd rather not name, and I read a bit from the last chapter of 'Great Controversy' -- and it caused this particular individual to 'shudder'. This reaction was similar to this same individual's reaction when we poured water on dry-ice (creating 'smoke'), and I said 'OMG! It's the Bottomless Pit!' You should've seen the look on their face when I joked that I had the launch-codes! There is an old story of 'Great Controversy' being torn in two, the hard way, by unseen hands. I'm trying to be neutral regarding something in which neutrality might be, and probably is, impossible. I'm simply attempting to be neither hostile or submissive. 'Great Controversy' was Ellen White's favorite book. Unfortunately, a lot of the historical material is plagiarized, as documented in Walter Rea's 'White Lie'. Interestingly, there is an Obelisk over Ellen White's grave. Who knows, she might've been somehow connected with a faction of 'Giza Intelligence' or some Masonic, or even Jesuit, faction. This is just my speculation. Dr. Desmond Ford favored 'Desire of Ages' claiming that it was the 'greatest book in the world, other than the Bible'. A non-SDA, liberal ivy-league theological-school graduate, once spoke somewhat positively to me about 'Great Controversy'. I had expected the opposite response when I loaned them a copy, as they were often somewhat cynical and critical (mostly with good reason).

    I don't subscribe to Physical or Spiritual Eugenics -- although I do subscribe to the Physical and Spiritual Improvement of the Human Race via Environment and Discipline. One more thing. A Russian theologian once asked me 'Who is Melchizedek?' I didn't have an answer. Some say Melchizedek is the Archangel Michael, who later incarnated as Jesus Christ. Who knows? Perhaps Michael doesn't even know. I don't know what to believe or disbelieve. I think I am a First-Hand Second-Hander. I don't do anything like regression, seances, out of body, rituals (other than an occasional Eucharist or Mass) -- but I do pathologically research and use my imagination -- in a rather devotional manner -- which does seem to yield some First-Hand Experiences and Remembrances. But who knows? I wonder if we should learn to think like Non-Corrupt Elites in the City of London -- if you know what I mean. I will continue to be wary of all new and strange information, regardless of the source. I continue to consider the ET-Relatives Hypothesis, and I continue to be somewhat mystified by the definitions of 'Regressive' and 'Benevolent'. I'm frankly upset with BOTH humanity and with those who I think might be exploiting and abusing the human-race from the shadows (human and otherwise). P'taah seems to be active in this neck of the woods, so Toth has got to be somewhere in the solar-system, but where, and doing what? 'Pinky and the Brain'? Or is it 'The Brain and Pinky'? Anyway, back to reality. Let's look at Melchizedek, Deimos, Phobos, and Fisk. https://www.youtube.com/watch?v=abWh12KvIaM&feature=related Are Deimos and Phobos now in Earth orbit? Didn't Alex Collier say something to that effect a few years ago? Is something a brewing? What would Tone3Jaguar say? Hmmmmmmmm, I think I'll brew yet another Pot of Java. I'm trying to cut-back on the ludes...

    Today, I'm relistening to Bill Ryan and the 'Anglo-Saxon Mission'. https://www.youtube.com/watch?v=rw4z-rSwNjY&skipcontrinter=1 Should this video be trusted regarding honesty and accuracy? Do meetings like this really take place? What sort of high-level meetings really take place throughout the solar system? I wonder if I would be able to remain sane if I attended these meetings. I have spoken of wishing to have access to these meetings, as a fly on the wall, but what madness would I descend into if I actually took it all in? If I actually took the elevator to the top, and associated with the creme de la creme of solar system governance, I might not like the view. I've recently been trying to center a lot of my thinking in England in general, and the City of London in particular. What would it really be like to be a City of London Insider? Does the Ryan video fit in with this thread? I obviously know a lot more about Western Civilization than say China, Russia, Africa, the Middle-East, etc. -- so most of my posts have been somewhat Americentric. I am white, and I do have a sense of self-preservation, but I wish to be protective of all nations and races. Where is the proper balance in all of this?

    The next post will be a repost of the first post of this thread. The first shall be last. (See the last half-hour of Dr. Who 'The Five Doctors') What has changed since it was first posted? Has anyone even read it, let alone thought about it? I stand by it, with the possible exception of the references to ET's. I simply don't know enough about the subject, even now, to make dogmatic determinations, especially those which might imply hostility or submission. I wish to deal with all races in a fair and just manner, but I do not wish for any race, including the human-race, to be misused and abused, in any way, shape, or form. I continue to be very upset with the lack of discussion of the very important subject matter contained within this thread. Once again, I'm not just addressing forum members. I know this site and thread are monitored by those who could and should be talking to me online, on the record, about all of this. I have been advised by someone I'd rather not name, that I should do an FOIA, and I actually made an initial inquiry, but then I decided to not continue with it, for fear that I might know too much, and pay a high price as a consequence of truth. The truth is so overrated. Sometimes ignorance is bliss, and even life itself. But really, come, let us reason together. This whole process is sort of a deliberately inflicted descent into insanity. I don't have to do this, and I don't really want to do it, but I feel that I must. G. Gordon Liddy once held his hand in the flame of a candle, saying 'The Secret is Not Minding'. I feel as if I've been holding my hand in the candle-flame for my entire life, while the fire became hotter and hotter. Seven times hotter? What would Daniel say? No, not Daniel Jackson. The problem is that I mind while I don't mind. I wish to make it clear that I do not have a problem with authority, obedience, reverence, organization, law, and order -- but that I do have a HUGE problem with the Abuse of Power -- especially in connection with Taking God's Name in Vain -- as in Anti-Christ (or In Place of Christ). Are we really dealing with Osiris, Isis, and Set versus Horus? I don't know, but I often wonder. I really like this video clip. https://www.youtube.com/watch?v=4yNeCaAN4zM&feature=related I once sang in a choir which was similar to this one. The Doxology always makes me cry. https://www.youtube.com/watch?v=mj9w7IUQ5AU&feature=related I love to play it on a fine pipe-organ, in an empty church, with all the stops pulled-out, repeatedly, with different improvisations each time -- including the Amen. What would Ra say? OK, this is creepy. Just as I typed that last sentence, my TV turned on by itself, and a sinister individual held up a long document, saying 'All you have to do is sign on the dotted-line.' Sort of reminds me of a story in the Gospels. What would Rumpelstitlskin say? Seriously, the TV came on by itself, right at the very beginning of this week's episode of 'Once Upon a Time' on ABC. It's about Good v Evil aka The Great Controversy. What would Ellen White say?

    But pray tell, where did the architecture, literature, music, science, and technology REALLY originate? And who REALLY owns this solar system?

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Abrahamandmelchizedek Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Deimos18_vik2_big Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Deimos Archangelic Queens of Heaven and the United States of the Solar System - Page 11 PIA11826 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 455-20091201-5870-Close-up_of_Phobos-04-PhobosDeimos_H1 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Med_deimos2 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 500x_deimos Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Deimos-Mars-2 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 SGCTU-S-0033 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 5123958070_85b872dfaf_o


    Last edited by orthodoxymoron on Mon Jan 02, 2012 12:24 am; edited 14 times in total
    orthodoxymoron
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    Post  orthodoxymoron Sun Jan 01, 2012 7:18 pm

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Earth_sts118_big

    **************************************THE FOUNDING DOCUMENTS OF THE UNITED STATES OF THE SOLAR SYSTEM***************************************


    ****************************************************************************PREAMBLE*************************************************************************

    WE THE PEOPLE OF EARTH are determined to save succeeding generations from the scourge of war, and to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and to establish conditions under which justice and respect for the obligations arising from the Constitution of the United States of the Solar System can be maintained, and to promote social progress and better standards of life in larger freedom. To practice tolerance and live together in peace with one another as good neighbours, and to unite our strength to maintain interplanetary peace and security, and to ensure, by the acceptance of principles and the institution of methods, that armed force shall not be used, save in the common interest, and to employ interplanetary machinery for the promotion of the economic and social advancement of all peoples.

    Recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world. Disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people. It is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law. It is essential to promote the development of friendly relations between Member States. We the people of Earth have reaffirmed our faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom. Member States have pledged themselves to achieve, in co-operation with the United States of the Solar System the promotion of universal respect for and observance of human rights and fundamental freedoms. A common understanding of these rights and freedoms is of the greatest importance.

    Namaste Constitutional Responsible Freedom...in the context of The United States of the Solar System...is a common standard of achievement for all peoples and all Member States, to the end that every individual and every organ of society, keeping these principles, concepts, and documents constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, interstate and interplanetary, to secure their universal and effective recognition and observance among the peoples of Member States.

    All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Everyone is entitled to all the rights and freedoms inherent in the United States of the Solar System, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, territorial or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political or jurisdictional status of the Member State to which a person belongs.

    Everyone has the right to life, liberty and security of person. No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms. No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. Everyone has the right to recognition everywhere as a person before the law. All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination. Everyone has the right to an effective remedy by the competent Member State tribunals for acts violating the fundamental rights granted him by the constitution or by law.

    No one shall be subjected to arbitrary arrest, detention or exile. Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him. Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence. No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under state or interplanetary law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

    No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks. Everyone has the right to freedom of movement and residence within the borders of each Member State. Everyone has the right to leave any Member State, and to return. Everyone has the right to seek and to enjoy in other Member States asylum from persecution. This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United States of the Solar System. Everyone has the right to own property alone as well as in association with others. No one shall be arbitrarily deprived of his property.

    Men and women of full age, without any limitation due to race, state or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. Marriage shall be entered into only with the free and full consent of the intending spouses. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

    Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. Everyone has the right to freedom of peaceful assembly and association. No one may be compelled to belong to an association.

    Everyone has the right to take part in the government of his state, directly or through freely chosen representatives. Everyone has the right of equal access to public service in his Member State. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

    Everyone, as a member of society, has the right to social security and is entitled to realization, through state effort and interplanetary co-operation and in accordance with the organization and resources of each Member State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

    Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment. Everyone, without any discrimination, has the right to equal pay for equal work. Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection. Everyone has the right to form and to join trade unions for the protection of his interests. Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay. Everyone has the right to work to achieve a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

    Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all Member States, racial or religious groups, and shall further the activities of the United States of the Solar System for the maintenance of peace. Parents have a prior right to choose the kind of education that shall be given to their children.

    Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits. Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author. Everyone has duties to the community in which alone the free and full development of his personality is possible. In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society. These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United States of the Solar System.



    ****************DECLARATION OF HUMAN SOVEREIGNTY REGARDING CONTACT WITH EXTRATERRESTRIAL NATIONS AND FORCES****************

    We, the People of Earth, extend greetings to all races in the Greater Community of the Universe. We acknowledge our common heritage before the Creator of all the Universe, both visible and invisible. We declare the planet Earth as our sacred inheritance. We pledge henceforth to sustain and preserve the Earth for all generations to come. We call upon all humanity to treat all races everywhere with wisdom and justice, here on Earth and throughout the Universe.

    Fundamental Rights

    We, the People of Earth, regard the need for freedom to be universal. Therefore, we hold that all individuals in all worlds are created equal and are endowed by the Creator with sacred and inalienable rights. Fundamental among these are the right to live as a free race; the right of self-determination, self-sufficiency, and creative expression; the right to life without oppression; and the right to pursue in life a higher purpose and a higher calling that the Creator has provided to all.

    Before the Greater Community of the Universe, we, the People of Earth, do now invoke these fundamental rights for ourselves, along with certain rights that naturally derive from them, including:

    -The right of sovereignty. The People of Earth shall be self-governed and independent, neither subject to nor dependent upon any other authority. No extraterrestrial force shall contravene or abrogate the human sovereignty of this planet.

    -The right of planetary sanctity. Earth shall be free from extraterrestrial intervention, intrusion, interference, or exploitation, both mental and physical. No extraterrestrial force shall make close approach, or assume close orbit, or make any landing, or engage in trade, except openly and with the expressed consent of the People of Earth achieved through a democratic means.

    -The right of sanctity of biological and genetic material. No extraterrestrial power shall take, possess, or manipulate human biological or genetic material for any purpose whatsoever.

    -The right of occupation. We the People of Earth claim this Solar System as our sphere of influence. No extraterrestrial bases may be established on bodies or stations orbiting the Earth, nor on other planets or bodies of this Solar System, except with the expressed consent of the People of Earth.

    -The right of peaceful navigation. We claim the right to travel and explore within our Solar System without interference or restraint from extraterrestrial forces, and maintain the right to deny access to this Solar System by any extraterrestrial forces.

    We, the People of Earth, consider it our rightful responsibility to assert and defend these fundamental rights, and to give and receive aid consistent with these rights.

    The Assessment

    When in the course of their evolution it becomes necessary for the native people of a planet to unite, to transcend the conflicts and differences that have separated them from one another, and to assume among the powers of the Universe a separate and equal sovereignty, a respectful consideration of that sovereignty requires that they declare the causes which impel them to this present course of action.

    Although the Earth has undergone a long history of extraterrestrial visitation, the current situation is that the People of Earth are now suffering the effects of a global extraterrestrial intervention into human affairs. This intervention employs a strategy of deception, manipulation, and exploitation, the goal of which is control over humanity, which will result in the loss of human freedom and self-determination. It is now the sacred right and duty of the People of Earth to oppose, resist, and repel this extraterrestrial intervention, to declare and defend our sovereignty, our freedom, and our independence from all extraterrestrial forces.

    Let these violations be considered by those supporting the cause of freedom throughout the Greater Community:

    -Intervening extraterrestrial forces have refused to openly disclose and reveal the nature and intent of their activities on and around Earth. This extraterrestrial presence is clandestine, covert, uninvited, and unapproved by the People of Earth. These extraterrestrial forces have concealed their own identity, their political or economic alliances and allegiances, as well as the authorities and powers which they serve.

    -As is becoming increasingly apparent from their actions, extraterrestrial forces intend to exploit the Earth, its resources, and its people, and are engaged in a systematic program of colonizing humanity into a subservient client state to be ruled by agents of these extraterrestrial forces. The extraterrestrial intervention and occupation seeks commercial gain, economic power, and the strategic advantage offered by this world in relation to other worlds.

    -Extraterrestrial forces have repeatedly and with impunity violated national and international laws of the Earth’s people. These offenses, which still continue today, have included violation of restricted airspace; abduction and transportation of humans without their consent; murder, rape, torture, sexual abuse, interbreeding with humans, and cruel experimentation; theft and trade of human biological and genetic materials; theft and trade of Earth’s natural resources; covert mental and psychological influence; mutilation of humans and animals; tampering with and disabling of military defense systems; and clandestine infiltration into human society.

    -Extraterrestrial forces have secretly negotiated treaties and agreements with human individuals and groups, without the informed consent of the People of Earth.

    -Extraterrestrial forces have systematically attempted to persuade and mislead humans through extending false hopes and promises of wealth, power, and protection; rescue from planetary catastrophe; membership in a “galactic federation”; and spiritual salvation and enlightenment.

    -Extraterrestrial forces have exploited and exacerbated human conflicts to serve their own ends.

    -Extraterrestrial forces have been disempowering humanity by leading us to believe that we can only survive with their help and their advanced technology, thus fostering our complete dependence upon them and denying our ability to ensure our own survival.

    Demands and Declarations

    Accordingly, we, the People of Earth, do hereby declare all previously existing agreements or treaties between any human government, group, or individual and any extraterrestrials to be forthwith null, void, and permanently suspended. We demand that any such previously existing treaties or agreements be fully and publicly disclosed. Any future agreements or treaties between human governments, groups, or individuals and extraterrestrials must be negotiated only with the full consent of the People of Earth, publicly and openly expressed by an international democratic body representing the nations and peoples of Earth.

    We demand that all extraterrestrials now cease all operations and activities and immediately vacate and depart from the Earth and its surroundings including the Sun, Earth’s Moon, and all planets of this Solar System. This includes vacating any natural or artificial satellites, as well as all space within the Solar System.

    We demand that all extraterrestrial organizations who have established or operated bases on the Earth, its Moon, or anywhere else within this Solar System, to vacate these bases, and fully disclose their nature. These bases should then be used to defend the Solar System.

    We further demand that all living humans who are now in custody of extraterrestrials be returned immediately in good health; further, we demand a full accounting of all humans who have been taken or held by extraterrestrials, including those who have died in captivity. In addition, we demand that all human biological or genetic materials taken from any individuals be accounted for and destroyed, and their intended use be identified. Any devices implanted in living individuals must be identified so that they may be safely removed.

    We demand full public disclosure of the purpose and details of the extraterrestrial hybridization program, including the location, identity, and activities of all living human-extraterrestrial hybrids, whether on Earth or elsewhere.

    Be it known throughout the Universe that from this time forward, extraterrestrials may only enter our Solar System, approach our Earth, fly in our skies, set foot on our soil, or enter our waters with the explicit consent of the People of Earth.

    We, therefore, do solemnly declare that the People of Earth are and should be a free and independent people; that all humans are hereby absolved from all allegiance to extraterrestrial powers, and that all political and economic connections between them and the People of Earth are totally dissolved; that as a free and sovereign race in the Greater Community of the Universe, we assume full power within this Solar System to conclude peace, levy war, contract alliances, establish commerce, and to undertake all other actions which a sovereign planetary race may rightfully and ethically do.

    Concluding Statement

    Let it be understood that in making this Declaration of Human Sovereignty, we, the People of Earth, affirm our future and destiny as a free race within a Greater Community of intelligent life. We recognize that we are a part of this Greater Community and that we are destined over time to encounter many different races from beyond our world.

    To them and to all others, we hereby declare that our intention is not conquest or domination in space. We declare that the rights and privileges that we affirm here for ourselves, we also affirm for all races of beings whom we might encounter.

    In making our Declaration of Human Sovereignty, we proclaim our rights, responsibilities, and privileges as a free race in order that we may pursue greater unity, peace, and cooperation within the human family without unwanted or unwarranted intrusion and interference by any outside nation or force from the Greater Community. We make this proclamation as an expression of our Divine right and honorable intent for the human family and for all races in the Universe who seek to be free.

    www.humansovereignty.org



    *******************************************THE CONSTITUTION OF THE UNITED STATES OF THE SOLAR SYSTEM*****************************************

    We the People of the United States of the Solar System, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of the Solar System.

    Article 1.

    Section 1
    All legislative Powers herein granted shall be vested in a Congress of the United States of the Solar System, which shall consist of a Senate and House of Representatives. All Elected Representatives of We the People of the United States of the Solar System shall vote according to the Will of the People as Recorded Daily by Internet Voting.

    Section 2
    The House of Representatives shall be composed of Members chosen every second Year by the People of the several States, and the Electors in each State shall have the Qualifications requisite for Electors of the most numerous Branch of the State Legislature.

    No Person shall be a Representative who shall not have attained to the Age of twenty five Years, and been seven Years a Citizen of the United States of the Solar System, and who shall not, when elected, be an Inhabitant of that State in which they shall be chosen.

    Representatives and direct Taxes shall be apportioned among the several States which may be included within this Union, according to their respective Numbers.

    When vacancies happen in the Representation from any State, the Executive Authority thereof shall issue Writs of Election to fill such Vacancies.

    The House of Representatives shall choose their Speaker and other Officers; and shall have the sole Power of Impeachment.

    Section 3
    The Senate of the United States of the Solar System shall be composed of two Senators from each State, chosen by the Legislature thereof, for six Years; and each Senator shall have one Vote.

    Immediately after they shall be assembled in Consequence of the first Election, they shall be divided as equally as may be into three Classes. The Seats of the Senators of the first Class shall be vacated at the Expiration of the second Year, of the second Class at the Expiration of the fourth Year, and of the third Class at the Expiration of the sixth Year, so that one third may be chosen every second Year; and if Vacancies happen by Resignation, or otherwise, during the Recess of the Legislature of any State, the Executive thereof may make temporary Appointments until the next Meeting of the Legislature, which shall then fill such Vacancies.

    No Person shall be a Senator who shall not have attained to the Age of thirty Years, and been nine Years a Citizen of the United States of the Solar System, and who shall not, when elected, be an Inhabitant of that State for which they shall be chosen.

    The Vice President of the United States of the Solar System shall be President of the Senate, but shall have no Vote, unless they be equally divided.

    The Senate shall choose their other Officers, and also a President pro tempore, in the absence of the Vice President, or when he shall exercise the Office of President of the United States of the Solar System.

    The Senate shall have the sole Power to try all Impeachments. When sitting for that Purpose, they shall be on Oath or Affirmation. When the President of the United States of the Solar System is tried, the Chief Justice shall preside: And no Person shall be convicted without the Concurrence of two thirds of the Members present.

    Judgment in Cases of Impeachment shall not extend further than to removal from Office, and disqualification to hold and enjoy any Office of honor, Trust or Profit under the United States of the Solar System: but the Party convicted shall nevertheless be liable and subject to Indictment, Trial, Judgment and Punishment, according to Law.

    Section 4
    The Times, Places and Manner of holding Elections for Senators and Representatives, shall be prescribed in each State by the Legislature thereof; but the Congress may at any time by Law make or alter such Regulations, except as to the Place of Choosing Senators.

    The Congress shall assemble at least once in every Year, and such Meeting shall be on the first Monday in December, unless they shall by Law appoint a different Day.

    Section 5
    Each House shall be the Judge of the Elections, Returns and Qualifications of its own Members, and a Majority of each shall constitute a Quorum to do Business; but a smaller number may adjourn from day to day, and may be authorized to compel the Attendance of absent Members, in such Manner, and under such Penalties as each House may provide.

    Each House may determine the Rules of its Proceedings, punish its Members for disorderly Behavior, and, with the Concurrence of two-thirds, expel a Member.

    Each House shall keep a Journal of its Proceedings, and from time to time publish the same, excepting such Parts as may in their Judgment require Secrecy; and the Yeas and Nays of the Members of either House on any question shall, at the Desire of one fifth of those Present, be entered on the Journal.

    Neither House, during the Session of Congress, shall, without the Consent of the other, adjourn for more than three days, nor to any other Place than that in which the two Houses shall be sitting.

    Section 6
    The Senators and Representatives shall receive a Compensation for their Services, to be ascertained by Law, and paid out of the Treasury of the United States of the Solar System. They shall in all Cases, except Treason, Felony and Breach of the Peace, be privileged from Arrest during their Attendance at the Session of their respective Houses, and in going to and returning from the same; and for any Speech or Debate in either House, they shall not be questioned in any other Place.

    No Senator or Representative shall, during the Time for which he was elected, be appointed to any civil Office under the Authority of the United States of the Solar System which shall have been created, or the Emoluments whereof shall have been increased during such time; and no Person holding any Office under the United States of the Solar System, shall be a Member of either House during their Continuance in Office.

    Section 7
    All bills for raising Revenue shall originate in the House of Representatives; but the Senate may propose or concur with Amendments as on other Bills.

    Every Bill which shall have passed the House of Representatives and the Senate, shall, before it become a Law, be presented to the President of the United States of the Solar System; If they approve they shall sign it, but if not they shall return it, with their Objections to that House in which it shall have originated, who shall enter the Objections at large on their Journal, and proceed to reconsider it. If after such Reconsideration two thirds of that House shall agree to pass the Bill, it shall be sent, together with the Objections, to the other House, by which it shall likewise be reconsidered, and if approved by two thirds of that House, it shall become a Law. But in all such Cases the Votes of both Houses shall be determined by Yeas and Nays, and the Names of the Persons voting for and against the Bill shall be entered on the Journal of each House respectively. If any Bill shall not be returned by the President within ten Days (Sundays excepted) after it shall have been presented to them, the Same shall be a Law, in like Manner as if he had signed it, unless the Congress by their Adjournment prevent its Return, in which Case it shall not be a Law.

    Every Order, Resolution, or Vote to which the Concurrence of the Senate and House of Representatives may be necessary (except on a question of Adjournment) shall be presented to the President of the United States of the Solar System; and before the Same shall take Effect, shall be approved by them, or being disapproved by them, shall be repassed by two thirds of the Senate and House of Representatives, according to the Rules and Limitations prescribed in the Case of a Bill.


    Section 8
    The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises, to pay the Debts and provide for the common Defence and general Welfare of the United States of the Solar System; but all Duties, Imposts and Excises shall be uniform throughout the United States of the Solar System;

    To borrow money on the credit of the United States of the Solar System;

    To regulate Commerce with foreign Nations, and among the several States.

    To establish an uniform Rule of Naturalization, and uniform Laws on the subject of Bankruptcies throughout the United States of the Solar System;

    To coin Money, regulate the Value thereof, and of foreign Coin, and fix the Standard of Weights and Measures;

    To provide for the Punishment of counterfeiting the Securities and current Coin of the United States of the Solar System;

    To establish Post Offices and Post Roads;

    To promote the Progress of Science and useful Arts, by securing for limited Times to Authors and Inventors the exclusive Right to their respective Writings and Discoveries;

    To constitute Tribunals inferior to the supreme Court;

    To define and punish Piracies and Felonies committed on the high seas and outer space, and Offenses against the Law of Nations;

    To declare War, grant Letters of Marque and Reprisal, and make Rules concerning Captures on Land, Water, and in Space;

    To raise and support Armies, but no Appropriation of Money to that Use shall be for a longer Term than two Years;

    To provide and maintain a Navy and a Space Force;

    To make Rules for the Government and Regulation of the land, naval, and Space Forces;

    To provide for calling forth the Militia to execute the Laws of the Union, suppress Insurrections and repel Invasions;

    To provide for organizing, arming, and disciplining the Militia, and for governing such Part of them as may be employed in the Service of the United States of the Solar System, reserving to the States respectively, the Appointment of the Officers, and the Authority of training the Militia according to the discipline prescribed by Congress;

    To exercise exclusive Legislation in all Cases whatsoever, over such District (not exceeding ten Miles square) as may, by Cession of particular States, and the acceptance of Congress, become the Seat of the Government of the United States of the Solar System, and to exercise like Authority over all Places purchased by the Consent of the Legislature of the State in which the Same shall be, for the Erection of Forts, Magazines, Arsenals, dock-Yards, and other needful Buildings; And

    To make all Laws which shall be necessary and proper for carrying into Execution the foregoing Powers, and all other Powers vested by this
    Constitution in the Government of the United States of the Solar System, or in any Department or Officer thereof.

    Section 9
    The Migration or Importation of such Persons as any of the States now existing shall think proper to admit, shall not be prohibited by the Congress prior to the Year one thousand eight hundred and eight, but a tax or duty may be imposed on such Importation, not exceeding ten dollars for each Person.

    The privilege of the Writ of Habeas Corpus shall not be suspended, unless when in Cases of Rebellion or Invasion the public Safety may require it.

    No Bill of Attainder or ex post facto Law shall be passed.

    No capitation, or other direct, Tax shall be laid, unless in Proportion to the Census or Enumeration herein before directed to be taken.

    No Tax or Duty shall be laid on Articles exported from any State.

    No Preference shall be given by any Regulation of Commerce or Revenue to the Ports of one State over those of another: nor shall Vessels bound to, or from, one State, be obliged to enter, clear, or pay Duties in another.

    No Money shall be drawn from the Treasury, but in Consequence of Appropriations made by Law; and a regular Statement and Account of the Receipts and Expenditures of all public Money shall be published from time to time.

    No Title of Nobility shall be granted by the United States of the Solar System: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince or foreign State.

    Section 10
    No State shall enter into any Treaty, Alliance, or Confederation; grant Letters of Marque and Reprisal; coin Money; emit Bills of Credit; make any Thing but gold and silver Coin a Tender in Payment of Debts; pass any Bill of Attainder, ex post facto Law, or Law impairing the Obligation of Contracts, or grant any Title of Nobility.

    No State shall, without the Consent of the Congress, lay any Imposts or Duties on Imports or Exports, except what may be absolutely necessary for executing its inspection Laws: and the net Produce of all Duties and Imposts, laid by any State on Imports or Exports, shall be for the Use of the Treasury of the United States of the Solar System; and all such Laws shall be subject to the Revision and Control of the Congress.

    No State shall, without the Consent of Congress, lay any duty of Tonnage, keep Troops, or Ships of War in time of Peace, enter into any Agreement or Compact with another State, or with a foreign Power, or engage in War, unless actually invaded, or in such imminent Danger as will not admit of delay.

    Article 2.

    Section 1
    The executive Power shall be vested in a President of the United States of the Solar System. They shall hold their Office during the Term of four Years, and, together with the Vice-President chosen for the same Term, be elected, as follows:

    Each State shall appoint, in such Manner as the Legislature thereof may direct, a Number of Electors, equal to the whole Number of Senators and Representatives to which the State may be entitled in the Congress: but no Senator or Representative, or Person holding an Office of Trust or Profit under the United States of the Solar System, shall be appointed an Elector.

    The Electors shall meet in their respective States, and vote by Ballot for two persons, of whom one at least shall not lie an Inhabitant of the same State with themselves. And they shall make a List of all the Persons voted for, and of the Number of Votes for each; which List they shall sign and certify, and transmit sealed to the Seat of the Government of the United States of the Solar System, directed to the President of the Senate. The President of the Senate shall, in the Presence of the Senate and House of Representatives, open all the Certificates, and the Votes shall then be counted. The Person having the greatest Number of Votes shall be the President, if such Number be a Majority of the whole Number of Electors appointed; and if there be more than one who have such Majority, and have an equal Number of Votes, then the House of Representatives shall immediately choose by Ballot one of them for President; and if no Person have a Majority, then from the five highest on the List the said House shall in like Manner choose the President. But in choosing the President, the Votes shall be taken by States, the Representation from each State having one Vote; a quorum for this Purpose shall consist of a Member or Members from two-thirds of the States, and a Majority of all the States shall be necessary to a Choice. In every Case, after the Choice of the President, the Person having the greatest Number of Votes of the Electors shall be the Vice President. But if there should remain two or more who have equal Votes, the Senate shall choose from them by Ballot the Vice-President.

    The Congress may determine the Time of choosing the Electors, and the Day on which they shall give their Votes; which Day shall be the same throughout the United States of the Solar System.

    No Person except a natural born Citizen, or a Citizen of the United States of the Solar System, at the time of the Adoption of this Constitution, shall be eligible to the Office of President; neither shall any Person be eligible to that Office who shall not have attained to the Age of thirty-five Years, and been fourteen Years a Resident within the United States of the Solar System.

    In Case of the Removal of the President from Office, or of his Death, Resignation, or Inability to discharge the Powers and Duties of the said
    Office, the same shall devolve on the Vice President, and the Congress may by Law provide for the Case of Removal, Death, Resignation or Inability, both of the President and Vice President, declaring what Officer shall then act as President, and such Officer shall act accordingly, until the Disability be removed, or a President shall be elected.

    The President shall, at stated Times, receive for his Services, a Compensation, which shall neither be increased nor diminished during the Period for which he shall have been elected, and he shall not receive within that Period any other Emolument from the United States of the Solar System, or any of them.

    Before they enter on the Execution of their Office, they shall take the following Oath or Affirmation:

    "I do solemnly swear (or affirm) that I will faithfully execute the Office of President of the United States of the Solar System, and will to the best of my Ability, preserve, protect and defend the Constitution of the United States of the Solar System."

    Section 2
    The President shall be Commander in Chief of the Army, Navy, and Space Force of the United States of the Solar System, and of the Militia of the several States, when called into the actual Service of the United States of the Solar System; they may require the Opinion, in writing, of the principal Officer in each of the executive Departments, upon any subject relating to the Duties of their respective Offices, and he shall have Power to Grant Reprieves and Pardons for Offenses against the United States of the Solar System, except in Cases of Impeachment.

    They shall have Power, by and with the Advice and Consent of the Senate, to make Treaties, provided two thirds of the Senators present concur; and he shall nominate, and by and with the Advice and Consent of the Senate, shall appoint Ambassadors, other public Ministers and Consuls, Judges of the supreme Court, and all other Officers of the United States of the Solar System, whose Appointments are not herein otherwise provided for, and which shall be established by Law: but the Congress may by Law vest the Appointment of such inferior Officers, as they think proper, in the President alone, in the Courts of Law, or in the Heads of Departments.

    The President shall have Power to fill up all Vacancies that may happen during the Recess of the Senate, by granting Commissions which shall expire at the End of their next Session.

    Section 3
    They shall from time to time give to the Congress Information of the State of the Union, and recommend to their Consideration such Measures as they shall judge necessary and expedient; they may, on extraordinary Occasions, convene both Houses, or either of them, and in Case of Disagreement between them, with Respect to the Time of Adjournment, they may adjourn them to such Time as they shall think proper; they shall receive Ambassadors and other public Ministers; they shall take Care that the Laws be faithfully executed, and shall Commission all the Officers of the United States of the Solar System.

    Section 4
    The President, Vice President and all civil Officers of the United States of the Solar System, shall be removed from Office on Impeachment for, and Conviction of, Treason, Bribery, or other high Crimes and Misdemeanors.

    Article 3.

    Section 1
    The judicial Power of the United States of the Solar System, shall be vested in one supreme Court, and in such inferior Courts as the Congress may from time to time ordain and establish. The Judges, both of the supreme and inferior Courts, shall hold their Offices during good Behavior, and shall, at stated Times, receive for their Services a Compensation which shall not be diminished during their Continuance in Office.

    Section 2
    The judicial Power shall extend to all Cases, in Law and Equity, arising under this Constitution, the Laws of the United States of the Solar System, and Treaties made, or which shall be made, under their Authority; to all Cases affecting Ambassadors, other public Ministers and Consuls; to all Cases of admiralty, maritime, and space Jurisdiction; to Controversies to which the United States of the Solar System shall be a Party; to Controversies between two or more States; between a State and Citizens of another State; between Citizens of different States; between Citizens of the same State claiming Lands under Grants of different States, and between a State, or the Citizens thereof, and foreign States, Citizens or Subjects.

    In all Cases affecting Ambassadors, other public Ministers and Consuls, and those in which a State shall be Party, the supreme Court shall have original Jurisdiction. In all the other Cases before mentioned, the supreme Court shall have appellate Jurisdiction, both as to Law and Fact, with such Exceptions, and under such Regulations as the Congress shall make.

    The Trial of all Crimes, except in Cases of Impeachment, shall be by Jury; and such Trial shall be held in the State where the said Crimes shall have been committed; but when not committed within any State, the Trial shall be at such Place or Places as the Congress may by Law have directed.

    Section 3
    Treason against the United States of the Solar System, shall consist only in levying War against them, or in adhering to their Enemies, giving them Aid and Comfort. No Person shall be convicted of Treason unless on the Testimony of two Witnesses to the same overt Act, or on Confession in open Court.

    The Congress shall have power to declare the Punishment of Treason, but no Attainder of Treason shall work Corruption of Blood, or Forfeiture except during the Life of the Person attainted.

    Article 4.

    Section 1
    Full Faith and Credit shall be given in each State to the public Acts, Records, and judicial Proceedings of every other State. And the Congress may by general Laws prescribe the Manner in which such Acts, Records and Proceedings shall be proved, and the Effect thereof.

    Section 2
    The Citizens of each State shall be entitled to all Privileges and Immunities of Citizens in the several States.

    A Person charged in any State with Treason, Felony, or other Crime, who shall flee from Justice, and be found in another State, shall on demand of the executive Authority of the State from which they fled, be delivered up, to be removed to the State having Jurisdiction of the Crime.

    No Person held to Service or Labour in one State, under the Laws thereof, escaping into another, shall, in Consequence of any Law or Regulation therein, be discharged from such Service or Labour, But shall be delivered up on Claim of the Party to whom such Service or Labour may be due.

    Section 3
    New States may be admitted by the Congress into this Union; but no new States shall be formed or erected within the Jurisdiction of any other State; nor any State be formed by the Junction of two or more States, or parts of States, without the Consent of the Legislatures of the States concerned as well as of the Congress.

    The Congress shall have Power to dispose of and make all needful Rules and Regulations respecting the Territory or other Property belonging to the United States of the Solar System; and nothing in this Constitution shall be so construed as to Prejudice any Claims of the United States of the Solar System, or of any particular State.

    Section 4
    The United States of the Solar System shall guarantee to every State in this Union a Republican Form of Government, and shall protect each of them against Invasion; and on Application of the Legislature, or of the Executive (when the Legislature cannot be convened) against domestic Violence.

    Article 5.

    The Congress, whenever two thirds of both Houses shall deem it necessary, shall propose Amendments to this Constitution, or, on the Application of the Legislatures of two thirds of the several States, shall call a Convention for proposing Amendments, which, in either Case, shall be valid to all Intents and Purposes, as part of this Constitution, when ratified by the Legislatures of three fourths of the several States, or by Conventions in three fourths thereof, as the one or the other Mode of Ratification may be proposed by the Congress; Provided that no Amendment which may be made prior to the Year One thousand eight hundred and eight shall in any Manner affect the first and fourth Clauses in the Ninth Section of the first Article; and that no State, without its Consent, shall be deprived of its equal Suffrage in the Senate.

    Article 6.

    The Senators and Representatives before mentioned, and the Members of the several State Legislatures, and all executive and judicial Officers, both of the United States of the Solar System and of the several States, shall be bound by Oath or Affirmation, to support this Constitution; but no religious Test shall ever be required as a Qualification to any Office or public Trust under the United States of the Solar System.

    Article 7.

    Amendment 1
    Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people to peaceably assemble, and to petition the Government for a redress of grievances.

    Amendment 2
    A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.

    Amendment 3
    No Soldier shall, in time of peace be quartered in any house, without the consent of the Owner, nor in time of war, but in a manner to be prescribed by law.

    Amendment 4
    The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the people or things to be seized.

    Amendment 5
    No person shall be held to answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury, except in cases arising in the land or naval forces, or in the Militia, when in actual service in time of War or public danger; nor shall any person be subject for the same offense to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against themself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation.

    Amendment 6
    In all criminal prosecutions, the accused shall enjoy the right to a speedy and public trial, by an impartial jury of the State and district wherein the crime shall have been committed, which district shall have been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have compulsory process for obtaining witnesses in his favor, and to have the Assistance of Counsel for his defence.

    Amendment 7
    In Suits at common law, where the value in controversy shall exceed twenty dollars, the right of trial by jury shall be preserved, and no fact tried by a jury, shall be otherwise re-examined in any Court of the United States of the Solar System, than according to the rules of the common law.

    Amendment 8
    Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.

    Amendment 9
    The enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people.

    Amendment 10
    The powers not delegated to the United States of the Solar System by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.

    Amendment 11
    The Judicial power of the United States of the Solar System shall not be construed to extend to any suit in law or equity, commenced or prosecuted against one of the United States by Citizens of another State, or by Citizens or Subjects of any Foreign State.

    Amendment 12
    The Electors shall meet in their respective states, and vote by ballot for President and Vice-President, one of whom, at least, shall not be an inhabitant of the same state with themselves; they shall name in their ballots the person voted for as President, and in distinct ballots the persons voted for as Vice-President, and they shall make distinct lists of all persons voted for as President, and of all persons voted for as Vice-President and of the number of votes for each, which lists they shall sign and certify, and transmit sealed to the seat of the government of the United States of the Solar System, directed to the President of the Senate;

    The President of the Senate shall, in the presence of the Senate and House of Representatives, open all the certificates and the votes shall then be counted;

    The person having the greatest Number of votes for President, shall be the President, if such number be a majority of the whole number of Electors appointed; and if no person have such majority, then from the persons having the highest numbers not exceeding three on the list of those voted for as President, the House of Representatives shall choose immediately, by ballot, the President. But in choosing the President, the votes shall be taken by states, the representation from each state having one vote; a quorum for this purpose shall consist of a member or members from two-thirds of the states, and a majority of all the states shall be necessary to a choice. And if the House of Representatives shall not choose a President whenever the right of choice shall devolve upon them, before the fourth day of March next following, then the Vice-President shall act as President, as in the case of the death or other constitutional disability of the President.

    The person having the greatest number of votes as Vice-President, shall be the Vice-President, if such number be a majority of the whole number of Electors appointed, and if no persons have a majority, then from the two highest numbers on the list, the Senate shall choose the Vice-President; a quorum for the purpose shall consist of two-thirds of the whole number of Senators, and a majority of the whole number shall be necessary to a choice. But no person constitutionally ineligible to the office of President shall be eligible to that of Vice-President of the United States of the Solar System.

    Amendment 13
    1. Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States of the Solar System, or any place subject to their jurisdiction.

    2. Congress shall have power to enforce this article by appropriate legislation.

    Amendment 14
    1. All persons born or naturalized in the United States of the Solar System, and subject to the jurisdiction thereof, are citizens of the United States of the Solar System and of the State wherein they reside. No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States of the Solar System; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.

    2. Representatives shall be apportioned among the several States according to their respective numbers, counting the whole number of people in each State. But when the right to vote at any election for the choice of electors for President and Vice-President of the United States of the Solar System, Representatives in Congress, the Executive and Judicial officers of a State, or the members of the Legislature thereof, is denied to any citizen of such State, being twenty-one years of age, and citizens of the United States of the Solar System, or in any way abridged, except for participation in rebellion, or other crime, the basis of representation therein shall be reduced in the proportion which the number of such citizens shall bear to the whole number of citizens twenty-one years of age in such State.

    3. No person shall be a Senator or Representative in Congress, or elector of President and Vice-President, or hold any office, civil or military, under the United States, or under any State, who, having previously taken an oath, as a member of Congress, or as an officer of the United States of the Solar System, or as a member of any State legislature, or as an executive or judicial officer of any State, to support the Constitution of the United States of the Solar System, shall have engaged in insurrection or rebellion against the same, or given aid or comfort to the enemies thereof. But Congress may by a vote of two-thirds of each House, remove such disability.

    4. The validity of the public debt of the United States of the Solar System, authorized by law, including debts incurred for payment of pensions and bounties for services in suppressing insurrection or rebellion, shall not be questioned. But neither the United States of the Solar System nor any State shall assume or pay any debt or obligation incurred in aid of insurrection or rebellion against the United States of the Solar System, or any claim for the loss or emancipation of any slave; but all such debts, obligations and claims shall be held illegal and void.

    5. The Congress shall have power to enforce, by appropriate legislation, the provisions of this article.

    Amendment 15
    1. The right of citizens of the United States of the Solar System to vote shall not be denied or abridged by the United States of the Solar System or by any State on account of race, color, or previous condition of servitude.

    2. The Congress shall have power to enforce this article by appropriate legislation.

    Amendment 16
    Removed because of passage and ratification issues...and because of unfathomable corruption since 1913.

    Amendment 17
    The Senate of the United States of the Solar System shall be composed of two Senators from each State, elected by the people thereof, for six years; and each Senator shall have one vote. The electors in each State shall have the qualifications requisite for electors of the most numerous branch of the State legislatures.

    When vacancies happen in the representation of any State in the Senate, the executive authority of such State shall issue writs of election to fill such vacancies: Provided, That the legislature of any State may empower the executive thereof to make temporary appointments until the persons fill the vacancies by election as the legislature may direct.

    This amendment shall not be so construed as to affect the election or term of any Senator chosen before it becomes valid as part of the Constitution.

    Amendment 18 (Repealed by Amendment 21)

    Amendment 19
    The right of citizens of the United States of the Solar System to vote shall not be denied or abridged by the United States of the Solar System or by any State on account of sex.

    Congress shall have power to enforce this article by appropriate legislation.

    Amendment 20
    1. The terms of the President and Vice President shall end at noon on the 20th day of January, and the terms of Senators and Representatives at noon on the 3d day of January, of the years in which such terms would have ended if this article had not been ratified; and the terms of their successors shall then begin.

    2. The Congress shall assemble at least once in every year, and such meeting shall begin at noon on the 3d day of January, unless they shall by law appoint a different day.

    3. If, at the time fixed for the beginning of the term of the President, the President elect shall have died, the Vice President elect shall become President. If a President shall not have been chosen before the time fixed for the beginning of his term, or if the President elect shall have failed to qualify, then the Vice President elect shall act as President until a President shall have qualified; and the Congress may by law provide for the case wherein neither a President elect nor a Vice President elect shall have qualified, declaring who shall then act as President, or the manner in which one who is to act shall be selected, and such person shall act accordingly until a President or Vice President shall have qualified.

    4. The Congress may by law provide for the case of the death of any of the persons from whom the House of Representatives may choose a President whenever the right of choice shall have devolved upon them, and for the case of the death of any of the persons from whom the Senate may choose a Vice President whenever the right of choice shall have devolved upon them.

    5. Sections 1 and 2 shall take effect on the 15th day of October following the ratification of this article.

    6. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by the legislatures of three-fourths of the several States within seven years from the date of its submission.

    Amendment 21 (Repeal of Amendment 18)

    Amendment 22
    1. No person shall be elected to the office of the President more than twice, and no person who has held the office of President, or acted as President, for more than two years of a term to which some other person was elected President shall be elected to the office of the President more than once. But this Article shall not apply to any person holding the office of President, when this Article was proposed by the Congress, and shall not prevent any person who may be holding the office of President, or acting as President, during the term within which this Article becomes operative from holding the office of President or acting as President during the remainder of such term.

    2. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by the legislatures of three-fourths of the several States within seven years from the date of its submission to the States by the Congress.

    Amendment 23
    1. The District constituting the seat of Government of the United States of the Solar System shall appoint in such manner as the Congress may direct: A number of electors of President and Vice President equal to the whole number of Senators and Representatives in Congress to which the District would be entitled if it were a State, but in no event more than the least populous State; they shall be in addition to those appointed by the States, but they shall be considered, for the purposes of the election of President and Vice President, to be electors appointed by a State; and they shall meet in the District and perform such duties as provided by the twelfth article of amendment.

    2. The Congress shall have power to enforce this article by appropriate legislation.

    Amendment 24
    1. The right of citizens of the United States of the Solar System to vote in any primary or other election for President or Vice President, for electors for President or Vice President, or for Senator or Representative in Congress, shall not be denied or abridged by the United States of the Solar System or any State by reason of failure to pay any poll tax or other tax.

    2. The Congress shall have power to enforce this article by appropriate legislation.

    Amendment 25
    1. In case of the removal of the President from office or of their death or resignation, the Vice President shall become President.

    2. Whenever there is a vacancy in the office of the Vice President, the President shall nominate a Vice President who shall take office upon
    confirmation by a majority vote of both Houses of Congress.

    3. Whenever the President transmits to the President pro tempore of the Senate and the Speaker of the House of Representatives his written declaration that they are unable to discharge the powers and duties of their office, and until they transmits to them a written declaration to the contrary, such powers and duties shall be discharged by the Vice President as Acting President.

    4. Whenever the Vice President and a majority of either the principal officers of the executive departments or of such other body as Congress may by law provide, transmit to the President pro tempore of the Senate and the Speaker of the House of Representatives their written declaration that the President is unable to discharge the powers and duties of his office, the Vice President shall immediately assume the powers and duties of the office as Acting President.

    Thereafter, when the President transmits to the President pro tempore of the Senate and the Speaker of the House of Representatives his written declaration that no inability exists, they shall resume the powers and duties of their office unless the Vice President and a majority of either the principal officers of the executive department or of such other body as Congress may by law provide, transmit within four days to the President pro tempore of the Senate and the Speaker of the House of Representatives their written declaration that the President is unable to discharge the powers and duties of their office. Thereupon Congress shall decide the issue, assembling within forty eight hours for that purpose if not in session. If the Congress, within twenty one days after receipt of the latter written declaration, or, if Congress is not in session, within twenty one days after Congress is required to assemble, determines by two thirds vote of both Houses that the President is unable to discharge the powers and duties of their office, the Vice President shall continue to discharge the same as Acting President; otherwise, the President shall resume the powers and duties of their office.

    Amendment 26
    1. The right of citizens of the United States of the Solar System, who are eighteen years of age or older, to vote shall not be denied or abridged by the United States of the Solar System or by any State on account of age.

    2. The Congress shall have power to enforce this article by appropriate legislation.

    Amendment 27
    No law, varying the compensation for the services of the Senators and Representatives, shall take effect, until an election of Representatives shall have intervened.

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Earth_sts118_big
    orthodoxymoron
    orthodoxymoron


    Posts : 13425
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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Tue Jan 03, 2012 3:40 am

    The following portion of the United States of the Solar System Constitution may need some attention and discussion. The intent is public involvement and oversight -- but how should this rightfully occur? I have proposed 10,000 Representatives -- all with PhD's in Solar System Studies and Governance (or equivalent) -- with probably 2,000 to 4,000 of them meeting on a daily basis, in an actual physical location. The other representatives would be located throughout the solar system, mostly on branch campuses of the University of Solar System Studies and Governance, communicating and voting via the InterPlaNet. I have also proposed the possibility of public voting on all matters, with up to 50% of the votes on any bill or matter coming from the QUALIFIED members of the General Public. Qualification might be in the form of a 2-4 year degree in Solar System Studies and Governance. This would be sort of a Modified Direct Democracy. I believe Gerald Celente has spoken of Direct Democracy, which would bypass the dreaded Powers That Be. I can understand this position. However, I support the concept of going to school and taking tests to prove that one is capable of doing a particular task, including running the solar system. I'm flexible regarding how all of the above, and the bold-print below, might be handled. I simply feel that current American, World, and Solar System governance is in crisis and critical-condition. So far, the serious discussion of this thread has been virtually non-existent, at least within the thread itself. I have no doubt that private discussions throughout the solar system, and probably throughout the galaxy, are ongoing. Anyway, consider this post, and tell me what you think.

    We the People of the United States of the Solar System, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of the Solar System.

    Article 1.

    Section 1
    All legislative Powers herein granted shall be vested in a Congress of the United States of the Solar System, which shall consist of a Senate and House of Representatives. All Elected Representatives of We the People of the United States of the Solar System shall vote according to the Will of the People as Recorded Daily by Internet Voting.

    I keep trying to imagine a peaceful and happy solar system, with highly ethical and competent leadership, and without a lot of negative drama. Solar System Governance should be somewhat boring and uneventful. I envision continuing doing what I'm doing right now, but in a much more sophisticated and refined manner. I'm really not joking when I speak of a 600 square-foot office-apartment, a Cray, and a Fisk! I am joking when I speak of a Personal Sport-Model Bad@$$teroid and Six Goddesses! One more time, the 'God' portion of the hypothetical New Solar System is VERY important.

    **************************************************GOD**************************************************

    *************THE KING AND QUEEN OF THE UNITED STATES OF THE SOLAR SYSTEM*************

    THE UNITED STATES OF THE SOLAR SYSTEM****THE SOLAR SYSTEM COUNCIL OF CHURCHES
    *******U.S. Constitution and Bill of Rights*******************1928 Book of Common Prayer*******
    *************The Federalist Papers********************************The Desire of Ages*************
    ************J.S. Bach and G.F. Handel**************************J.S. Bach and G.F. Handel**********
    **************Cathedral Context************************************Cathedral Context**************


    When there are no organizational constraints, we the people are often quite fickle, and we sometimes swing from one extreme to another. I have been attempting an integration of the orthodox and the unorthodox -- as an orthodoxymoron -- for better or for worse. I have recently been taking a bit of a closer look at the City-States, which includes the Vatican -- in light of a lot of the new (for a lot of us) and controversial information. I like the concepts of Evolutionary Change and Minimalist Traditionalism, as sort of a mysterious blend. Try focusing on the following:

    1. The Psalms in the King James Version of the Holy Bible.
    2. The Gospel According to Matthew in the KJV.
    3. The Epistle to the Hebrews in the KJV.
    4. The 1928 'Book of Common Prayer' (To be mostly used as an ecumenical devotional book).
    5. 'The Desire of Ages' by E.G. White.
    6. 'Jesus: Last of the Pharaohs' by Ralph Ellis.
    7. 'The Federalist Papers'.
    8. 'Believe in the God Who Believes in You' by Robert H. Schuller.
    9. 'The Jesuits' by Malachi Martin.
    10. The Music of G.F. Handel.
    11. The Music of J.S. Bach.
    12. Physical Exercise in Nature.

    Try all of the above for an extended period of time, and then see what you think regarding Theological and Liturgical Reform. This is merely one physical, mental, and spiritual treadmill among dozens of others. However, there is a coherent rationale to this formula, which you may or may not wish to experience. After all, this is all about what YOU think, and not about what I think. I will not force my views on anyone or be a pain in the hindquarters. Take a look at the cover article on the 'King James Bible' in the December 2011 issue of 'National Geographic'. I encourage reverent yet honest theological research, which is neither blind-conservatism or brash-liberalism. I encourage the highest achievements of ethical spirituality and practical living. Many like the Latin Mass, but many like the Novus Ordo Mass. I wonder what type of religious service the Anglican and Catholic Cathedral Organists and Choirmasters would desire? They might be the people to talk to. Is 'Evangelical Anglo-Catholic' a useful term? Might a 1928 'Book of Common Prayer' in parallel columns of Latin and English facilitate such a hypothetical phenomenon? Has anyone considered the Latin Mass in the context of Ancient Egypt? I hope you all appreciate how difficult and dangerous all of this is. We live in times which are way too interesting. How do we properly define 'God'? What if the following Stargate 'Continuum' scene approximates 'God' in this solar system? Would this necessarily be a bad thing, if the beings in the spaceship were actually highly-ethical, supremely-compassionate, and hyper-competent, rather than being the sinister and ruthless god, goddess, and system lords they were in Stargate 'Continuum'? What if the beings were various types of reptilians? What if God ISN'T One of Us? What would Joan Osborne say? I guess I'll continue to try to make my peace with a non-corrupt and somewhat-sane version of the 'way things are'. I keep thinking about my example, in a previous post, regarding 100 gods and goddesses meeting in San Chapelle de Paris. What if they really met within these sacred walls, and what if they were debating my New Solar System aka the United States of the Solar System? There is something about having a select group conducting a discussion on a very high level, that I frankly find seductively attractive, yet it also scares me, especially if the gods and goddesses were more demonic than angelic. What if this sort of arrangement were instituted instead of the hypothetical United States of the Solar System? What are some other alternatives? The silence is deafening. Consider these videos, one more time:

    1. https://www.youtube.com/watch?v=nyKy8_sF4xY
    2. https://www.youtube.com/watch?v=x8YK_ad7Us0&feature=related

    Consider the following videos, one more time. Turn the volume down 75% on the second one. Watch the first 20 seconds of the first one, and then switch to the second one and start it, while leaving the first one running. Warning. The effect is overwhelming. At least it is for me. It leaves me in tears every time I watch it, and I can't stop watching it. I've been thinking about the second video, on a daily-basis, for many months.

    1. https://www.youtube.com/watch?v=5U6TOo7NzkQ&feature=channel_video_title
    2. https://www.youtube.com/watch?v=5oFYAmHKLTg&feature=related
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 SGCTU-S-0033 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Copernicus-Base
    Artist's Conception of the new United States of the Solar System Headquarters aka The Messiah Complex.

    Once upon a time, I attended a class taught by Dr. A. Graham Maxwell. http://spectrummagazine.org/blog/2010/12/03/graham-maxwell-friend-god This class was also attended by the stepmother of a very famous Hollywood Movie Director. I once spoke with her regarding the possibility of the production of a very modern Life of Christ motion-picture, complete with 'Close Encounters' special-effects, relying heavily upon 'The Desire of Ages' by Ellen White. Obviously, nothing came of this! I once suggested to Dr. Maxwell that Adventism was a 'Religion of Responsibility', and he seemed to like that term. Dr. Maxwell died in 2010, and he is greatly missed across the world. http://vimeo.com/18849666 Please watch this interview of Dr. Maxwell by Dr. David Larson. https://www.youtube.com/watch?v=pBjkZ5WzBfc PLEASE WATCH THIS VIDEO AT 01:20:00 REGARDING GOD BEING WILLING TO LOSE THE HUMAN RACE, AND START OVER, RATHER THAN PLACE THE GOVERNANCE OF THE UNIVERSE IN PERIL. THINK ABOUT WHAT I KEEP SAYING THROUGHOUT THIS THREAD. I REALLY THINK WE MIGHT BE ON THE BRINK OF EXTINCTION. I also attended many sermons and lectures by Dr. Larson. This interview also fits in with my current interest in England. England and Australia keeps coming to my attention. Notice how many notable posters on Project Avalon and the Mists of Avalon were and are from England and Australia. Dr. A. Graham Maxwell is the sort of person I would wish to deal with in the City of London, regarding Solar System Governance. Reflect very carefully upon what I just said. http://en.wikipedia.org/wiki/Graham_Maxwell

    Arthur Graham Crowder Maxwell (18 July 1921 - 28 November 2010), often abbreviated as A. Graham Maxwell, was a Seventh-day Adventist theologian, and the emeritus professor of New Testament studies at Loma Linda University.[1] In a 1985 survey of 55 religion teachers at North American Adventist colleges, Maxwell tied for fourth place among most influential Adventist authors.[2]

    A. Graham Maxwell was born in Watford, England on July 18, 1921. His father was "Uncle Arthur" Maxwell, who was known for his children's books. His mother was Rachel Elizabeth Maxwell (née Joyce). In the Maxwell home were six children, four boys and two girls. First Maureen, then Graham, Mervyn, Lawrence, Malcolm, and Deirdre. All the children in their younger days attended non-Adventist schools. They all grew up devoted Seventh-day Adventists. Most of them became influential leaders within the church.[3]

    Music played an important part in young Maxwell's life. At fifteen years of age he sang for the 1936 British Union's quadrennial session held at Stanborough Park. The British Advent Messenger reported that "Master Graham Maxwell, the boy singer of the Stanborough Park church, pleasingly rendered the solo, 'How lovely are Thy dwellings'".[4] A week earlier, at a youth rally, he is reported to have sung what some might view as a prayer later answered in his own life, "God Make Me Kind." [5]

    Early influences apart from immediate family include R. A. Anderson who was an associate of his father. (Anderson received a call to California the same time his father did.);[6] F. C. Gilbert;[7] W.G.C. Murdoch;[8] Meade MacGuire.[9] His uncle, Spencer George Crowder Maxwell, left for Africa a year before Maxwell was born. Spencer's influence was one of respected service and the occasional visit, such as the 1936 meetings, also attended by the 15 year old Maxwell.[10]

    He came to America in 1936, and lived in Los Altos, California where his father was editor for the Signs of the Times.[11] In 1938, he began studies at Pacific Union College. He was the spokesperson for the new students at the reception and handshake services.[12] By 1940, he held was one of the student leaders.[13] He helped earn his way through college by selling Christian books as a colporteur.[14] Maxwell began teaching Greek as a student in 1942.[15]

    Maxwell graduated with a Bachelor of Arts from Pacific Union College with a double major in Ministerial and Biblical Languages. He met Rosalyn Helen Gildersleeve at Pacific Union College, and they married in 1943. They had three girls, Lorna, Audrey and Alice. By his death in 2010, he had 7 grandchildren and 4 great grandchildren.[1]

    Maxwell taught at Pacific Union College full time from 1944 until 1961. In 1944, Pacific Union College awarded him a Master of Arts degree along with Raymond F. Cottrell and James Paul Stauffer.[16] In 1945, as instructor of Greek and English, he gave the April Rine lecture before an audience of teachers and students of the English and language departments. His subject was the Romantic movement in English literature.[17] In 1946 Maxwell met W. G. C. Murdoch, the principal of the England's SDA college. Murdoch reported:

    "It was a pleasant surprise to meet young Graham Maxwell in Chicago. Graham has grown to be very like his father and is giving such promise as a teacher that the college board of Pacific Union College has voted him time off to study for his doctor's degree at the University of Chicago..." [18] He received his Ph.D. in New Testament in 1959 from the University of Chicago Divinity School; his thesis: 'Elements of Interpretation in the Translation of the New Testament.' He focused especially on the book of Romans.[1][19] Upon receiving his doctorate, he was appointed Chairman of the Division of Religion at Pacific Union College, replacing L. H. Hartin who retired at the close of the 1959 school year.[19] Maxwell remained division chair until moving to Loma Linda in 1961.

    In 1948, Maxwell was elected president of the PUC Alumni Association (for a two year term.) [20] In July, 1950, some 500 P.U.C. alumni gathered in San Francisco's Whitcomb Hotel for a Luncheon timed to coincide with the influx of denominational workers from all over the world for the General Conference meetings. Maxwell was toastmaster for the occasion.[21] Back on campus, he organized and led out in faculty and staff social events.[22]

    In 1950, both he and his brother Mervyn were ordained to the Gospel ministry.[23]

    Maxwell taught at Loma Linda University for the next 27 years, and for 15 of those years he was the Director of the Division of Religion. In 1983, at a ministerial retreat in Michigan, Maxwell was honored for forty years of service to the Seventh-day Adventist church.[24] In 1988 he retired from Loma Linda University as an Emeritus Professor of New Testament.[1]

    He was a grammarian in German, Spanish, English, Greek, Hebrew, and Aramaic, yet was noted for his willingness to learn from those he taught.

    Maxwell influenced many people within his denomination. For most of his adult career he taught a Sabbath School class which had a profound impact on many of those attending. He used the Socratic method of teaching. He insisted that his students think things out. [25] To encourage such thinking, he began a class in what he called Biblical Philosophy. Central to this philosophy were these questions: "Is God arbitrary, vengeful, stern, and severe; as His enemies have made Him out to be? Or, is He very patient, and kind, and forgiveness personified?" [26]

    His sense of humor was appreciated by many. One associate describes a visit by Maxwell to their house. It was middle August in Southern California. The father of the house "came to the door wearing a plaid work shirt, open at the neck to reveal heavy underwear, heavy wool pants, wearing lined gloves." Maxwell asked him if he could come up to his house which was under construction, and give him some building advice. The father agreed and went to get his cap and jacket. The son said to Maxwell that his father seems to have the same problem that King David had in old age. Maxwell paused for a second and then said, "Yes, but it seems he has found a different solution."[27]

    In 2005, A special event celebrating the founding of Loma Linda University took place November 11 to 13, at Loma Linda University's Drayson Center. On Sabbath morning, November 12, worship services were led by long time faculty members Maxwell and Louis Venden.[28]

    In 2006, at the Loma Linda University Adventist Health Sciences Center (LLUAHSC) Centennial Gala, “Looking Back to the Future,” held on April 9, Maxwell was honored with the Vanguard Award for Mission of Wholeness, "to make man whole”, along with eleven others. Recipients for the Vanguard Award for Mission of Wholeness were: Wil Alexander, Leonard Brand, Beverly Buckles, Harrison Evans, Kiti Freier, Gordon Hadley, George Hardinge IV, Lucille Lewis, Maxwell, William Murdoch Jr., Jack Provonsha, and Gerald Winslow.[29]

    In December, 1976, Neal C. Wilson, President of the North American Division of the Seventh-day Adventist Church visited Maxwell at Loma Linda University. Subsequently in the Review and Herald, he announced:

    "Early in December I was at Loma Linda University and visited with A. Graham Maxwell about the progress he is making in writing two books. The first deals with the question "Can God be trusted?" and the second develops the theme "The picture of God and what we are told about His character in all 66 books of the Bible."...

    "Dr. Maxwell, a respected and much-appreciated professor of religion at Loma Linda University, has been granted a leave of absence for three quarters to concentrate on writing these much-needed books. One of the critical issues currently being discussed in theological circles and religious journals has to do with misconceptions about God's character. This should come as no surprise to Seventh-day Adventists, because Ellen G. White has warned us that in the final struggle of the great controversy between Christ and Satan everything possible will be done to distort and malign God's character. Creating doubt and destroying faith in the integrity of God's character has been one of the most effective tools employed by Satan. Each of us is a target for the deceptive efforts of evil forces seeking to discredit God's love and weaken faith in His word..." [31] Maxwell's book Can God Be Trusted? became the Seventh-day Adventist Church's Missionary Book of the Year for 1978.[32] This book was published by sections in the twelve issues of the Signs of the Times in that same year.

    Maxwell held to a theistic worldview. In his book Can God Be Trusted he begins by describing a conflict that arose between God and Lucifer who later became known as Satan. Adventists consider this the beginning of what they refer to as the Great Controversy. Maxwell focused on Lucifer's lies about God:

    "To set himself up as God he first must undermine confidence in the One he wished to supplant, and he sought to do this by destroying God's reputation. Since he could find no fault in God, he must resort to lying and deceit. So began that long struggle for the loyalty of God's free, intelligent creatures. Who was right? God or the brilliant Light Bearer? Could it be true that God was arbitrary and severe, unworthy of the love and trust of the beings He had made? What kind of god would allow his character to be so challenged? Was it strength or weakness that led our God to permit such long debate, to allow this controversy to spread throughout His universe? Finally Satan and his followers ventured into open revolt. Then God, in His farsighted plan for the best good of all concerned, expelled the rebels from His presence, and the great controversy was extended to the planet on which we live." [33] God, according to Maxwell, was the creator of all things who took actions motivated by love for all.

    In 1952, at thirty-one years of age, Elder Maxwell expressed confidence and good will toward Biblical scholars and translators. He stated that their work in translating the Bible may be of varied quality, but any version sincerely prepared by a qualified scholar(s) may rightfully claim to be the word of God:

    "A recent sensational article in Look magazine has suggested that modern research among the ancient manuscripts of the Bible is revealing that actually we are quite uncertain about the authenticity of a large share of the Biblical text. The writer was particularly referring to an enormous research project now in progress on both sides of the Atlantic with headquarters at Oxford and Chicago Universities. The purpose of this vast endeavor is to completely recheck the sources of the New Testament text in the thousands of Greek manuscripts, the early versions, the lectionaries, and the writings of the early fathers of the church. I have watched friends of mine at work on this project—and very tedious but thorough work it is. The results will hardly be those so shockingly presented in the Look article, but rather will provide further evidence of the remarkable preservation of the Scriptural text. There is still only one Bible, but more and still more versions. Not all are of equal quality, but any version sincerely prepared by an adequately qualified scholar or committee of scholars—and this would include all of the better known versions—may rightfully claim to be the word of God." [34] Maxwell defined sin as a "breakdown of trust in God" [35] He wrote:

    "The fact that God’s friends are not so preoccupied with their legal standing does not mean that they take sin lightly. Precisely the opposite is true! Whereas servants are concerned about breaking the rules, friends are concerned about anything that would undermine trust and damage their relationship with God. Most of all, they are concerned about anything that would in any way misrepresent God—whether or not the details have been spelled out in any law. Friends understand salvation as the healing of the damage sin has done. And sin’s damage, if not healed, is nothing less than fatal. Disorderly, irresponsible behavior, if persisted in, can totally destroy the capacity for trust and trustworthiness. To the servant, what makes sin most dangerous is that it angers God. To the friend, what makes sin most dangerous is what it does to the sinner. To persist in sin is to destroy oneself." [36] "The good news is that God is not the kind of person Satan has made Him out to be... Since the great controversy began, it has been Satan's studied purpose to persuade angels and men that God is not worthy of their faith and love. He has pictured the Creator as a harsh, demanding tyrant who lays arbitrary requirements upon His people just to show His authority and test their willingness to obey... (But) instead of destroying or resorting to force, God simply took His case into court. In order to prove the rightness of His cause, to demonstrate that His way of governing the universe was the best for all concerned, God humbly submitted His own character to the investigation and judgment of His creatures... The good news is that God has won His case. Though all of us should let Him down, God cannot lose His case. He has already won! The universe has conceded that the evidence is on His side, that the devil has lied in his charges against God."[37] Maxwell asserted that Jesus showed the truth about the Father:

    "It is finished," Jesus cried. John 19:30. By the life that He lived and the unique and awful way He died, Jesus has demonstrated the righteousness of His Father and has answered any question about God's character and government. See Romans 3:25, 26." [37]
    Many charges have been made that Maxwell taught the moral influence theory of the atonement although Maxwell denied it.[38]

    Alden Thompson has compared various different Adventist theologians to either Peter, Paul or Apollos. He compares Maxwell to Apollos, because of their shared emphasis on God's love.[39]

    In 1941, at twenty years of age, student colporteur Maxwell expressed his belief in prayer and in persistence. He used a biblical story to help him meet a difficult situation while selling Christian books:

    "The desert has taught me many lessons that I shall never forget. It has taught me that the best substitute for 'high pressure' is prayerful persistence. Six times I called on one desert family, and six times I came away without an order. There was always some reason why they could not take time to see me. Then I recalled how Joshua conquered the city of Jericho, and back I went the seventh time! And just as the walls of Jericho fell flat as the Israelites encompassed the city the seventh time, so the walls of resistance crumbled around this desert family, and I left them with the largest order I have yet received! To my fellow wingmen I would suggest: 'Remember Jericho! Pray often, and never give up until you have called the seventh time!' " [40] During the 1950s, those who reported on Maxwell's talks for church periodicals commented on his strong emphasis on perfection:

    1951. "Youth Rally Speaker. The featured speaker of the Sabbath afternoon regional youth rally, February 17, was Elder Graham Maxwell, of Pacific Union College. He appealed for everyone to strive more earnestly to become like Christ in character—NOW." [41]

    1952. "Newbury Park Academy News Notes: ... Each student is striving more diligently for the goal of perfection, especially after Elder Graham Maxwell from Pacific Union College gave the spring Week of Prayer studies, pointing out that perfection should be our goal if we are to attain eternal life." [42]

    1954. Maxwell writes: "Recently I had the privilege of helping with the spring week of devotion on the Loma Linda campus of the College of Medical Evangelists, April 11–17... The discussions during the week were based on the question "When will Jesus return?" and on the answer found in that memorable sentence in Christ's Object Lessons, page 69, 'When the character of Christ shall be perfectly reproduced in His people, then He will come.' "[43]

    1958. " 'Be Ye Therefore Perfect' was the sermon delivered by Elder Graham Maxwell, teaching us that we can and we must be perfect to meet Jesus when He comes again soon." [44] This emphasis on "Perfection" could be the same as emphasis on "wholesome Christian living". Maxwell conducted a Spring Week of Prayer in 1953 at La Sierra College. He was invited back to conduct another Spring Week of Prayer in 1956:

    "The speaker for the annual spring Week of Prayer being conducted at La Sierra College March 16–24 is A. Graham Maxwell, professor of Biblical languages at Pacific Union College. This is a return appointment for Professor Maxwell, as he conducted a similar week here three years ago. His fine understanding of our young people and their church and his contagious enthusiasm for wholesome Christian living make him especially effective in working with Adventist youth. The students and faculty here genuinely appreciate his work." [45]

    The Adventist Church has not published any specific criticism against Maxwell by name. It has addressed concerns for those within the church who promote what has been called the moral influence theory of atonement. Maxwell and those who support his teachings have denied that their views are the same as the Moral Influence Theory. In 1990, Dr. Alden Thompson, of Walla Walla College's Department of Theology, noted this practice of avoiding the direct naming of individuals and expressed the wish that the church could be more open and still respect those who differ:

    "...George Knight has given me permission to use his recent book on the atonement, My Gripe With God (Review and Herald,1990) to illustrate my point. Knight and I agree that naming names would be good. But we probably don't see eye to eye on the atonement — a topic on which two people could likely never agree! Knight argues that the (objective) substitutionary view of the atonement is the foundation for all other views. In the process, he critiques the subjective view of the atonement as articulated among Adventists by Maxwell and Jack Provonsha. But Knight does not mention Maxwell and Provonsha by name. I wish he had. I wish it were safe to do so — without jeopardizing the status of Knight, Maxwell, or Provonsha as faithful and committed Adventists. Knight looks to Paul for support (especially Romans and Galatians); Maxwell and Provonsha appeal to John (especially John 14-17). The perspectives are different; both are biblical; we should expect both in the church. But a tug-of-war view of truth tempts us to homogenize John and Paul, making them say the same thing, namely, what we want or need to hear. Then we can't hear our brothers and sisters, or listen to their needs, letting them hear Paul or John as needed, so that they, too, can worship God with all their hearts and love their neighbors as themselves..." [46]

    Maxwell was well known for his book, Can God Be Trusted? It was a denominational book of the year. David McMahon says it "is conspicuous for what it omits in discussing the atonement."[47] He compares the chapter, "Why Did Jesus Have to Die?" to a similarly titled much earlier article by E. J. Waggoner, "Why Did Christ Die?" (British) Present Truth 21 September 1893, p385–88.[47] Samuele Bacchiocchi equates it with the moral influence theory.[48]

    This list is incomplete;
    Can God Be Trusted? (Nashville, Tennessee: Southern Publishing)
    I want to be free (Mountain View, California: Pacific Press, c. 1970)
    Servants or Friends? (Redlands, California: Pine Knoll, 1992). See one review by Gordon Bietz
    ^ Malcolm Bull and Keith Lockhart (October 1987). "The Intellectual World of Adventist Theologians" (PDF). Spectrum (Roseville, California: Adventist Forums) 18 (1): 32–37. ISSN 0890-0264. http://spectrummagazine.org/files/archive/archive16-20/18-1bull.pdf. Retrieved 2008-05-29.
    ^ British Advent Messenger, August 15, 1969, p. 14
    ^ British Advent Messenger (BAM), August 11, 1936, p. 32
    ^ Pacific Union Recorder (PUR), September 28, 1938, p.12
    ^ PUR, February 28, 1940, p. 5
    ^ PUR, May 28, 1941, p. 15
    ^ http://www.atoday.com/magazine/2001/05/my-life-loma-linda
    ^ PUR June 14, 1944, p. 2
    ^ PUR, May 2, 1945, p. 8.
    ^ BAM, June 28, 1946, p. 8.
    ^ a b Pacific Union Recorder, March 16, 1959, p. 8
    ^ PUR, April 12, 1948, p. 8
    ^ PUR, July 17, 1950, p. 8.
    ^ As an example, see: PUR, December 18, 1950, p. 8.
    ^ Ministry, January, 1951, p. 44
    ^ Lake Union Herald, October 11, 1983, p. 3
    ^ Tom Z, Spectrum Magazine blog, Remembering Graham Maxwell, posted December 3 and 8, 2010
    ^ Keith J, Spectrum Magazine blog, Remembering Graham Maxwell, posted December 27, 2010
    ^ Tom Z, Spectrum Magazine blog, Remembering Graham Maxwell, posted December 3 and 8, 2010
    ^ LLU's TODAY news for Thursday, November 10, 2005
    ^ TODAY news for Thursday, April 20, 2006
    ^ Keith A. Johnson, March 20, 2010. at Heavenlysanctuary dot com topic 70722
    ^ Review and Herald, January 13, 1977, p. 32
    ^ Review and Herald, November 10, 1977, p.32
    ^ Can God Be Trusted, Part One, Signs of the Times, January 1, 1978, p 17
    ^ Signs of the Times, October 7, 1952, pp. 5-6
    ^ Conversations about God #1, Conflict in God's family.
    ^ Servants or Friends, Chapter 8, p. 113
    ^ a b Signs of the Times, March, 1978, p. 19
    ^ Seeking a Sanctuary, p81. See also pages 389 and 485
    ^ Alden Thompson, "The Adventist Church at Corinth", sermon at Walla Walla College Church on December 9, 1989. (Perhaps also "The Adventists at Corinth and Their Favorite Preachers" September 30, 1991).
    ^ Pacific Union Recorder, July 23, 1941, p. 5
    ^ PUR, March 5, 1951, p. 12.
    ^ PUR, May 19, 1952, p. 9.
    ^ Review and Herald, July 1, 1954, p. 13
    ^ PUR. December 1, 1958, p. 9
    ^ PUR. March 19, 1956, p. 16
    ^ The North Pacific Union Gleaner, May 18, 1992, p. 6
    ^ a b David P. McMahon. Ellet Joseph Waggoner: The Myth and the Man (Fallbrook, California: Verdict Publications, 1979). Chapter 10, "Waggoner in Retrospect" – SDANet version, Present Truth magazine version
    ^ Samuele Bacchiocchi, Adventist Confusion on Atonement, Endtime Issues Newsletter No. 113. He quotes from the April 2004 issue of Reflections, the Biblical Research Institute newsletter
    Most of the references provided here can be accessed at the Seventh-day Adventist General Conference Office of Archives & Statistics Online Document Archives

    Pine Knoll, Maxwell's website
    "Why Did Jesus Have to Die?", an interview of Maxwell by Jonathan Gallagher
    Sabbath School Study, run by Pine Knoll
    "Growing Up On Zion's Holy Mountain" by Delmer Davis. Spectrum 26:1 (January 1997), p13–19
    Worlds Apart by Douglas Hackleman (written circa 1980)
    Articles by Maxwell (plus one) as cataloged in the Seventh-day Adventist Periodical Index (SDAPI)
    Spectrum Magazine: Remembering A Graham Maxwell, 2 December 2010, Magazine Article
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Graham%20Maxwell Archangelic Queens of Heaven and the United States of the Solar System - Page 11 CGBT-A-Front-Cover-no-crop

    Here is another intellectual theologian, who's classes I attended on a regular basis -- Dr. Jack Provonsha. https://www.youtube.com/watch?feature=endscreen&v=aaovJrzdoBM&NR=1 Jack W. Provonsha (1920 – August 11, 2004) http://en.wikipedia.org/wiki/Jack_Provonsha was a Seventh-day Adventist lecturer and theologian. He was an emeritus professor of Christian ethics and philosophy of religion at Loma Linda University. He was also the founding director of the Center for Christian Bioethics at the university. In a 1985 questionnaire of North American Adventist lecturers, Provonsha tied for tenth place among the Adventist authors who had most influenced them.[1] A colleague described him as "one of the most significant theologians in the Adventist church in the last century."[2]

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 31vdyhY92-L._SL500_AA300_ Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Provonsha-image

    Dr. Desmond Ford is another notable Adventist Theologian who's classes I regularly attended. He was Australian, and studied in England (under F.F. Bruce). His specialty was New Testament, Apocalyptic Literature, and 'Rhetoric in the Writings of Paul'. He had two earned doctorates (one from Manchester). He was quite the intellectual, but I didn't agree with him on a lot of things. However, I've never encountered a quicker thinker and talker! I attended the following very controversial and divisive lecture. https://www.youtube.com/watch?v=gqhH5RVLW1o I won't even start talking about Luke! I think the page shown below (in red print) is of Branch Dividian origin. I think I might've been in a class where David Koresh, and some of his followers entered, half-way through the class. He looked at everyone with the strangest look, as he walked across the front of the room. I'm sure it was him.

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    Orthodoxymoron aka Humpty Dumpty, had a Great Fall -- and Graham Maxwell, Jack Provonsha, Fritz Guy, David Larson, James Walters, Desmond Ford, Erwin Gane, Fred Veltman, Alden Thompson, George Vandeman, HMS Richards, Sr., C. Lloyd Wyman, Arthur Beitz, Morris Venden, Louis Venden, Phil Brinkley, Angela Kraft, Kimo Smith, Del Case, Richard St. John Leon, David Rose, Fred Swann, Mark Thallander, Robert H. Schuller, Herman J. Ridder, Bruce Larson, John Wimber, John Lloyd Ogilvie, Edwin Krupp, Walter Martin, Charles Swindoll, Chuck Smith, Mark Martin, Amen Ra (in cooperation with Osiris and Isis?), et al -- couldn't put Orthodoxymoron aka Humpty Dumpty back together again -- so don't hold your breath, and don't laugh -- because the yolk (and yoke) is on you. I think I might've been somebody in a previous life, but this time around I think I was marked from birth, and someone made damn sure I didn't do anything significant with my life. I really believe that, and I suspect that BOTH Divinity and Humanity had a vested interest in making sure I didn't get too uppity. But I've been fighting like hell on the inside, regardless of whether it shows or not. I know more than you think about the names I listed, and I could've listed a lot more. Just keep thinking about Theoretical Politics and Religion in a Science-Fiction Context. Think long and hard about what I just said...


    Last edited by orthodoxymoron on Mon Jan 09, 2012 5:05 pm; edited 11 times in total
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    Post  orthodoxymoron Tue Jan 03, 2012 9:44 am

    Some of this artwork harmonizes with my thinking, and some of it does not, but artwork has historically had a lot to do with people's beliefs, true or false, for better or for worse, till death lifts the veil of illusion, and they know even as they are known. https://www.youtube.com/watch?v=ndCuYUicP1k&feature=related
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 The%20Disembarkation%20by%20Clyde%20Provonsha Archangelic Queens of Heaven and the United States of the Solar System - Page 11 CMHV379FAMILY001CCP  Archangelic Queens of Heaven and the United States of the Solar System - Page 11 5990 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Provonsha1 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 0602023 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 0602107 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Elijahs-Chariot1 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 0602113 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 TriumphalEntry_harry-anderson-upplost Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Christ+-+Gethsemane+1+-+Harry+Anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 The_second_coming-_harry_anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Divine_counselor_harry_anderson_l Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Christ_the_crucifixion_-_harry_anderson_web Archangelic Queens of Heaven and the United States of the Solar System - Page 11 The_consultation_harry_anderson_l Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Princeofpeace Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Harry44 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 489869943_8a9f9094c4_o Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Christ%20-%20Baptism%20-%20Harry%20Anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Go-ye-therefore-and-teach-all-nations-Harry-Anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 2105614092_54fe59e6b0 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Anderson_daniellionsden Archangelic Queens of Heaven and the United States of the Solar System - Page 11 ArtBook__038_038__ChristOrdainingTheApostles____ Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Mary-and-the-Resurrected-Lord-Anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Bible_anderson,hy_10commandments Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Holy_one_israel Archangelic Queens of Heaven and the United States of the Solar System - Page 11 6063e9a24a7d5ed2fe5a06dcd94c08cb_w600 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Ascension+of+Jesus Archangelic Queens of Heaven and the United States of the Solar System - Page 11 ArtBook__022_022__IsaiahWritesOfChristsbirth____ Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Fig+leaf++Harry+Anderson Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Zilber+bran+flakes Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Adam+and+eve+Durer Archangelic Queens of Heaven and the United States of the Solar System - Page 11 7ab5ddd2dfc8042bd6fc41c79a0c908b_w600 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 11u7og8 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 ArtBook__036_036__JesusAndTheSamaritanWoman_Sm___ Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Jesus-christ-0207 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Picture


    Last edited by orthodoxymoron on Tue Jan 03, 2012 5:48 pm; edited 1 time in total
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    Post  orthodoxymoron Tue Jan 03, 2012 5:24 pm

    What if BOTH Divinity and Humanity are HIGHLY Problematic? What if the Sacrificial System (in all of it's forms) is indicative of this? What if Solar System Governance in general, and a United States of the Solar System in particular, would necessarily and unavoidably be in conflict with BOTH Divinity and Humanity? What if Humanity is an Illegal Experiment in Male and Female Human-Physicality and Responsible-Freedom? What if the Creation of Humanity was the Original and Unpardonable Sin? What if Divinity has inflicted punishment upon Humanity for thousands of years? What if Divinity has extracted payment from Humanity for thousands of years? I feel as if I am HIGHLY Problematic, and as though I am in conflict with Myself, Divinity, and Humanity. I don't like this one bit, but this seems to be the way it is, and probably the way it always will be, as much as I hate to think it or say it. What if Earth and Humanity are a Rebellious Island of Male and Female Human-Physicality and Attempted Responsible-Freedom -- in the Middle of a Reptilian-Hermaphrodite Universe of Absolute-Obedience to a Supreme-Deity (who might be a Reptilian-Queen)? I have no way of knowing if any or all of the above is true or partially true. I just feel as if something is VERY wrong, and that the truth (whatever it is) would drive most (or all) of us completely insane. What if Traditional Theology is HIGHLY problematic? What if the Reformed Theology of Robert H. Schuller is also HIGHLY problematic, but in different ways -- sort of like when a drug masks the symptoms of a disease, but creates other symptoms and problems? I tend to think that RESPONSIBILITY is the place to begin, to try to resolve the madness. But don't look to me for exemplary-leadership in this regard. I'm just a Completely Ignorant Fool with Emotional-Problems, Physical-Problems, Spiritual-Problems, Financial-Problems, and a Messy-House. We are so screwed. Please watch this interview of Dr. A. Graham Maxwell by Dr. David Larson. https://www.youtube.com/watch?v=pBjkZ5WzBfc PLEASE WATCH THIS VIDEO, STARTING AT 01:15:00, BUT PARTICULARLY AT 01:20:00, REGARDING GOD BEING WILLING TO LOSE THE HUMAN RACE, AND START OVER BY CREATING ANOTHER RACE, RATHER THAN PLACE THE GOVERNANCE OF THE UNIVERSE IN PERIL. THINK ABOUT WHAT I KEEP SAYING THROUGHOUT THIS THREAD. I REALLY THINK WE MIGHT BE ON THE BRINK OF EXTINCTION. Please take a very close look at this linked material. http://www.pineknoll.org/arealmedia/ssl/2011/q2/pkpssl20110528.pdf Consider these videos, one more time:

    1. https://www.youtube.com/watch?v=nyKy8_sF4xY
    2. https://www.youtube.com/watch?v=x8YK_ad7Us0&feature=related

    Consider the following videos, one more time. Turn the volume down 75% on the second one. Watch the first 20 seconds of the first one, and then switch to the second one and start it, while leaving the first one running. Warning. The effect is overwhelming. At least it is for me. It leaves me in tears every time I watch it, and I can't stop watching it. I've been thinking about the second video, on a daily-basis, for many months.

    1. https://www.youtube.com/watch?v=5U6TOo7NzkQ&feature=channel_video_title
    2. https://www.youtube.com/watch?v=5oFYAmHKLTg&feature=related

    What's really creepy, is that I'm finding these upsetting video-clips to be somewhat soothing, in a sick sort of way.

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    Try listening to this https://www.youtube.com/watch?v=irCxQYmXcUY&feature=related while reading the following. Mind you, I don't want death and destruction, but there are a brutal gang of facts, dracs, and texts to deal with, and they are frankly kicking the $hit out of me. I've been told (by someone who should know) that we are lucky to be alive. Do you feel lucky? When I suggested to them that they might be setting me up for something, they retorted that they could snap their fingers, and I'd be dead! I kid you not! What Would Loki Do (WWLD)? Again, my major intention in this thread is to give all of you a mental and spiritual work-out relative to personal-responsibility and solar system governance. I'm almost begging you to go through the thread. I really wish to be a behind the scenes facilitator, and to never be a sinister manipulator. Of course, under the right circumstances, I might be open to some sensual mutual manipulation! I'm just making things worse for myself, aren't it?

    A Reading From Genesis, Chapter 6:

    1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose . 3 And the LORD said , My spirit shall not always strive with man, for that he also is flesh : yet his days shall be an hundred and twenty years. 4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 7 And the LORD said , I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 8 But Noah found grace in the eyes of the LORD. 9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 10 And Noah begat three sons, Shem, Ham, and Japheth. 11 The earth also was corrupt before God, and the earth was filled with violence. 12 And God looked upon the earth, and, behold, it was corrupt ; for all flesh had corrupted his way upon the earth. 13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive . 21 And take thou unto thee of all food that is eaten , and thou shalt gather it to thee; and it shall be for food for thee, and for them. 22 Thus did Noah; according to all that God commanded him, so did he.

    The Word of the Lord. Thanks Be to God.


    A Reading From the Psalms (94th Psalm):

    1 O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself. 2 Lift up thyself, thou judge of the earth: render a reward to the proud. 3 LORD, how long shall the wicked, how long shall the wicked triumph ? 4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? 5 They break in pieces thy people, O LORD, and afflict thine heritage. 6 They slay the widow and the stranger, and murder the fatherless. 7 Yet they say , The LORD shall not see , neither shall the God of Jacob regard it. 8 Understand , ye brutish among the people: and ye fools, when will ye be wise ? 9 He that planted the ear, shall he not hear ? he that formed the eye, shall he not see ? 10 He that chastiseth the heathen, shall not he correct ? he that teacheth man knowledge, shall not he know? 11 The LORD knoweth the thoughts of man, that they are vanity. 12 Blessed is the man whom thou chastenest , O LORD, and teachest him out of thy law; 13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. 14 For the LORD will not cast off his people, neither will he forsake his inheritance. 15 But judgment shall return unto righteousness: and all the upright in heart shall follow it. 16 Who will rise up for me against the evildoers ? or who will stand up for me against the workers of iniquity? 17 Unless the LORD had been my help, my soul had almost dwelt in silence. 18 When I said , My foot slippeth ; thy mercy, O LORD, held me up . 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the LORD is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off .

    The Word of the Lord. Thanks Be to God.


    A Reading From the Book of Revelation (Chapters 21 and 22):

    Chapter 21: 1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away ; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying , Behold , the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away . 5 And he that sat upon the throne said , Behold , I make all things new. And he said unto me, Write : for these words are true and faithful. 6 And he said unto me, It is done . I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable , and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying , Come hither , I will shew thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal ; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon , which are the names of the twelve tribes of the children of Israel: 13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed , twelve thousand furlongs. The length and the breadth and the height of it are equal. 17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is , of the angel. 18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. 22 And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

    Chapter 22: 1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle , neither light of the sun; for the Lord God giveth them light : and they shall reign for ever and ever. 6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done . 7 Behold , I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen , I fell down to worship before the feet of the angel which shewed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is unjust , let him be unjust still: and he which is filthy , let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold , I come quickly; and my reward is with me, to give every man according as his work shall be . 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17 And the Spirit and the bride say , Come . And let him that heareth say , Come . And let him that is athirst come . And whosoever will , let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 20 He which testifieth these things saith , Surely I come quickly. Amen. Even so, come , Lord Jesus. 21 The grace of our Lord Jesus Christ be with you all. Amen.

    The Word of the Lord. Thanks Be to God.


    A Reading From the Holy Gospel According to Matthew (Chapter 24):

    1 And Jesus went out , and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down . 3 And as he sat upon the mount of Olives, the disciples came unto him privately , saying , Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world? 4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying , I am Christ; and shall deceive many. 6 And ye shall hear of wars and rumours of wars: see that ye be not troubled : for all these things must come to pass , but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. 10 And then shall many be offended , and shall betray one another, and shall hate one another. 11 And many false prophets shall rise , and shall deceive many. 12 And because iniquity shall abound , the love of many shall wax cold . 13 But he that shall endure unto the end, the same shall be saved . 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come . 15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth , let him understand :) 16 Then let them which be in Judaea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be . 22 And except those days should be shortened , there should no flesh be saved : but for the elect's sake those days shall be shortened . 23 Then if any man shall say unto you, Lo , here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold , I have told you before . 26 Wherefore if they shall say unto you, Behold , he is in the desert; go not forth : behold , he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be . 28 For wheresoever the carcase is , there will the eagles be gathered together . 29 Immediately after the tribulation of those days shall the sun be darkened , and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken : 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn , and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other . 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass , till all these things be fulfilled . 35 Heaven and earth shall pass away , but my words shall not pass away . 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be . 38 For as in the days that were before the flood they were eating and drinking , marrying and giving in marriage , until the day that Noe entered into the ark, 39 And knew not until the flood came , and took them all away ; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken , and the other left . 41 Two women shall be grinding at the mill; the one shall be taken , and the other left . 42 Watch therefore: for ye know not what hour your Lord doth come . 43 But know this, that if the goodman of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh . 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing . 47 Verily I say unto you, That he shall make him ruler over all his goods . 48 But and if that evil servant shall say in his heart, My lord delayeth his coming ; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken ; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of , 51 And shall cut him asunder , and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

    The Gospel of the Lord. Praise to You, Lord Christ.


    'The Desire of Ages' Chapter 69 On the Mount of Olives [This chapter is based on Matt. 24; Mark 13; Luke 21-38.]

    Christ's words to the priests and rulers, "Behold, your house is left unto you desolate" (Matt. 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation's glory, was soon to be a heap of ruins? The foreboding of evil was shared by the disciples, and they anxiously waited for some more definite statement from Jesus. As they passed with Him out of the temple, they called His attention to its strength and beauty. The stones of the temple were of the purest marble, of perfect whiteness, and some of them of almost fabulous size. A portion of the wall had withstood the siege by Nebuchadnezzar's army. In its perfect masonry it appeared like one solid stone dug entire from the quarry. How those mighty walls could be overthrown the disciples could not comprehend.

    As Christ's attention was attracted to the magnificence of the temple, what must have been the unuttered thoughts of that Rejected One! The view before Him was indeed beautiful, but He said with sadness, I see it all. The buildings are indeed wonderful. You point to these walls as apparently indestructible; but listen to My words: The day will come when "there shall not be left one stone upon another, that shall not be thrown down."

    Christ's words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. "Tell us," they said, "when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth's history.

    Turning to the disciples, Christ said, "Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many." Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ's words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

    "And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet." Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. "All these things must come to pass," said Christ, "but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows." Christ said, As the rabbis see these signs, they will declare them to be God's judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction. "Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name's sake. And then shall many be offended, and shall betray one another, and shall hate one another." All this the Christians suffered. Fathers and mothers betrayed their children. Children betrayed their parents. Friends delivered their friends up to the Sanhedrin. The persecutors wrought out their purpose by killing Stephen, James, and other Christians.

    Through His servants, God gave the Jewish people a last opportunity to repent. He manifested Himself through His witnesses in their arrest, in their trial, and in their imprisonment. Yet their judges pronounced on them the death sentence. They were men of whom the world was not worthy, and by killing them the Jews crucified afresh the Son of God. So it will be again. The authorities will make laws to restrict religious liberty. They will assume the right that is God's alone. They will think they can force the conscience, which God alone should control. Even now they are making a beginning; this work they will continue to carry forward till they reach a boundary over which they cannot step. God will interpose in behalf of His loyal, commandment-keeping people.

    On every occasion when persecution takes place, those who witness it make decisions either for Christ or against Him. Those who manifest sympathy for the ones wrongly condemned show their attachment for Christ. Others are offended because the principles of truth cut directly across their practice. Many stumble and fall, apostatizing from the faith they once advocated. Those who apostatize in time of trial will, to secure their own safety, bear false witness, and betray their brethren. Christ has warned us of this, that we may not be surprised at the unnatural, cruel course of those who reject the light.

    Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled." This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.

    "Pray ye that your flight be not in the winter; neither on the Sabbath day," Christ said. He who made the Sabbath did not abolish it, nailing it to His cross. The Sabbath was not rendered null and void by His death. Forty years after His crucifixion it was still to be held sacred. For forty years the disciples were to pray that their flight might not be on the Sabbath day.

    From the destruction of Jerusalem, Christ passed on rapidly to the greater event, the last link in the chain of this earth's history,--the coming of the Son of God in majesty and glory. Between these two events, there lay open to Christ's view long centuries of darkness, centuries for His church marked with blood and tears and agony. Upon these scenes His disciples could not then endure to look, and Jesus passed them by with a brief mention. "Then shall be great tribulation," He said, "such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened." For more than a thousand years such persecution as the world had never before known was to come upon Christ's followers. Millions upon millions of His faithful witnesses were to be slain. Had not God's hand been stretched out to preserve His people, all would have perished. "But for the elect's sake," He said, "those days shall be shortened."

    Now, in unmistakable language, our Lord speaks of His second coming, and He gives warning of dangers to precede His advent to the world. "If any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." As one of the signs of Jerusalem's destruction, Christ had said, "Many false prophets shall rise, and shall deceive many." False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the second advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, "Behold, He is in the desert"? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, "Behold, He is in the secret chambers"? This is the very claim that spiritism puts forth. But what says Christ? "Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."

    The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other."

    At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, "Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors." Matt. 24:32, 33, margin.

    Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, "This generation shall not pass, till all these things be fulfilled." These signs have appeared. Now we know of a surety that the Lord's coming is at hand. "Heaven and earth shall pass away," He says, "but My words shall not pass away."

    Christ is coming with clouds and with great glory. A multitude of shining angels will attend Him. He will come to raise the dead, and to change the living saints from glory to glory. He will come to honor those who have loved Him, and kept His commandments, and to take them to Himself. He has not forgotten them nor His promise. There will be a relinking of the family chain. When we look upon our dead, we may think of the morning when the trump of God shall sound, when "the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:52. A little longer, and we shall see the King in His beauty. A little longer, and He will wipe all tears from our eyes. A little longer, and He will present us "faultless before the presence of His glory with exceeding joy." Jude 24. Wherefore, when He gave the signs of His coming He said, "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."

    But the day and the hour of His coming Christ has not revealed. He stated plainly to His disciples that He Himself could not make known the day or the hour of His second appearing. Had He been at liberty to reveal this, why need He have exhorted them to maintain an attitude of constant expectancy? There are those who claim to know the very day and hour of our Lord's appearing. Very earnest are they in mapping out the future. But the Lord has warned them off the ground they occupy. The exact time of the second coming of the Son of man is God's mystery.

    Christ continues, pointing out the condition of the world at His coming: "As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the Flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the Flood came, and took them all away; so shall also the coming of the Son of man be." Christ does not here bring to view a temporal millennium, a thousand years in which all are to prepare for eternity. He tells us that as it was in Noah's day, so will it be when the Son of man comes again.

    How was it in Noah's day? "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Gen. 6:5. The inhabitants of the antediluvian world turned from Jehovah, refusing to do His holy will. They followed their own unholy imagination and perverted ideas. It was because of their wickedness that they were destroyed; and today the world is following the same way. It presents no flattering signs of millennial glory. The transgressors of God's law are filling the earth with wickedness. Their betting, their horse racing, their gambling, their dissipation, their lustful practices, their untamable passions, are fast filling the world with violence.

    In the prophecy of Jerusalem's destruction Christ said, "Because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." This prophecy will again be fulfilled. The abounding iniquity of that day finds its counterpart in this generation. So with the prediction in regard to the preaching of the gospel. Before the fall of Jerusalem, Paul, writing by the Holy Spirit, declared that the gospel was preached to "every creature which is under heaven." Col. 1:23. So now, before the coming of the Son of man, the everlasting gospel is to be preached "to every nation, and kindred, and tongue, and people." Rev. 14:6, 14. God "hath appointed a day, in the which He will judge the world." Acts 17:31. Christ tells us when that day shall be ushered in. He does not say that all the world will be converted, but that "this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." By giving the gospel to the world it is in our power to hasten our Lord's return. We are not only to look for but to hasten the coming of the day of God. 2 Peter 3:12, margin. Had the church of Christ done her appointed work as the Lord ordained, the whole world would before this have been warned, and the Lord Jesus would have come to our earth in power and great glory.

    After He had given the signs of His coming, Christ said, "When ye see these things come to pass, know ye that the kingdom of God is nigh at hand." "Take ye heed, watch and pray." God has always given men warning of coming judgments. Those who had faith in His message for their time, and who acted out their faith, in obedience to His commandments, escaped the judgments that fell upon the disobedient and unbelieving. The word came to Noah, "Come thou and all thy house into the ark; for thee have I seen righteous before Me." Noah obeyed and was saved. The message came to Lot, "Up, get you out of this place; for the Lord will destroy this city." Gen. 7:1; 19:14. Lot placed himself under the guardianship of the heavenly messengers, and was saved. So Christ's disciples were given warning of the destruction of Jerusalem. Those who watched for the sign of the coming ruin, and fled from the city, escaped the destruction. So now we are given warning of Christ's second coming and of the destruction to fall upon the world. Those who heed the warning will be saved.

    Because we know not the exact time of His coming, we are commanded to watch. "Blessed are those servants, whom the Lord when He cometh shall find watching." Luke 12:37. Those who watch for the Lord's coming are not waiting in idle expectancy. The expectation of Christ's coming is to make men fear the Lord, and fear His judgments upon transgression. It is to awaken them to the great sin of rejecting His offers of mercy. Those who are watching for the Lord are purifying their souls by obedience to the truth. With vigilant watching they combine earnest working. Because they know that the Lord is at the door, their zeal is quickened to co-operate with the divine intelligences in working for the salvation of souls. These are the faithful and wise servants who give to the Lord's household "their portion of meat in due season." Luke 12:42. They are declaring the truth that is now specially applicable. As Enoch, Noah, Abraham, and Moses each declared the truth for his time, so will Christ's servants now give the special warning for their generation.

    But Christ brings to view another class: "If that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him."

    The evil servant says in his heart, "My lord delayeth his coming." He does not say that Christ will not come. He does not scoff at the idea of His second coming. But in his heart and by his actions and words he declares that the Lord's coming is delayed. He banishes from the minds of others the conviction that the Lord is coming quickly. His influence leads men to presumptuous, careless delay. They are confirmed in their worldliness and stupor. Earthly passions, corrupt thoughts, take possession of the mind. The evil servant eats and drinks with the drunken, unites with the world in pleasure seeking. He smites his fellow servants, accusing and condemning those who are faithful to their Master. He mingles with the world. Like grows with like in transgression. It is a fearful assimilation. With the world he is taken in the snare. "The lord of that servant shall come . . . in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites."

    "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." Rev. 3:3. The advent of Christ will surprise the false teachers. They are saying, "Peace and safety." Like the priests and teachers before the fall of Jerusalem, they look for the church to enjoy earthly prosperity and glory. The signs of the times they interpret as foreshadowing this. But what saith the word of Inspiration? "Sudden destruction cometh upon them." 1 Thess. 5:3. Upon all who dwell on the face of the whole earth, upon all who make this world their home, the day of God will come as a snare. It comes to them as a prowling thief.

    The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, "All things continue as they were from the beginning." "Tomorrow shall be as this day, and much more abundant." 2 Peter 3:4; Isa. 56:12. We will go deeper into pleasure loving. But Christ says, "Behold, I come as a thief." Rev. 16:15. At the very time when the world is asking in scorn, "Where is the promise of His coming?" the signs are fulfilling. While they cry, "Peace and safety," sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

    Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord's appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

    The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation's hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

    Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man."


     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Jesus-christ-0207
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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Thu Jan 05, 2012 1:57 am

    I've been pretty neutral about our Presidents. I respect the office, but I knew as a child, that they are not in charge, and that most of Washington is controlled from the shadows, for better or for worse. This 'Obama Goes to Mars' drama is just more science-fiction for my fevered mind. I know there's a helluva lot of insanely unbelievable secret-technology, psychic-research, etc, etc, etc -- but how is one to separate vicious rumors from reality? I study the Bible. Not because I think every word of all 66 books is the Word of God, and that they apply directly to me. I read it as a mental and spiritual exercise, and as a collection of possibilities. All of this conspiracy-theory, esoteric-philosophy, alternative-theology, etc, etc, etc can drive one nuts -- but if we treat all of this as a great big game of sorts, it's actually somewhat fun and entertaining, even if some aspects of this are very real and very dark. We have nothing to fear but fear itself. Actually we have more to fear than fear. Anyway, I'm just rambling. But really, it wouldn't surprise me if nearly all of the top political, business, and religious leaders are part of the whole secret-government, underground-base, secret space-program thing. And once again, I'm not opposed to the cool aspects of all of this, but it seems as if this phenomenon is very corrupt, and very out of control. This is just my impression. But I have vowed to not get too worked-up about any of it. I take everything we discuss very seriously, yet very passively. I listen to Alex Jones, and then I go for a walk with my dog, and try to think about possible solutions which don't involve getting angry and hating people (or other than people). The sources of the Mars story seem more credible than usual for this sort of thing, and the White House denial seems significant, in that they didn't just ignore it. Perhaps there is an Avatar program, where one physically remains at say JPL, yet pilots an Avatar on Mars, in real-time. Who knows? I wouldn't be surprised by much of anything, at this point. I'm getting more and more jaded and cynical regarding what's really going on in secret, throughout the solar system. I guess this is why I keep looking at Theoretical Solar System Governance, even though I can't even run my own life. I suppose it's mostly a coping mechanism, to try to feel in control of the uncontrollable, or something like that. Consider the following:

    1. Theoretical Psychology.
    2. Theoretical Ethics.
    3. Theoretical Economics.
    4. Theoretical Business.
    5. Theoretical Law.
    6. Theoretical Politics.
    7. Theoretical Religion.
    8. Theoretical Solar System Governance.

    Consider an integration of all of the above, as sort of a Unified Solar System Theory. When one looks at the Big Picture over the past 100 Years -- it's not a Pretty Picture. It is EXTREMELY IMPORTANT to figure out What's Wrong With This Picture. Every one has an excuse, and it's always someone else's fault, but really, what's REALLY been going on? I'm not suggesting that the General Public be subjected to a lot of the speculative and conspiratorial stuff. However, I do think that perhaps 10% of the world population should be seriously researching all of the material available on the internet, in their own way and time. My approach is just one way, and I am doing it this way because I am trying to take an approach that few others are probably taking, just to provide some possibly valuable insights, which most other researchers might miss. Just a thought. Once again, I need to get a lot more technical and scholarly. I need to clean-up my act, to put it bluntly. I think what I said in a previous post, about being in conflict with BOTH Divinity and Humanity, Relative to Solar System Governance, is probably pretty accurate. I don't hate anyone, yet my approach is probably out of synch with just about everyone. I'm really not trying to win a popularity contest, or trying to get rich quick. I'd settle for getting rich slow -- and I really am looking for a Proper Religious and Political Common Denomenator, Relative to Solar System Governance. Unfortunately, very few people (and other than people) might like my biases and conclusions. I might not even like them! But what concerns me most, is what will REALLY work, whether anyone likes it or not.

    When I speak of the 1928 'Book of Common Prayer' I am merely seeking some sort of a reasonable Middle-Way. I do not imply a reverent submission to regressive extraterrestrials via symbolic-ritual human-sacrifice. I am implying that a Royal-Model of Religious-Idealism is to be highly valued. I also think we need to have certain aspects of life which remain somewhat constant, from generation to generation, from continent to continent, and even from planet to planet. I have HUGE problems with all forms of the Sacrificial System, but this doesn't mean that this system does not communicate a helluva lot of truth regarding Divinity and Humanity -- going back thousands of years. Whether I like it or not, may be somewhat irrelevant. Combining the '28 BCP with 'The Fedrealist Papers', the 'Desire of Ages', Bach, and Handel -- is really my attempt to infuse focused meaning into a misused form. The symbolic should not eclipse that which is signified.

    Should everyone on the planet have the same net-worth? Should we merely compete for plum-jobs which pay the same as menial jobs? Or should there be a wealth-floor and a wealth-ceiling in an otherwise laissez-faire global capitalist system? When technology puts 99% of the world population out of work, will we all be really, really happy then? Are we better-off now, with our fancy technology, over-population, obscene-pollution, environmental-destruction, and moral-decadence -- than we were in 1912? Were all of the goddamn wars really worth it? If reincarnation is a reality, how much bullshit have we subjected each other to, lifetime after lifetime after lifetime? When a billionaire dies, might they get reincarnated into the body of a starving child in Chad??? When a starving child in Chad dies, might they get reincarnated into the body of a child born with a silver spoon? Think about it.

    In one of my recent posts, I included some names of people of note, who have influenced me (directly or indirectly), and links to some theologians. I did not wish to imply that they are the way, the truth, and the life. What I wished to communicate is the mental and spiritual development of these people. I didn't always agree with them, and I even had some run-ins with a couple of them. But I always knew that they knew a helluva lot more than they were telling us simple folk. It wouldn't surprise me if a lot of them were Masons or Jesuits. I guess I want to know a lot of what Masons and Jesuits have known for hundreds of years -- without taking oaths, engaging in rituals, or becoming perfectly-possessed. I simply wish to know the truth about a lot of things, regardless of whether it makes me happy or not, or whether it does anyone any good or not. So far, my quest has not made me happy, and it hasn't done anyone any good. So really, I don't have any evangelistic zeal connected with this madness. I've known about a lot of things, for decades, but I'm only mumbling in public because I feel that I must, because of the explosion of information on the information superhighway. I'm simply trying to infuse my own brand of reason into the madness, in the hope that someone might benefit from it.

    I think things are so bad, and people are so screwed-up, that it may be nearly impossible to be a genuine truth-seeker, without having some sort of an emotional breakdown, or without going slightly (or majorly) crazy. This might be one reason (legitimate or otherwise) for the FEMA camps. I might be crazy, but on the other hand, ignorance on the part of the critic, does not constitute insanity on the part of the criticized. Vindication might prove to be very sweet indeed. I've recently decided that I am in conflict with both Humanity and Divinity -- and that the REAL truth might be a threat to BOTH. I have tried to create a new paradigm for myself, from which I can safely examine the work of Brook, Raven, Carol, Mercuriel, Lionhawk, Abraxasinas, Trancoso, and really all of the controversial and esoteric material on the internet, in science-fiction, in the bookstores, at Whole-Life Expos, etc, etc, etc. I truly think that a lot of people are going to crack-up, and even commit suicide, in connection with discovering the way things REALLY are. Genuine Truth-Seeking is really a full-time and very thankless job -- in a society which does not reward such activities. I'm starting to review a lot of the work of others, and it is all very much appreciated. The Good People (and Other Than People) need to figure out how to have the Good Guys and Gals Win -- rather than this continuing to be a Rat-Race, Where the Rats are Winning. Game playing is a VERY important part of human existence. Winning is important, but how we play our games, and which games we play, are equally as important. If we get rid of competition and money -- don't expect paradise anytime soon. However, I think we need more sane games, and better rules and referees. I really wish to refine and redefine that which presently exists, rather than starting from scratch, or reinventing the wheel. I wish to just keep refining just about everything. I like 'Kaizen' or 'Continual Improvement'. Google 'Kaizen' and/or read the books devoted to 'Kaizen' for a real education. http://en.wikipedia.org/wiki/Kaizen

    Kaizen (改善?), Japanese for "improvement", or "change for the better" refers to philosophy or practices that focus upon continuous improvement of processes in manufacturing, engineering, game development, and business management. It has been applied in healthcare,[1] psychotherapy,[2] life-coaching, government, banking, and other industries. When used in the business sense and applied to the workplace, kaizen refers to activities that continually improve all functions, and involves all employees from the CEO to the assembly line workers. It also applies to processes, such as purchasing and logistics, that cross organizational boundaries into the supply chain.[3] By improving standardized activities and processes, kaizen aims to eliminate waste (see lean manufacturing). Kaizen was first implemented in several Japanese businesses after the Second World War, influenced in part by American business and quality management teachers who visited the country. It has since spread throughout the world[4] and is now being implemented in many other venues besides just business and productivity.

    Kaizen is a daily process, the purpose of which goes beyond simple productivity improvement. It is also a process that, when done correctly, humanizes the workplace, eliminates overly hard work ("muri"), and teaches people how to perform experiments on their work using the scientific method and how to learn to spot and eliminate waste in business processes. In all, the process suggests a humanized approach to workers and to increasing productivity: "The idea is to nurture the company's human resources as much as it is to praise and encourage participation in kaizen activities."[5] Successful implementation requires "the participation of workers in the improvement."[6] People at all levels of an organization participate in kaizen, from the CEO down to janitorial staff, as well as external stakeholders when applicable. The format for kaizen can be individual, suggestion system, small group, or large group. At Toyota, it is usually a local improvement within a workstation or local area and involves a small group in improving their own work environment and productivity. This group is often guided through the kaizen process by a line supervisor; sometimes this is the line supervisor's key role. Kaizen on a broad, cross-departmental scale in companies, generates total quality management, and frees human efforts through improving productivity using machines and computing power.

    While kaizen (at Toyota) usually delivers small improvements, the culture of continual aligned small improvements and standardization yields large results in the form of compound productivity improvement. This philosophy differs from the "command and control" improvement programs of the mid-twentieth century. Kaizen methodology includes making changes and monitoring results, then adjusting. Large-scale pre-planning and extensive project scheduling are replaced by smaller experiments, which can be rapidly adapted as new improvements are suggested.

    In modern usage, a focused kaizen that is designed to address a particular issue over the course of a week is referred to as a "kaizen blitz" or "kaizen event". These are limited in scope, and issues that arise from them are typically used in later blitzes.

    After WWII, to help restore Japan, American occupation forces brought in American experts to help with the rebuilding of Japanese industry while The Civil Communications Section (CCS) developed a Management Training Program that taught statistical control methods as part of the overall material. This course was developed and taught by Homer Sarasohn and Charles Protzman in 1949-50. Sarasohn recommended W. Edwards Deming for further training in Statistical Methods.

    The Economic and Scientific Section (ESS) group was also tasked with improving Japanese management skills and Edgar McVoy was instrumental in bringing Lowell Mellen to Japan to properly install the Training Within Industry (TWI) programs in 1951.

    Prior to the arrival of Mellen in 1951, the ESS group had a training film to introduce the three TWI "J" programs (Job Instruction, Job Methods and Job Relations)---the film was titled "Improvement in 4 Steps" (Kaizen eno Yon Dankai). Thus the original introduction of "Kaizen" to Japan. For the pioneering, introduction, and implementation of Kaizen in Japan, the Emperor of Japan awarded the 2nd Order Medal of the Sacred Treasure to Dr. Deming in 1960. Consequently, the Union of Japanese Science and Engineering (JUSE) instituted the annual Deming Prizes for achievement in quality and dependability of products.

    On October 18, 1989, JUSE awarded the Deming Prize to Florida Power & Light Co. (FPL), based in the US, for its exceptional accomplishments in process and quality control management. FPL was the first company outside Japan to win the Deming Prize.

    Reference: US National Archives - SCAP collection - PR NewsWire

    The Toyota Production System is known for kaizen, where all line personnel are expected to stop their moving production line in case of any abnormality and, along with their supervisor, suggest an improvement to resolve the abnormality which may initiate a kaizen.

    The PDCA cycles[7]The cycle of kaizen activity can be defined as:

    Standardize an operation and activities.
    Measure the standardized operation (find cycle time and amount of in-process inventory)
    Gauge measurements against requirements
    Innovate to meet requirements and increase productivity
    Standardize the new, improved operations
    Continue cycle ad infinitum

    This is also known as the Shewhart cycle, Deming cycle, or PDCA. Other techniques used in conjunction with PDCA include 5 Whys, which is a form of root cause analysis in which the user asks "why" to a problem and its answer five successive times. There are normally a series of root causes stemming from one problem,[8] and they can be visualized using fishbone diagrams or tables.

    Masaaki Imai made the term famous in his book Kaizen: The Key to Japan's Competitive Success.

    Apart from business applications of the method, both Anthony Robbins and Robert Maurer have popularized the kaizen principles into personal development principles. In his book,One Small Step Can Change Your life: The Kaizen Way and his eight CD set, The Kaizen Way to Success, Dr. Maurer looks at both personal and professional success using the kaizen approach.[9]

    In their book The Toyota Way Fieldbook, Jeffrey Liker, and David Meier discuss the kaizen blitz and kaizen burst (or kaizen event) approaches to continuous improvement. A kaizen blitz, or rapid improvement, is a focused activity on a particular process or activity. The basic concept is to identify and quickly remove waste. Another approach is that of the kaizen burst, a specific kaizen activity on a particular process in the value stream.[10]

    WebKaizen Events, written by Kate Cornell, condenses the philosophies of kaizen events into a one-day, problem solving method that leads to prioritized solutions. This method combines Kaizen Event tools with PMP concepts. It introduces the Focused Affinity Matrix and the Cascading Impact Analysis. The Impact/Constraint Diagram and the Dual Constraint Diagram are tools used in this method.[11]

    Key elements of kaizen are quality, effort, involvement of all employees, willingness to change, and communication.

    Teamwork
    Personal discipline
    Improved morale
    Quality circles
    Suggestions for improvement
    See also Japan portal
    5S
    Business process reengineering
    Mottainai
    Muda
    Overall equipment effectiveness
    Root cause analysis
    Scrum
    Six Sigma
    Statistical process control
    Theory of Constraints
    Total productive maintenance
    TRIZ
    Kanban
    Visual Control
    Learning-by-doing
    Quality circle

    Julie Weed (July 10, 2010). "Factory Efficiency Comes to the Hospital". The New York Times. http://www.nytimes.com/2010/07/11/business/11seattle.html.
    ^ M. M. Feldman. "Kaizen in Psychotherapy". http://pb.rcpsych.org/cgi/reprint/16/6/334.pdf.
    ^ Imai, Masaaki (1986). Kaizen: The Key to Japan's Competitive Success. New York, NY, US: Random House.
    ^ Europe Japan Centre, Kaizen Strategies for Improving Team Performance, Ed. Michael Colenso, London: Pearson Education Limited, 2000
    ^ Tozawa, Bunji; Japan Human Relations Association (1995). The improvement engine: creativity & innovation through employee involvement: the Kaizen teian system. Productivity Press. p. 34. ISBN 9781563270109. http://books.google.com/?id=1vqyBirIQLkC&pg=PA34. Retrieved 6 February 2010.
    ^ Laraia, Anthony C.; Patricia E. Moody, Robert W. Hall (1999). The Kaizen Blitz: accelerating breakthroughs in productivity and performance. John Wiley and Sons. p. 26. ISBN 9780471246480. http://books.google.com/?id=mZgEBdQhjAAC. Retrieved 6 February 2010.
    ^ "Taking the First Step with PDCA". 2 February 2009. http://blog.bulsuk.com/2009/02/taking-first-step-with-pdca.html. Retrieved 17 March 2011.
    ^ "An Introduction to 5-Why". 2 April 2009. http://blog.bulsuk.com/2009/03/5-why-finding-root-causes.html. Retrieved 1 February 2011.
    ^ Robert Maurer. "One Small Step Can Change Your Life". http://www.scienceofexcellence.com/one-small-step-can-change-your-life-book.php.
    ^ Liker, J.; s= D. Meier (2006). The Toyota Way Fieldbook. New York, NY, US: McGraw-Hill.
    ^ Cornell, Kate (2010). WebKaizen Events. Omaha, NE, US: Prevail Publishing. ISBN 978-0-9831102-1-7.
    Cooper, Mary Pat (2008). Kaizen Sketchbook: The Comprehensive Illustrated Field Guide to Kaizen. Moffitt Associates. ISBN 978-0-615-19011-2.
    Dinero, Donald (2005). Training Within Industry: The Foundation of. Productivity Press. ISBN 1-56327-307-1.
    Emiliani, B.; D. Stec; L. Grasso; J. Stodder (2007). Better Thinking, Better Results: Case Study and Analysis of an Enterprise-Wide Lean Transformation (2e. ed.). Kensington, CT, US: The CLBM, LLC. ISBN 978-0-9722591-2-5.
    Hanebuth, D. (2002). Rethinking Kaizen: An empirical approach to the employee perspective. In J. Felfe (Ed.), Organizational Development and Leadership (Vol. 11, pp. 59-85). Frankfurt a. M.: Peter Lang. ISBN 978-3-631-38624-8.
    Imai, Masaaki (1986). Kaizen: The Key to Japan's Competitive Success. McGraw-Hill/Irwin. ISBN 0.
    Imai, Masaaki (1997-03-01). Gemba Kaizen: A Commonsense, Low-Cost Approach to Management (1e. ed.). McGraw-Hill. ISBN 0-07-031446-2.
    Scotchmer, Andrew (2008). 5S Kaizen in 90 Minutes. Management Books 2000 Ltd. ISBN 978-1-8525254-7-7.
    Cornell, Kate (2010). WebKaizen Events. Prevail Publishing. ISBN 978-0-9831102-1-7.
    Bodek, Norman (2010). How to do Kaizen: A new path to innovation - Empowering everyone to be a problem solver. Vancouver, WA, US: PCS Press. ISBN 978-0-9712436-7-5.
    [edit] External linksKaizen and Process Improvement Written by Shmula
    Guide to Kaizen question and answer Written by Mike Wilson
    Toyota stumbles but its "kaizen" cult endures Reuters
    Practice your personal Kaizen Written by Jason Thomas
    Kaizen Implementation Model
    Retrieved from "http://en.wikipedia.org/w/index.php?title=Kaizen&oldid=469209591"

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    orthodoxymoron
    orthodoxymoron


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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Thu Jan 05, 2012 3:50 pm

    A lot of attention is devoted to the Moon and Mars -- but what about Mercury and Venus? I think I'll start with Venus. Is Venus filled with Sub-Surface Bases, Tunnels, and Magneto-Leviton Trains? I don't know, but it wouldn't surprise me one little bit. How would you like to live underneath the Venusian surface for a couple of years, in a work-study program sponsored by the University of Solar System Studies and Governance? What if you roomed with a Reptilian? Who do you think might be more afraid -- You or the Reptilian?? Just keep attempting to combine idealistic politics, religion, science, and science-fiction. http://en.wikipedia.org/wiki/Venus

    Venus is the second planet from the Sun, orbiting it every 224.7 Earth days.[10] The planet is named after Venus, the Roman goddess of love and beauty. After the Moon, it is the brightest natural object in the night sky, reaching an apparent magnitude of −4.6, bright enough to cast shadows. Because Venus is an inferior planet from Earth, it never appears to venture far from the Sun: its elongation reaches a maximum of 47.8°. Venus reaches its maximum brightness shortly before sunrise or shortly after sunset, for which reason it has been known as the Morning Star or Evening Star.

    Venus is classified as a terrestrial planet and it is sometimes called Earth's "sister planet" due to the similar size, gravity, and bulk composition. Venus is covered with an opaque layer of highly reflective clouds of sulfuric acid, preventing its surface from being seen from space in visible light. Venus has the densest atmosphere of all the terrestrial planets in the Solar System, consisting mostly of carbon dioxide. The atmospheric pressure at the planet's surface is 92 times that of the Earth. Venus has no carbon cycle to lock carbon back into rocks and surface features, nor does it seem to have any organic life to absorb it in biomass. Venus is believed to have previously possessed oceans,[12] but these evaporated as the temperature rose due to the runaway greenhouse effect.[13] The water has most likely dissociated, and, because of the lack of a planetary magnetic field, the hydrogen has been swept into interplanetary space by the solar wind.[14] Venus's surface is a dry desertscape with many slab-like rocks, periodically refreshed by volcanism.

    Venus is one of the four solar terrestrial planets, meaning that, like the Earth, it is a rocky body. In size and mass, it is very similar to the Earth, and is often described as Earth's "sister" or "twin".[15] The diameter of Venus is only 650 km less than the Earth's, and its mass is 81.5% of the Earth's. Conditions on the Venusian surface differ radically from those on Earth, due to its dense carbon dioxide atmosphere. The mass of the atmosphere of Venus is 96.5% carbon dioxide, with most of the remaining 3.5% being nitrogen.[16]

    The Venusian surface was a subject of speculation until some of its secrets were revealed by planetary science in the twentieth century. It was finally mapped in detail by Project Magellan in 1990–91. The ground shows evidence of extensive volcanism, and the sulfur in the atmosphere may indicate that there have been some recent eruptions.[17][18]

    About 80% of the Venusian surface is covered by smooth volcanic plains, consisting of 70% plains with wrinkle ridges and 10% smooth or lobate plains.[19] Two highland "continents" make up the rest of its surface area, one lying in the planet's northern hemisphere and the other just south of the equator. The northern continent is called Ishtar Terra, after Ishtar, the Babylonian goddess of love, and is about the size of Australia. Maxwell Montes, the highest mountain on Venus, lies on Ishtar Terra. Its peak is 11 km above the Venusian average surface elevation. The southern continent is called Aphrodite Terra, after the Greek goddess of love, and is the larger of the two highland regions at roughly the size of South America. A network of fractures and faults covers much of this area.[20]

    The absence of evidence of lava flow accompanying any of the visible caldera remains an enigma. The planet has few impact craters, demonstrating that the surface is relatively young, approximately 300–600 million years old.[21][22] As well as the impact craters, mountains, and valleys commonly found on rocky planets, Venus has a number of unique surface features. Among these are flat-topped volcanic features called farra, which look somewhat like pancakes and range in size from 20–50 km across, and 100–1,000 m high; radial, star-like fracture systems called novae; features with both radial and concentric fractures resembling spider webs, known as arachnoids; and coronae, circular rings of fractures sometimes surrounded by a depression. These features are volcanic in origin.[23]

    Most Venusian surface features are named after historical and mythological women.[24] Exceptions are Maxwell Montes, named after James Clerk Maxwell, and highland regions Alpha Regio, Beta Regio and Ovda Regio. The former three features were named before the current system was adopted by the International Astronomical Union, the body that oversees planetary nomenclature.[25]

    The longitudes of physical features on Venus are expressed relative to its prime meridian. The original prime meridian passed through the radar-bright spot at the center of the oval feature Eve, located south of Alpha Regio.[26] After the Venera missions were completed, the prime meridian was redefined to pass through the central peak in the crater Ariadne.[27][28]

    Much of the Venusian surface appears to have been shaped by volcanic activity. Venus has several times as many volcanoes as Earth, and it possesses some 167 large volcanoes that are over 100 km across. The only volcanic complex of this size on Earth is the Big Island of Hawaii.[23] This is not because Venus is more volcanically active than Earth, but because its crust is older. Earth's oceanic crust is continually recycled by subduction at the boundaries of tectonic plates, and has an average age of about 100 million years,[29] while the Venusian surface is estimated to be 300–600 million years old.[21][23]

    Several lines of evidence point to ongoing volcanic activity on Venus. During the Soviet Venera program, the Venera 11 and Venera 12 probes detected a constant stream of lightning, and Venera 12 recorded a powerful clap of thunder soon after it landed. The European Space Agency's Venus Express recorded abundant lightning in the high atmosphere.[30] While rainfall drives thunderstorms on Earth, there is no rainfall on the surface of Venus (though it does rain sulfuric acid in the upper atmosphere that evaporates around 25 km above the surface). One possibility is that ash from a volcanic eruption was generating the lightning. Another piece of evidence comes from measurements of sulfur dioxide concentrations in the atmosphere, which were found to drop by a factor of 10 between 1978 and 1986. This may imply that the levels had earlier been boosted by a large volcanic eruption.[31]

    There are almost a thousand impact craters on Venus evenly distributed across its surface. On other cratered bodies, such as the Earth and the Moon, craters show a range of states of degradation. On the Moon, degradation is caused by subsequent impacts, while on Earth, it is caused by wind and rain erosion. On Venus, about 85% of craters are in pristine condition. The number of craters, together with their well-preserved condition, indicates that the planet underwent a global resurfacing event about 300–600 million years ago,[21][22] followed by a decay in volcanism.[32] Earth's crust is in continuous motion, but it is thought that Venus cannot sustain such a process. Without plate tectonics to dissipate heat from its mantle, Venus instead undergoes a cyclical process in which mantle temperatures rise until they reach a critical level that weakens the crust. Then, over a period of about 100 million years, subduction occurs on an enormous scale, completely recycling the crust.[23]

    Venusian craters range from 3 km to 280 km in diameter. There are no craters smaller than 3 km, because of the effects of the dense atmosphere on incoming objects. Objects with less than a certain kinetic energy are slowed down so much by the atmosphere that they do not create an impact crater.[33] Incoming projectiles less than 50 meters in diameter will fragment and burn up in the atmosphere before reaching the ground.[34]

    Without seismic data or knowledge of its moment of inertia, there is little direct information about the internal structure and geochemistry of Venus.[35] The similarity in size and density between Venus and Earth suggests that they share a similar internal structure: a core, mantle, and crust. Like that of Earth, the Venusian core is at least partially liquid because the two planets have been cooling at about the same rate.[36] The slightly smaller size of Venus suggests that pressures are significantly lower in its deep interior than Earth. The principal difference between the two planets is the lack of evidence for plate tectonics on Venus, possibly because its crust is too strong to subduct without water to make it less viscous. This results in reduced heat loss from the planet, preventing it from cooling and providing a likely explanation for its lack of an internally generated magnetic field.[37] Instead, Venus may lose its internal heat in periodic major resurfacing events.[21]

    Cloud structure in the Venusian atmosphere in 1979, revealed by ultraviolet observations by Pioneer Venus OrbiterVenus has an extremely dense atmosphere, which consists mainly of carbon dioxide and a small amount of nitrogen. The atmospheric mass is 93 times that of Earth's atmosphere while the pressure at the planet's surface is about 92 times that at Earth's surface—a pressure equivalent to that at a depth of nearly 1 kilometer under Earth's oceans. The density at the surface is 65 kg/m³ (6.5% that of water). The CO2-rich atmosphere, along with thick clouds of sulfur dioxide, generates the strongest greenhouse effect in the Solar System, creating surface temperatures of over 460 °C (860 °F).[38] This makes the Venusian surface hotter than Mercury's which has a minimum surface temperature of −220 °C and maximum surface temperature of 420 °C,[39] even though Venus is nearly twice Mercury's distance from the Sun and thus receives only 25% of Mercury's solar irradiance. The surface of Venus is often said to resemble the mythical Hell.[40]

    Studies have suggested that several billion years ago the Venusian atmosphere was much more like Earth's than it is now, and that there were probably substantial quantities of liquid water on the surface, but a runaway greenhouse effect was caused by the evaporation of that original water, which generated a critical level of greenhouse gases in its atmosphere.[41] Although the surface conditions on the planet are no longer hospitable to any Earthlike life that may have formed prior to this event, the possibility that a habitable niche still exists in the lower and middle cloud layers of Venus can not yet be excluded.[42]

    Thermal inertia and the transfer of heat by winds in the lower atmosphere mean that the temperature of the Venusian surface does not vary significantly between the night and day sides, despite the planet's extremely slow rotation. Winds at the surface are slow, moving at a few kilometers per hour, but because of the high density of the atmosphere at the Venusian surface, they exert a significant amount of force against obstructions, and transport dust and small stones across the surface. This alone would make it difficult for a human to walk through, even if the heat and lack of oxygen were not a problem.[43]

    Above the dense CO2 layer are thick clouds consisting mainly of sulfur dioxide and sulfuric acid droplets.[44][45] These clouds reflect about 60% of the sunlight that falls on them back into space, and prevent the direct observation of the Venusian surface in visible light. The permanent cloud cover means that although Venus is closer than Earth to the Sun, the Venusian surface is not as well lit. Strong 300 km/h winds at the cloud tops circle the planet about every four to five earth days.[46] Venusian winds move at up to 60 times the speed of the planet's rotation, while Earth's fastest winds are only 10% to 20% rotation speed.[47]

    The surface of Venus is effectively isothermal; it retains a constant temperature not only between day and night but between the equator and the poles.[2][48] The planet's minute axial tilt (less than three degrees, compared with 23 degrees for Earth), also minimizes seasonal temperature variation.[49] The only appreciable variation in temperature occurs with altitude. In 1995, the Magellan probe imaged a highly reflective substance at the tops of the highest mountain peaks which bore a strong resemblance to terrestrial snow. This substance arguably formed from a similar process to snow, albeit at a far higher temperature. Too volatile to condense on the surface, it rose in gas form to cooler higher elevations, where it then fell as precipitation. The identity of this substance is not known with certainty, but speculation has ranged from elemental tellurium to lead sulfide (galena).[50]

    The clouds of Venus are capable of producing lightning much like the clouds on Earth.[51] The existence of lightning had been controversial since the first suspected bursts were detected by the Soviet Venera probes. In 2006–07 Venus Express clearly detected whistler mode waves, the signatures of lightning. Their intermittent appearance indicates a pattern associated with weather activity. The lightning rate is at least half of that on Earth.[51] In 2007 the Venus Express probe discovered that a huge double atmospheric vortex exists at the south pole of the planet.[52][53]

    Another discovery made by the Venus Express probe in 2011 is that an ozone layer exists high in the atmosphere of Venus.[54]

    In 1967, Venera-4 found that the Venusian magnetic field is much weaker than that of Earth. This magnetic field is induced by an interaction between the ionosphere and the solar wind,[55][56] rather than by an internal dynamo in the core like the one inside the Earth. Venus' small induced magnetosphere provides negligible protection to the atmosphere against cosmic radiation. This radiation may result in cloud-to-cloud lightning discharges.[57]

    The lack of an intrinsic magnetic field at Venus was surprising given that it is similar to Earth in size, and was expected also to contain a dynamo at its core. A dynamo requires three things: a conducting liquid, rotation, and convection. The core is thought to be electrically conductive and, while its rotation is often thought to be too slow, simulations show that it is adequate to produce a dynamo.[58][59] This implies that the dynamo is missing because of a lack of convection in the Venusian core. On Earth, convection occurs in the liquid outer layer of the core because the bottom of the liquid layer is much hotter than the top. On Venus, a global resurfacing event may have shut down plate tectonics and led to a reduced heat flux through the crust. This caused the mantle temperature to increase, thereby reducing the heat flux out of the core. As a result, there is not an internal geodynamo that can drive a magnetic field. Instead the heat energy from the core is being used to reheat the crust.[60]

    One possibility is that Venus has no solid inner core,[61] or its core is not currently cooling, so that the entire liquid part of the core is at approximately the same temperature. Another possibility is that its core has already completely solidified. The state of the core is highly dependent on the concentration of sulfur, which is unknown at present.[60]

    The weak magnetosphere around Venus means that the solar wind is interacting directly with the outer atmosphere of the planet. Here, ions of hydrogen and oxygen are being created by the dissociation of neutral molecules from ultraviolet radiation. The solar wind then supplies energy that gives some of these ions sufficient velocity to escape the planet's gravity field. This erosion process results in a steady loss of low mass hydrogen, helium, and oxygen ions, while higher mass molecules such as carbon dioxide are more likely to be retained. Atmospheric erosion by the solar wind most likely led to the loss of most of the planet's water during the first billion years after it formed. The erosion has increased the ratio of higher mass deuterium to lower mass hydrogen in the upper atmosphere by a multiple of 150 times the ratio in the lower atmosphere.[62]

    Venus orbits the Sun at an average distance of about 108 million kilometers (about 0.7 AU), and completes an orbit every 224.65 days. Venus is the second planet from the Sun and it revolves round the Sun approximately 1.6 times in Earth's 365 days. The orbital position and rotation of Venus shown at 10 Earth-day intervals from 0 to 250 days. The position of the point of the surface that was the antisolar point at day zero is indicated by a cross. As a consequence of its slow retrograde rotation, any given point on Venus has nearly 60 terrestrial days of continuous illumination and an equivalent period of darkness.Venus orbits the Sun at an average distance of about 108 million kilometers (about 0.7 AU), and completes an orbit every 224.65 days. Although all planetary orbits are elliptical, Venus is the closest to circular, with an eccentricity of less than 0.01.[2] When Venus lies between the Earth and the Sun, a position known as "inferior conjunction", it makes the closest approach to Earth of any planet, lying at an average distance of 41 million km during inferior conjunction.[2] The planet reaches inferior conjunction every 584 days, on average.[2] Due to the decreasing eccentricity of Earth, the minimum distances will become greater. From the year 1 to 5383, there are 526 approaches less than 40 million km; then there are none for about 60,200 years.[63] During periods of greater eccentricity Venus can come as close as 38.2 million km.[2]

    All the planets of the Solar System orbit in a counter-clockwise direction as viewed from above the Sun's north pole: most planets also rotate counter-clockwise but Venus rotates clockwise (called "retrograde" rotation) once every 243 Earth days—by far the slowest rotation period of any major planet. The equator of the Venusian surface rotates at 6.5 km/h while on Earth rotation speed at the equator is about 1,670 km/h.[64] A Venusian sidereal day thus lasts longer than a Venusian year (243 versus 224.7 Earth days). Because of the retrograde rotation the length of a solar day on Venus is significantly shorter than the sidereal day. As a result of Venus's relatively long solar day, one Venusian year is about 1.92 Venusian days long.[11] To an observer on the surface of Venus the Sun would appear to rise in the west and set in the east and the time from one sunrise to the next would be 116.75 Earth days (making the Venusian solar day shorter than Mercury's 176 Earth days).[11]

    Venus may have formed from the solar nebula with a different rotation period and obliquity, reaching to its current state because of chaotic spin changes caused by planetary perturbations and tidal effects on its dense atmosphere, a change that would have occurred over the course of billions of years. The rotation period of Venus may represent an equilibrium state between tidal locking to the Sun's gravitation, which tends to slow rotation, and an atmospheric tide created by solar heating of the thick Venusian atmosphere.[65][66] A curious aspect of the Venusian orbit and rotation periods is that the 584-day average interval between successive close approaches to the Earth is almost exactly equal to five Venusian solar days. Whether this relationship arose by chance or is the result of tidal locking with the Earth is unknown.[67]

    Venus currently has no natural satellite,[68] though the asteroid 2002 VE68 presently maintains a quasi-orbital relationship with it.[69] In the 17th century Giovanni Cassini reported a moon orbiting Venus which was named Neith and there were numerous reported sightings over the following 200 years but it was ultimately determined that most were stars in the vicinity. Alex Alemi's and David Stevenson's 2006 study of models of the early Solar System at the California Institute of Technology shows that it is likely that billions of years ago Venus had at least one moon created by a huge impact event.[70][71] About 10 million years later, according to the study, another impact reversed the planet's spin direction and caused the Venusian moon gradually to spiral inward[72] until it collided and merged with Venus. If later impacts created moons these also were absorbed in the same way. An alternative explanation for the lack of satellites is the effect of strong solar tides, which can destabilize large satellites orbiting the inner terrestrial planets.[68]

    Venus is always brighter than the brightest starsVenus is always brighter than any star. The greatest luminosity, apparent magnitude −4.9,[8] occurs during crescent phase when it is near the Earth. Venus fades to about magnitude −3 when it is backlit by the Sun.[7] The planet is bright enough to be seen in the middle of the day when the sky is very clear,[73] and the planet can be easy to see when the Sun is low on the horizon. As an inferior planet, it always lies within about 47° of the Sun.[9]

    Venus "overtakes" the Earth every 584 days as it orbits the Sun.[2] As it does so, it changes from the "Evening star", visible after sunset, to the "Morning star", visible before sunrise. While Mercury, the other inferior planet, reaches a maximum elongation of only 28° and is often difficult to discern in twilight, Venus is hard to miss when it is at its brightest. Its greater maximum elongation means it is visible in dark skies long after sunset. As the brightest point-like object in the sky, Venus is a commonly misreported "unidentified flying object". U.S. President Jimmy Carter reported having seen a UFO in 1969, which later analysis suggested was probably the planet. Countless other people have mistaken Venus for something more exotic.[74]

    As it moves around its orbit, Venus displays phases in a telescopic view like those of the Moon: In the phases of Venus the planet presents a small "full" image when it is on the opposite side of the Sun. It shows a larger "quarter phase" when it is at its maximum elongations from the Sun. Venus is at its brightest in the night sky and presents a much larger "thin crescent" in telescopic views as it comes around to the near side between the Earth and the Sun. Venus is at its largest and presents its "new phase" when it is between the Earth and the Sun. Since it has an atmosphere it can be seen in a telescope by the halo of light refracted around the planet.[9]

    The Venusian orbit is slightly inclined relative to the Earth's orbit; thus, when the planet passes between the Earth and the Sun, it usually does not cross the face of the Sun. Transits of Venus do occur when the planet's inferior conjunction coincides with its presence in the plane of the Earth's orbit. Transits of Venus occur in cycles of 243 years with the current pattern of transits being pairs of transits separated by eight years, at intervals of about 105.5 years or 121.5 years. The most recent transit was in June 2004; the next will be June 5–6 2012. The preceding pair of transits occurred in December 1874 and December 1882; the following pair will occur in December 2117 and December 2125.[75] Historically, transits of Venus were important, because they allowed astronomers to directly determine the size of the astronomical unit, and hence the size of the Solar System. Captain Cook's exploration of the east coast of Australia came after he had sailed to Tahiti in 1768 to observe a transit of Venus.[76][77]

    A long-standing mystery of Venus observations is the so-called Ashen light—an apparent weak illumination of the dark side of the planet, seen when the planet is in the crescent phase. The first claimed observation of ashen light was made as long ago as 1643, but the existence of the illumination has never been reliably confirmed. Observers have speculated that it may result from electrical activity in the Venusian atmosphere, but it may be illusory, resulting from the physiological effect of observing a very bright crescent-shaped object.[78]

    The Venus tablet of Ammisaduqa, dated 1581 BC, records the observations of Babylonian astrologers. It refers to Venus as Nin-dar-an-na, or "bright queen of the sky".Venus was known to ancient civilizations both as the "morning star" and as the "evening star", names that reflect the early understanding that these were two separate objects. The Venus tablet of Ammisaduqa, dated 1581 BC, shows that the Babylonians understood that the two were a single object, referred to in the tablet as the "bright queen of the sky," and could support this view with detailed observations.[79] The Greeks thought of the two as separate stars, Phosphorus and Hesperus, until the time of Pythagoras in the sixth century BC.[80] The Romans designated the morning aspect of Venus as Lucifer, literally "Light-Bringer", and the evening aspect as Vesper.

    The transit of Venus was first observed in 1032 by the Persian astronomer Avicenna, who concluded that Venus is closer to the Earth than the Sun,[81] and established that Venus was, at least sometimes, below the Sun.[82] In the 12th century, the Andalusian astronomer Ibn Bajjah observed "two planets as black spots on the face of the Sun," which was later identified as the transit of Venus and Mercury by the Maragha astronomer Qotb al-Din Shirazi in the 13th century.[83]

    Galileo's discovery that Venus showed phases (while being never very far from the Sun in our sky) proved that it orbits the Sun and not the EarthWhen the Italian physicist Galileo Galilei first observed the planet in the early 17th century, he found that it showed phases like the Moon, varying from crescent to gibbous to full and vice versa. When Venus is furthest from the Sun in the sky it shows a half-lit phase and when it is closest to the Sun in the sky it shows as a crescent or full phase. This could be possible only if Venus orbited the Sun, and this was among the first observations to clearly contradict the Ptolemaic geocentric model that the Solar System was concentric and centered on the Earth.[84]

    The atmosphere of Venus was discovered in 1761 by Russian polymath Mikhail Lomonosov.[85][86] Venus' atmosphere was observed in 1790 by German astronomer Johann Schröter. Schröter found that when the planet was a thin crescent, the cusps extended through more than 180°. He correctly surmised that this was due to scattering of sunlight in a dense atmosphere. Later, American astronomer Chester Smith Lyman observed a complete ring around the dark side of the planet when it was at inferior conjunction, providing further evidence for an atmosphere.[87] The atmosphere complicated efforts to determine a rotation period for the planet, and observers such as Italian-born astronomer Giovanni Cassini and Schröter incorrectly estimated periods of about 24 hours from the motions of markings on the planet's apparent surface.[88]

    Little more was discovered about Venus until the 20th century. Its almost featureless disc gave no hint what its surface might be like, and it was only with the development of spectroscopic, radar and ultraviolet observations that more of its secrets were revealed. The first UV observations were carried out in the 1920s, when Frank E. Ross found that UV photographs revealed considerable detail that was absent in visible and infrared radiation. He suggested that this was due to a very dense yellow lower atmosphere with high cirrus clouds above it.[89]

    Spectroscopic observations in the 1900s gave the first clues about the Venusian rotation. Vesto Slipher tried to measure the Doppler shift of light from Venus, but found that he could not detect any rotation. He surmised that the planet must have a much longer rotation period than had previously been thought.[90] Later work in the 1950s showed that the rotation was retrograde. Radar observations of Venus were first carried out in the 1960s, and provided the first measurements of the rotation period which were close to the modern value.[91]

    Radar observations in the 1970s revealed details of the Venusian surface for the first time. Pulses of radio waves were beamed at the planet using the 300 m radio telescope at Arecibo Observatory, and the echoes revealed two highly reflective regions, designated the Alpha and Beta regions. The observations also revealed a bright region attributed to mountains, which was called Maxwell Montes.[92] These three features are now the only ones on Venus which do not have female names.[93]

    Mariner 2, launched in 1962The first robotic space probe mission to Venus, and the first to any planet, began on February 12, 1961 with the launch of the Venera 1 probe. The first craft of the otherwise highly successful Soviet Venera program, Venera 1 was launched on a direct impact trajectory, but contact was lost seven days into the mission, when the probe was about 2 million km from Earth. It was estimated to have passed within 100,000 km from Venus in mid-May.[94]

    The United States exploration of Venus also started badly with the loss of the Mariner 1 probe on launch. The subsequent Mariner 2 mission enjoyed greater success, and after a 109-day transfer orbit on December 14, 1962 it became the world's first successful interplanetary mission, passing 34,833 km above the surface of Venus. Its microwave and infrared radiometers revealed that while the Venusian cloud tops were cool, the surface was extremely hot—at least 425 °C, finally ending any hopes that the planet might harbor ground-based life. Mariner 2 also obtained improved estimates of its mass and of the astronomical unit, but was unable to detect either a magnetic field or radiation belts.[95]

    The Soviet Venera 3 probe crash-landed on Venus on March 1, 1966. It was the first man-made object to enter the atmosphere and strike the surface of another planet, though its communication system failed before it was able to return any planetary data.[96] Venus's next encounter with an unmanned probe came on October 18, 1967 when Venera 4 successfully entered the atmosphere and deployed a number of science experiments. Venera 4 showed that the surface temperature was even hotter than Mariner 2 had measured at almost 500 °C, and that the atmosphere was about 90 to 95% carbon dioxide. The Venusian atmosphere was considerably denser than Venera 4's designers had anticipated, and its slower than intended parachute descent meant that its batteries ran down before the probe reached the surface. After returning descent data for 93 minutes, Venera 4's last pressure reading was 18 bar at an altitude of 24.96 km.[96]

    Another probe arrived at Venus one day later on October 19, 1967 when Mariner 5 conducted a flyby at a distance of less than 4000 km above the cloud tops. Mariner 5 was originally built as backup for the Mars-bound Mariner 4, but when that mission was successful, the probe was refitted for a Venus mission. A suite of instruments more sensitive than those on Mariner 2, in particular its radio occultation experiment, returned data on the composition, pressure and density of the Venusian atmosphere.[97] The joint Venera 4 – Mariner 5 data were analyzed by a combined Soviet-American science team in a series of colloquia over the following year,[98] in an early example of space cooperation.[99]

    Armed with the lessons and data learned from Venera 4, the Soviet Union launched the twin probes Venera 5 and Venera 6 five days apart in January 1969; they encountered Venus a day apart on May 16 and May 17 that year. The probes were strengthened to improve their crush depth to 25 bar and were equipped with smaller parachutes to achieve a faster descent. Since then-current atmospheric models of Venus suggested a surface pressure of between 75 and 100 bar, neither was expected to survive to the surface. After returning atmospheric data for a little over fifty minutes, they both were crushed at altitudes of approximately 20 km before going on to strike the surface on the night side of Venus.[96]

    Venera 7 represented an effort to return data from the planet's surface, and was constructed with a reinforced descent module capable of withstanding a pressure of 180 bar. The module was pre-cooled before entry and equipped with a specially reefed parachute for a rapid 35-minute descent. Entering the atmosphere on December 15, 1970, the parachute is believed to have partially torn during the descent, and the probe struck the surface with a hard, yet not fatal, impact. Probably tilted onto its side, it returned a weak signal supplying temperature data for 23 minutes, the first telemetry received from the surface of another planet.[96]

    The Venera program continued with Venera 8 sending data from the surface for 50 minutes, after entering the atmosphere on July 22, 1972. Venera 9, which entered the atmosphere of Venus on October 22, 1975, and Venera 10, which entered the atmosphere three days later on October 25, sent the first images of the Venusian landscape. The two landing sites presented very different terrain in the immediate vicinities of the landers: Venera 9 had landed on a 20 degree slope scattered with boulders around 30–40 cm across; Venera 10 showed basalt-like rock slabs interspersed with weathered material.[100]

    In the meantime, the United States had sent the Mariner 10 probe on a gravitational slingshot trajectory past Venus on its way to Mercury. On February 5, 1974, Mariner 10 passed within 5790 km of Venus, returning over 4000 photographs as it did so. The images, the best then achieved, showed the planet to be almost featureless in visible light, but ultraviolet light revealed details in the clouds that had never been seen in Earth-bound observations.[101]

    The American Pioneer Venus project consisted of two separate missions.[102] The Pioneer Venus Orbiter was inserted into an elliptical orbit around Venus on December 4, 1978, and remained there for over thirteen years studying the atmosphere and mapping the surface with radar. The Pioneer Venus Multiprobe released a total of four probes which entered the atmosphere on December 9, 1978, returning data on its composition, winds and heat fluxes.[103]

    Four more Venera lander missions took place over the next four years, with Venera 11 and Venera 12 detecting Venusian electrical storms;[104] and Venera 13 and Venera 14, landing four days apart on March 1 and March 5, 1982, returning the first color photographs of the surface. All four missions deployed parachutes for braking in the upper atmosphere, but released them at altitudes of 50 km, the dense lower atmosphere providing enough friction to allow for an unaided soft landing. Both Venera 13 and 14 analyzed soil samples with an on-board X-ray fluorescence spectrometer, and attempted to measure the compressibility of the soil with an impact probe.[104] Venera 14, though, had the misfortune to strike its own ejected camera lens cap and its probe failed to contact the soil.[104] The Venera program came to a close in October 1983 when Venera 15 and Venera 16 were placed in orbit to conduct mapping of the Venusian terrain with synthetic aperture radar.[105]

    In 1985 the Soviet Union took advantage of the opportunity to combine missions to Venus and Comet Halley, which passed through the inner Solar System that year. En route to Halley, on June 11 and June 15, 1985 the two spacecraft of the Vega program each dropped a Venera-style probe (of which Vega 1's partially failed) and released a balloon-supported aerobot into the upper atmosphere. The balloons achieved an equilibrium altitude of around 53 km, where pressure and temperature are comparable to those at Earth's surface. They remained operational for around 46 hours, and discovered that the Venusian atmosphere was more turbulent than previously believed, and subject to high winds and powerful convection cells.[106][107]

    The United States' Magellan probe was launched on May 4, 1989 with a mission to map the surface of Venus with radar.[25] The high-resolution images it obtained during its 4½ years of operation far surpassed all prior maps and were comparable to visible-light photographs of other planets. Magellan imaged over 98% of the Venusian surface by radar[108] and mapped 95% of its gravity field. In 1994, at the end of its mission, Magellan was deliberately sent to its destruction into the atmosphere of Venus to quantify its density.[109] Venus was observed by the Galileo and Cassini spacecraft during flybys on their respective missions to the outer planets, but Magellan would otherwise be the last dedicated mission to Venus for over a decade.[110][111]

    NASA's MESSENGER mission to Mercury performed two flybys of Venus in October 2006 and June 2007, to slow its trajectory for an eventual orbital insertion of Mercury in March 2011. MESSENGER collected scientific data on both those flybys.[112]

    The Venus Express probe was designed and built by the European Space Agency. Launched on November 9, 2005 by a Russian Soyuz-Fregat rocket procured through Starsem, it successfully assumed a polar orbit around Venus on April 11, 2006.[113] The probe is undertaking a detailed study of the Venusian atmosphere and clouds, including mapping of the planet's plasma environment and surface characteristics, particularly temperatures. One of the first results emerging from Venus Express is the discovery that a huge double atmospheric vortex exists at the south pole of the planet.[113]


    The Japan Aerospace Exploration Agency (JAXA) devised a Venus orbiter, Akatsuki (formerly "Planet-C"), which was launched on May 20, 2010 but the craft failed to enter orbit in December 2010. Hopes remain that the probe can successfully hibernate and make another insertion attempt in six years. Planned investigations included surface imaging with an infrared camera and experiments designed to confirm the presence of lightning as well as the determination of the existence of current surface volcanism.[115]

    The European Space Agency (ESA) hopes to launch a mission to Mercury in 2014, called BepiColombo, which will perform two flybys of Venus before it reaches Mercury orbit in 2020.[116]

    Under its New Frontiers Program, NASA has proposed a lander mission called the Venus In-Situ Explorer to land on Venus to study surface conditions and investigate the elemental and mineralogical features of the regolith. The probe would be equipped with a core sampler to drill into the surface and study pristine rock samples not weathered by the very harsh surface conditions. A Venus atmospheric and surface probe mission, "Surface and Atmosphere Geochemical Explorer" (SAGE), was selected by NASA as a candidate mission study in the 2009 New Frontiers selection,[117] but the mission was not selected for flight.

    The Venera-D (Russian: Венера-Д) probe is a proposed Russian space probe to Venus, to be launched around 2016 with its goal to make remote-sensing observations around the planet Venus and deploying a lander, based on the Venera design, capable of surviving for a long duration on the planet's surface. Other proposed Venus exploration concepts include rovers, balloons, and airplanes.[118]

    A manned Venus flyby mission, using Apollo program hardware, was proposed in the late 1960s.[119] The mission was planned to launch in late October or early November 1973, and would have used a Saturn V to send three men to fly past Venus in a flight lasting approximately one year. The spacecraft would have passed approximately 5,000 kilometres from the surface of Venus about four months later.[119]

    This is a list of attempted and successful spacecraft that have left Earth to explore Venus more closely.[120] Venus has also been imaged by the Hubble Space Telescope in Earth orbit, and distant telescopic observations is another source of information about Venus.

    Responsible Mission Launch Elements and Result Notes
    Timeline by NASA Goddard Space Flight Center (up to 2011)[120]
    USSR Sputnik 7 01961-02-04 February 4, 1961 Impact (attempted)
    USSR Venera 1 01961-02-12 February 12, 1961 Flyby (contact lost)
    USA Mariner 1 01962-07-22 July 22, 1962 Flyby (launch failure)
    USSR Sputnik 19 01962-08-25 August 25, 1962 Flyby (attempted)
    USA Mariner 2 01962-08-27 August 27, 1962 Flyby
    USSR Sputnik 20 01962-09-01 September 1, 1962 Flyby (attempted)
    USSR Sputnik 21 01962-09-12 September 12, 1962 Flyby (attempted)
    USSR Cosmos 21 01963-11-11 November 11, 1963 Attempted Venera test flight?
    USSR Venera 1964A 01964-02-19 February 19, 1964 Flyby (launch failure)
    USSR Venera 1964B 01964-03-01 March 1, 1964 Flyby (launch failure)
    USSR Cosmos 27 01964-03-27 March 27, 1964 Flyby (attempted)
    USSR Zond 1 01964-04-02 April 2, 1964 Flyby (contact lost)
    USSR Venera 2 01965-11-12 November 12, 1965 Flyby (contact lost)
    USSR Venera 3 01965-11-16 November 16, 1965 Lander (contact lost)
    USSR Cosmos 96 01965-11-23 November 23, 1965 Lander (attempted?)
    USSR Venera 1965A 01965-11-23 November 23, 1965 Flyby (launch failure)
    USSR Venera 4 01967-06-12 June 12, 1967 Probe
    USA Mariner 5 01967-06-14 June 14, 1967 Flyby
    USSR Cosmos 167 01967-06-17 June 17, 1967 Probe (attempted)
    USSR Venera 5 01969-01-05 January 5, 1969 Probe
    USSR Venera 6 01969-01-10 January 10, 1969 Probe
    USSR Venera 7 01970-08-17 August 17, 1970 Lander
    USSR Cosmos 359 01970-08-22 August 22, 1970 Probe (attempted)
    USSR Venera 8 01972-03-27 March 27, 1972 Probe
    USSR Cosmos 482 01972-03-31 March 31, 1972 Probe (attempted)
    USA Mariner 10 01973-11-04 November 4, 1973 Flyby Mercury flyby
    USSR Venera 9 01975-06-08 June 8, 1975 Orbiter and lander
    USSR Venera 10 01975-06-14 June 14, 1975 Orbiter and lander
    USA Pioneer Venus 1 01978-05-20 May 20, 1978 Orbiter
    USA Pioneer Venus 2 01978-08-08 August 8, 1978 Probes
    USSR Venera 11 01978-09-09 September 9, 1978 Flyby bus and lander
    USSR Venera 12 01978-09-14 September 14, 1978 Flyby bus and lander
    USSR Venera 13 01981-10-30 October 30, 1981 Flyby bus and lander
    USSR Venera 14 01981-11-04 November 4, 1981 Flyby bus and lander
    USSR Venera 15 01983-06-02 June 2, 1983 Orbiter
    USSR Venera 16 01983-06-07 June 7, 1983 Orbiter
    USSR Vega 1 01984-12-15 December 15, 1984 Lander and balloon Comet Halley flyby
    USSR Vega 2 01984-12-21 December 21, 1984 Lander and balloon Comet Halley flyby
    USA Magellan 01989-05-04 May 4, 1989 Orbiter
    USA Galileo 01989-10-18 October 18, 1989 Flyby Jupiter orbiter/probe
    USA Cassini 01997-10-15 October 15, 1997 Flyby Saturn orbiter
    USA MESSENGER 02004-08-03 August 3, 2004 Flyby (x2) Mercury orbiter
    ESA Venus Express 02005-11-09 November 9, 2005 Orbiter
    JPN Akatsuki 02010-12-07 December 7, 2010 Orbiter (attempted) Possible reattempt in 2016
    ESA
    JPN BepiColombo 02014-07 July 2014 Flyby (x2, Planned) Planned Mercury orbiter

    The adjective Venusian is commonly used for items related to Venus, though the Latin adjective is the rarely used Venerean; the archaic Cytherean is still occasionally encountered. Venus is the only planet in the Solar System that is named after a female figure.[a] (Three dwarf planets – Ceres, Eris and Haumea – along with many of the first discovered asteroids[121] and a number of moons (such as the Galilean moons) also have feminine names. Earth and its moon also have feminine names in many languages—Gaia/Terra, Selene/Luna—but the female mythological figures who personified them were named after them, not the other way around.)[122]

    As one of the brightest objects in the sky, Venus has been known since prehistoric times and as such has gained an entrenched position in human culture. It is described in Babylonian cuneiformic texts such as the Venus tablet of Ammisaduqa, which relates observations that possibly date from 1600 BC.[123] The Babylonians named the planet Ishtar (Sumerian Inanna), the personification of womanhood, and goddess of love.[124]

    The Ancient Egyptians believed Venus to be two separate bodies and knew the morning star as Tioumoutiri and the evening star as Ouaiti.[125] Likewise, believing Venus to be two bodies, the Ancient Greeks called the morning star Φωσφόρος, Phosphoros (Latinized Phosphorus), the "Bringer of Light" or Ἐωσφόρος, Eosphoros (Latinized Eosphorus), the "Bringer of Dawn". The evening star they called Hesperos (Latinized Hesperus) (Ἓσπερος, the "star of the evening"). By Hellenistic times, the ancient Greeks realized the two were the same planet,[126][127] which they named after their goddess of love, Aphrodite (Phoenician Astarte).[128] Hesperos would be translated into Latin as Vesper and Phosphoros as Lucifer ("Light Bearer"), a poetic term later used to refer to the fallen angel cast out of heaven.[b] The Romans, who derived much of their religious pantheon from the Greek tradition, named the planet Venus after their goddess of love.[129] Pliny the Elder (Natural History, ii,37) identified the planet Venus with Isis.[130]

    In Iranian mythology, especially in Persian mythology, the planet usually corresponds to the goddess Anahita. In some parts of Pahlavi literature the deities Aredvi Sura and Anahita are regarded as separate entities, the first one as a personification of the mythical river and the latter as a goddess of fertility which is associated with the planet Venus. As the goddess Aredvi Sura Anahita—and simply called Anahita as well—both deities are unified in other descriptions, e. g. in the Greater Bundahishn, and are represented by the planet. In the Avestan text Mehr Yasht (Yasht 10) there is a possible early link to Mithra. The Persian name of the planet today is "Nahid" which derives from Anahita and later in history from the Pahlavi language Anahid.[131][132][133][134]

    The planet Venus was important to the Maya civilization, who developed a religious calendar based in part upon its motions, and held the motions of Venus to determine the propitious time for events such as war. They named it Noh Ek', the Great Star, and Xux Ek', the Wasp Star. The Maya were aware of the planet's synodic period, and could compute it to within a hundredth part of a day.[135]

    The Maasai people named the planet Kileken, and have an oral tradition about it called The Orphan Boy.[136]

    Venus is important in many Australian aboriginal cultures, such as that of the Yolngu people in Northern Australia. The Yolngu gather after sunset to await the rising of Venus, which they call Barnumbirr. As she approaches, in the early hours before dawn, she draws behind her a rope of light attached to the Earth, and along this rope, with the aid of a richly decorated "Morning Star Pole", the people are able to communicate with their dead loved ones, showing that they still love and remember them. Barnumbirr is also an important creator-spirit in the Dreaming, and "sang" much of the country into life.[137]

    Venus plays a prominent role in Pawnee mythology. The Pawnee, a North American native tribe, until as late as 1838, practiced a morning star ritual in which a girl was sacrificed to the morning star.[138]

    In western astrology, derived from its historical connotation with goddesses of femininity and love, Venus is held to influence desire and sexual fertility.[139] In Indian Vedic astrology, Venus is known as Shukra,[140] meaning "clear, pure" or "brightness, clearness" in Sanskrit. One of the nine Navagraha, it is held to affect wealth, pleasure and reproduction; it was the son of Bhrgu, preceptor of the Daityas, and guru of the Asuras.[141] Modern Chinese, Japanese and Korean cultures refer to the planet literally as the "metal star" (金星), based on the Five elements.[142]

    In the metaphysical system of Theosophy, it is believed that on the etheric plane of Venus there is a civilization that existed hundreds of millions of years before Earth's[143] and it is also believed that the governing deity of Earth, Sanat Kumara, is from Venus.[144]

    The astronomical symbol for Venus is the same as that used in biology for the female sex: a circle with a small cross beneath.[145] The Venus symbol also represents femininity, and in Western alchemy stood for the metal copper.[145] Polished copper has been used for mirrors from antiquity, and the symbol for Venus has sometimes been understood to stand for the mirror of the goddess.[145]

    Perhaps the strangest appearance of Venus in literature is as the harbinger of destruction in Immanuel Velikovsky's Worlds in Collision (1950). In this intensely controversial book, Velikovsky argued that many seemingly unbelievable stories in the Old Testament are true recollections of times when Venus nearly collided with the Earth — when it was still a comet and had not yet become the docile planet that we know today. He contended that Venus caused most of the strange events of the Exodus. He cites legends in many other cultures (such as Greek, Mexican, Chinese and Indian) indicating that the effects of the near-collision were global. The scientific community rejected his wildly unorthodox book, but it became a bestseller.[146]

    The impenetrable Venusian cloud cover gave science fiction writers free rein to speculate on conditions at its surface; all the more so when early observations showed that not only was it very similar in size to Earth, it possessed a substantial atmosphere. Closer to the Sun than Earth, the planet was frequently depicted as warmer, but still habitable by humans.[147] The genre reached its peak between the 1930s and 1950s, at a time when science had revealed some aspects of Venus, but not yet the harsh reality of its surface conditions. Findings from the first missions to Venus showed the reality to be very different, and brought this particular genre to an end.[148] As scientific knowledge of Venus advanced, so science fiction authors endeavored to keep pace, particularly by conjecturing human attempts to terraform Venus.[149]

    Due to its extremely hostile conditions, a surface colony on Venus is out of the question with current technology. However, the atmospheric pressure and temperature approximately fifty kilometres above the surface are similar to those at the Earth's surface and Earth air (nitrogen and oxygen) would be a lifting gas in the Venusian atmosphere of mostly carbon dioxide. This has led to proposals for extensive "floating cities" in the Venusian atmosphere.[150] Aerostats (lighter-than-air balloons) could be used for initial exploration and ultimately for permanent settlements.[150] Among the many engineering challenges are the dangerous amounts of sulfuric acid at these heights.[150]

    Notes^ Goddesses such as Gaia and Terra were named after the Earth, and not vice versa.
    ^ Jerome translated Septuagint heosphoros and Hebrew helel as lucifer, in Isaiah 14:12.
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    orthodoxymoron
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    Post  orthodoxymoron Thu Jan 05, 2012 6:29 pm

    I have recently spoken of perceiving that I am in Conflict with Myself, Divinity, and Humanity -- in a Highly Idealistic Sense. As of this moment, I am in conflict with everyone and everything in the universe! Just kidding! Or am I? I really might be Universal Enemy Numero Uno! What if there is a blurring of the roles and personalities of Jesus, Lucifer, and Satan? Please don't get mad at me! What if Jesus turns out to be more of a rebel than we thought? What if most beings in the universe consider Jesus to be Satan -- as a rebel against God the Father and/or God the Mother? (The King and Queen of Heaven?) Who knows? Who is brave enough (or foolish enough) to consider ALL of the possibilities before arriving at a conclusion? Why is there hardly anything in the Bible about Lucifer? Do some people become Atheists to avoid having to deal with Dark Theological Realities? I wonder. Can you imagine being an Ambassador Between Divinity and Humanity? What if Divinity were Reptilian in Nature? Think of meeting in one room with a group of Reptilians for five-hours -- meeting in another room with a group of Humans for five-hours -- and then meeting in another room with the Reptilian-Leader and the Human-Leader for five-hours -- to try to resolve an ancient and ongoing dispute regarding the Original and Unpardonable Sin -- complete with discussions concerning Karmic-Debt and Solar System Governance. Imagine doing this 365 days per Earth-year -- with one day off, every four-years? What if Jesus turns out to be a lot like Teal'C and Doctor Who? Who? How about Doctor Melchizedek? What would King David say? Consider Responsible-Freedom and Constructive-Competition -- relative to the Law of God, the Sovereignty of God, Universal-Security, and Solar System Governance. What if Earth Humanity is a Fly in the Ointment -- which is about to be swatted? If a Responsibility-Based United States of the Solar System were allowed to exist, complete with Human-Sovereignty -- would this create a Universe-Wide Civil-War of sorts? Would a United States of the Solar System be Precedent-Setting, with Implications and Ramifications Throughout the Entire Universe? This might be a helluva lot more complex than we think. We might be in a helluva lot more trouble than we think. Perhaps we do not live in a Forgive and Forget Universe. Perhaps This is All About Loyalty -- Rather Than Reason or Ethics. What is the relationship (if any) between the words 'Freedom' and 'Rebellion'? What about 'Freedom' and 'Anarchy'? Does adding the word 'Responsibility' to 'Freedom' make 'Freedom' non-rebellious in nature? What about 'Freedom' and 'Competition'? Is 'Absolute Obedience to God' the Way of the Universe -- Going Back Billions and Trillions of Years? Is there a legitimate 'Middle-Way' in this matter? Is 'Namaste' really 'Heresy'? Are we dealing with Osiris, Isis, Set, and a Reptilian-Queen from Orion versus Meek and Mild Horus? If so, what chance do we have? Just something to think about -- to brighten-up your day!

    1. https://www.youtube.com/watch?v=w6eTbhHE0jM
    2. https://www.youtube.com/watch?v=rPrTAHRlOI0
    3. https://www.youtube.com/watch?v=C_5ANw7Q6J4&feature=endscreen&NR=1

    Please watch this interview of Dr. A. Graham Maxwell by Dr. David Larson. https://www.youtube.com/watch?v=pBjkZ5WzBfc PLEASE WATCH THE PORTION OF THIS VIDEO, STARTING AT 01:15:00, BUT PARTICULARLY AT 01:20:00, REPEATEDLY, REGARDING GOD BEING WILLING TO LOSE THE HUMAN RACE, AND START OVER BY CREATING ANOTHER RACE, RATHER THAN PLACE THE GOVERNANCE OF THE UNIVERSE IN PERIL. THINK ABOUT WHAT I KEEP SAYING THROUGHOUT THIS THREAD. I REALLY THINK WE MIGHT BE ON THE BRINK OF EXTINCTION. Consider these videos, one more time:

    1. https://www.youtube.com/watch?v=nyKy8_sF4xY
    2. https://www.youtube.com/watch?v=x8YK_ad7Us0&feature=related

    Consider the following videos, one more time. Turn the volume down 75% on the second one. Watch the first 20 seconds of the first one, and then switch to the second one and start it, while leaving the first one running. Warning. The effect is overwhelming. At least it is for me. It leaves me in tears every time I watch it, and I can't stop watching it. I've been thinking about the second video, on a daily-basis, for many months.

    1. https://www.youtube.com/watch?v=5U6TOo7NzkQ&feature=channel_video_title
    2. https://www.youtube.com/watch?v=5oFYAmHKLTg&feature=related

    Here is another video regarding Roman Catholicism. https://www.youtube.com/watch?v=AvID3lRyYIc&feature=related I continue to think that Egypt, Rome, and London should be at the center of our exoteric and esoteric studies. Don't bypass these three places. The world, solar system, and universe-wide realities might not be very nice, to say the least. Perhaps the Powers That Be are doing the best they can, under the circumstances. I'm not saying they are, but who knows what governance realities they really have to deal with. Things might not be very nice at the top. I doubt that they are, which is why I am both a friend and an enemy of the church and the powers that be. I continue to admire and desire the Royal Model Combined With the Servant Model -- Applied to Politics and Religion -- but I continue to have HUGE problems with the Sacrificial System (in all of it's forms) -- which is one reason why I am so conflicted regarding the Monarchy, the Papacy, and Washington D.C. O Wretched Man That I Am!!! Especially when no one wants to talk to me, let alone give me the time of day. Is it time for me just to hold the coats, and watch the fur fly? Should I just try to help clean-up the mess in my next incarnation? Or, will any of us have a next incarnation into male and female human physicality? What if all of us will find ourselves reincarnated as Hermaphrodite-Reptilians, in prostrate reverential worship of a Draconian Reptilian Queen, somewhere beyond M-42 in Orion? I don't wish to be blasphemous or alarmist, but I do wish to consider ALL of the possibilities regarding the most important issues imaginable -- especially when the standard answers make very little sense. Here's another interesting video (from 1986!!). https://www.youtube.com/watch?v=YlqBJsXsIYM&feature=fvwp&NR=1 I'm frankly bracing for an ongoing good v evil struggle in this solar system. I will continue to attempt to be idealistic, but I think things will continue to be highly problematic for a very long time, regardless of any regime changes. If the bad-guys are tossed-out, some really bad-guys might take over. I hate to be cynical, but there might be several solar system leadership changes before things really settle down, and we finally achieve Peace on Earth, and Peace Throughout the Solar System. I just think things are so bad, and so out of control, that things will probably get a lot worse before they get better. I even see problems in some of my idealistic ideas, and I will publicly correct my own mistakes, I hope. But really, people tend to mostly gloss-over and cover-up their mistakes. Surgeons have been known to bury their mistakes. Think about it.
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    orthodoxymoron
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    Post  orthodoxymoron Fri Jan 06, 2012 1:42 am

    Perhaps I should take another look at Thoth. I still have a mental-block connected with Egyptology, but I seem to be able to deal with it if I focus upon Christocentric Biblical Egyptology, rather than just getting lost in Egyptology as usual. https://www.youtube.com/watch?v=khNGt8sJOQE I'm planning on rereading 'Jesus: Last of the Pharaohs' by Ralph Ellis -- and 'The Historical Jesus and the Mythical Christ' by Gerald Massey. Perhaps if I do this several times, I will have enough of an intellectual and emotional foundation, to be able to really absorb the more difficult and obscure aspects of Egyptology. A very mysterious individual told me that 'Tehuti is important'. What do you suppose they meant by that? I once knew someone who had a scorpion tatoo. What is the meaning of this? What would Serqet say? I'm continuing to consider all of this, in light of a hypothetical Orion-Sirius-Egyptian-Roman Empire -- administered in this solar system by a hypothetical Reincarnating Osiris-Isis-Horus-Set Royal Family -- in sort of an 'East of Eden', 'East of Ea-Den', 'East of Giza' or 'West of Heaven' Conflict of the Ages Series. Perhaps I should rewatch 'The Changeling'. "None of This Belongs to You!!" A mean-man recently referred to Thoth as being a 'Dick-Head'. I wonder why? And they think that Marilyn Manson pushes people over the edge! Perhaps I should focus exclusively on 'Responsibility' instead of jumping from this topic to that topic! Are any of you keeping up with this madness? This really is not a random act of madness. I may be mad, but at least I have a method. Could Thoth possibly be Horus? Could Thoth be alive and well, and living in Orange County? I have no idea. Anyway, onward and upward to Thoth! http://en.wikipedia.org/wiki/Thoth

    Thoth ( /ˈθoʊθ/ or /ˈtoʊt/; from Greek, from Egyptian ḏḥwty, perhaps pronounced ḏiḥautī) was considered one of the more important deities of the Egyptian pantheon. In art, he was often depicted as a man with the head of an ibis or a baboon, animals sacred to him. His feminine counterpart was Seshat.[1] Thoth's chief temple was located in the city of Khmun,[2] later renamed Hermopolis Magna during the Greco-Roman era[3] (in reference to him through the Greeks' interpretation that he was the same as their god Hermes) and Eshmûnên in the Coptic rendering. In that city, he led the Ogdoad pantheon of eight principal deities. He also had numerous shrines within the cities of Abydos, Hesert, Urit, Per-Ab, Rekhui, Ta-ur, Sep, Hat, Pselket, Talmsis, Antcha-Mutet, Bah, Amen-heri-ab, and Ta-kens.[4]

    Thoth played many vital and prominent roles in Egyptian mythology, such as maintaining the universe, and being one of the two deities (the other being Ma'at, who was also his wife) who stood on either side of Ra's boat.[5] In the later history of ancient Egypt, Thoth became heavily associated with the arbitration of godly disputes,[6] the arts of magic, the system of writing, the development of science,[7] and the judgment of the dead.[8]

    The Egyptian pronunciation of ḏḥwty is not fully known, but may be reconstructed as *ḏiḥautī, based on the Ancient Greek borrowing Θωθ Thōth or Theut and the fact that it evolved into Sahidic Coptic variously as Thoout, Thōth, Thoot, Thaut as well as Bohairic Coptic Thōout. The final -y may even have been pronounced as a consonant, not a vowel.[10] However, many write "Djehuty", inserting the letter 'e' automatically between consonants in Egyptian words, and writing 'w' as 'u', as a convention of convenience for English speakers, not the transliteration employed by Egyptologists.[11] In modern Egypt, tour guides pronounce the name as "Thote" or "Tote" with an aspirated initial consonant.

    According to Theodor Hopfner,[12] Thoth's Egyptian name written as ḏḥwty originated from ḏḥw, claimed to be the oldest known name for the Ibis although normally written as hbj. The addition of -ty denotes that he possessed the attributes of the Ibis.[13] Hence his name means "He who is like the Ibis".

    Djehuty is sometimes alternatively rendered as Jehuti, Tahuti, Tehuti, Zehuti, Techu, or Tetu. Thoth (also Thot or Thout) is the Greek version derived from the letters ḏḥwty. Not counting differences in spelling, Thoth had many names and titles or names, like other goddesses and gods. Similarly, each Pharaoh, considered a god himself, had five different names used in public.[14] Among his alternate names are A, Sheps, Lord of Khemennu, Asten, Khenti, Mehi, Hab, and A'an.[15] In addition, Thoth was also known by specific aspects of himself, for instance the moon god Iah-Djehuty, representing the Moon for the entire month,[16] or as jt-nṯr "god father". Further, the Greeks related Thoth to their god Hermes due to his similar attributes and functions.[17] One of Thoth 's titles, "Three times great, great" (see Titles) was translated to the Greek τρισμεγιστος (Trismegistos) making Hermes Trismegistus.[18]

    Thoth has been depicted in many ways depending on the era and on the aspect the artist wished to convey. Usually, he is depicted in his human form with the head of an ibis.[19] In this form, he can be represented as the reckoner of times and seasons by a headdress of the lunar disk sitting on top of a crescent moon resting on his head. When depicted as a form of Shu or Ankher, he was depicted to be wearing the respective god's headdress. Sometimes he was also seen in art to be wearing the Atef crown or the United Crowns of Upper and Lower Egypt.[13] When not depicted in this common form, he sometimes takes the form of the ibis directly.[19] He also appears as a dog faced baboon or a man with the head of a baboon when he is A'an, the god of equilibrium.[20] In the form of A'ah-Djehuty he took a more human-looking form.[21] These forms are all symbolic and are metaphors for Thoth's attributes. The Egyptians did not believe these gods actually looked like humans with animal heads.[22] For example, Ma'at is often depicted with an ostrich feather, "the feather of truth," on her head,[23] or with a feather for a head.[24]

    Egyptologists disagree on Thoth's nature depending upon their view of the Egyptian pantheon. Most Egyptologists today side with Sir Flinders Petrie that Egyptian religion was strictly polytheistic, in which Thoth would be a separate god. His contemporary adversary, E. A. Wallis Budge, however, thought Egyptian religion to be primarily henotheistic[25] where all the gods and goddesses were aspects of the God Ra, similar to the devas in Hinduism.[26] In this view, Thoth would be the aspect of Ra which the Egyptian mind would relate to the heart and tongue.

    His roles in Egyptian mythology were many. Thoth served as a mediating power, especially between good and evil, making sure neither had a decisive victory over the other.[27] He also served as scribe of the gods,[28] credited with the invention of writing and alphabets (i.e. hieroglyphs) themselves.[29] In the underworld, Duat, he appeared as an ape, A'an, the god of equilibrium, who reported when the scales weighing the deceased's heart against the feather, representing the principle of Ma'at, was exactly even.[30]

    The ancient Egyptians regarded Thoth as One, self-begotten, and self-produced.[19] He was the master of both physical and moral (i.e. Divine) law,[19] making proper use of Ma'at.[31] He is credited with making the calculations for the establishment of the heavens, stars, Earth,[32] and everything in them.[31] Compare this to how his feminine counterpart, Ma'at was the force which maintained the Universe.[33] He is said to direct the motions of the heavenly bodies. Without his words, the Egyptians believed, the gods would not exist.[28] His power was unlimited in the Underworld and rivaled that of Ra and Osiris.[19]

    The Egyptians credited him as the author of all works of science, religion, philosophy, and magic.[34] The Greeks further declared him the inventor of astronomy, astrology, the science of numbers, mathematics, geometry, land surveying, medicine, botany, theology, civilized government, the alphabet, reading, writing, and oratory. They further claimed he was the true author of every work of every branch of knowledge, human and divine.[29]

    Thoth has played a prominent role in many of the Egyptian myths. Displaying his role as arbitrator, he had overseen the three epic battles between good and evil. All three battles are fundamentally the same and belong to different periods. The first battle took place between Ra and Apophis, the second between Heru-Bekhutet and Set, and the third between Horus, the son of Osiris, and Set. In each instance, the former god represented order while the latter represented chaos. If one god was seriously injured, Thoth would heal them to prevent either from overtaking the other.

    Thoth was also prominent in the Osiris myth, being of great aid to Isis. After Isis gathered together the pieces of Osiris' dismembered body, he gave her the words to resurrect him so she could be impregnated and bring forth Horus. When Horus was slain, Thoth gave the magic to resurrect him as well. Similar to God speaking the words to create the heavens and Earth in Judeo-Christian beliefs, Thoth, being the god who always speaks the words that fulfill the wishes of Ra, spoke the words that created the heavens and Earth in Egyptian mythology.

    This mythology also credits him with the creation of the 365 day calendar. Originally, according to the myth, the year was only 360 days long and Nut was sterile during these days, unable to bear children. Thoth gambled with Khonsu, the Moon, for 1/72nd of its light (360/72 = 5), or 5 days, and won. During these 5 days, Nut gave birth to Kheru-ur (Horus the Elder, Face of Heaven), Osiris, Set, Isis, and Nepthys.

    In the Ogdoad cosmogony, Thoth gave birth to Ra, Atum, Nefertum, and Khepri by laying an egg while in the form of an ibis, or later as a goose laying a golden egg.

    He was originally the deification of the Moon in the Ogdoad belief system. Initially, in that system, the Moon had been seen to be the eye of Horus, the sky god, which had been semi-blinded (thus darker) in a fight against Set, the other eye being the Sun. However, over time it began to be considered separately, becoming a lunar deity in its own right, and was said to have been another son of Ra. As the crescent moon strongly resembles the curved beak of the ibis, this separate deity was named Djehuty (i.e. Thoth), meaning ibis.

    The Moon not only provides light at night, allowing the time to still be measured without the sun, but its phases and prominence gave it a significant importance in early astrology/astronomy. The cycles of the Moon also organized much of Egyptian society's civil, and religious, rituals, and events. Consequently, Thoth gradually became seen as a god of wisdom, magic, and the measurement, and regulation, of events, and of time. He was thus said to be the secretary and counselor of Ra, and with Ma'at (truth/order) stood next to Ra on the nightly voyage across the sky, Ra being a sun god.

    Thoth became credited by the ancient Egyptians as the inventor of writing, and was also considered to have been the scribe of the underworld, and the Moon became occasionally considered a separate entity, now that Thoth had less association with it, and more with wisdom. For this reason Thoth was universally worshipped by ancient Egyptian Scribes. Many scribes had a painting or a picture of Thoth in their "office". Likewise, one of the symbols for scribes was that of the ibis.

    In art, Thoth was usually depicted with the head of an ibis, deriving from his name, and the curve of the ibis' beak, which resembles the crescent moon. Sometimes, he was depicted as a baboon holding up a crescent moon, as the baboon was seen as a nocturnal, and intelligent, creature. The association with baboons led to him occasionally being said to have as a consort Astennu, one of the (male) baboons at the place of judgment in the underworld, and on other occasions, Astennu was said to be Thoth himself.

    During the late period of Egyptian history a cult of Thoth gained prominence, due to its main centre, Khnum (Hermopolis Magna), also becoming the capital, and millions of dead ibis were mummified and buried in his honour. The rise of his cult also led to his cult seeking to adjust mythology to give Thoth a greater role.

    Thoth was inserted in many tales as the wise counsel and persuader, and his association with learning, and measurement, led him to be connected with Seshat, the earlier deification of wisdom, who was said to be his daughter, or variably his wife. Thoth's qualities also led to him being identified by the Greeks with their closest matching god Hermes, with whom Thoth was eventually combined, as Hermes Trismegistus, also leading to the Greeks naming Thoth's cult centre as Hermopolis, meaning city of Hermes.

    It is also considered that Thoth was the scribe of the gods rather than a messenger. Anubis (or Hermanubis) was viewed as the messenger of the gods, as he travelled in and out of the Underworld and presented himself to the gods and to humans. It is more widely accepted that Thoth was a record keeper, not a divine messenger. In the Papyrus of Ani copy of the Egyptian Book of the Dead the scribe proclaims "I am thy writing palette, O Thoth, and I have brought unto thee thine ink-jar. I am not of those who work iniquity in their secret places; let not evil happen unto me."[35] Chapter XXXb (Budge) of the Book of the Dead is by the oldest tradition said to be the work of Thoth himself.[36]

    There was also an Egyptian pharaoh of the Sixteenth dynasty of Egypt named Djehuty (Thoth) after him, and who reigned for three years.

    Thoth, like many Egyptian gods and nobility, held many titles. Among these were "Scribe of Ma'at in the Company of the Gods," "Lord of Ma'at," "Lord of Divine Words," "Judge of the Two Combatant Gods,"[32] "Judge of the Rekhekhui, the pacifier of the Gods, who Dwelleth in Unnu, the Great God in the Temple of Abtiti,"[27] "Twice Great," "Thrice Great,"[19] ", "Three Times Great,"[37] and also "The Timeless."

    Maat, or Ma'at, Egyptian goddess and concept of truth, wife of Thoth
    Seshat – goddess of writing and measure, wife of Thoth
    The Book of Thoth
    Notes^ Thutmose III: A New Biography By Eric H Cline, David O'Connor University of Michigan Press (January 5, 2006)p. 127
    ^ National Geographic Society: Egypt's Nile Valley Supplement Map. (Produced by the Cartographic Division)
    ^ National Geographic Society: Egypt's Nile Valley Supplement Map: Western Desert portion. (Produced by the Cartographic Division)
    ^ (Budge The Gods of the Egyptians Thoth was said to be born from the skull of set also said to be born from the heart of Ra.p. 401)
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 400)
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 405)
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 414)
    ^ (Budge The Gods of the Egyptians p. 403)
    ^ Hieroglyphs verified, in part, in (Budge The Gods of the Egyptians Vol. 1 p. 402) and (Collier and Manley p. 161)
    ^ Information taken from phonetic symbols for Djehuty, and explanations on how to pronounce based upon modern rules, revealed in (Collier and Manley pp. 2–4, 161)
    ^ (Collier and Manley p. 4)
    ^ Hopfner, Theodor, b. 1886. Der tierkult der alten Agypter nach den griechisch-romischen berichten und den wichtigeren denkmalern. Wien, In kommission bei A. Holder, 1913. Call#= 060 VPD v.57
    ^ a b (Budge The Gods of the Egyptians Vol. 1 p. 402)
    ^ (Collier and Manley p. 20)
    ^ (Budge The Gods of the Egyptians Vol. 1 pp. 402–3)
    ^ (Budge The Gods of the Egyptians Vol. 1 pp. 412–3)
    ^ (Budge The Gods of the Egyptians p. 402)
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 415)
    ^ a b c d e f (Budge The Gods of the Egyptians Vol. 1 p. 401)
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 403)
    ^ (Budge The Gods of the Egyptians Vol. 1 plate between pp. 408–9)
    ^ Allen, James P. (2000). Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs, p. 44.
    ^ Allen, op. cit., p. 115
    ^ (Budge The Gods of the Egyptians Vol. 1 p. 416)
    ^ (Budge Egyptian Religion pp. 17–Cool
    ^ (Budge Egyptian Religion p. 29)
    ^ a b (Budge Gods of the Egyptians Vol. 1 p. 405)
    ^ a b (Budge Gods of the Egyptians Vol. 1 p. 408)
    ^ a b (Budge Gods of the Egyptians Vol. 1 p. 414)
    ^ (Budge Gods of the Egyptians Vol. 1 p. 403)
    ^ a b (Budge The Gods of the Egyptians Vol. 1 p. 407)
    ^ a b (Budge Gods of the Egyptians Vol. 1 p. 401)
    ^ (Budge Gods of the Egyptians Vol. 1 pp. 407–Cool
    ^ (Hall The Hermetic Marriage p. 224)
    ^ The Book of the Dead", E.A Wallis Budge, org pub 1895, Gramercy books 1999, p562, ISBN 0-517-12283-9
    ^ The Book of the Dead, E.A Wallis Budge, orig pub 1895, Gramercy Books 1999, p282, ISBN 0-517-12283-9
    ^ (Budge Gods of the Egyptians Vol. 1 p. 415)
    Bleeker, Claas Jouco. 1973. Hathor and Thoth: Two Key Figures of the Ancient Egyptian Religion. Studies in the History of Religions 26. Leiden: E. J. Brill.
    Boylan, Patrick. 1922. Thoth, the Hermes of Egypt: A Study of Some Aspects of Theological Thought in Ancient Egypt. London: Oxford University Press. (Reprinted Chicago: Ares Publishers inc., 1979).
    Budge, E. A. Wallis. Egyptian Religion. Kessinger Publishing, 1900.
    Budge, E. A. Wallis. The Gods of the Egyptians Volume 1 of 2. New York: Dover Publications, 1969 (original in 1904).
    Jaroslav Černý. 1948. "Thoth as Creator of Languages." Journal of Egyptian Archæology 34:121–122.
    Collier, Mark and Manley, Bill. How to Read Egyptian Hieroglyphs: Revised Edition. Berkeley: University of California Press, 1998.
    Fowden, Garth. 1986. The Egyptian Hermes: A Historical Approach to the Late Mind. Cambridge and New York: Cambridge University Press. (Reprinted Princeton: Princeton University Press, 1993). ISBN 0-691-02498-7.
    The Book of Thoth, by Aleister Crowley. (200 signed copies, 1944) Reprinted by Samuel Wiser, Inc 1969, first paperback edition, 1974 (accompanied by The Thoth Tarot Deck, by Aleister Crowley & Lady Fred Harris)
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    orthodoxymoron
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    Post  orthodoxymoron Fri Jan 06, 2012 3:41 am

    I keep trying to imagine a peaceful and happy solar system, with highly ethical and competent leadership, and without a lot of negative drama. Solar System Governance should be somewhat boring and uneventful. I envision continuing doing what I'm doing right now, but in a much more sophisticated and refined manner. I'm really not joking when I speak of a 600 square-foot office-apartment, a Cray, and a Fisk! I am joking when I speak of a Personal Sport-Model Bad@$$teroid and Six Goddesses! One more time, the 'God' portion of the hypothetical New Solar System is VERY important. Perhaps Male and Female Human Physicality -- combined with Responsible Freedom -- are a Rebellious-Invention in a Theocratic Hermaphrodite-Reptilian Universe. I don't know that this is the case, and I am VERY, VERY, VERY sorry for any disrespect or irreverence, especially if this hypothesis is completely in error. However, if this theory is even partially correct, it is VERY important to determine how we might bring that which exists in this solar system -- into harmony with the rest of the universe -- or how to conduct business in a manner which does not cause the rest of the universe to seek to exterminate ALL of us. When I say that I feel as if I am in conflict with Myself, Divinity, and Humanity -- I do not imply hostility or hatred -- but rather a fundamental idealistic struggle -- which seeks to overcome all obstacles to the achievement of a Genuinely Heavenly Universe. A New Solar System must be considered in harmony with a Brave New Universe. The way things have been run throughout the universe, for billions and trillions of years, may not change anytime soon, and perhaps for good-reason -- but where does that leave the Human Race, in this little solar system? Was our punishment and extermination decided upon Hundreds of Thousands of Years Ago? "We can change!!" might be irrelevant. "The decision is made"? I would encourage all of you to study the Bible, even if you don't believe a word in it, and even if you don't believe in God (with an upper or lower case 'g'). We need the mental and spiritual discipline and exercise connected with serious Bible-study. I have made some study suggestions below, and I didn't pull them out of an anatomical black-hole. Something is VERY wrong with me, on a physical, mental, and spiritual level, but I still have enough sense to point you in productive areas of research. I feel VERY attacked, and I might not get better anytime soon. However, I don't think I'll get worse anytime soon. I think I'm pretty much stuck in the muck, right where I am. I am not leadership-material in the real-world, but I am a serious force to deal with in the theoretical-world. I mean absolutely no harm, and I completely agree with the Hippocratic Oath "First, Do No Harm". Don't stop thinking about the Idealistic Integration of Theoretical-Theology, Theoretical-Governance, and Science-Fiction. Star Wars, Battlestar Galactica, Stargate SG-1, and "V" are only the beginning. Alex Collier is absolutely right when he says that Hollywood is really "clued-in" regarding all of the esoteric stuff. I simply have a HUGE problem with the regressive-influences in Hollywood. I don't even want to begin to think about how nasty the closed-door meetings get in Hollywood, New-York, Washington, DC, London, and Rome. Some of you know EXACTLY what I'm talking about. The horror.

    **************************************************GOD**************************************************

    *************THE KING AND QUEEN OF THE UNITED STATES OF THE SOLAR SYSTEM*************

    THE UNITED STATES OF THE SOLAR SYSTEM****THE SOLAR SYSTEM COUNCIL OF CHURCHES
    *******U.S. Constitution and Bill of Rights*******************1928 Book of Common Prayer*******
    *************The Federalist Papers********************************The Desire of Ages*************
    ************J.S. Bach and G.F. Handel**************************J.S. Bach and G.F. Handel**********
    **************Cathedral Context************************************Cathedral Context**************


    When there are no organizational constraints, we the people are often quite fickle, and we sometimes swing from one extreme to another. I have been attempting an integration of the orthodox and the unorthodox -- as an orthodoxymoron -- for better or for worse. I have recently been taking a bit of a closer look at the City-States, which includes the Vatican -- in light of a lot of the new (for a lot of us) and controversial information. I like the concepts of Evolutionary Change and Minimalist Traditionalism, as sort of a mysterious blend. Try focusing on the following:

    1. The Psalms in the King James Version of the Holy Bible.
    2. The Gospel According to Matthew in the KJV.
    3. The Epistle to the Hebrews in the KJV.
    4. The 1928 'Book of Common Prayer' (To be mostly used as an ecumenical devotional book).
    5. 'The Desire of Ages' by E.G. White.
    6. 'Jesus: Last of the Pharaohs' by Ralph Ellis.
    7. 'The Federalist Papers'.
    8. 'Believe in the God Who Believes in You' by Robert H. Schuller.
    9. 'The Jesuits' by Malachi Martin.
    10. The Music of G.F. Handel.
    11. The Music of J.S. Bach.
    12. Physical Exercise in Nature.

    I REALLY need some help in evaluating all of the above. I am NOT dogmatic about any of this. I am simply Searching for a Useable Future, and I guess this is a Call for Moral Seriousness as the Church Confronts Modernity. What would Dr. Fritz Guy say? What would Monseigneur Bowe say? What would Fratelli Ruffatti say? Is God alive and well, and living in Padua, Italy? Is there a point to this? What would Saint Mary say? I just wrote down my to-do list for 2012, and the last item on the list was 'Die in the Apocalypse'. I was half-joking and half-serious. Isn't that a creepy cathedral door-handle, shown below? Let's see, instead of 'humans coming from the monkeys' -- now it's 'humans coming from the monkeys and dinosaurs'? Oh Boy!

    A couple of days before the Fukushima earthquake and tsunami, someone told me they were 'sorry we couldn't work together' and that 'too much water had passed under the bridge', to which I replied 'oh well'. Was this a good-thing or a bad-thing? I had attempted to remain neutral, non-hostile, and non-submissive. I had attempted to remain cordial and polite, while continuing to seek the truth about a lot of things, and to continue to post my speculations and findings, without using any privileged information. Was this a mistake? I had sought not to be influenced in any way, to the best of my ability. Was this a mistake? I continue to remain open to nearly all conversations, yet I will probably continue to be somewhat distant and aloof. Is this a mistake? Some of this behavior was probably just chronic-fatigue and burn-out. It wasn't because I didn't care, or that all I wanted was information. I desired information, in that I was attempting to understand a seemingly insane situation, so as to respond more appropriately, to deal fairly with all concerned. I had also gotten the impression that I was considered to be somewhat two-faced and deceptive, even though I had not attempted to act in such a manner. Again, did I make mistakes? I'm sure I did, but I'm not sure in which direction I made my mistakes, regarding being receptive or rejecting, or being too neutral. I just don't know, and this haunts me each and every day.

    Once again, I'm trying to resolve things, and draw this thread to a close. I'm doing some related writing and editing, but I feel as if I need to move in a different direction. Without knowing what's really going on, or whether I'm doing the right thing or not, all of this is much too uncertain and draining. I have no idea whether I'm good or bad (reincarnationally or presently). I have no idea whether I've been even remotely close to the truth or not, within this thread. Everything is a great, big question-mark, and the stakes seem to be too high, to continue flying-blind without instruments or training. I feel as though I am in a 'Graveyard-Spiral', and that I'm likely to crash way before December 21, 2012. Incidentally, have you read Revelation 20:12?

    1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up , and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled : and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image , neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished . This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired , Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about , and the beloved city: and fire came down from God out of heaven, and devoured them. 10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened : and another book was opened , which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire.

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 St.+mary%27s+cath Archangelic Queens of Heaven and the United States of the Solar System - Page 11 12serpent Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Claudia-black-with-baal-stargate-continuum
    THE KING AND QUEEN OF THE UNITED STATES OF THE SOLAR SYSTEM! LONG LIVE THE KING! GOD SAVE HIMSELF!

    I have recently spoken of perceiving that I am in Conflict with Myself, Divinity, and Humanity -- in a Highly Idealistic Sense. As of this moment, I am in conflict with everyone and everything in the universe! Just kidding! Or am I? I really might be Universal Enemy Numero Uno! What if there is a blurring of the roles and personalities of Jesus, Lucifer, and Satan? Please don't get mad at me! What if Jesus turns out to be more of a rebel than we thought? What if most beings in the universe consider Jesus to be Satan -- as a rebel against God the Father and/or God the Mother? (The King and Queen of Heaven?) Who knows? Who is brave enough (or foolish enough) to consider ALL of the possibilities before arriving at a conclusion? Why is there hardly anything in the Bible about Lucifer? Do some people become Atheists to avoid having to deal with Dark Theological Realities? I wonder. Can you imagine being an Ambassador Between Divinity and Humanity? What if Divinity were Reptilian in Nature? Think of meeting in one room with a group of Reptilians for five-hours -- meeting in another room with a group of Humans for five-hours -- and then meeting in another room with the Reptilian-Leader and the Human-Leader for five-hours -- to try to resolve an ancient and ongoing dispute regarding the Original and Unpardonable Sin -- complete with discussions concerning Karmic-Debt and Solar System Governance. Imagine doing this 365 days per Earth-year -- with one day off, every four-years? What if Jesus turns out to be a lot like Teal'C and Doctor Who? Who? How about Doctor Melchizedek? What would King David say? Consider Responsible-Freedom and Constructive-Competition -- relative to the Law of God, the Sovereignty of God, Universal-Security, and Solar System Governance. What if Earth Humanity is a Fly in the Ointment -- which is about to be swatted? If a Responsibility-Based United States of the Solar System were allowed to exist, complete with Human-Sovereignty -- would this create a Universe-Wide Civil-War of sorts? Would a United States of the Solar System be Precedent-Setting, with Implications and Ramifications Throughout the Entire Universe? This might be a helluva lot more complex than we think. We might be in a helluva lot more trouble than we think. Perhaps we do not live in a Forgive and Forget Universe. Perhaps This is All About Loyalty -- Rather Than Reason or Ethics. What is the relationship (if any) between the words 'Freedom' and 'Rebellion'? What about 'Freedom' and 'Anarchy'? Does adding the word 'Responsibility' to 'Freedom' make 'Freedom' non-rebellious in nature? What about 'Freedom' and 'Competition'? Is 'Absolute Obedience to God' the Way of the Universe -- Going Back Billions and Trillions of Years? Is there a legitimate 'Middle-Way' in this matter? Is 'Namaste' really 'Heresy'? Are we dealing with Osiris, Isis, Set, and a Reptilian-Queen from Orion versus Meek and Mild Horus? If so, what chance do we have? Just something to think about -- to brighten-up your day!

    1. https://www.youtube.com/watch?v=w6eTbhHE0jM
    2. https://www.youtube.com/watch?v=rPrTAHRlOI0
    3. https://www.youtube.com/watch?v=C_5ANw7Q6J4&feature=endscreen&NR=1

    Please watch this interview of Dr. A. Graham Maxwell by Dr. David Larson. https://www.youtube.com/watch?v=pBjkZ5WzBfc PLEASE WATCH THE PORTION OF THIS VIDEO, STARTING AT 01:15:00, BUT PARTICULARLY AT 01:20:00, REPEATEDLY, REGARDING GOD BEING WILLING TO LOSE THE HUMAN RACE, AND START OVER BY CREATING ANOTHER RACE, RATHER THAN PLACE THE GOVERNANCE OF THE UNIVERSE IN PERIL. THINK ABOUT WHAT I KEEP SAYING THROUGHOUT THIS THREAD. I REALLY THINK WE MIGHT BE ON THE BRINK OF EXTINCTION. http://www.pineknoll.org/arealmedia/ssl/2011/q2/pkpssl20110528.pdf

    Now, those who prefer what appears to be quite a revival of reformation theology among us, do
    not say much about the great controversy in the universe. If they do talk about the great
    controversy, the controversy is over God’s law, and the issue is “are you going to obey it or not,”
    rather than the much larger issue, the whole character and government of God Himself, which
    views the law as really an emergency measure to hold us together until we have a better reason
    for doing things. Graham Maxwell, excerpt from 1983 audio Questions People are Asking About
    the Plan of Salvation

    (Audience) Why was Christ’s death necessary to establish the relationship, to reestablish trust?
    Wasn’t there another way?

    (Graham) If there had been another way, you can be sure He would have done it. Now, in the
    trust model, in the great controversy model, the questions are over God’s government and
    character, which are really one and the same. He runs the universe the way He does because
    that’s the way He is. In that model, the issue is trust versus distrust and war. The distrust was
    caused by the adversary, who used to live in the presence of God, circulating insinuations,
    accusations, questions about God, His character and His government. If one starts out that way,
    with a war up in Heaven, and the division among the angels before you and I were ever involved
    in sin, then one becomes caught up in the questions that were presented so persuasively that onethird
    of the angels bought the devil’s picture of God and His government. And then one asks, if
    these are the questions, what are the answers? And, why should I believe the answers?. . . God
    says, “How can I answer this on authoritative claims, alone? No, I will show you.” And so He
    set out to demonstrate to the universe the truth about Himself. Now I believe, if we could
    perceive and enunciate the right questions, then we could interpret the answers that were given.
    My understanding is that the most important questions of all were answered by the cross; there is
    absolutely no other way.

    Is there a verse in the Bible that says that when Jesus died, He was given up? Romans 4:25 says
    Christ was given up for our transgressions. And many versions, with their reformation influence;
    translate this “Christ was put to death.” There is nothing in there about being put to death; it says
    He was given up. To tie that in with the issue in the great controversy, God gave up His Son as
    if He were a sinner. Just as He will give us up, if we are real sinners at the end. Because you
    can’t force people to trust you, in a free universe, what can you do but give people up. When
    Jesus was given up, yes, he died.

    So I believe there were three questions answered by Gethsemane and the cross. One; who is
    right, God or the devil? Is God a liar when He says sin results in death? The devil says “Yes,
    God has lied to you.” . . . “You will not die” is the teaching of the devil. God says, “You will
    die. But, it is not torture and execution at my hands.” The devil developed the whole doctrine of
    hell to turn the universe against God. And God says that is not true. And I say, “Well, how do I
    know how the wicked are going to die?” He says, “Only one person has ever died the death as a
    result of sin. It’s only happened once in all eternity. I died that death. I wouldn’t ask any of you
    to prove the truthfulness of my word. This is the meaning of substitutionary death.” Yes, He
    died in our place, but not for legal reasons. He died because He wouldn’t think of asking
    anybody else to go through that painful experience to demonstrate the truth. Besides, our death
    wouldn’t have answered it anyway. Because if our dying would have answered the question,
    then He might as well have let Lucifer die in the beginning.

    But you remember the explanation. Had He left Lucifer to die, the universe would have
    misunderstood and assumed God had put him to death. So only by God coming; He said “No
    one takes my life from me. Nobody can kill me. I’m going through this myself. I have arranged
    this with my Father.” And the universe looking on said the Father isn’t killing the Son; God isn’t
    killing God. And it was clear enough to them that they could say “Our questions are answered.
    One--sin does result in death. Two-- it is not torture and execution at the hands of our gracious
    God. Only one thing left. God, why were you so concerned that we understand this?” God
    says, “Because if you serve me from fear, it will turn you into rebels--holy rebels.” He says
    “come to Calvary.” …On Calvary, Jesus was tortured to death. By whom? The most devout,
    blueprinting Adventists the world has ever known. Absolutely dedicated to God, the scriptures,
    creation, Sabbath, the Ten Commandments, you name it. Jesus said you even strain gnats out of
    your goat’s milk. Real health reformers. You couldn’t fault them for a thing. You couldn’t
    have disfellowshipped one of the people who crucified Christ. Their lives were apparently
    without blemish.

    But they hated Him; they hated His picture of God. They killed Him to silence His unbiblical
    heresy. And the angels looking on said “We thought, by sending Your Son to Palestine, you did
    that to get a good running start with people who already agreed with you. We didn’t realize you
    sent Him there to prove this costly point, that if we obey you for the wrong reason, because we
    don’t really know you, we could turn into your worst enemies in the middle of our Sabbathkeeping
    and our tithe-paying and our health-reforming.” And that’s why I think the biggest
    mistake the Adventist church could make in these last days is to have one tremendous revival in
    reformation, get out the blueprint, straighten out our lives, without spending much more time on
    the picture of God. Because if we do the right things for the wrong reason, we’ll do what some
    of the Jews did, and become His enemies.

    So I believe the cross was the only way to answer the questions. Without answers to the
    questions, there would be no peace, no freedom, no security throughout the universe. So it was
    for these specific reasons.

    The good news is that God is not the kind of person Satan has made Him out to be: arbitrary,
    unforgiving and severe. On the contrary, He is the kind of person His own son made Him out to
    be. For living the life that He did, and treating sinners with such incredible respect and grace
    said, “If you have seen me, you have seen the Father.” And the issue in the great controversy is
    over this, “What is God like?”

    Thinking for many, many years of the best way to approach this, you remember the counsel that
    we’re to take the Bible as a whole and relate it to the one central theme. And if you do that, you
    see the whole great controversy over the character of God running through the 66 books. We see
    the charges that Satan has leveled against God; of being a legalist, arbitrary, unforgiving and
    severe. And then we see how so many have accepted these charges, and we have distrusted God.
    And left to ourselves we have become sinful, rebellious, untrustworthy, self-indulgent
    individuals, who’ve reaped all the consequences of this disorderliness; physically, mentally, and
    spiritually. And yet God, our Heavenly Father, remains gracious. He is not arbitrary,
    unforgiving and severe. He wishes to be seen as the father of the prodigal son. And He offers to
    do for us whatever needs to be done. . . .Is there anything wrong that needs to be set right? In the
    order of things, what’s the most important thing that needs to be set right? What went wrong
    first? And what might have to be the first thing to be set right?

    Was it not a growing distrust of God among the members of His family, ‘til one-third of the
    brilliant angels agreed with Satan that God could not be trusted. And the first thing that was
    mentioned to the human race was that God was a selfish liar. He cannot be trusted. Then if the
    damage done is to be restored, would not the first step be winning us back to trust? In fact,
    knowing God to be the infinitely powerful Creator of the whole vast universe, if only we could
    trust Him, couldn’t He most readily restore whatever damage has been done? Couldn’t He do it?
    It’s in that light that Ellen White’s statement right after the Minneapolis general conference, I
    think, becomes very, very significant… (See her explanation of why Jesus came to this world to
    do what He did, which she describes as “setting us right.” (In Signs of the Times, January 20,
    1890)

    God has been on trial in the great controversy, and Christ died to demonstrate the righteousness,
    the justice, the fairness of God in doing what He has done.

    The controversy is about God. Likewise, the good news is not about us. The good news is about
    God; that He has won His case. And the universe has conceded that He has won His case. And
    only here on this little planet way out in space are there any people foolish enough, and
    ungrateful enough, or blind enough, Paul would even say stupid enough, to turn from this good
    news and believe Satan’s lies about God.

    The last book in the Bible describes how this great controversy has been going on far longer than
    this earth has existed and has involved the whole vast universe. Angels have been tempted to
    believe that God cannot be trusted. And one-third, almost a half of these brilliant beings we trust
    as our guardian angels, sided with Satan against God and agreed with him that God could not be
    trusted.

    The controversy in heaven began with selfish strife for position, a desire on the part of Lucifer to
    be equal with God. The disaffection of Satan in entertaining the thought that he should stand as
    head of the heavenly order at first seemed a small thing, but by dwelling upon this thought, it
    was strengthened. Step by step he miscalculated the position that had been assigned him by God,
    to be maintained only in God, until he finally came to look with enmity upon everything coming
    from Jesus Christ. Satan rebelled against the laws governing the heavenly intelligences; and by
    representing these in a deceptive light, by his unbelief and complaints, he drew others with him
    into rebellion. RH, May 30, 1899 par. 3

    Sin originated in self-seeking. Lucifer, the covering cherub, desired to be first in heaven. He
    sought to gain control of heavenly beings, to draw them away from their Creator, and to win
    their homage to himself. Therefore he misrepresented God, attributing to Him the desire for self exaltation.
    With his own evil characteristics he sought to invest the loving Creator. Thus he
    deceived angels. Thus he deceived men. He led them to doubt the word of God, and to distrust
    His goodness. Because God is a God of justice and terrible majesty, Satan caused them to look
    upon Him as severe and unforgiving. Thus he drew men to join him in rebellion against God, and
    the night of woe settled down upon the world. DA 21.3

    The earth was dark through misapprehension of God. That the gloomy shadows might be
    lightened, that the world might be brought back to God, Satan's deceptive power was to be
    broken. This could not be done by force. The exercise of force is contrary to the principles of
    God's government; He desires only the service of love; and love cannot be commanded; it cannot
    be won by force or authority. Only by love is love awakened. To know God is to love Him; His
    character must be manifested in contrast to the character of Satan. This work only one Being in
    all the universe could do. Only He who knew the height and depth of the love of God could make
    it known. Upon the world's dark night the Sun of Righteousness must rise, "with healing in His
    wings." Malachi 4:2. DA 22.1

    Not until the death of Christ was the character of Satan clearly revealed to the angels or to the
    unfallen worlds. The arch apostate had so clothed himself with deception that even holy beings
    had not understood his principles. They had not clearly seen the nature of his rebellion. DA 758.3
    God could have destroyed Satan and his sympathizers as easily as one can cast a pebble to the
    earth; but He did not do this. Rebellion was not to be overcome by force. Compelling power is
    found only under Satan's government. The Lord's principles are not of this order. His authority
    rests upon goodness, mercy, and love; and the presentation of these principles is the means to be
    used. God's government is moral, and truth and love are to be the prevailing power. DA 759.1

    Yet Satan was not then destroyed. The angels did not even then understand all that was involved
    in the great controversy. The principles at stake were to be more fully revealed. And for the sake
    of man, Satan's existence must be continued. Man as well as angels must see the contrast
    between the Prince of light and the prince of darkness. He must choose whom he will serve. DA
    761.3

    Understanding the character of God, knowing His goodness, Satan chose to follow his own
    selfish, independent will. This choice was final. There was no more that God could do to save
    him. But man was deceived; his mind was darkened by Satan's sophistry. The height and depth
    of the love of God he did not know. For him there was hope in a knowledge of God's love. By
    beholding His character he might be drawn back to God. DA 761.5

    Study Collection Prepared December 2010, © Pine Knoll Publications
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 CGBT-A-Front-Cover-no-crop

    Does a CEO give orders to Employees -- or do Employees give orders to the CEO? Do Secretaries Sometimes Give Their Boss a Raise? Does God give orders to Us -- or do We give orders to God? Is the Governance Methodology of the Roman Catholic Church similar to the Governance Methodology of Heaven? Think about it. Is Heaven a Democracy, a Representative-Republic, or a Theocracy? Is a Theocracy really Tyranny? Are God's Commands Merely Suggestions? Is the problem really that we are not dealing with God in this Solar System? My suggestions relative to Human Sovereignty and Solar System Governance are mostly intended to deal with the Abuse of Power -- rather than being Rebellious Defiance Directed Toward the Creator God of the Universe. And really, what if we are dealing with a Generally Regressive and Hostile Universe? Shouldn't we consider all of the worst-case scenarios? Why isn't God physically and visibly present in this Solar System? Why are things such a mess? What's wrong with this picture? Is trying to make things better considered to be an act of rebellion? Are my efforts on this thread a rebellious challenge to God? I certainly don't intend it as such -- but we all know that the Road to Hell is Paved with Good Intentions. Are my extermination-fears alarmist -- or are they justified by the preponderance of evidence? Is thinking deeply about God, World Governance, Solar System Governance, and Universe Governance necessarily delusional in nature? Is the United States of the Solar System a challenge to the Universal Government of the Creator God of the Universe? Must church and state remain separate? If so, why so? If not, why not? Consider the alleged Jesuit challenge to the authority of the Pope, during and following Vatican II -- as documented by Malachi Martin in 'The Jesuits'. I have suspected a somewhat harsh and corrupt hidden authority in Ancient Egypt, the Roman Empire, Talmud Judaism, and the Roman Catholic Church -- among others. What if Michael-Horus-Jesus were REALLY in charge of the Roman Catholic Church? How might it be run? Should this Solar System be a Theocracy? What is the Ideal of Church and State, Relative to Solar System Governance? Should it essentially be a Highly Ethical, Highly Righteous Roman Empire with Balls? What Would Atlas Say? Did Atlas Drop the Ball? What if the God of This Solar System is a lot like Anna in 'V'? What if there were a version of 'V' where Anna and the V's were highly ethical, highly compassionate, and were genuinely on the side of humanity? How might they relate to a United States of the Solar System? https://www.youtube.com/watch?v=W3dTbTemgWE


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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Sat Jan 07, 2012 11:25 pm

    I wonder what it might be like for me (I wouldn't wish this on anyone else) to go into an old decommissioned missile-silo for five years, and over-expose myself to only the material within this thread (including all linked material, and all referenced books and videos)? There would be no contact with the outside world whatsoever. This is a somewhat frightening thought. What would the world be like when I re-emerged? How would I relate to this Brave New World? How would it relate to me? I have bit-off quite a bit of material, and I obviously have not digested it. So really, should I just keep biting-off more and more somewhat disorienting and upsetting material? Are we really participating in a 'Drive Them Insane' modus operandi? Are we going to start fighting with each other as we go more and more insane? Is this part of a plan? I wonder. I support information and technology, but I don't necessarily support the way information and technology are being handled. Will my focus on governance deceive me into fighting for power? Should I do everything in my power to avoid power? At this point, I'd just like to see things work out well for everyone -- everywhere -- and just sort of go along for the ride. But might I get corrupted by thinking about all of the material contained within this thread? I wonder. I keep trying to turn all of this madness off -- but I don't seem to be able to do so. Am I really going insane, as a couple of people have suggested to my face -- or have they been told by someone that I'm going insane? I wonder. I think I'm dealing with insane subjects -- but I don't think I'm going any more insane than I've been for most of my life. Are those who claim that I'm going insane, really just having a hard time keeping up? Do I keep breaking out of the boxes people have placed me in? What if the 'experts' are having a hard time figuring me out? Was I not expected to 'Think Outside of the Boxes'? What if my observers and critics start going insane, one by one? I wonder. Perhaps my reincarnational provenance is much more insane than the insanity I'm presently deliberately exposing myself to. Perhaps I will feel more and more at home, as things become more and more insane. I wonder. Is the prevailing wisdom and opinion really that I SHOULD be going insane, based upon the subject matter I am commenting upon, being that I'm a simple and slow menial-laborer and such? I wonder. The next five years should be interesting. I don't think we've seen anything yet -- and I'm preparing myself for just about anything. What about you? What if this entire thread is just one, big ODM Mind-Control Experiment? What if I'm CIA? What if I'm an NSA intern? What if I'm an alien on the internet? How would most of you know? You wouldn't, would you? Researcher Beware.
     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 The-warriors-2
    SHERRY SHRINER'S ORGONE WARRIORS FACE THE ALIENS ON THE INTERNET AND THE PIOUS ZOMBIES!!

    1. https://www.youtube.com/watch?v=0P6MqHccBSI (An example of the Great Controversy, as described in previous posts?)
    2. https://www.youtube.com/watch?v=9xpguUQ8cbg&feature=fvwp&NR=1 (Warriors=Humanity? DJ=Isis?)
    3. https://www.youtube.com/watch?v=aSCIQgG7DOw&feature=results_main&playnext=1&list=PL6CBAD4EB41FCA826 (Listen to all videos)

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Tumblr_lrsqefV8021qlzduwo1_500 Archangelic Queens of Heaven and the United States of the Solar System - Page 11 E788_1

    Can you imagine a 100 mile-long Bad@$$teroid MotherF@#$%er Ship broadcasting "Warriors!! Come Out to Play!! Warrrreeeeeors!!! Come Out to Plllaaaaaaaay!!!"??!! I need to get laid, don't I? My views, concerning Politics and Religion, are in limbo -- and they have been for a very long time. What do you think about a hypothetical Orion-Sirius-Egyptian-Roman Empire -- with a hypothetical Reincarnating Osiris-Isis-Horus-Set Royal Family, as Solar System Administrators -- with Michael-Horus-Jesus being an idealistic, but powerless, demoted, out of favor (with Divinity and Humanity) -- completely human, lower-case 'd' diety -- who has ALWAYS been here with humanity, and who has suffered and sacrificed greatly -- lifetime after lifetime? I think this thread might mostly be my attempt to help myself understand the way things REALLY are in this solar system, rather than changing anyone else's thinking on the subjects I discuss. I think THAT part of this tempest in a teapot is a lost cause. However, I will continue this thread, as if I were some sort of an ankle-biting, wanna-be, solar system administrative observer aka The Pain in Uranus. The sad thing is that no matter how we set things up, and no matter who runs the show, there will always be massive weeping, wailing, and gnashing of teeth. If the 'Regressives' get kicked-out, who will we blame then??? It's sort of like the story of the parent, finding a complex toy for their child, and being told that it will 'teach the child about life -- that no matter how they put it together, it's always wrong'. Bertrand Russell was probably not too far wrong when he spoke of 'Unyielding Despair' being at the center of things. Once again -- I am a combination of Incurable Optimism and Unyielding Despair. In a sense, I wish to overthrow the PTB and the NWO -- but in another sense, I merely wish to positively reinforce that which has historically occurred, and that which presently exists -- as being foundational to Minimalist Traditionalism and Evolutionary Innovation in a New Solar System and Brave New Universe. Anyway, for the rest of today, I intend to overdose on the Complete Fifth Series of 'Doctor Who' -- Who I think might be symbolically-representational of Michael-Horus-Jesus. I have a very peculiar manner of 'doing' theology, don't I??? What Would Bultmann Say (WWBS)??? I am looking at a lot of different sources, so I am rather fickle and non-committal. This also seems to cause me to be somewhat burned-out. Please don't be too disappointed with my somewhat passive attitude and responses. I once met a pretty young lady named Taryn at a Whole Life Expo, who did 'Meditations by Taryn', with soft ocean-sounds in the background. Susan, the eXchanger, has a very interesting talk, which I am using as a meditation, by adding some pleasant ocean-sounds! This is most therapeutic!! I think about Solar System Governance and the United States of the Solar System while listening to the two links (below) simultaneously! I'm not necessarily recommending the content, but the manner of presentation and various insights, are quite helpful, at least to me! But really, to each, his or her, own! Now I'm going to put myself to sleep by listening to the latest alien and zombie gossip on Sherry Shriner's show! http://www.thewatcherfiles.com/ Once again, I treat everything as science-fiction, but my purpose in dealing with all of this madness is VERY serious. I simply choose to deal with the insanity in a somewhat insane manner. I guess I keep myself in a mild state of insanity so I don't REALLY go insane!! Does that make any sense at all? No??? Oh come-on!! Be supportive!!

    1. https://www.youtube.com/watch?v=5AMUPfw7DeM&feature=related
    2. http://www.blogtalkradio.com/13/2008/10/11/-the-trinity-of-new-beginnings-10102008-10pm-est-

     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 BaseballFuries
    THE UNDERGROUND BASES ARE LOADED -- AND CASEY'S AT BAT!! TIME TO CHANGE THE BATTER?? https://www.youtube.com/watch?v=3RXyKT5iHu4&feature=related
    orthodoxymoron
    orthodoxymoron


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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Tue Jan 10, 2012 5:45 am

    I have procrastinated regarding posting the book 'Great Controversy' by Ellen White -- because the material is not particularly ecumenical -- and some might call certain parts of it 'Hate-Speech'. Also, there have been significant hermeneutic and plagiarism issues raised over the past few decades. I read this book for clues -- and there are hundreds of them. Please consider reading the entire book, but focus upon the principles and concepts, rather than being too literalistic. It does not pay to be too eschatologically-literalistic. It just doesn't pay. http://www.whiteestate.org/books/gc/gc.asp

    CHAPTER 1 -- The Destruction of Jerusalem

    "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." Luke 19:42-44.

    From the crest of Olivet, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before Him. It was the season of the Passover, and from all lands the children of Jacob had gathered there to celebrate the great national festival. In the midst of gardens and vineyards, and green slopes studded with pilgrims' tents, rose the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seemed in her pride to say, I sit a queen and shall see no sorrow; as lovely then, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sang: "Beautiful for situation, the joy of the whole earth, is Mount Zion, . . . the city of the great King." Psalm 48:2. In full view were the magnificent buildings of the temple. The rays of the setting sun lighted up the snowy whiteness of its marble walls and gleamed from golden gate and tower and pinnacle. "The perfection of beauty" it stood, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupied the mind of Jesus. "When He was come near, He beheld the city, and wept over it." Luke 19:41. Amid the universal rejoicing of the triumphal entry, while palm branches waved, while glad hosannas awoke the echoes of the hills, and thousands of voices declared Him king, the world's Redeemer was overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power had conquered death and called its captives from the grave, was in tears, not of ordinary grief, but of intense, irrepressible agony.

    His tears were not for Himself, though He well knew whither His feet were tending. Before Him lay Gethsemane, the scene of His approaching agony. The sheepgate also was in sight, through which for centuries the victims for sacrifice had been led, and which was to open for Him when He should be "brought as a lamb to the slaughter." Isaiah 53:7. Not far distant was Calvary, the place of crucifixion. Upon the path which Christ was soon to tread must fall the horror of great darkness as He should make His soul an offering for sin. Yet it was not the contemplation of these scenes that cast the shadow upon Him in this hour of gladness. No foreboding of His own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem--because of the blindness and impenitence of those whom He came to bless and to save.

    The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar--emblem of the offering of the Son of God. There the covenant of blessing, the glorious Messianic promise, had been confirmed to the father of the faithful. Genesis 22:9, 16-18. There the flames of the sacrifice ascending to heaven from the threshing floor of Ornan had turned aside the sword of the destroying angel (1 Chronicles 21)--fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had "chosen Zion," He had "desired it for His habitation." Psalm 132:13. There, for ages, holy prophets had uttered their messages of warning. There priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There daily the blood of slain lambs had been offered, pointing forward to the Lamb of God. There Jehovah had revealed His presence in the cloud of glory above the mercy seat. There rested the base of that mystic ladder connecting earth with heaven (Genesis 28:12; John 1:51)--that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God. Jeremiah 17:21-25. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, and slighted their opportunities.

    Although Israel had "mocked the messengers of God, and despised His words, and misused His prophets" (2 Chronicles 36:16), He had still manifested Himself to them, as "the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth" (Exodus 34:6); notwithstanding repeated rejections, His mercy had continued its pleadings. With more than a father's pitying love for the son of his care, God had "sent to them by His messengers, rising up betimes, and sending; because He had compassion on His people, and on His dwelling place." 2 Chronicles 36:15. When remonstrance, entreaty, and rebuke had failed, He sent to them the best gift of heaven; nay, He poured out all heaven in that one Gift.

    The Son of God Himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. Psalm 80:8. His own hand had cast out the heathen before it. He had planted it "in a very fruitful hill." His guardian care had hedged it about. His servants had been sent to nurture it. "What could have been done more to My vineyard," He exclaims, "that I have not done in it?" Isaiah 5:1-4. Though when He looked that it should bring forth grapes, it brought forth wild grapes, yet with a still yearning hope of fruitfulness He came in person to His vineyard, if haply it might be saved from destruction. He digged about His vine; He pruned and cherished it. He was unwearied in His efforts to save this vine of His own planting.

    For three years the Lord of light and glory had gone in and out among His people. He "went about doing good, and healing all that were oppressed of the devil," binding up the brokenhearted, setting at liberty them that were bound, restoring sight to the blind, causing the lame to walk and the deaf to hear, cleansing the lepers, raising the dead, and preaching the gospel to the poor. Acts 10:38; Luke 4:18; Matthew 11:5. To all classes alike was addressed the gracious call: "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest." Matthew 11:28.

    Though rewarded with evil for good, and hatred for His love (Psalm 109:5), He had steadfastly pursued His mission of mercy. Never were those repelled that sought His grace. A homeless wanderer, reproach and penury His daily lot, He lived to minister to the needs and lighten the woes of men, to plead with them to accept the gift of life. The waves of mercy, beaten back by those stubborn hearts, returned in a stronger tide of pitying, inexpressible love. But Israel had turned from her best Friend and only Helper. The pleadings of His love had been despised, His counsels spurned, His warnings ridiculed.

    The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people; and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before Him--that city, that nation, which had once been the chosen of God, His peculiar treasure.

    Prophets had wept over the apostasy of Israel and the terrible desolations by which their sins were visited. Jeremiah wished that his eyes were a fountain of tears, that he might weep day and night for the slain of the daughter of his people, for the Lord's flock that was carried away captive. Jeremiah 9:1; 13:17. What, then, was the grief of Him whose prophetic glance took in, not years, but ages! He beheld the destroying angel with sword uplifted against the city which had so long been Jehovah's dwelling place. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, He looked across the valley upon the sacred courts and porticoes, and with tear-dimmed eyes He saw, in awful perspective, the walls surrounded by alien hosts. He heard the tread of armies marshaling for war. He heard the voice of mothers and children crying for bread in the besieged city. He saw her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins.

    Looking down the ages, He saw the covenant people scattered in every land, "like wrecks on a desert shore." In the temporal retribution about to fall upon her children, He saw but the first draft from that cup of wrath which at the final judgment she must drain to its dregs. Divine pity, yearning love, found utterance in the mournful words: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" O that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou alone art responsible. "Ye will not come to Me, that ye might have life." Matthew 23:37; John 5:40.

    Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

    The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!

    Two days before the Passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, He again went out with His disciples to the Mount of Olives and seated Himself with them upon the grassy slope overlooking the city. Once more He gazed upon its walls, its towers, and its palaces. Once more He beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount.

    A thousand years before, the psalmist had magnified God's favor to Israel in making her holy house His dwelling place: "In Salem also is His tabernacle, and His dwelling place in Zion." He "chose the tribe of Judah, the Mount Zion which He loved. And He built His sanctuary like high palaces." Psalms 76:2; 78:68, 69. The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. 1 Chronicles 28:12, 19. Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple: "The glory of this latter house shall be greater than of the former." "I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts." Haggai 2:9, 7.

    After the destruction of the temple by Nebuchadnezzar it was rebuilt about five hundred years before the birth of Christ by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: "Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?" Haggai 2:3; Ezra 3:12. Then was given the promise that the glory of this latter house should be greater than that of the former.

    But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.

    For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily--who was God Himself manifest in the flesh. The "Desire of all nations" had indeed come to His temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered Gift of heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were the Saviour's words fulfilled: "Your house is left unto you desolate." Matthew 23:38.

    The disciples had been filled with awe and wonder at Christ's prediction of the overthrow of the temple, and they desired to understand more fully the meaning of His words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying: "See what manner of stones and what buildings are here!" Mark 13:1.

    To these words, Jesus made the solemn and startling reply: "Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." Matthew 24:2.

    With the overthrow of Jerusalem the disciples associated the events of Christ's personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had told them that He would come the second time. Hence at the mention of judgments upon Jerusalem, their minds reverted to that coming; and as they were gathered about the Saviour upon the Mount of Olives, they asked: "When shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" Verse 3.

    The future was mercifully veiled from the disciples. Had they at that time fully comprehend the two awful facts--the Redeemer's sufferings and death, and the destruction of their city and temple--they would have been overwhelmed with horror. Christ presented before them an outline of the prominent events to take place before the close of time. His words were not then fully understood; but their meaning was to be unfolded as His people should need the instruction therein given. The prophecy which He uttered was twofold in its meaning; while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.

    Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains." Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.

    In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, adding to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist. But Christ had said: "Heaven and earth shall pass away, but My words shall not pass away." Matthew 24:35. Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain.

    The Lord had declared by the prophet Micah: "Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us." Micah 3:9-11.

    These words faithfully described the corrupt and self-righteous inhabitants of Jerusalem. While claiming to observe rigidly the precepts of God's law, they were transgressing all its principles. They hated Christ because His purity and holiness revealed their iniquity; and they accused Him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew Him to be sinless, they had declared that His death was necessary to their safety as a nation. "If we let Him thus alone," said the Jewish leaders, "all men will believe on Him: and the Romans shall come and take away both our place and nation." John 11:48. If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish.

    Thus the Jewish leaders had built up "Zion with blood, and Jerusalem with iniquity." Micah 3:10. And yet, while they slew their Saviour because He reproved their sins, such was their self-righteousness that they regarded themselves as God's favored people and expected the Lord to deliver them from their enemies. "Therefore," continued the prophet, "shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." Verse 12.

    For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God's dealings with the Jewish nation. The command had gone forth, "Cut it down; why cumbereth it the ground?" (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents' sins, and filled up the measure of their iniquity.

    The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason--controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: "Cause the Holy One of Israel to cease from before us." Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.

    The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other's forces and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God's own city. To establish their power more firmly, they bribed false prophets to proclaim, even while Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children slain by one another's hands crimsoning her streets, while alien armies beat down her fortifications and slew her men of war!

    All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: "With what measure ye mete, it shall be measured to you again." Matthew 7:2.

    Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: "Let us depart hence." The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.--Milman, The History of the Jews, book 13.

    For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!"--Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: "Woe, woe to Jerusalem!" "woe, woe to the inhabitants thereof!" His warning cry ceased not until he was slain in the siege he had foretold.

    Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. "When ye shall see Jerusalem compassed with armies," said Jesus, "then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out." Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God's merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour's warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety--the city of Pella, in the land of Perea, beyond Jordan.

    The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

    Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. So fierce were the pangs of hunger that men would gnaw the leather of their belts and sandals and the covering of their shields. Great numbers of the people would steal out at night to gather wild plants growing outside the city walls, though many were seized and put to death with cruel torture, and often those who returned in safety were robbed of what they had gleaned at so great peril. The most inhuman tortures were inflicted by those in power, to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future.

    Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, "Can a woman forget her sucking child?" received the answer within the walls of that doomed city: "The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people." Isaiah 49:15; Lamentations 4:10. Again was fulfilled the warning prophecy given fourteen centuries before: "The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, . . . and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates." Deuteronomy 28:56, 57.

    The Roman leaders endeavored to strike terror to the Jews and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the Valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment seat of Pilate: "His blood be on us, and on our children." Matthew 27:25.

    Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another.

    The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired to his tent at night, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the cedar-lined chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting: "Ichabod!"--the glory is departed.

    "Titus found it impossible to check the rage of the soldiery; he entered with his officers, and surveyed the interior of the sacred edifice. The splendor filled them with wonder; and as the flames had not yet penetrated to the holy place, he made a last effort to save it, and springing forth, again exhorted the soldiers to stay the progress of the conflagration. The centurion Liberalis endeavored to force obedience with his staff of office; but even respect for the emperor gave way to the furious animosity against the Jews, to the fierce excitement of battle, and to the insatiable hope of plunder. The soldiers saw everything around them radiant with gold, which shone dazzlingly in the wild light of the flames; they supposed that incalculable treasures were laid up in the sanctuary. A soldier, unperceived, thrust a lighted torch between the hinges of the door: the whole building was in flames in an instant. The blinding smoke and fire forced the officers to retreat, and the noble edifice was left to its fate.

    "It was an appalling spectacle to the Roman--what was it to the Jew? The whole summit of the hill which commanded the city, blazed like a volcano. One after another the buildings fell in, with a tremendous crash, and were swallowed up in the fiery abyss. The roofs of cedar were like sheets of flame; the gilded pinnacles shone like spikes of red light; the gate towers sent up tall columns of flame and smoke. The neighboring hills were lighted up; and dark groups of people were seen watching in horrible anxiety the progress of the destruction: the walls and heights of the upper city were crowded with faces, some pale with the agony of despair, others scowling unavailing vengeance. The shouts of the Roman soldiery as they ran to and fro, and the howlings of the insurgents who were perishing in the flames, mingled with the roaring of the conflagration and the thundering sound of falling timbers. The echoes of the mountains replied or brought back the shrieks of the people on the heights; all along the walls resounded screams and wailings; men who were expiring with famine rallied their remaining strength to utter a cry of anguish and desolation.

    "The slaughter within was even more dreadful than the spectacle from without. Men and women, old and young, insurgents and priests, those who fought and those who entreated mercy, were hewn down in indiscriminate carnage. The number of the slain exceeded that of the slayers. The legionaries had to clamber over heaps of dead to carry on the work of extermination."--Milman, The History of the Jews, book 16.

    After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was "plowed like a field." Jeremiah 26:18. In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror's triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth.

    The Jews had forged their own fetters; they had filled for themselves the cup of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Says the prophet: "O Israel, thou hast destroyed thyself;" "for thou hast fallen by thine iniquity." Hosea 13:9; 14:1. Their sufferings are often represented as a punishment visited upon them by the direct decree of God. It is thus that the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the destruction of Jerusalem are a demonstration of Satan's vindictive power over those who yield to his control.

    We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God's mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but He leaves the rejectors of His mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace and resisting the pleadings of divine mercy. Never was there given a more decisive testimony to God's hatred of sin and to the certain punishment that will fall upon the guilty.

    The Saviour's prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God's mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,--the long procession of tumults, conflicts, and revolutions, the "battle of the warrior . . . with confused noise, and garments rolled in blood" (Isaiah 9:5),--what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan's rule.

    But in that day, as in the time of Jerusalem's destruction, God's people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

    Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem's destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations." Luke 21:25; Matthew 24:29; Mark 13:24-26; Revelation 6:12-17. Those who behold these harbingers of His coming are to "know that it is near, even at the doors." Matthew 24:33. "Watch ye therefore," are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, "the day of the Lord so cometh as a thief in the night." 1 Thessalonians 5:2-5.

    The world is no more ready to credit the message for this time than were the Jews to receive the Saviour's warning concerning Jerusalem. Come when it may, the day of God will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world's progress and enlightenment, and the people are lulled in a false security--then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, "and they shall not escape." Verse 3.

    CHAPTER 2 -- Persecution in the First Centuries

    When Jesus revealed to His disciples the fate of Jerusalem and the scenes of the second advent, He foretold also the experience of His people from the time when He should be taken from them, to His return in power and glory for their deliverance. From Olivet the Saviour beheld the storms about to fall upon the apostolic church; and penetrating deeper into the future, His eye discerned the fierce, wasting tempests that were to beat upon His followers in the coming ages of darkness and persecution. In a few brief utterances of awful significance He foretold the portion which the rulers of this world would mete out to the church of God. Matthew 24:9, 21, 22. The followers of Christ must tread the same path of humiliation, reproach, and suffering which their Master trod. The enmity that burst forth against the world's Redeemer would be manifested against all who should believe on His name.

    The history of the early church testified to the fulfillment of the Saviour's words. The powers of earth and hell arrayed themselves against Christ in the person of His followers. Paganism foresaw that should the gospel triumph, her temples and altars would be swept away; therefore she summoned her forces to destroy Christianity. The fires of persecution were kindled. Christians were stripped of their possessions and driven from their homes. They "endured a great fight of afflictions." Hebrews 10:32. They "had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment." Hebrews 11:36. Great numbers sealed their testimony with their blood. Noble and slave, rich and poor, learned and ignorant, were alike slain without mercy.

    These persecutions, beginning under Nero about the time of the martyrdom of Paul, continued with greater or less fury for centuries. Christians were falsely accused of the most dreadful crimes and declared to be the cause of great calamities--famine, pestilence, and earthquake. As they became the objects of popular hatred and suspicion, informers stood ready, for the sake of gain, to betray the innocent. They were condemned as rebels against the empire, as foes of religion, and pests to society. Great numbers were thrown to wild beasts or burned alive in the amphitheaters. Some were crucified; others were covered with the skins of wild animals and thrust into the arena to be torn by dogs. Their punishment was often made the chief entertainment at public fetes. Vast multitudes assembled to enjoy the sight and greeted their dying agonies with laughter and applause.

    Wherever they sought refuge, the followers of Christ were hunted like beasts of prey. They were forced to seek concealment in desolate and solitary places. "Destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth." Verses 37, 38. The catacombs afforded shelter for thousands. Beneath the hills outside the city of Rome, long galleries had been tunneled through earth and rock; the dark and intricate network of passages extended for miles beyond the city walls. In these underground retreats the followers of Christ buried their dead; and here also, when suspected and proscribed, they found a home. When the Life-giver shall awaken those who have fought the good fight, many a martyr for Christ's sake will come forth from those gloomy caverns.

    Under the fiercest persecution these witnesses for Jesus kept their faith unsullied. Though deprived of every comfort, shut away from the light of the sun, making their home in the dark but friendly bosom of the earth, they uttered no complaint. With words of faith, patience, and hope they encouraged one another to endure privation and distress. The loss of every earthly blessing could not force them to renounce their belief in Christ. Trials and persecution were but steps bringing them nearer their rest and their reward.

    Like God's servants of old, many were "tortured, not accepting deliverance; that they might obtain a better resurrection." Verse 35. These called to mind the words of their Master, that when persecuted for Christ's sake, they were to be exceeding glad, for great would be their reward in heaven; for so the prophets had been persecuted before them. They rejoiced that they were accounted worthy to suffer for the truth, and songs of triumph ascended from the midst of crackling flames. Looking upward by faith, they saw Christ and angels leaning over the battlements of heaven, gazing upon them with the deepest interest and regarding their steadfastness with approval. A voice came down to them from the throne of God: "Be thou faithful unto death, and I will give thee a crown of life." Revelation 2:10.

    In vain were Satan's efforts to destroy the church of Christ by violence. The great controversy in which the disciples of Jesus yielded up their lives did not cease when these faithful standard-bearers fell at their post. By defeat they conquered. God's workmen were slain, but His work went steadily forward. The gospel continued to spread and the number of its adherents to increase. It penetrated into regions that were inaccessible even to the eagles of Rome. Said a Christian, expostulating with the heathen rulers who were urging forward the persecution: You may "kill us, torture us, condemn us. . . . Your injustice is the proof that we are innocent . . . . Nor does your cruelty . . . avail you." It was but a stronger invitation to bring others to their persuasion. "The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed."--Tertullian, Apology, paragraph 50.

    Thousands were imprisoned and slain, but others sprang up to fill their places. And those who were martyred for their faith were secured to Christ and accounted of Him as conquerors. They had fought the good fight, and they were to receive the crown of glory when Christ should come. The sufferings which they endured brought Christians nearer to one another and to their Redeemer. Their living example and dying testimony were a constant witness for the truth; and where least expected, the subjects of Satan were leaving his service and enlisting under the banner of Christ.

    Satan therefore laid his plans to war more successfully against the government of God by planting his banner in the Christian church. If the followers of Christ could be deceived and led to displease God, then their strength, fortitude, and firmness would fail, and they would fall an easy prey.

    The great adversary now endeavored to gain by artifice what he had failed to secure by force. Persecution ceased, and in its stead were substituted the dangerous allurements of temporal prosperity and worldly honor. Idolaters were led to receive a part of the Christian faith, while they rejected other essential truths. They professed to accept Jesus as the Son of God and to believe in His death and resurrection, but they had no conviction of sin and felt no need of repentance or of a change of heart. With some concessions on their part they proposed that Christians should make concessions, that all might unite on the platform of belief in Christ.

    Now the church was in fearful peril. Prison, torture, fire, and sword were blessings in comparison with this. Some of the Christians stood firm, declaring that they could make no compromise. Others were in favor of yielding or modifying some features of their faith and uniting with those who had accepted a part of Christianity, urging that this might be the means of their full conversion. That was a time of deep anguish to the faithful followers of Christ. Under a cloak of pretended Christianity, Satan was insinuating himself into the church, to corrupt their faith and turn their minds from the word of truth.

    Most of the Christians at last consented to lower their standard, and a union was formed between Christianity and paganism. Although the worshipers of idols professed to be converted, and united with the church, they still clung to their idolatry, only changing the objects of their worship to images of Jesus, and even of Mary and the saints. The foul leaven of idolatry, thus brought into the church, continued its baleful work. Unsound doctrines, superstitious rites, and idolatrous ceremonies were incorporated into her faith and worship. As the followers of Christ united with idolaters, the Christian religion became corrupted, and the church lost her purity and power. There were some, however, who were not misled by these delusions. They still maintained their fidelity to the Author of truth and worshiped God alone.

    There have ever been two classes among those who profess to be followers of Christ. While one class study the Saviour's life and earnestly seek to correct their defects and conform to the Pattern, the other class shun the plain, practical truths which expose their errors. Even in her best estate the church was not composed wholly of the true, pure, and sincere. Our Saviour taught that those who willfully indulge in sin are not to be received into the church; yet He connected with Himself men who were faulty in character, and granted them the benefits of His teachings and example, that they might have an opportunity to see their errors and correct them. Among the twelve apostles was a traitor. Judas was accepted, not because of his defects of character, but notwithstanding them. He was connected with the disciples, that, through the instruction and example of Christ, he might learn what constitutes Christian character, and thus be led to see his errors, to repent, and, by the aid of divine grace, to purify his soul "in obeying the truth." But Judas did not walk in the light so graciously permitted to shine upon him. By indulgence in sin he invited the temptations of Satan. His evil traits of character became predominant. He yielded his mind to the control of the powers of darkness, he became angry when his faults were reproved, and thus he was led to commit the fearful crime of betraying his Master. So do all who cherish evil under a profession of godliness hate those who disturb their peace by condemning their course of sin. When a favorable opportunity is presented, they will, like Judas, betray those who for their good have sought to reprove them.

    The apostles encountered those in the church who professed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretending to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evildoers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ; and as trials and persecution came upon His followers, those only who were willing to forsake all for the truth's sake desired to become His disciples. Thus, as long as persecution continued, the church remained comparatively pure. But as it ceased, converts were added who were less sincere and devoted, and the way was open for Satan to obtain a foothold.

    But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

    It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

    After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children's children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.

    Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God's professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that, after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so that false theories and fatal delusions which the faithful in ages past imperiled their lives to resist and expose, are now regarded with favor by thousands who claim to be followers of Christ.

    The early Christians were indeed a peculiar people. Their blameless deportment and unswerving faith were a continual reproof that disturbed the sinner's peace. Though few in numbers, without wealth, position, or honorary titles, they were a terror to evildoers wherever their character and doctrines were known. Therefore they were hated by the wicked, even as Abel was hated by the ungodly Cain. For the same reason that Cain slew Abel, did those who sought to throw off the restraint of the Holy Spirit, put to death God's people. It was for the same reason that the Jews rejected and crucified the Saviour--because the purity and holiness of His character was a constant rebuke to their selfishness and corruption. From the days of Christ until now His faithful disciples have excited the hatred and opposition of those who love and follow the ways of sin.

    How, then, can the gospel be called a message of peace? When Isaiah foretold the birth of the Messiah, he ascribed to Him the title, "Prince of Peace." When angels announced to the shepherds that Christ was born, they sang above the plains of Bethlehem: "Glory to God in the highest, and on earth peace, good will toward men." Luke 2:14. There is a seeming contradiction between these prophetic declarations and the words of Christ: "I came not to send peace, but a sword." Matthew 10:34. But, rightly understood, the two are in perfect harmony. The gospel is a message of peace. Christianity is a system which, received and obeyed, would spread peace, harmony, and happiness throughout the earth. The religion of Christ will unite in close brotherhood all who accept its teachings. It was the mission of Jesus to reconcile men to God, and thus to one another. But the world at large are under the control of Satan, Christ's bitterest foe. The gospel presents to them principles of life which are wholly at variance with their habits and desires, and they rise in rebellion against it. They hate the purity which reveals and condemns their sins, and they persecute and destroy those who would urge upon them its just and holy claims. It is in this sense--because the exalted truths it brings occasion hatred and strife--that the gospel is called a sword.

    The mysterious providence which permits the righteous to suffer persecution at the hand of the wicked has been a cause of great perplexity to many who are weak in faith. Some are even ready to cast away their confidence in God because He suffers the basest of men to prosper, while the best and purest are afflicted and tormented by their cruel power. How, it is asked, can One who is just and merciful, and who is also infinite in power, tolerate such injustice and oppression? This is a question with which we have nothing to do. God has given us sufficient evidence of His love, and we are not to doubt His goodness because we cannot understand the workings of His providence. Said the Saviour to His disciples, foreseeing the doubts that would press upon their souls in days of trial and darkness: "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you." John 15:20. Jesus suffered for us more than any of His followers can be made to suffer through the cruelty of wicked men. Those who are called to endure torture and martyrdom are but following in the steps of God's dear Son.

    "The Lord is not slack concerning His promise." 2 Peter 3:9. He does not forget or neglect His children; but He permits the wicked to reveal their true character, that none who desire to do His will may be deceived concerning them. Again, the righteous are placed in the furnace of affliction, that they themselves may be purified; that their example may convince others of the reality of faith and godliness; and also that their consistent course may condemn the ungodly and unbelieving.

    God permits the wicked to prosper and to reveal their enmity against Him, that when they shall have filled up the measure of their iniquity all may see His justice and mercy in their utter destruction. The day of His vengeance hastens, when all who have transgressed His law and oppressed His people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God's faithful ones will be punished as though done to Christ Himself.

    There is another and more important question that should engage the attention of the churches of today. The apostle Paul declares that "all that will live godly in Christ Jesus shall suffer persecution." 2 Timothy 3:12. Why is it, then, that persecution seems in a great degree to slumber? The only reason is that the church has conformed to the world's standard and therefore awakens no opposition. The religion which is current in our day is not of the pure and holy character that marked the Christian faith in the days of Christ and His apostles. It is only because of the spirit of compromise with sin, because the great truths of the word of God are so indifferently regarded, because there is so little vital godliness in the church, that Christianity is apparently so popular with the world. Let there be a revival of the faith and power of the early church, and the spirit of persecution will be revived, and the fires of persecution will be rekindled.
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    Post  orthodoxymoron Tue Jan 10, 2012 6:02 am

    CHAPTER 3 -- An Era of Spiritual Darkness

    The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, "except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." And furthermore, the apostle warns his brethren that "the mystery of iniquity doth already work." 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

    Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, "the mystery of iniquity" carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

    This compromise between paganism and Christianity resulted in the development of "the man of sin" foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan's power--a monument of his efforts to seat himself upon the throne to rule the earth according to his will.

    Satan once endeavored to form a compromise with Christ. He came to the Son of God in the wilderness of temptation, and showing Him all the kingdoms of the world and the glory of them, offered to give all into His hands if He would but acknowledge the supremacy of the prince of darkness. Christ rebuked the presumptuous tempter and forced him to depart. But Satan meets with greater success in presenting the same temptations to man. To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan--the bishop of Rome.

    It is one of the leading doctrines of Romanism that the pope is the visible head of the universal church of Christ, invested with supreme authority over bishops and pastors in all parts of the world. More than this, the pope has been given the very titles of Deity. He has been styled "Lord God the Pope" (see Appendix), and has been declared infallible. He demands the homage of all men. The same claim urged by Satan in the wilderness of temptation is still urged by him through the Church of Rome, and vast numbers are ready to yield him homage.

    But those who fear and reverence God meet this heaven-daring assumption as Christ met the solicitations of the wily foe: "Thou shalt worship the Lord thy God, and Him only shalt thou serve." Luke 4:8. God has never given a hint in His word that He has appointed any man to be the head of the church. The doctrine of papal supremacy is directly opposed to the teachings of the Scriptures. The pope can have no power over Christ's church except by usurpation.

    Romanists have persisted in bringing against Protestants the charge of heresy and willful separation from the true church. But these accusations apply rather to themselves. They are the ones who laid down the banner of Christ and departed from "the faith which was once delivered unto the saints." Jude 3.

    Satan well knew that the Holy Scriptures would enable men to discern his deceptions and withstand his power. It was by the word that even the Saviour of the world had resisted his attacks. At every assault, Christ presented the shield of eternal truth, saying, "It is written." To every suggestion of the adversary, He opposed the wisdom and power of the word. In order for Satan to maintain his sway over men, and establish the authority of the papal usurper, he must keep them in ignorance of the Scriptures. The Bible would exalt God and place finite men in their true position; therefore its sacred truths must be concealed and suppressed. This logic was adopted by the Roman Church. For hundreds of years the circulation of the Bible was prohibited. The people were forbidden to read it or to have it in their houses, and unprincipled priests and prelates interpreted its teachings to sustain their pretensions. Thus the pope came to be almost universally acknowledged as the vicegerent of God on earth, endowed with authority over church and state.

    The detector of error having been removed, Satan worked according to his will. Prophecy had declared that the papacy was to "think to change times and laws." Daniel 7:25. This work it was not slow to attempt. To afford converts from heathenism a substitute for the worship of idols, and thus to promote their nominal acceptance of Christianity, the adoration of images and relics was gradually introduced into the Christian worship. The decree of a general council (see Appendix) finally established this system of idolatry. To complete the sacrilegious work, Rome presumed to expunge from the law of God the second commandment, forbidding image worship, and to divide the tenth commandment, in order to preserve the number.

    The spirit of concession to paganism opened the way for a still further disregard of Heaven's authority. Satan, working through unconsecrated leaders of the church, tampered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified (Genesis 2:2, 3), and in its stead to exalt the festival observed by the heathen as "the venerable day of the sun." This change was not at first attempted openly. In the first centuries the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and, believing that His law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety Satan worked through his agents to bring about his object. That the attention of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Religious services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly observed.

    To prepare the way for the work which he designed to accomplish, Satan had led the Jews, before the advent of Christ, to load down the Sabbath with the most rigorous exactions, making its observance a burden. Now, taking advantage of the false light in which he had thus caused it to be regarded, he cast contempt upon it as a Jewish institution. While Christians generally continued to observe the Sunday as a joyous festival, he led them, in order to show their hatred of Judaism, to make the Sabbath a fast, a day of sadness and gloom.

    In the early part of the fourth century the emperor Constantine issued a decree making Sunday a public festival throughout the Roman Empire. (See Appendix.) The day of the sun was reverenced by his pagan subjects and was honored by Christians; it was the emperor's policy to unite the conflicting interests of heathenism and Christianity. He was urged to do this by the bishops of the church, who, inspired by ambition and thirst for power, perceived that if the same day was observed by both Christians and heathen, it would promote the nominal acceptance of Christianity by pagans and thus advance the power and glory of the church. But while many God-fearing Christians were gradually led to regard Sunday as possessing a degree of sacredness, they still held the true Sabbath as the holy of the Lord and observed it in obedience to the fourth commandment.

    The archdeceiver had not completed his work. He was resolved to gather the Christian world under his banner and to exercise his power through his vicegerent, the proud pontiff who claimed to be the representative of Christ. Through half-converted pagans, ambitious prelates, and world-loving churchmen he accomplished his purpose. Vast councils were held from time to time, in which the dignitaries of the church were convened from all the world. In nearly every council the Sabbath which God had instituted was pressed down a little lower, while the Sunday was correspondingly exalted. Thus the pagan festival came finally to be honored as a divine institution, while the Bible Sabbath was pronounced a relic of Judaism, and its observers were declared to be accursed.

    The great apostate had succeeded in exalting himself "above all that is called God, or that is worshiped." 2 Thessalonians 2:4. He had dared to change the only precept of the divine law that unmistakably points all mankind to the true and living God. In the fourth commandment, God is revealed as the Creator of the heavens and the earth, and is thereby distinguished from all false gods. It was as a memorial of the work of creation that the seventh day was sanctified as a rest day for man. It was designed to keep the living God ever before the minds of men as the source of being and the object of reverence and worship. Satan strives to turn men from their allegiance to God, and from rendering obedience to His law; therefore he directs his efforts especially against that commandment which points to God as the Creator.

    Protestants now urge that the resurrection of Christ on Sunday made it the Christian Sabbath. But Scripture evidence is lacking. No such honor was given to the day by Christ or His apostles. The observance of Sunday as a Christian institution had its origin in that "mystery of lawlessness" (2 Thessalonians 2:7, R.V.) which, even in Paul's day, had begun its work. Where and when did the Lord adopt this child of the papacy? What valid reason can be given for a change which the Scriptures do not sanction?

    In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast "his power, and his seat, and great authority." Revelation 13:2. And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation. Daniel 7:25; Revelation 13:5-7. (See Appendix.) Christians were forced to choose either to yield their integrity and accept the papal ceremonies and worship, or to wear away their lives in dungeons or suffer death by the rack, the fagot, or the headsman's ax. Now were fulfilled the words of Jesus: "Ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for My name's sake." Luke 21:16, 17. Persecution opened upon the faithful with greater fury than ever before, and the world became a vast battlefield. For hundreds of years the church of Christ found refuge in seclusion and obscurity. Thus says the prophet: "The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three-score days." Revelation 12:6.

    The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. Instead of trusting in the Son of God for forgiveness of sins and for eternal salvation, the people looked to the pope, and to the priests and prelates to whom he delegated authority. They were taught that the pope was their earthly mediator and that none could approach God except through him; and, further, that he stood in the place of God to them and was therefore to be implicitly obeyed. A deviation from his requirements was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders. Thus the minds of the people were turned away from God to fallible, erring, and cruel men, nay, more, to the prince of darkness himself, who exercised his power through them. Sin was disguised in a garb of sanctity. When the Scriptures are suppressed, and man comes to regard himself as supreme, we need look only for fraud, deception, and debasing iniquity. With the elevation of human laws and traditions was manifest the corruption that ever results from setting aside the law of God.

    Those were days of peril for the church of Christ. The faithful standard-bearers were few indeed. Though the truth was not left without witnesses, yet at times it seemed that error and superstition would wholly prevail, and true religion would be banished from the earth. The gospel was lost sight of, but the forms of religion were multiplied, and the people were burdened with rigorous exactions.

    They were taught not only to look to the pope as their mediator, but to trust to works of their own to atone for sin. Long pilgrimages, acts of penance, the worship of relics, the erection of churches, shrines, and altars, the payment of large sums to the church--these and many similar acts were enjoined to appease the wrath of God or to secure His favor; as if God were like men, to be angered at trifles, or pacified by gifts or acts of penance!

    Notwithstanding that vice prevailed, even among the leaders of the Roman Church, her influence seemed steadily to increase. About the close of the eighth century, papists put forth the claim that in the first ages of the church the bishops of Rome had possessed the same spiritual power which they now assumed. To establish this claim, some means must be employed to give it a show of authority; and this was readily suggested by the father of lies. Ancient writings were forged by monks. Decrees of councils before unheard of were discovered, establishing the universal supremacy of the pope from the earliest times. And a church that had rejected the truth greedily accepted these deceptions. (See Appendix.)

    The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah's day, some were ready to say: "The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build." Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: "Be not ye afraid of them: remember the Lord, which is great and terrible" (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

    The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: "What I say unto you I say unto all, Watch." Mark 13:37.

    The darkness seemed to grow more dense. Image worship became more general. Candles were burned before images, and prayers were offered to them. The most absurd and superstitious customs prevailed. The minds of men were so completely controlled by superstition that reason itself seemed to have lost its sway. While priests and bishops were themselves pleasure-loving, sensual, and corrupt, it could only be expected that the people who looked to them for guidance would be sunken in ignorance and vice.

    Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others. (See Appendix.)

    A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope's authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope's permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.

    How striking the contrast between the overbearing pride of this haughty pontiff and the meekness and gentleness of Christ, who represents Himself as pleading at the door of the heart for admittance, that He may come in to bring pardon and peace, and who taught His disciples: "Whosoever will be chief among you, let him be your servant." Matthew 20:27.

    The advancing centuries witnessed a constant increase of error in the doctrines put forth from Rome. Even before the establishment of the papacy the teachings of heathen philosophers had received attention and exerted an influence in the church. Many who professed conversion still clung to the tenets of their pagan philosophy, and not only continued its study themselves, but urged it upon others as a means of extending their influence among the heathen. Serious errors were thus introduced into the Christian faith. Prominent among these was the belief in man's natural immortality and his consciousness in death. This doctrine laid the foundation upon which Rome established the invocation of saints and the adoration of the Virgin Mary. From this sprang also the heresy of eternal torment for the finally impenitent, which was early incorporated into the papal faith.

    Then the way was prepared for the introduction of still another invention of paganism, which Rome named purgatory, and employed to terrify the credulous and superstitious multitudes. By this heresy is affirmed the existence of a place of torment, in which the souls of such as have not merited eternal damnation are to suffer punishment for their sins, and from which, when freed from impurity, they are admitted to heaven. (See Appendix.)

    Still another fabrication was needed to enable Rome to profit by the fears and the vices of her adherents. This was supplied by the doctrine of indulgences. Full remission of sins, past, present, and future, and release from all the pains and penalties incurred, were promised to all who would enlist in the pontiff's wars to extend his temporal dominion, to punish his enemies, or to exterminate those who dared deny his spiritual supremacy. The people were also taught that by the payment of money to the church they might free themselves from sin, and also release the souls of their deceased friends who were confined in the tormenting flames. By such means did Rome fill her coffers and sustain the magnificence, luxury, and vice of the pretended representatives of Him who had not where to lay His head. (See Appendix.)

    The Scriptural ordinance of the Lord's Supper had been supplanted by the idolatrous sacrifice of the mass. Papal priests pretended, by their senseless mummery, to convert the simple bread and wine into the actual "body and blood of Christ."--Cardinal Wiseman, The Real Presence of the Body and Blood of Our Lord Jesus Christ in the Blessed Eucharist, Proved From Scripture, lecture 8, sec. 3, par. 26. With blasphemous presumption, they openly claimed the power of creating God, the Creator of all things. Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Multitudes who refused were given to the flames. (See Appendix.)

    In the thirteenth century was established that most terrible of all the engines of the papacy--the Inquisition. The prince of darkness wrought with the leaders of the papal hierarchy. In their secret councils Satan and his angels controlled the minds of evil men, while unseen in the midst stood an angel of God, taking the fearful record of their iniquitous decrees and writing the history of deeds too horrible to appear to human eyes. "Babylon the great" was "drunken with the blood of the saints." The mangled forms of millions of martyrs cried to God for vengeance upon that apostate power.

    Popery had become the world's despot. Kings and emperors bowed to the decrees of the Roman pontiff. The destinies of men, both for time and for eternity, seemed under his control. For hundreds of years the doctrines of Rome had been extensively and implicitly received, its rites reverently performed, its festivals generally observed. Its clergy were honored and liberally sustained. Never since has the Roman Church attained to greater dignity, magnificence, or power.

    But "the noon of the papacy was the midnight of the world."--J. A. Wylie, The History of Protestantism, b. 1, ch. 4. The Holy Scriptures were almost unknown, not only to the people, but to the priests. Like the Pharisees of old, the papal leaders hated the light which would reveal their sins. God's law, the standard of righteousness, having been removed, they exercised power without limit, and practiced vice without restraint. Fraud, avarice, and profligacy prevailed. Men shrank from no crime by which they could gain wealth or position. The palaces of popes and prelates were scenes of the vilest debauchery. Some of the reigning pontiffs were guilty of crimes so revolting that secular rulers endeavored to depose these dignitaries of the church as monsters too vile to be tolerated. For centuries Europe had made no progress in learning, arts, or civilization. A moral and intellectual paralysis had fallen upon Christendom.

    The condition of the world under the Romish power presented a fearful and striking fulfillment of the words of the prophet Hosea: "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee: . . . seeing thou hast forgotten the law of thy God, I will also forget thy children." "There is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood." Hosea 4:6, 1, 2. Such were the results of banishing the word of God.

    CHAPTER 4 -- The Waldenses

    Amid the gloom that settled upon the earth during the long period of papal supremacy, the light of truth could not be wholly extinguished. In every age there were witnesses for God--men who cherished faith in Christ as the only mediator between God and man, who held the Bible as the only rule of life, and who hallowed the true Sabbath. How much the world owes to these men, posterity will never know. They were branded as heretics, their motives impugned, their characters maligned, their writings suppressed, misrepresented, or mutilated. Yet they stood firm, and from age to age maintained their faith in its purity, as a sacred heritage for the generations to come.

    The history of God's people during the ages of darkness that followed upon Rome's supremacy is written in heaven, but they have little place in human records. Few traces of their existence can be found, except in the accusations of their persecutors. It was the policy of Rome to obliterate every trace of dissent from her doctrines or decrees. Everything heretical, whether persons or writings, she sought to destroy. Expressions of doubt, or questions as to the authority of papal dogmas, were enough to forfeit the life of rich or poor, high or low. Rome endeavored also to destroy every record of her cruelty toward dissenters. Papal councils decreed that books and writings containing such records should be committed to the flames. Before the invention of printing, books were few in number, and in a form not favorable for preservation; therefore there was little to prevent the Romanists from carrying out their purpose.

    No church within the limits of Romish jurisdiction was long left undisturbed in the enjoyment of freedom of conscience. No sooner had the papacy obtained power than she stretched out her arms to crush all that refused to acknowledge her sway, and one after another the churches submitted to her dominion.

    In Great Britain primitive Christianity had very early taken root. The gospel received by the Britons in the first centuries was then uncorrupted by Romish apostasy. Persecution from pagan emperors, which extended even to these far-off shores, was the only gift that the first churches of Britain received from Rome. Many of the Christians, fleeing from persecution in England, found refuge in Scotland; thence the truth was carried to Ireland, and in all these countries it was received with gladness.

    When the Saxons invaded Britain, heathenism gained control. The conquerors disdained to be instructed by their slaves, and the Christians were forced to retreat to the mountains and the wild moors. Yet the light, hidden for a time, continued to burn. In Scotland, a century later, it shone out with a brightness that extended to far-distant lands. From Ireland came the pious Columba and his colaborers, who, gathering about them the scattered believers on the lonely island of Iona, made this the center of their missionary labors. Among these evangelists was an observer of the Bible Sabbath, and thus this truth was introduced among the people. A school was established at Iona, from which missionaries went out, not only to Scotland and England, but to Germany, Switzerland, and even Italy.

    But Rome had fixed her eyes on Britain, and resolved to bring it under her supremacy. In the sixth century her missionaries undertook the conversion of the heathen Saxons. They were received with favor by the proud barbarians, and they induced many thousands to profess the Romish faith. As the work progressed, the papal leaders and their converts encountered the primitive Christians. A striking contrast was presented. The latter were simple, humble, and Scriptural in character, doctrine, and manners, while the former manifested the superstition, pomp, and arrogance of popery. The emissary of Rome demanded that these Christian churches acknowledge the supremacy of the sovereign pontiff. The Britons meekly replied that they desired to love all men, but that the pope was not entitled to supremacy in the church, and they could render to him only that submission which was due to every follower of Christ. Repeated attempts were made to secure their allegiance to Rome; but these humble Christians, amazed at the pride displayed by her emissaries, steadfastly replied that they knew no other master than Christ. Now the true spirit of the papacy was revealed. Said the Romish leader: "If you will not receive brethren who bring you peace, you shall receive enemies who will bring you war. If you will not unite with us in showing the Saxons the way of life, you shall receive from them the stroke of death."--J. H. Merle D'Aubigne, History of the Reformation of the Sixteenth Century, b. 17, ch. 2. These were no idle threats. War, intrigue, and deception were employed against these witnesses for a Bible faith, until the churches of Britain were destroyed, or forced to submit to the authority of the pope.

    In lands beyond the jurisdiction of Rome there existed for many centuries bodies of Christians who remained almost wholly free from papal corruption. They were surrounded by heathenism and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith and adhered to many of its truths. These Christians believed in the perpetuity of the law of God and observed the Sabbath of the fourth commandment. Churches that held to this faith and practice existed in Central Africa and among the Armenians of Asia.

    But of those who resisted the encroachments of the papal power, the Waldenses stood foremost. In the very land where popery had fixed its seat, there its falsehood and corruption were most steadfastly resisted. For centuries the churches of Piedmont maintained their independence; but the time came at last when Rome insisted upon their submission. After ineffectual struggles against her tyranny, the leaders of these churches reluctantly acknowledged the supremacy of the power to which the whole world seemed to pay homage. There were some, however, who refused to yield to the authority of pope or prelate. They were determined to maintain their allegiance to God and to preserve the purity and simplicity of their faith. A separation took place. Those who adhered to the ancient faith now withdrew; some, forsaking their native Alps, raised the banner of truth in foreign lands; others retreated to the secluded glens and rocky fastnesses of the mountains, and there preserved their freedom to worship God.

    The faith which for centuries was held and taught by the Waldensian Christians was in marked contrast to the false doctrines put forth from Rome. Their religious belief was founded upon the written word of God, the true system of Christianity. But those humble peasants, in their obscure retreats, shut away from the world, and bound to daily toil among their flocks and their vineyards, had not by themselves arrived at the truth in opposition to the dogmas and heresies of the apostate church. Theirs was not a faith newly received. Their religious belief was their inheritance from their fathers. They contended for the faith of the apostolic church,--"the faith which was once delivered unto the saints." Jude 3. "The church in the wilderness," and not the proud hierarchy enthroned in the world's great capital, was the true church of Christ, the guardian of the treasures of truth which God has committed to His people to be given to the world.

    Among the leading causes that had led to the separation of the true church from Rome was the hatred of the latter toward the Bible Sabbath. As foretold by prophecy, the papal power cast down the truth to the ground. The law of God was trampled in the dust, while the traditions and customs of men were exalted. The churches that were under the rule of the papacy were early compelled to honor the Sunday as a holy day. Amid the prevailing error and superstition, many, even of the true people of God, became so bewildered that while they observed the Sabbath, they refrained from labor also on the Sunday. But this did not satisfy the papal leaders. They demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fleeing from the power of Rome that any could obey God's law in peace. (See Appendix.)

    The Waldenses were among the first of the peoples of Europe to obtain a translation of the Holy Scriptures. (See Appendix.) Hundreds of years before the Reformation they possessed the Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution. They declared the Church of Rome to be the apostate Babylon of the Apocalypse, and at the peril of their lives they stood up to resist her corruptions. While, under the pressure of long-continued persecution, some compromised their faith, little by little yielding its distinctive principles, others held fast the truth. Through ages of darkness and apostasy there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood unflinchingly for God's word and His honor.

    Behind the lofty bulwarks of the mountains--in all ages the refuge of the persecuted and oppressed--the Waldenses found a hiding place. Here the light of truth was kept burning amid the darkness of the Middle Ages. Here, for a thousand years, witnesses for the truth maintained the ancient faith.

    God had provided for His people a sanctuary of awful grandeur, befitting the mighty truths committed to their trust. To those faithful exiles the mountains were an emblem of the immutable righteousness of Jehovah. They pointed their children to the heights towering above them in unchanging majesty, and spoke to them of Him with whom there is no variableness nor shadow of turning, whose word is as enduring as the everlasting hills. God had set fast the mountains and girded them with strength; no arm but that of Infinite Power could move them out of their place. In like manner He had established His law, the foundation of His government in heaven and upon earth. The arm of man might reach his fellow men and destroy their lives; but that arm could as readily uproot the mountains from their foundations, and hurl them into the sea, as it could change one precept of the law of Jehovah, or blot out one of His promises to those who do His will. In their fidelity to His law, God's servants should be as firm as the unchanging hills.

    The mountains that girded their lowly valleys were a constant witness to God's creative power, and a never-failing assurance of His protecting care. Those pilgrims learned to love the silent symbols of Jehovah's presence. They indulged no repining because of the hardships of their lot; they were never lonely amid the mountain solitudes. They thanked God that He had provided for them an asylum from the wrath and cruelty of men. They rejoiced in their freedom to worship before Him. Often when pursued by their enemies, the strength of the hills proved a sure defense. From many a lofty cliff they chanted the praise of God, and the armies of Rome could not silence their songs of thanksgiving.

    Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These principles they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed in the Scriptures and taught to regard sacredly the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort.

    Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr's death. They were educated from childhood to endure hardness, to submit to control, and yet to think and act for themselves. Very early they were taught to bear responsibilities, to be guarded in speech, and to understand the wisdom of silence. One indiscreet word let fall in the hearing of their enemies might imperil not only the life of the speaker, but the lives of hundreds of his brethren; for as wolves hunting their prey did the enemies of truth pursue those who dared to claim freedom of religious faith.

    The Waldenses had sacrificed their worldly prosperity for the truth's sake, and with persevering patience they toiled for their bread. Every spot of tillable land among the mountains was carefully improved; the valleys and the less fertile hillsides were made to yield their increase. Economy and severe self-denial formed a part of the education which the children received as their only legacy. They were taught that God designs life to be a discipline, and that their wants could be supplied only by personal labor, by forethought, care, and faith. The process was laborious and wearisome, but it was wholesome, just what man needs in his fallen state, the school which God has provided for his training and development. While the youth were inured to toil and hardship, the culture of the intellect was not neglected. They were taught that all their powers belonged to God, and that all were to be improved and developed for His service.

    The Vaudois churches, in their purity and simplicity, resembled the church of apostolic times. Rejecting the supremacy of the pope and prelate, they held the Bible as the only supreme, infallible authority. Their pastors, unlike the lordly priests of Rome, followed the example of their Master, who "came not to be ministered unto, but to minister." They fed the flock of God, leading them to the green pastures and living fountains of His holy word. Far from the monuments of human pomp and pride the people assembled, not in magnificent churches or grand cathedrals, but beneath the shadow of the mountains, in the Alpine valleys, or, in time of danger, in some rocky stronghold, to listen to the words of truth from the servants of Christ. The pastors not only preached the gospel, but they visited the sick, catechized the children, admonished the erring, and labored to settle disputes and promote harmony and brotherly love. In times of peace they were sustained by the freewill offerings of the people; but, like Paul the tentmaker, each learned some trade or profession by which, if necessary, to provide for his own support.

    From their pastors the youth received instruction. While attention was given to branches of general learning, the Bible was made the chief study. The Gospels of Matthew and John were committed to memory, with many of the Epistles. They were employed also in copying the Scriptures. Some manuscripts contained the whole Bible, others only brief selections, to which some simple explanations of the text were added by those who were able to expound the Scriptures. Thus were brought forth the treasures of truth so long concealed by those who sought to exalt themselves above God.

    By patient, untiring labor, sometimes in the deep, dark caverns of the earth, by the light of torches, the Sacred Scriptures were written out, verse by verse, chapter by chapter. Thus the work went on, the revealed will of God shining out like pure gold; how much brighter, clearer, and more powerful because of the trials undergone for its sake only those could realize who were engaged in the work. Angels from heaven surrounded these faithful workers.

    Satan had urged on the papal priests and prelates to bury the word of truth beneath the rubbish of error, heresy, and superstition; but in a most wonderful manner it was preserved uncorrupted through all the ages of darkness. It bore not the stamp of man, but the impress of God. Men have been unwearied in their efforts to obscure the plain, simple meaning of the Scriptures, and to make them contradict their own testimony; but like the ark upon the billowy deep, the word of God outrides the storms that threaten it with destruction. As the mine has rich veins of gold and silver hidden beneath the surface, so that all must dig who would discover its precious stores, so the Holy Scriptures have treasures of truth that are revealed only to the earnest, humble, prayerful seeker. God designed the Bible to be a lessonbook to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave His word to men as a revelation of Himself. Every new truth discerned is a fresh disclosure of the character of its Author. The study of the Scriptures is the means divinely ordained to bring men into closer connection with their Creator and to give them a clearer knowledge of His will. It is the medium of communication between God and man.

    While the Waldenses regarded the fear of the Lord as the beginning of wisdom, they were not blind to the importance of a contact with the world, a knowledge of men and of active life, in expanding the mind and quickening the perceptions. From their schools in the mountains some of the youth were sent to institutions of learning in the cities of France or Italy, where was a more extended field for study, thought, and observation than in their native Alps. The youth thus sent forth were exposed to temptation, they witnessed vice, they encountered Satan's wily agents, who urged upon them the most subtle heresies and the most dangerous deceptions. But their education from childhood had been of a character to prepare them for all this.

    In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure--the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and whenever they could do so without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive the truth. From their mother's knee the Waldensian youth had been trained with this purpose in view; they understood their work and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school; yet the papal leaders could not, by the closest inquiry, trace the so-called corrupting heresy to its source.

    The spirit of Christ is a missionary spirit. The very first impulse of the renewed heart is to bring others also to the Saviour. Such was the spirit of the Vaudois Christians. They felt that God required more of them than merely to preserve the truth in its purity in their own churches; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; by the mighty power of God's word they sought to break the bondage which Rome had imposed. The Vaudois ministers were trained as missionaries, everyone who expected to enter the ministry being required first to gain an experience as an evangelist. Each was to serve three years in some mission field before taking charge of a church at home. This service, requiring at the outset self-denial and sacrifice, was a fitting introduction to the pastor's life in those times that tried men's souls. The youth who received ordination to the sacred office saw before them, not the prospect of earthly wealth and glory, but a life of toil and danger, and possibly a martyr's fate. The missionaries went out two and two, as Jesus sent forth His disciples. With each young man was usually associated a man of age and experience, the youth being under the guidance of his companion, who was held responsible for his training, and whose instruction he was required to heed. These colaborers were not always together, but often met for prayer and counsel, thus strengthening each other in the faith.

    To have made known the object of their mission would have ensured its defeat; therefore they carefully concealed their real character. Every minister possessed a knowledge of some trade or profession, and the missionaries prosecuted their work under cover of a secular calling. Usually they chose that of merchant or peddler. "They carried silks, jewelry, and other articles, at that time not easily purchasable save at distant marts; and they were welcomed as merchants where they would have been spurned as missionaries."-- Wylie, b. 1, ch. 7. All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They secretly carried about with them copies of the Bible, in whole or in part; and whenever an opportunity was presented, they called the attention of their customers to these manuscripts. Often an interest to read God's word was thus awakened, and some portion was gladly left with those who desired to receive it.

    The work of these missionaries began in the plains and valleys at the foot of their own mountains, but it extended far beyond these limits. With naked feet and in garments coarse and travel-stained as were those of their Master, they passed through great cities and penetrated to distant lands. Everywhere they scattered the precious seed. Churches sprang up in their path, and the blood of martyrs witnessed for the truth. The day of God will reveal a rich harvest of souls garnered by the labors of these faithful men. Veiled and silent, the word of God was making its way through Christendom and meeting a glad reception in the homes and hearts of men.

    To the Waldenses the Scriptures were not merely a record of God's dealings with men in the past, and a revelation of the responsibilities and duties of the present, but an unfolding of the perils and glories of the future. They believed that the end of all things was not far distant, and as they studied the Bible with prayer and tears they were the more deeply impressed with its precious utterances and with their duty to make known to others its saving truths. They saw the plan of salvation clearly revealed in the sacred pages, and they found comfort, hope, and peace in believing in Jesus. As the light illuminated their understanding and made glad their hearts, they longed to shed its beams upon those who were in the darkness of papal error.

    They saw that under the guidance of pope and priest, multitudes were vainly endeavoring to obtain pardon by afflicting their bodies for the sin of their souls. Taught to trust to their good works to save them, they were ever looking to themselves, their minds dwelling upon their sinful condition, seeing themselves exposed to the wrath of God, afflicting soul and body, yet finding no relief. Thus conscientious souls were bound by the doctrines of Rome. Thousands abandoned friends and kindred, and spent their lives in convent cells. By oft-repeated fasts and cruel scourgings, by midnight vigils, by prostration for weary hours upon the cold, damp stones of their dreary abode, by long pilgrimages, by humiliating penance and fearful torture, thousands vainly sought to obtain peace of conscience. Oppressed with a sense of sin, and haunted with the fear of God's avenging wrath, many suffered on, until exhausted nature gave way, and without one ray of light or hope they sank into the tomb.

    The Waldenses longed to break to these starving souls the bread of life, to open to them the messages of peace in the promises of God, and to point them to Christ as their only hope of salvation. The doctrine that good works can atone for the transgression of God's law they held to be based upon falsehood. Reliance upon human merit intercepts the view of Christ's infinite love. Jesus died as a sacrifice for man because the fallen race can do nothing to recommend themselves to God. The merits of a crucified and risen Saviour are the foundation of the Christian's faith. The dependence of the soul upon Christ is as real, and its connection with Him must be as close, as that of a limb to the body, or of a branch to the vine.

    The teachings of popes and priests had led men to look upon the character of God, and even of Christ, as stern, gloomy, and forbidding. The Saviour was represented as so far devoid of sympathy with man in his fallen state that the mediation of priests and saints must be invoked. Those whose minds had been enlightened by the word of God longed to point these souls to Jesus as their compassionate, loving Saviour, standing with outstretched arms, inviting all to come to Him with their burden of sin, their care and weariness. They longed to clear away the obstructions which Satan had piled up that men might not see the promises, and come directly to God, confessing their sins, and obtaining pardon and peace.

    Eagerly did the Vaudois missionary unfold to the inquiring mind the precious truths of the gospel. Cautiously he produced the carefully written portions of the Holy Scriptures. It was his greatest joy to give hope to the conscientious, sin-stricken soul, who could see only a God of vengeance, waiting to execute justice. With quivering lip and tearful eye did he, often on bended knees, open to his brethren the precious promises that reveal the sinner's only hope. Thus the light of truth penetrated many a darkened mind, rolling back the cloud of gloom, until the Sun of Righteousness shone into the heart with healing in His beams. It was often the case that some portion of Scripture was read again and again, the hearer desiring it to be repeated, as if he would assure himself that he had heard aright. Especially was the repetition of these words eagerly desired: "The blood of Jesus Christ His Son cleanseth us from all sin." 1 John 1:7. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life." John 3:14, 15.

    Many were undeceived in regard to the claims of Rome. They saw how vain is the mediation of men or angels in behalf of the sinner. As the true light dawned upon their minds they exclaimed with rejoicing: "Christ is my priest; His blood is my sacrifice; His altar is my confessional." They cast themselves wholly upon the merits of Jesus, repeating the words, "Without faith it is impossible to please Him." Hebrews 11:6. "There is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

    The assurance of a Saviour's love seemed too much for some of these poor tempest-tossed souls to realize. So great was the relief which it brought, such a flood of light was shed upon them, that they seemed transported to heaven. Their hands were laid confidingly in the hand of Christ; their feet were planted upon the Rock of Ages. All fear of death was banished. They could now covet the prison and the fagot if they might thereby honor the name of their Redeemer.

    In secret places the word of God was thus brought forth and read, sometimes to a single soul, sometimes to a little company who were longing for light and truth. Often the entire night was spent in this manner. So great would be the wonder and admiration of the listeners that the messenger of mercy was not infrequently compelled to cease his reading until the understanding could grasp the tidings of salvation. Often would words like these be uttered: "Will God indeed accept my offering? Will He smile upon me? Will He pardon me?" The answer was read: "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest." Matthew 11:28.

    Faith grasped the promise, and the glad response was heard: "No more long pilgrimages to make; no more painful journeys to holy shrines. I may come to Jesus just as I am, sinful and unholy, and He will not spurn the penitential prayer. 'Thy sins be forgiven thee.' Mine, even mine, may be forgiven!"

    A tide of sacred joy would fill the heart, and the name of Jesus would be magnified by praise and thanksgiving. Those happy souls returned to their homes to diffuse light, to repeat to others, as well as they could, their new experience; that they had found the true and living Way. There was a strange and solemn power in the words of Scripture that spoke directly to the hearts of those who were longing for the truth. It was the voice of God, and it carried conviction to those who heard.

    The messenger of truth went on his way; but his appearance of humility, his sincerity, his earnestness and deep fervor, were subjects of frequent remark. In many instances his hearers had not asked him whence he came or whither he went. They had been so overwhelmed, at first with surprise, and afterward with gratitude and joy, that they had not thought to question him. When they had urged him to accompany them to their homes, he had replied that he must visit the lost sheep of the flock. Could he have been an angel from heaven? they queried.

    In many cases the messenger of truth was seen no more. He had made his way to other lands, or he was wearing out his life in some unknown dungeon, or perhaps his bones were whitening on the spot where he had witnessed for the truth. But the words he had left behind could not be destroyed. They were doing their work in the hearts of men; the blessed results will be fully known only in the judgment.

    The Waldensian missionaries were invading the kingdom of Satan, and the powers of darkness aroused to greater vigilance. Every effort to advance the truth was watched by the prince of evil, and he excited the fears of his agents. The papal leaders saw a portent of danger to their cause from the labors of these humble itinerants. If the light of truth were allowed to shine unobstructed, it would sweep away the heavy clouds of error that enveloped the people. It would direct the minds of men to God alone and would eventually destroy the supremacy of Rome.

    The very existence of this people, holding the faith of the ancient church, was a constant testimony to Rome's apostasy, and therefore excited the most bitter hatred and persecution. Their refusal to surrender the Scriptures was also an offense that Rome could not tolerate. She determined to blot them from the earth. Now began the most terrible crusades against God's people in their mountain homes. Inquisitors were put upon their track, and the scene of innocent Abel falling before the murderous Cain was often repeated.

    Again and again were their fertile lands laid waste, their dwellings and chapels swept away, so that where once were flourishing fields and the homes of an innocent, industrious people, there remained only a desert. As the ravenous beast is rendered more furious by the taste of blood, so the rage of the papists was kindled to greater intensity by the sufferings of their victims. Many of these witnesses for a pure faith were pursued across the mountains and hunted down in the valleys where they were hidden, shut in by mighty forests and pinnacles of rock.

    No charge could be brought against the moral character of this proscribed class. Even their enemies declared them to be a peaceable, quiet, pious people. Their grand offense was that they would not worship God according to the will of the pope. For this crime every humiliation, insult, and torture that men or devils could invent was heaped upon them.

    When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope, condemning them as heretics, and delivering them to slaughter. (See Appendix.) They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced "the sheep of the true fold." Therefore the pope ordered "that malicious and abominable sect of malignants," if they "refuse to abjure, to be crushed like venomous snakes."--Wylie, b. 16, ch. 1. Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of heaven, to confront him at the judgment? "Inasmuch as ye have done it unto one of the least of these My brethren," said Jesus, "ye have done it unto Me." Matthew 25:40.

    This bull called upon all members of the church to join the crusade against the heretics. As an incentive to engage in this cruel work, it "absolved from all ecclesiastical pains and penalties, general and particular; it released all who joined the crusade from any oaths they might have taken; it legitimatized their title to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property."--Wylie, b. 16, ch. 1. This document clearly reveals the master spirit behind the scenes. It is the roar of the dragon, and not the voice of Christ, that is heard therein.

    The papal leaders would not conform their characters to the great standard of God's law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy had no place in their natures. The same spirit that crucified Christ and slew the apostles, the same that moved the blood-thirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of God.

    The persecutions visited for many centuries upon this God-fearing people were endured by them with a patience and constancy that honored their Redeemer. Notwithstanding the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for God centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for "the word of God, and for the testimony of Jesus Christ." Revelation 1:9.
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    orthodoxymoron
    orthodoxymoron


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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Tue Jan 10, 2012 6:56 am

    CHAPTER 5 -- John Wycliffe

    Before the Reformation there were at times but very few copies of the Bible in existence, but God had not suffered His word to be wholly destroyed. Its truths were not to be forever hidden. He could as easily unchain the words of life as He could open prison doors and unbolt iron gates to set His servants free. In the different countries of Europe men were moved by the Spirit of God to search for the truth as for hid treasures. Providentially guided to the Holy Scriptures, they studied the sacred pages with intense interest. They were willing to accept the light at any cost to themselves. Though they did not see all things clearly, they were enabled to perceive many long-buried truths. As Heaven-sent messengers they went forth, rending asunder the chains of error and superstition, and calling upon those who had been so long enslaved, to arise and assert their liberty.

    Except among the Waldenses, the word of God had for ages been locked up in languages known only to the learned; but the time had come for the Scriptures to be translated and given to the people of different lands in their native tongue. The world had passed its midnight. The hours of darkness were wearing away, and in many lands appeared tokens of the coming dawn.

    In the fourteenth century arose in England the "morning star of the Reformation." John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.

    Wycliffe received a liberal education, and with him the fear of the Lord was the beginning of wisdom. He was noted at college for his fervent piety as well as for his remarkable talents and sound scholarship. In his thirst for knowledge he sought to become acquainted with every branch of learning. He was educated in the scholastic philosophy, in the canons of the church, and in the civil law, especially that of his own country. In his after labors the value of this early training was apparent. A thorough acquaintance with the speculative philosophy of his time enabled him to expose its errors; and by his study of national and ecclesiastical law he was prepared to engage in the great struggle for civil and religious liberty. While he could wield the weapons drawn from the word of God, he had acquired the intellectual discipline of the schools, and he understood the tactics of the schoolmen. The power of his genius and the extent and thoroughness of his knowledge commanded the respect of both friends and foes. His adherents saw with satisfaction that their champion stood foremost among the leading minds of the nation; and his enemies were prevented from casting contempt upon the cause of reform by exposing the ignorance or weakness of its supporter.

    While Wycliffe was still at college, he entered upon the study of the Scriptures. In those early times, when the Bible existed only in the ancient languages, scholars were enabled to find their way to the fountain of truth, which was closed to the uneducated classes. Thus already the way had been prepared for Wycliffe's future work as a Reformer. Men of learning had studied the word of God and had found the great truth of His free grace there revealed. In their teachings they had spread a knowledge of this truth, and had led others to turn to the living oracles.

    When Wycliffe's attention was directed to the Scriptures, he entered upon their investigation with the same thoroughness which had enabled him to master the learning of the schools. Heretofore he had felt a great want, which neither his scholastic studies nor the teaching of the church could satisfy. In the word of God he found that which he had before sought in vain. Here he saw the plan of salvation revealed and Christ set forth as the only advocate for man. He gave himself to the service of Christ and determined to proclaim the truths he had discovered.

    Like after Reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not set himself deliberately in opposition to Rome. But devotion to truth could not but bring him in conflict with falsehood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the word of God for human tradition; he fearlessly accused the priesthood of having banished the Scriptures, and demanded that the Bible be restored to the people and that its authority be again established in the church. He was an able and earnest teacher and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowledge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith as they saw the iniquity that prevailed in the Roman Church, and they hailed with unconcealed joy the truths brought to view by Wycliffe; but the papal leaders were filled with rage when they perceived that this Reformer was gaining an influence greater than their own.

    Wycliffe was a keen detector of error, and he struck fearlessly against many of the abuses sanctioned by the authority of Rome. While acting as chaplain for the king, he took a bold stand against the payment of tribute claimed by the pope from the English monarch and showed that the papal assumption of authority over secular rulers was contrary to both reason and revelation. The demands of the pope had excited great indignation, and Wycliffe's teachings exerted an influence upon the leading minds of the nation. The king and the nobles united in denying the pontiff's claim to temporal authority and in refusing the payment of the tribute. Thus an effectual blow was struck against the papal supremacy in England.

    Another evil against which the Reformer waged long and resolute battle was the institution of the orders of mendicant friars. These friars swarmed in England, casting a blight upon the greatness and prosperity of the nation. Industry, education, morals, all felt the withering influence. The monk's life of idleness and beggary was not only a heavy drain upon the resources of the people, but it brought useful labor into contempt. The youth were demoralized and corrupted. By the influence of the friars many were induced to enter a cloister and devote themselves to a monastic life, and this not only without the consent of their parents, but even without their knowledge and contrary to their commands. One of the early Fathers of the Roman Church, urging the claims of monasticism above the obligations of filial love and duty, had declared: "Though thy father should lie before thy door weeping and lamenting, and thy mother should show the body that bore thee and the breasts that nursed thee, see that thou trample them underfoot, and go onward straightway to Christ." By this "monstrous inhumanity," as Luther afterward styled it, "savoring more of the wolf and the tyrant than of the Christian and the man," were the hearts of children steeled against their parents.--Barnas Sears, The Life of Luther, pages 70, 69. Thus did the papal leaders, like the Pharisees of old, make the commandment of God of none effect by their tradition. Thus homes were made desolate and parents were deprived of the society of their sons and daughters.

    Even the students in the universities were deceived by the false representations of the monks and induced to join their orders. Many afterward repented this step, seeing that they had blighted their own lives and had brought sorrow upon their parents; but once fast in the snare it was impossible for them to obtain their freedom. Many parents, fearing the influence of the monks, refused to send their sons to the universities. There was a marked falling off in the number of students in attendance at the great centers of learning. The schools languished, and ignorance prevailed.

    The pope had bestowed on these monks the power to hear confessions and to grant pardon. This became a source of great evil. Bent on enhancing their gains, the friars were so ready to grant absolution that criminals of all descriptions resorted to them, and, as a result, the worst vices rapidly increased. The sick and the poor were left to suffer, while the gifts that should have relieved their wants went to the monks, who with threats demanded the alms of the people, denouncing the impiety of those who should withhold gifts from their orders. Notwithstanding their profession of poverty, the wealth of the friars was constantly increasing, and their magnificent edifices and luxurious tables made more apparent the growing poverty of the nation. And while spending their time in luxury and pleasure, they sent out in their stead ignorant men, who could only recount marvelous tales, legends, and jests to amuse the people and make them still more completely the dupes of the monks. Yet the friars continued to maintain their hold on the superstitious multitudes and led them to believe that all religious duty was comprised in acknowledging the supremacy of the pope, adoring the saints, and making gifts to the monks, and that this was sufficient to secure them a place in heaven.

    Men of learning and piety had labored in vain to bring about a reform in these monastic orders; but Wycliffe, with clearer insight, struck at the root of the evil, declaring that the system itself was false and that it should be abolished. Discussion and inquiry were awakening. As the monks traversed the country, vending the pope's pardons, many were led to doubt the possibility of purchasing forgiveness with money, and they questioned whether they should not seek pardon from God rather than from the pontiff of Rome. (See Appendix note for page 59.) Not a few were alarmed at the rapacity of the friars, whose greed seemed never to be satisfied. "The monks and priests of Rome," said they, "are eating us away like a cancer. God must deliver us, or the people will perish."--D'Aubigne, b. 17, ch. 7. To cover their avarice, these begging monks claimed that they were following the Saviour's example, declaring that Jesus and His disciples had been supported by the charities of the people. This claim resulted in injury to their cause, for it led many to the Bible to learn the truth for themselves--a result which of all others was least desired by Rome. The minds of men were directed to the Source of truth, which it was her object to conceal.

    Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man can be truly excommunicated unless he has first brought upon himself the condemnation of God. In no more effectual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected and in which the souls and bodies of millions were held captive.

    Again Wycliffe was called to defend the rights of the English crown against the encroachments of Rome; and being appointed a royal ambassador, he spent two years in the Netherlands, in conference with the commissioners of the pope. Here he was brought into communication with ecclesiastics from France, Italy, and Spain, and he had an opportunity to look behind the scenes and gain a knowledge of many things which would have remained hidden from him in England. He learned much that was to give point to his after labors. In these representatives from the papal court he read the true character and aims of the hierarchy. He returned to England to repeat his former teachings more openly and with greater zeal, declaring that covetousness, pride, and deception were the gods of Rome.

    In one of his tracts he said, speaking of the pope and his collectors: "They draw out of our land poor men's livelihood, and many thousand marks, by the year, of the king's money, for sacraments and spiritual things, that is cursed heresy of simony, and maketh all Christendom assent and maintain this heresy. And certes though our realm had a huge hill of gold, and never other man took thereof but only this proud worldly priest's collector, by process of time this hill must be spended; for he taketh ever money out of our land, and sendeth nought again but God's curse for his simony." --John Lewis, History of the Life and Sufferings of J. Wiclif, page 37.

    Soon after his return to England, Wycliffe received from the king the appointment to the rectory of Lutterworth. This was an assurance that the monarch at least had not been displeased by his plain speaking. Wycliffe's influence was felt in shaping the action of the court, as well as in molding the belief of the nation.

    The papal thunders were soon hurled against him. Three bulls were dispatched to England,--to the university, to the king, and to the prelates,--all commanding immediate and decisive measures to silence the teacher of heresy. (Augustus Neander, General History of the Christian Religion and Church, period 6, sec. 2, pt. 1, par. 8. See also Appendix.) Before the arrival of the bulls, however, the bishops, in their zeal, had summoned Wycliffe before them for trial. But two of the most powerful princes in the kingdom accompanied him to the tribunal; and the people, surrounding the building and rushing in, so intimidated the judges that the proceedings were for the time suspended, and he was allowed to go his way in peace. A little later, Edward III, whom in his old age the prelates were seeking to influence against the Reformer, died, and Wycliffe's former protector became regent of the kingdom.

    But the arrival of the papal bulls laid upon all England a peremptory command for the arrest and imprisonment of the heretic. These measures pointed directly to the stake. It appeared certain that Wycliffe must soon fall a prey to the vengeance of Rome. But He who declared to one of old, "Fear not: . . . I am thy shield" (Genesis 15:1), again stretched out His hand to protect His servant. Death came, not to the Reformer, but to the pontiff who had decreed his destruction. Gregory XI died, and the ecclesiastics who had assembled for Wycliffe's trial, dispersed.

    God's providence still further overruled events to give opportunity for the growth of the Reformation. The death of Gregory was followed by the election of two rival popes. Two conflicting powers, each professedly infallible, now claimed obedience. (See Appendix notes for pages 50 and 86.) Each called upon the faithful to assist him in making war upon the other, enforcing his demands by terrible anathemas against his adversaries, and promises of rewards in heaven to his supporters. This occurrence greatly weakened the power of the papacy. The rival factions had all they could do to attack each other, and Wycliffe for a time had rest. Anathemas and recriminations were flying from pope to pope, and torrents of blood were poured out to support their conflicting claims. Crimes and scandals flooded the church. Meanwhile the Reformer, in the quiet retirement of his parish of Lutterworth, was laboring diligently to point men from the contending popes to Jesus, the Prince of Peace.

    The schism, with all the strife and corruption which it caused, prepared the way for the Reformation by enabling the people to see what the papacy really was. In a tract which he published, On the Schism of the Popes, Wycliffe called upon the people to consider whether these two priests were not speaking the truth in condemning each other as the anti-christ. "God," said he, "would no longer suffer the fiend to reign in only one such priest, but . . . made division among two, so that men, in Christ's name, may the more easily overcome them both."--R. Vaughan, Life and Opinions of John de Wycliffe, vol. 2, p. 6.

    Wycliffe, like his Master, preached the gospel to the poor. Not content with spreading the light in their humble homes in his own parish of Lutterworth, he determined that it should be carried to every part of England. To accomplish this he organized a body of preachers, simple, devout men, who loved the truth and desired nothing so much as to extend it. These men went everywhere, teaching in the market places, in the streets of the great cities, and in the country lanes. They sought out the aged, the sick, and the poor, and opened to them the glad tidings of the grace of God.

    As a professor of theology at Oxford, Wycliffe preached the word of God in the halls of the university. So faithfully did he present the truth to the students under his instruction, that he received the title of "the gospel doctor." But the greatest work of his life was to be the translation of the Scriptures into the English language. In a work, On the Truth and Meaning of Scripture, he expressed his intention to translate the Bible, so that every man in England might read, in the language in which he was born, the wonderful works of God.

    But suddenly his labors were stopped. Though not yet sixty years of age, unceasing toil, study, and the assaults of his enemies had told upon his strength and made him prematurely old. He was attacked by a dangerous illness. The tidings brought great joy to the friars. Now they thought he would bitterly repent the evil he had done the church, and they hurried to his chamber to listen to his confession. Representatives from the four religious orders, with four civil officers, gathered about the supposed dying man. "You have death on your lips," they said; "be touched by your faults, and retract in our presence all that you have said to our injury." The Reformer listened in silence; then he bade his attendant raise him in his bed, and, gazing steadily upon them as they stood waiting for his recantation, he said, in the firm, strong voice which had so often caused them to tremble: "I shall not die, but live; and again declare the evil deeds of the friars."--D'Aubigne, b. 17, ch. 7. Astonished and abashed, the monks hurried from the room.

    Wycliffe's words were fulfilled. He lived to place in the hands of his countrymen the most powerful of all weapons against Rome--to give them the Bible, the Heaven-appointed agent to liberate, enlighten, and evangelize the people. There were many and great obstacles to surmount in the accomplishment of this work. Wycliffe was weighed down with infirmities; he knew that only a few years for labor remained for him; he saw the opposition which he must meet; but, encouraged by the promises of God's word, he went forward nothing daunted. In the full vigor of his intellectual powers, rich in experience, he had been preserved and prepared by God's special providence for this, the greatest of his labors. While all Christendom was filled with tumult, the Reformer in his rectory at Lutterworth, unheeding the storm that raged without, applied himself to his chosen task.

    At last the work was completed--the first English translation of the Bible ever made. The word of God was opened to England. The Reformer feared not now the prison or the stake. He had placed in the hands of the English people a light which should never be extinguished. In giving the Bible to his countrymen, he had done more to break the fetters of ignorance and vice, more to liberate and elevate his country, than was ever achieved by the most brilliant victories on fields of battle.

    The art of printing being still unknown, it was only by slow and wearisome labor that copies of the Bible could be multiplied. So great was the interest to obtain the book, that many willingly engaged in the work of transcribing it, but it was with difficulty that the copyists could supply the demand. Some of the more wealthy purchasers desired the whole Bible. Others bought only a portion. In many cases, several families united to purchase a copy. Thus Wycliffe's Bible soon found its way to the homes of the people.

    The appeal to men's reason aroused them from their passive submission to papal dogmas. Wycliffe now taught the distinctive doctrines of Protestantism--salvation through faith in Christ, and the sole infallibility of the Scriptures. The preachers whom he had sent out circulated the Bible, together with the Reformer's writings, and with such success that the new faith was accepted by nearly one half of the people of England.

    The appearance of the Scriptures brought dismay to the authorities of the church. They had now to meet an agency more powerful than Wycliffe--an agency against which their weapons would avail little. There was at this time no law in England prohibiting the Bible, for it had never before been published in the language of the people. Such laws were afterward enacted and rigorously enforced. Meanwhile, notwithstanding the efforts of the priests, there was for a season opportunity for the circulation of the word of God.

    Again the papal leaders plotted to silence the Reformer's voice. Before three tribunals he was successively summoned for trial, but without avail. First a synod of bishops declared his writings heretical, and, winning the young king, Richard II, to their side, they obtained a royal decree consigning to prison all who should hold the condemned doctrines.

    Wycliffe appealed from the synod to Parliament; he fearlessly arraigned the hierarchy before the national council and demanded a reform of the enormous abuses sanctioned by the church. With convincing power he portrayed the usurpation and corruptions of the papal see. His enemies were brought to confusion. The friends and supporters of Wycliffe had been forced to yield, and it had been confidently expected that the Reformer himself, in his old age, alone and friendless, would bow to the combined authority of the crown and the miter. But instead of this the papists saw themselves defeated. Parliament, roused by the stirring appeals of Wycliffe, repealed the persecuting edict, and the Reformer was again at liberty.

    A third time he was brought to trial, and now before the highest ecclesiastical tribunal in the kingdom. Here no favor would be shown to heresy. Here at last Rome would triumph, and the Reformer's work would be stopped. So thought the papists. If they could but accomplish their purpose, Wycliffe would be forced to abjure his doctrines, or would leave the court only for the flames.

    But Wycliffe did not retract; he would not dissemble. He fearlessly maintained his teachings and repelled the accusations of his persecutors. Losing sight of himself, of his position, of the occasion, he summoned his hearers before the divine tribunal, and weighed their sophistries and deceptions in the balances of eternal truth. The power of the Holy Spirit was felt in the council room. A spell from God was upon the hearers. They seemed to have no power to leave the place. As arrows from the Lord's quiver, the Reformer's words pierced their hearts. The charge of heresy, which they had brought against him, he with convincing power threw back upon themselves. Why, he demanded, did they dare to spread their errors? For the sake of gain, to make merchandise of the grace of God?

    "With whom, think you," he finally said, "are ye contending? with an old man on the brink of the grave? No! with Truth--Truth which is stronger than you, and will overcome you."--Wylie, b. 2, ch. 13. So saying, he withdrew from the assembly, and not one of his adversaries attempted to prevent him.

    Wycliffe's work was almost done; the banner of truth which he had so long borne was soon to fall from his hand; but once more he was to bear witness for the gospel. The truth was to be proclaimed from the very stronghold of the kingdom of error. Wycliffe was summoned for trial before the papal tribunal at Rome, which had so often shed the blood of the saints. He was not blind to the danger that threatened him, yet he would have obeyed the summons had not a shock of palsy made it impossible for him to perform the journey. But though his voice was not to be heard at Rome, he could speak by letter, and this he determined to do. From his rectory the Reformer wrote to the pope a letter, which, while respectful in tone and Christian in spirit, was a keen rebuke to the pomp and pride of the papal see.

    "Verily I do rejoice," he said, "to open and declare unto every man the faith which I do hold, and especially unto the bishop of Rome: which, forasmuch as I do suppose to be sound and true, he will most willingly confirm my said faith, or if it be erroneous, amend the same.

    "First, I suppose that the gospel of Christ is the whole body of God's law. . . . I do give and hold the bishop of Rome, forasmuch as he is the vicar of Christ here on earth, to be most bound, of all other men, unto that law of the gospel. For the greatness among Christ's disciples did not consist in worldly dignity or honors, but in the near and exact following of Christ in His life and manners.... Christ, for the time of His pilgrimage here, was a most poor man, abjecting and casting off all worldly rule and honor. . . .

    "No faithful man ought to follow either the pope himself or any of the holy men, but in such points as he hath followed the Lord Jesus Christ; for Peter and the sons of Zebedee, by desiring worldly honor, contrary to the following of Christ's steps, did offend, and therefore in those errors they are not to be followed. . . .

    "The pope ought to leave unto the secular power all temporal dominion and rule, and thereunto effectually to move and exhort his whole clergy; for so did Christ, and especially by His apostles. Wherefore, if I have erred in any of these points, I will most humbly submit myself unto correction, even by death, if necessity so require; and if I could labor according to my will or desire in mine own person, I would surely present myself before the bishop of Rome; but the Lord hath otherwise visited me to the contrary, and hath taught me rather to obey God than men."

    In closing he said: "Let us pray unto our God, that He will so stir up our Pope Urban VI, as he began, that he with his clergy may follow the Lord Jesus Christ in life and manners; and that they may teach the people effectually, and that they, likewise, may faithfully follow them in the same."--John Foxe, Acts and Monuments, vol. 3, pp. 49, 50.

    Thus Wycliffe presented to the pope and his cardinals the meekness and humility of Christ, exhibiting not only to themselves but to all Christendom the contrast between them and the Master whose representatives they professed to be.

    Wycliffe fully expected that his life would be the price of his fidelity. The king, the pope, and the bishops were united to accomplish his ruin, and it seemed certain that a few months at most would bring him to the stake. But his courage was unshaken. "Why do you talk of seeking the crown of martyrdom afar?" he said. "Preach the gospel of Christ to haughty prelates, and martyrdom will not fail you. What! I should live and be silent? . . . Never! Let the blow fall, I await its coming."--D'Aubigne, b. 17, ch. 8.

    But God's providence still shielded His servant. The man who for a whole lifetime had stood boldly in defense of the truth, in daily peril of his life, was not to fall a victim of the hatred of its foes. Wycliffe had never sought to shield himself, but the Lord had been his protector; and now, when his enemies felt sure of their prey, God's hand removed him beyond their reach. In his church at Lutterworth, as he was about to dispense the communion, he fell, stricken with palsy, and in a short time yielded up his life.

    God had appointed to Wycliffe his work. He had put the word of truth in his mouth, and He set a guard about him that this word might come to the people. His life was protected, and his labors were prolonged, until a foundation was laid for the great work of the Reformation.

    Wycliffe came from the obscurity of the Dark Ages. There were none who went before him from whose work he could shape his system of reform. Raised up like John the Baptist to accomplish a special mission, he was the herald of a new era. Yet in the system of truth which he presented there was a unity and completeness which Reformers who followed him did not exceed, and which some did not reach, even a hundred years later. So broad and deep was laid the foundation, so firm and true was the framework, that it needed not to be reconstructed by those who came after him.

    The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God's will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God's holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God's will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

    Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

    The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. "The entrance of Thy words," says the psalmist, "giveth light; it giveth understanding." Psalm 119:130.

    The doctrines which had been taught by Wycliffe continued for a time to spread; his followers, known as Wycliffites and Lollards, not only traversed England, but scattered to other lands, carrying the knowledge of the gospel. Now that their leader was removed, the preachers labored with even greater zeal than before, and multitudes flocked to listen to their teachings. Some of the nobility, and even the wife of the king, were among the converts. In many places there was a marked reform in the manners of the people, and the idolatrous symbols of Romanism were removed from the churches. But soon the pitiless storm of persecution burst upon those who had dared to accept the Bible as their guide. The English monarchs, eager to strengthen their power by securing the support of Rome, did not hesitate to sacrifice the Reformers. For the first time in the history of England the stake was decreed against the disciples of the gospel. Martyrdom succeeded martyrdom. The advocates of truth, proscribed and tortured, could only pour their cries into the ear of the Lord of Sabaoth. Hunted as foes of the church and traitors to the realm, they continued to preach in secret places, finding shelter as best they could in the humble homes of the poor, and often hiding away even in dens and caves.

    Notwithstanding the rage of persecution, a calm, devout, earnest, patient protest against the prevailing corruption of religious faith continued for centuries to be uttered. The Christians of that early time had only a partial knowledge of the truth, but they had learned to love and obey God's word, and they patiently suffered for its sake. Like the disciples in apostolic days, many sacrificed their worldly possessions for the cause of Christ. Those who were permitted to dwell in their homes gladly sheltered their banished brethren, and when they too were driven forth they cheerfully accepted the lot of the outcast. Thousands, it is true, terrified by the fury of their persecutors, purchased their freedom at the sacrifice of their faith, and went out of their prisons, clothed in penitents' robes, to publish their recantation. But the number was not small--and among them were men of noble birth as well as the humble and lowly--who bore fearless testimony to the truth in dungeon cells, in "Lollard towers," and in the midst of torture and flame, rejoicing that they were counted worthy to know "the fellowship of His sufferings."

    The papists had failed to work their will with Wycliffe during his life, and their hatred could not be satisfied while his body rested quietly in the grave. By the decree of the Council of Constance, more than forty years after his death his bones were exhumed and publicly burned, and the ashes were thrown into a neighboring brook. "This brook," says an old writer, "hath conveyed his ashes into Avon, Avon into Severn, Severn into the narrow seas, they into the main ocean. And thus the ashes of Wycliffe are the emblem of his doctrine, which now is dispersed all the world over."-- T. Fuller, Church History of Britain, b. 4, sec. 2, par. 54. Little did his enemies realize the significance of their malicious act.

    It was through the writings of Wycliffe that John Huss, of Bohemia, was led to renounce many of the errors of Romanism and to enter upon the work of reform. Thus in these two countries, so widely separated, the seed of truth was sown. From Bohemia the work extended to other lands. The minds of men were directed to the long-forgotten word of God. A divine hand was preparing the way for the Great Reformation.
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    Post  orthodoxymoron Tue Jan 10, 2012 7:09 am

    CHAPTER 6 -- Huss and Jerome

    The gospel had been planted in Bohemia as early as the ninth century. The Bible was translated, and public worship was conducted, in the language of the people. But as the power of the pope increased, so the word of God was obscured. Gregory VII, who had taken it upon himself to humble the pride of kings, was no less intent upon enslaving the people, and accordingly a bull was issued forbidding public worship to be conducted in the Bohemian tongue. The pope declared that "it was pleasing to the Omnipotent that His worship should be celebrated in an unknown language, and that many evils and heresies had arisen from not observing this rule."--Wylie, b. 3, ch. 1. Thus Rome decreed that the light of God's word should be extinguished and the people should be shut up in darkness. But Heaven had provided other agencies for the preservation of the church. Many of the Waldenses and Albigenses, driven by persecution from their homes in France and Italy, came to Bohemia. Though they dared not teach openly, they labored zealously in secret. Thus the true faith was preserved from century to century.

    Before the days of Huss there were men in Bohemia who rose up to condemn openly the corruption in the church and the profligacy of the people. Their labors excited widespread interest. The fears of the hierarchy were roused, and persecution was opened against the disciples of the gospel.

    Driven to worship in the forests and the mountains, they were hunted by soldiers, and many were put to death. After a time it was decreed that all who departed from the Romish worship should be burned. But while the Christians yielded up their lives, they looked forward to the triumph of their cause. One of those who "taught that salvation was only to be found by faith in the crucified Saviour," declared when dying: "The rage of the enemies of the truth now prevails against us, but it will not be forever; there shall arise one from among the common people, without sword or authority, and against him they shall not be able to prevail." --Ibid., b. 3, ch. 1. Luther's time was yet far distant; but already one was rising, whose testimony against Rome would stir the nations.

    John Huss was of humble birth, and was early left an orphan by the death of his father. His pious mother, regarding education and the fear of God as the most valuable of possessions, sought to secure this heritage for her son. Huss studied at the provincial school, and then repaired to the university at Prague, receiving admission as a charity scholar. He was accompanied on the journey to Prague by his mother; widowed and poor, she had no gifts of worldly wealth to bestow upon her son, but as they drew near to the great city, she kneeled down beside the fatherless youth and invoked for him the blessing of their Father in heaven. Little did that mother realize how her prayer was to be answered.

    At the university, Huss soon distinguished himself by his untiring application and rapid progress, while his blameless life and gentle, winning deportment gained him universal esteem. He was a sincere adherent of the Roman Church and an earnest seeker for the spiritual blessings which it professes to bestow. On the occasion of a jubilee he went to confession, paid the last few coins in his scanty store, and joined in the processions, that he might share in the absolution promised. After completing his college course, he entered the priesthood, and rapidly attaining to eminence, he soon became attached to the court of the king. He was also made professor and afterward rector of the university where he had received his education. In a few years the humble charity scholar had become the pride of his country, and his name was renowned throughout Europe.

    But it was in another field that Huss began the work of reform. Several years after taking priest's orders he was appointed preacher of the chapel of Bethlehem. The founder of this chapel had advocated, as a matter of great importance, the preaching of the Scriptures in the language of the people. Notwithstanding Rome's opposition to this practice, it had not been wholly discontinued in Bohemia. But there was great ignorance of the Bible, and the worst vices prevailed among the people of all ranks. These evils Huss unsparingly denounced, appealing to the word of God to enforce the principles of truth and purity which he inculcated.

    A citizen of Prague, Jerome, who afterward became so closely associated with Huss, had, on returning from England, brought with him the writings of Wycliffe. The queen of England, who had been a convert to Wycliffe's teachings, was a Bohemian princess, and through her influence also the Reformer's works were widely circulated in her native country. These works Huss read with interest; he believed their author to be a sincere Christian and was inclined to regard with favor the reforms which he advocated. Already, though he knew it not, Huss had entered upon a path which was to lead him far away from Rome.

    About this time there arrived in Prague two strangers from England, men of learning, who had received the light and had come to spread it in this distant land. Beginning with an open attack on the pope's supremacy, they were soon silenced by the authorities; but being unwilling to relinquish their purpose, they had recourse to other measures. Being artists as well as preachers, they proceeded to exercise their skill. In a place open to the public they drew two pictures. One represented the entrance of Christ into Jerusalem, "meek, and sitting upon an XXX" (Matthew 21:5), and followed by His disciples in travel-worn garments and with naked feet. The other picture portrayed a pontifical procession--the pope arrayed in his rich robes and triple crown, mounted upon a horse magnificently adorned, preceded by trumpeters and followed by cardinals and prelates in dazzling array.

    Here was a sermon which arrested the attention of all classes. Crowds came to gaze upon the drawings. None could fail to read the moral, and many were deeply impressed by the contrast between the meekness and humility of Christ the Master and the pride and arrogance of the pope, His professed servant. There was great commotion in Prague, and the strangers after a time found it necessary, for their own safety, to depart. But the lesson they had taught was not forgotten. The pictures made a deep impression on the mind of Huss and led him to a closer study of the Bible and of Wycliffe's writings. Though he was not prepared, even yet, to accept all the reforms advocated by Wycliffe, he saw more clearly the true character of the papacy, and with greater zeal denounced the pride, the ambition, and the corruption of the hierarchy.

    From Bohemia the light extended to Germany, for disturbances in the University of Prague caused the withdrawal of hundreds of German students. Many of them had received from Huss their first knowledge of the Bible, and on their return they spread the gospel in their fatherland.

    Tidings of the work at Prague were carried to Rome, and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members of the nobility, and officers of the government united in an appeal to the pontiff that Huss be permitted to remain at Prague and to answer at Rome by deputy. Instead of granting this request, the pope proceeded to the trial and condemnation of Huss, and then declared the city of Prague to be under interdict.

    In that age this sentence, whenever pronounced, created widespread alarm. The ceremonies by which it was accompanied were well adapted to strike terror to a people who looked upon the pope as the representative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as well as spiritual judgments. It was believed that the gates of heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban, the dead were shut out from the abodes of bliss. In token of this terrible calamity, all the services of religion were suspended. The churches were closed. Marriages were solemnized in the churchyard. The dead, denied burial in consecrated ground, were interred, without the rites of sepulture, in the ditches or the fields. Thus by measures which appealed to the imagination, Rome essayed to control the consciences of men.

    The city of Prague was filled with tumult. A large class denounced Huss as the cause of all their calamities and demanded that he be given up to the vengeance of Rome. To quiet the storm, the Reformer withdrew for a time to his native village. Writing to the friends whom he had left at Prague, he said: "If I have withdrawn from the midst of you, it is to follow the precept and example of Jesus Christ, in order not to give room to the ill-minded to draw on themselves eternal condemnation, and in order not to be to the pious a cause of affliction and persecution. I have retired also through an apprehension that impious priests might continue for a longer time to prohibit the preaching of the word of God amongst you; but I have not quitted you to deny the divine truth, for which, with God's assistance, I am willing to die."--Bonnechose, The Reformers Before the Reformation, vol. 1, p. 87. Huss did not cease his labors, but traveled through the surrounding country, preaching to eager crowds. Thus the measures to which the pope resorted to suppress the gospel were causing it to be the more widely extended. "We can do nothing against the truth, but for the truth." 2 Corinthians 13:8.

    "The mind of Huss, at this stage of his career, would seem to have been the scene of a painful conflict. Although the church was seeking to overwhelm him by her thunderbolts, he had not renounced her authority. The Roman Church was still to him the spouse of Christ, and the pope was the representative and vicar of God. What Huss was warring against was the abuse of authority, not the principle itself. This brought on a terrible conflict between the convictions of his understanding and the claims of his conscience. If the authority was just and infallible, as he believed it to be, how came it that he felt compelled to disobey it? To obey, he saw, was to sin; but why should obedience to an infallible church lead to such an issue? This was the problem he could not solve; this was the doubt that tortured him hour by hour. The nearest approximation to a solution which he was able to make was that it had happened again, as once before in the days of the Saviour, that the priests of the church had become wicked persons and were using their lawful authority for unlawful ends. This led him to adopt for his own guidance, and to preach to others for theirs, the maxim that the precepts of Scripture, conveyed through the understanding, are to rule the conscience; in other words, that God speaking in the Bible, and not the church speaking through the priesthood, is the one infallible guide."--Wylie, b. 3, ch. 2.

    When after a time the excitement in Prague subsided, Huss returned to his chapel of Bethlehem, to continue with greater zeal and courage the preaching of the word of God. His enemies were active and powerful, but the queen and many of the nobles were his friends, and the people in great numbers sided with him. Comparing his pure and elevating teachings and holy life with the degrading dogmas which the Romanists preached, and the avarice and debauchery which they practiced, many regarded it an honor to be on his side.

    Hitherto Huss had stood alone in his labors; but now Jerome, who while in England had accepted the teachings of Wycliffe, joined in the work of reform. The two were hereafter united in their lives, and in death they were not to be divided. Brilliancy of genius, eloquence and learning--gifts that win popular favor--were possessed in a pre-eminent degree by Jerome; but in those qualities which constitute real strength of character, Huss was the greater. His calm judgment served as a restraint upon the impulsive spirit of Jerome, who, with true humility, perceived his worth, and yielded to his counsels. Under their united labors the reform was more rapidly extended.

    God permitted great light to shine upon the minds of these chosen men, revealing to them many of the errors of Rome; but they did not receive all the light that was to be given to the world. Through these, His servants, God was leading the people out of the darkness of Romanism; but there were many and great obstacles for them to meet, and He led them on, step by step, as they could bear it. They were not prepared to receive all the light at once. Like the full glory of the noontide sun to those who have long dwelt in darkness, it would, if presented, have caused them to turn away. Therefore He revealed it to the leaders little by little, as it could be received by the people. From century to century, other faithful workers were to follow, to lead the people on still further in the path of reform.

    The schism in the church still continued. Three popes were now contending for the supremacy, and their strife filled Christendom with crime and tumult. Not content with hurling anathemas, they resorted to temporal weapons. Each cast about him to purchase arms and to obtain soldiers. Of course money must be had; and to procure this, the gifts, offices, and blessings of the church were offered for sale. (See Appendix note for page 59.) The priests also, imitating their superiors, resorted to simony and war to humble their rivals and strengthen their own power. With daily increasing boldness Huss thundered against the abominations which were tolerated in the name of religion; and the people openly accused the Romish leaders as the cause of the miseries that overwhelmed Christendom.

    Again the city of Prague seemed on the verge of a bloody conflict. As in former ages, God's servant was accused as "he that troubleth Israel." 1 Kings 18:17. The city was again placed under interdict, and Huss withdrew to his native village. The testimony so faithfully borne from his loved chapel of Bethlehem was ended. He was to speak from a wider stage, to all Christendom, before laying down his life as a witness for the truth.

    To cure the evils that were distracting Europe, a general council was summoned to meet at Constance. The council was called at the desire of the emperor Sigismund, by one of the three rival popes, John XXIII. The demand for a council had been far from welcome to Pope John, whose character and policy could ill bear investigation, even by prelates as lax in morals as were the churchmen of those times. He dared not, however, oppose the will of Sigismund. (See Appendix.)

    The chief objects to be accomplished by the council were to heal the schism in the church and to root out heresy. Hence the two antipopes were summoned to appear before it, as well as the leading propagator of the new opinions, John Huss. The former, having regard to their own safety, did not attend in person, but were represented by their delegates. Pope John, while ostensibly the convoker of the council, came to it with many misgivings, suspecting the emperor's secret purpose to depose him, and fearing to be brought to account for the vices which had disgraced the tiara, as well as for the crimes which had secured it. Yet he made his entry into the city of Constance with great pomp, attended by ecclesiastics of the highest rank and followed by a train of courtiers. All the clergy and dignitaries of the city, with an immense crowd of citizens, went out to welcome him. Above his head was a golden canopy, borne by four of the chief magistrates. The host was carried before him, and the rich dresses of the cardinals and nobles made an imposing display.

    Meanwhile another traveler was approaching Constance. Huss was conscious of the dangers which threatened him. He parted from his friends as if he were never to meet them again, and went on his journey feeling that it was leading him to the stake. Notwithstanding he had obtained a safe-conduct from the king of Bohemia, and received one also from the emperor Sigismund while on his journey, he made all his arrangements in view of the probability of his death.

    In a letter addressed to his friends at Prague he said: "My brethren, . . . I am departing with a safe-conduct from the king to meet my numerous and mortal enemies. . . . I confide altogether in the all-powerful God, in my Saviour; I trust that He will listen to your ardent prayers, that He will infuse His prudence and His wisdom into my mouth, in order that I may resist them; and that He will accord me His Holy Spirit to fortify me in His truth, so that I may face with courage, temptations, prison, and, if necessary, a cruel death. Jesus Christ suffered for His well-beloved; and therefore ought we to be astonished that He has left us His example, in order that we may ourselves endure with patience all things for our own salvation? He is God, and we are His creatures; He is the Lord, and we are His servants; He is Master of the world, and we are contemptible mortals--yet He suffered! Why, then, should we not suffer also, particularly when suffering is for us a purification? Therefore, beloved, if my death ought to contribute to His glory, pray that it may come quickly, and that He may enable me to support all my calamities with constancy. But if it be better that I return amongst you, let us pray to God that I may return without stain--that is, that I may not suppress one tittle of the truth of the gospel, in order to leave my brethren an excellent example to follow. Probably, therefore, you will nevermore behold my face at Prague; but should the will of the all-powerful God deign to restore me to you, let us then advance with a firmer heart in the knowledge and the love of His law."--Bonnechose, vol. 1, pp. 147, 148.

    In another letter, to a priest who had become a disciple of the gospel, Huss spoke with deep humility of his own errors, accusing himself "of having felt pleasure in wearing rich apparel and of having wasted hours in frivolous occupations." He then added these touching admonitions: "May the glory of God and the salvation of souls occupy thy mind, and not the possession of benefices and estates. Beware of adorning thy house more than thy soul; and, above all, give thy care to the spiritual edifice. Be pious and humble with the poor, and consume not thy substance in feasting. Shouldst thou not amend thy life and refrain from superfluities, I fear that thou wilt be severely chastened, as I am myself. . . . Thou knowest my doctrine, for thou hast received my instructions from thy childhood; it is therefore useless for me to write to thee any further. But I conjure thee, by the mercy of our Lord, not to imitate me in any of the vanities into which thou hast seen me fall." On the cover of the letter he added: "I conjure thee, my friend, not to break this seal until thou shalt have acquired the certitude that I am dead."--Ibid., vol. 1, pp. 148, 149.

    On his journey, Huss everywhere beheld indications of the spread of his doctrines and the favor with which his cause was regarded. The people thronged to meet him, and in some towns the magistrates attended him through their streets.

    Upon arriving at Constance, Huss was granted full liberty. To the emperor's safe-conduct was added a personal assurance of protection by the pope. But, in violation of these solemn and repeated declarations, the Reformer was in a short time arrested, by order of the pope and cardinals, and thrust into a loathsome dungeon. Later he was transferred to a strong castle across the Rhine and there kept a prisoner. The pope, profiting little by his perfidy, was soon after committed to the same prison. Ibid., vol. 1, p. 247. He had been proved before the council to be guilty of the basest crimes, besides murder, simony, and adultery, "sins not fit to be named." So the council itself declared, and he was finally deprived of the tiara and thrown into prison. The antipopes also were deposed, and a new pontiff was chosen.

    Though the pope himself had been guilty of greater crimes than Huss had ever charged upon the priests, and for which he had demanded a reformation, yet the same council which degraded the pontiff proceeded to crush the Reformer. The imprisonment of Huss excited great indignation in Bohemia. Powerful noblemen addressed to the council earnest protests against this outrage. The emperor, who was loath to permit the violation of a safe-conduct, opposed the proceedings against him. But the enemies of the Reformer were malignant and determined. They appealed to the emperor's prejudices, to his fears, to his zeal for the church. They brought forward arguments of great length to prove that "faith ought not to be kept with heretics, nor persons suspected of heresy, though they are furnished with safe-conducts from the emperor and kings."--Jacques Lenfant, History of the Council of Constance, vol. 1, p. 516. Thus they prevailed.

    Enfeebled by illness and imprisonment,--for the damp, foul air of his dungeon had brought on a fever which nearly ended his life,--Huss was at last brought before the council. Loaded with chains he stood in the presence of the emperor, whose honor and good faith had been pledged to protect him. During his long trial he firmly maintained the truth, and in the presence of the assembled dignitaries of church and state he uttered a solemn and faithful protest against the corruptions of the hierarchy. When required to choose whether he would recant his doctrines or suffer death, he accepted the martyr's fate.

    The grace of God sustained him. During the weeks of suffering that passed before his final sentence, heaven's peace filled his soul. "I write this letter," he said to a friend, "in my prison, and with my fettered hand, expecting my sentence of death tomorrow. . . . When, with the assistance of Jesus Christ, we shall again meet in the delicious peace of the future life, you will learn how merciful God has shown Himself toward me, how effectually He has supported me in the midst of my temptations and trials."--Bonnechose, vol. 2, p. 67.

    In the gloom of his dungeon he foresaw the triumph of the true faith. Returning in his dreams to the chapel at Prague where he had preached the gospel, he saw the pope and his bishops effacing the pictures of Christ which he had painted on its walls. "This vision distressed him: but on the next day he saw many painters occupied in restoring these figures in greater number and in brighter colors. As soon as their task was ended, the painters, who were surrounded by an immense crowd, exclaimed, 'Now let the popes and bishops come; they shall never efface them more!'" Said the Reformer, as he related his dream: "I maintain this for certain, that the image of Christ will never be effaced. They have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself."--D'Aubigne, b. 1, ch. 6.

    For the last time, Huss was brought before the council. It was a vast and brilliant assembly--the emperor, the princes of the empire, the royal deputies, the cardinals, bishops, and priests, and an immense crowd who had come as spectators of the events of the day. From all parts of Christendom had been gathered the witnesses of this first great sacrifice in the long struggle by which liberty of conscience was to be secured.

    Being called upon for his final decision, Huss declared his refusal to abjure, and, fixing his penetrating glance upon the monarch whose plighted word had been so shamelessly violated, he declared: "I determined, of my own free will, to appear before this council, under the public protection and faith of the emperor here present."--Bonnechose, vol. 2, p. 84. A deep flush crimsoned the face of Sigismund as the eyes of all in the assembly turned upon him.

    Sentence having been pronounced, the ceremony of degradation began. The bishops clothed their prisoner in the sacerdotal habit, and as he took the priestly robe, he said: "Our Lord Jesus Christ was covered with a white robe, by way of insult, when Herod had Him conducted before Pilate."-- Ibid., vol. 2, p. 86. Being again exhorted to retract, he replied, turning toward the people: "With what face, then, should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure gospel? No; I esteem their salvation more than this poor body, now appointed unto death." The vestments were removed one by one, each bishop pronouncing a curse as he performed his part of the ceremony. Finally "they put on his head a cap or pyramidal-shaped miter of paper, on which were painted frightful figures of demons, with the word 'Archheretic' conspicuous in front. 'Most joyfully,' said Huss, 'will I wear this crown of shame for Thy sake, O Jesus, who for me didst wear a crown of thorns.'"

    When he was thus arrayed, "the prelates said, 'Now we devote thy soul to the devil.' 'And I,' said John Huss, lifting up his eyes toward heaven, 'do commit my spirit into Thy hands, O Lord Jesus, for Thou hast redeemed me.'"--Wylie, b. 3, ch. 7.

    He was now delivered up to the secular authorities and led away to the place of execution. An immense procession followed, hundreds of men at arms, priests and bishops in their costly robes, and the inhabitants of Constance. When he had been fastened to the stake, and all was ready for the fire to be lighted, the martyr was once more exhorted to save himself by renouncing his errors. "What errors," said Huss, "shall I renounce? I know myself guilty of none. I call God to witness that all that I have written and preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached."--Ibid., b. 3, ch. 7. When the flames kindled about him, he began to sing, "Jesus, Thou Son of David, have mercy on me," and so continued till his voice was silenced forever.

    Even his enemies were struck with his heroic bearing. A zealous papist, describing the martyrdom of Huss, and of Jerome, who died soon after, said: "Both bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage feast. They uttered no cry of pain. When the flames rose, they began to sing hymns; and scarce could the vehemency of the fire stop their singing."--Ibid., b. 3, ch. 7.

    When the body of Huss had been wholly consumed, his ashes, with the soil upon which they rested, were gathered up and cast into the Rhine, and thus borne onward to the ocean. His persecutors vainly imagined that they had rooted out the truths he preached. Little did they dream that the ashes that day borne away to the sea were to be as seed scattered in all the countries of the earth; that in lands yet unknown it would yield abundant fruit in witnesses for the truth. The voice which had spoken in the council hall of Constance had wakened echoes that would be heard through all coming ages. Huss was no more, but the truths for which he died could never perish. His example of faith and constancy would encourage multitudes to stand firm for the truth, in the face of torture and death. His execution had exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, had been furthering the cause which they vainly sought to destroy.

    Yet another stake was to be set up at Constance. The blood of another witness must testify for the truth. Jerome, upon bidding farewell to Huss on his departure for the council, had exhorted him to courage and firmness, declaring that if he should fall into any peril, he himself would fly to his assistance. Upon hearing of the Reformer's imprisonment, the faithful disciple immediately prepared to fulfill his promise. Without a safe-conduct he set out, with a single companion, for Constance. On arriving there he was convinced that he had only exposed himself to peril, without the possibility of doing anything for the deliverance of Huss. He fled from the city, but was arrested on the homeward journey and brought back loaded with fetters and under the custody of a band of soldiers. At his first appearance before the council his attempts to reply to the accusations brought against him were met with shouts, "To the flames with him! to the flames!"--Bonnechose, vol. 1, p. 234. He was thrown into a dungeon, chained in a position which caused him great suffering, and fed on bread and water. After some months the cruelties of his imprisonment brought upon Jerome an illness that threatened his life, and his enemies, fearing that he might escape them, treated him with less severity, though he remained in prison for one year.

    The death of Huss had not resulted as the papists had hoped. The violation of his safe-conduct had roused a storm of indignation, and as the safer course, the council determined, instead of burning Jerome, to force him, if possible, to retract. He was brought before the assembly, and offered the alternative to recant, or to die at the stake. Death at the beginning of his imprisonment would have been a mercy in comparison with the terrible sufferings which he had undergone; but now, weakened by illness, by the rigors of his prison house, and the torture of anxiety and suspense, separated from his friends, and disheartened by the death of Huss, Jerome's fortitude gave way, and he consented to submit to the council. He pledged himself to adhere to the Catholic faith, and accepted the action of the council in condemning the doctrines of Wycliffe and Huss, excepting, however, the "holy truths" which they had taught.--Ibid, vol. 2, p. 141.

    By this expedient Jerome endeavored to silence the voice of conscience and escape his doom. But in the solitude of his dungeon he saw more clearly what he had done. He thought of the courage and fidelity of Huss, and in contrast pondered upon his own denial of the truth. He thought of the divine Master whom he had pledged himself to serve, and who for his sake endured the death of the cross. Before his retraction he had found comfort, amid all his sufferings, in the assurance of God's favor; but now remorse and doubts tortured his soul. He knew that still other retractions must be made before he could be at peace with Rome. The path upon which he was entering could end only in complete apostasy. His resolution was taken: To escape a brief period of suffering he would not deny his Lord.

    Soon he was again brought before the council. His submission had not satisfied his judges. Their thirst for blood, whetted by the death of Huss, clamored for fresh victims. Only by an unreserved surrender of the truth could Jerome preserve his life. But he had determined to avow his faith and follow his brother martyr to the flames.

    He renounced his former recantation and, as a dying man, solemnly required an opportunity to make his defense. Fearing the effect of his words, the prelates insisted that he should merely affirm or deny the truth of the charges brought against him. Jerome protested against such cruelty and injustice. "You have held me shut up three hundred and forty days in a frightful prison," he said, "in the midst of filth, noisomeness, stench, and the utmost want of everything; you then bring me out before you, and lending an ear to my mortal enemies, you refuse to hear me. . . . If you be really wise men, and the lights of the world, take care not to sin against justice. As to me, I am only a feeble mortal; my life is but of little importance; and when I exhort you not to deliver an unjust sentence, I speak less for myself than for you."--Ibid., vol. 2, pp. 146, 147.

    His request was finally granted. In the presence of his judges, Jerome kneeled down and prayed that the divine Spirit might control his thoughts and words, that he might speak nothing contrary to the truth or unworthy of his Master. To him that day was fulfilled the promise of God to the first disciples: "Ye shall be brought before governors and kings for My sake. . . . But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." Matthew 10:18-20.

    The words of Jerome excited astonishment and admiration, even in his enemies. For a whole year he had been immured in a dungeon, unable to read or even to see, in great physical suffering and mental anxiety. Yet his arguments were presented with as much clearness and power as if he had had undisturbed opportunity for study. He pointed his hearers to the long line of holy men who had been condemned by unjust judges. In almost every generation have been those who, while seeking to elevate the people of their time, have been reproached and cast out, but who in later times have been shown to be deserving of honor. Christ Himself was condemned as a malefactor at an unrighteous tribunal.

    At his retraction, Jerome had assented to the justice of the sentence condemning Huss; he now declared his repentance and bore witness to the innocence and holiness of the martyr. "I knew him from his childhood," he said. "He was a most excellent man, just and holy; he was condemned, notwithstanding his innocence. . . . I also--I am ready to die: I will not recoil before the torments that are prepared for me by my enemies and false witnesses, who will one day have to render an account of their impostures before the great God, whom nothing can deceive."--Bonnechose, vol. 2, p. 151.

    In self-reproach for his own denial of the truth, Jerome continued: "Of all the sins that I have committed since my youth, none weigh so heavily on my mind, and cause me such poignant remorse, as that which I committed in this fatal place, when I approved of the iniquitous sentence rendered against Wycliffe, and against the holy martyr, John Huss, my master and my friend. Yes! I confess it from my heart, and declare with horror that I disgracefully quailed when, through a dread of death, I condemned their doctrines. I therefore supplicate . . . Almighty God to deign to pardon me my sins, and this one in particular, the most heinous of all." Pointing to his judges, he said firmly: "You condemned Wycliffe and John Huss, not for having shaken the doctrine of the church, but simply because they branded with reprobation the scandals proceeding from the clergy--their pomp, their pride, and all the vices of the prelates and priests.

    The things which they have affirmed, and which are irrefutable, I also think and declare, like them." His words were interrupted. The prelates, trembling with rage, cried out: "What need is there of further proof? We behold with our own eyes the most obstinate of heretics!"

    Unmoved by the tempest, Jerome exclaimed: "What! do you suppose that I fear to die? You have held me for a whole year in a frightful dungeon, more horrible than death itself. You have treated me more cruelly than a Turk, Jew, or pagan, and my flesh has literally rotted off my bones alive; and yet I make no complaint, for lamentation ill becomes a man of heart and spirit; but I cannot but express my astonishment at such great barbarity toward a Christian."--Ibid., vol. 2, pp. 151-153.

    Again the storm of rage burst out, and Jerome was hurried away to prison. Yet there were some in the assembly upon whom his words had made a deep impression and who desired to save his life. He was visited by dignitaries of the church and urged to submit himself to the council. The most brilliant prospects were presented before him as the reward of renouncing his opposition to Rome. But like his Master when offered the glory of the world, Jerome remained steadfast.

    "Prove to me from the Holy Writings that I am in error," he said, "and I will abjure it."

    "The Holy Writings!" exclaimed one of his tempters, "is everything then to be judged by them? Who can understand them till the church has interpreted them?"

    "Are the traditions of men more worthy of faith than the gospel of our Saviour?" replied Jerome. "Paul did not exhort those to whom he wrote to listen to the traditions of men, but said, 'Search the Scriptures.'"

    "Heretic!" was the response, "I repent having pleaded so long with you. I see that you are urged on by the devil."-- Wylie, b. 3, ch. 10.

    Erelong sentence of condemnation was passed upon him. He was led out to the same spot upon which Huss had yielded up his life. He went singing on his way, his countenance lighted up with joy and peace. His gaze was fixed upon Christ, and to him death had lost its terrors. When the executioner, about to kindle the pile, stepped behind him, the martyr exclaimed: "Come forward boldly; apply the fire before my face. Had I been afraid, I should not be here."

    His last words, uttered as the flames rose about him, were a prayer. "Lord, Almighty Father," he cried, "have pity on me, and pardon me my sins; for Thou knowest that I have always loved Thy truth."--Bonnechose, vol. 2, p. 168. His voice ceased, but his lips continued to move in prayer. When the fire had done its work, the ashes of the martyr, with the earth upon which they rested, were gathered up, and like those of Huss, were thrown into the Rhine.

    So perished God's faithful light bearers. But the light of the truths which they proclaimed--the light of their heroic example--could not be extinguished. As well might men attempt to turn back the sun in its course as to prevent the dawning of that day which was even then breaking upon the world.

    The execution of Huss had kindled a flame of indignation and horror in Bohemia. It was felt by the whole nation that he had fallen a prey to the malice of the priests and the treachery of the emperor. He was declared to have been a faithful teacher of the truth, and the council that decreed his death was charged with the guilt of murder. His doctrines now attracted greater attention than ever before. By the papal edicts the writings of Wycliffe had been condemned to the flames. But those that had escaped destruction were now brought out from their hiding places and studied in connection with the Bible, or such parts of it as the people could obtain, and many were thus led to accept the reformed faith.

    The murderers of Huss did not stand quietly by and witness the triumph of his cause. The pope and the emperor united to crush out the movement, and the armies of Sigismund were hurled upon Bohemia. But a deliverer was raised up. Ziska, who soon after the opening of the war became totally blind, yet who was one of the ablest generals of his age, was the leader of the Bohemians. Trusting in the help of God and the righteousness of their cause, that people withstood the mightiest armies that could be brought against them. Again and again the emperor, raising fresh armies, invaded Bohemia, only to be ignominiously repulsed. The Hussites were raised above the fear of death, and nothing could stand against them. A few years after the opening of the war, the brave Ziska died; but his place was filled by Procopius, who was an equally brave and skillful general, and in some respects a more able leader.

    The enemies of the Bohemians, knowing that the blind warrior was dead, deemed the opportunity favorable for recovering all that they had lost. The pope now proclaimed a crusade against the Hussites, and again an immense force was precipitated upon Bohemia, but only to suffer terrible defeat. Another crusade was proclaimed. In all the papal countries of Europe, men, money, and munitions of war were raised. Multitudes flocked to the papal standard, assured that at last an end would be made of the Hussite heretics. Confident of victory, the vast force entered Bohemia. The people rallied to repel them. The two armies approached each other until only a river lay between them. "The crusaders were in greatly superior force, but instead of dashing across the stream, and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors."--Wylie, b. 3, ch. 17. Then suddenly a mysterious terror fell upon the host. Without striking a blow, that mighty force broke and scattered as if dispelled by an unseen power. Great numbers were slaughtered by the Hussite army, which pursued the fugitives, and an immense booty fell into the hands of the victors, so that the war, instead of impoverishing, enriched the Bohemians.

    A few years later, under a new pope, still another crusade was set on foot. As before, men and means were drawn from all the papal countries of Europe. Great were the inducements held out to those who should engage in this perilous enterprise. Full forgiveness of the most heinous crimes was ensured to every crusader. All who died in the war were promised a rich reward in heaven, and those who survived were to reap honor and riches on the field of battle. Again a vast army was collected, and, crossing the frontier they entered Bohemia. The Hussite forces fell back before them, thus drawing the invaders farther and farther into the country, and leading them to count the victory already won. At last the army of Procopius made a stand, and turning upon the foe, advanced to give them battle. The crusaders, now discovering their mistake, lay in their encampment awaiting the onset. As the sound of the approaching force was heard, even before the Hussites were in sight, a panic again fell upon the crusaders. Princes, generals, and common soldiers, casting away their armor, fled in all directions. In vain the papal legate, who was the leader of the invasion, endeavored to rally his terrified and disorganized forces. Despite his utmost endeavors, he himself was swept along in the tide of fugitives. The rout was complete, and again an immense booty fell into the hands of the victors.

    Thus the second time a vast army, sent forth by the most powerful nations of Europe, a host of brave, warlike men, trained and equipped for battle, fled without a blow before the defenders of a small and hitherto feeble nation. Here was a manifestation of divine power. The invaders were smitten with a supernatural terror. He who overthrew the hosts of Pharaoh in the Red Sea, who put to flight the armies of Midian before Gideon and his three hundred, who in one night laid low the forces of the proud Assyrian, had again stretched out His hand to wither the power of the oppressor. "There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them." Psalm 53:5.

    The papal leaders, despairing of conquering by force, at last resorted to diplomacy. A compromise was entered into, that while professing to grant to the Bohemians freedom of conscience, really betrayed them into the power of Rome. The Bohemians had specified four points as the condition of peace with Rome: the free preaching of the Bible; the right of the whole church to both the bread and the wine in the communion, and the use of the mother tongue in divine worship; the exclusion of the clergy from all secular offices and authority; and, in cases of crime, the jurisdiction of the civil courts over clergy and laity alike. The papal authorities at last "agreed that the four articles of the Hussites should be accepted, but that the right of explaining them, that is, of determining their precise import, should belong to the council--in other words, to the pope and the emperor."-- Wylie, b. 3, ch. 18. On this basis a treaty was entered into, and Rome gained by dissimulation and fraud what she had failed to gain by conflict; for, placing her own interpretation upon the Hussite articles, as upon the Bible, she could pervert their meaning to suit her own purposes.

    A large class in Bohemia, seeing that it betrayed their liberties, could not consent to the compact. Dissensions and divisions arose, leading to strife and bloodshed among themselves. In this strife the noble Procopius fell, and the liberties of Bohemia perished.

    Sigismund, the betrayer of Huss and Jerome, now became king of Bohemia, and regardless of his oath to support the rights of the Bohemians, he proceeded to establish popery. But he had gained little by his subservience to Rome. For twenty years his life had been filled with labors and perils. His armies had been wasted and his treasuries drained by a long and fruitless struggle; and now, after reigning one year, he died, leaving his kingdom on the brink of civil war, and bequeathing to posterity a name branded with infamy.

    Tumults, strife, and bloodshed were protracted. Again foreign armies invaded Bohemia, and internal dissension continued to distract the nation. Those who remained faithful to the gospel were subjected to a bloody persecution. As their former brethren, entering into compact with Rome, imbibed her errors, those who adhered to the ancient faith had formed themselves into a distinct church, taking the name of "United Brethren." This act drew upon them maledictions from all classes. Yet their firmness was unshaken. Forced to find refuge in the woods and caves, they still assembled to read God's word and unite in His worship.

    Through messengers secretly sent out into different countries, they learned that here and there were "isolated confessors of the truth, a few in this city and a few in that, the object, like themselves, of persecution; and that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture, and protesting against the idolatrous corruptions of Rome."--Wylie, b. 3, ch. 19. This intelligence was received with great joy, and a correspondence was opened with the Waldensian Christians.

    Steadfast to the gospel, the Bohemians waited through the night of their persecution, in the darkest hour still turning their eyes toward the horizon like men who watch for the morning. "Their lot was cast in evil days, but . . . they remembered the words first uttered by Huss, and repeated by Jerome, that a century must revolve before the day should break. These were to the Taborites [Hussites] what the words of Joseph were to the tribes in the house of bondage: `I die, and God will surely visit you, and bring you out.'"-- Ibid., b. 3, ch. 19. "The closing period of the fifteenth century witnessed the slow but sure increase of the churches of the Brethren. Although far from being unmolested, they yet enjoyed comparative rest. At the commencement of the sixteenth century their churches numbered two hundred in Bohemia and Moravia."--Ezra Hall Gillett, Life and Times of John Huss, vol. 2, p. 570. "So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold."--Wylie, b. 3, ch. 19.
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    Post  orthodoxymoron Tue Jan 10, 2012 7:20 am

    CHAPTER 7 -- Luther's Separation From Rome

    Foremost among those who were called to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him God accomplished a great work for the reformation of the church and the enlightenment of the world.

    Like the first heralds of the gospel, Luther sprang from the ranks of poverty. His early years were spent in the humble home of a German peasant. By daily toil as a miner his father earned the means for his education. He intended him for a lawyer; but God purposed to make him a builder in the great temple that was rising so slowly through the centuries. Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the important mission of his life.

    Luther's father was a man of strong and active mind and great force of character, honest, resolute, and straightforward. He was true to his convictions of duty, let the consequences be what they might. His sterling good sense led him to regard the monastic system with distrust. He was highly displeased when Luther, without his consent, entered a monastery; and it was two years before the father was reconciled to his son, and even then his opinions remained the same.

    Luther's parents bestowed great care upon the education and training of their children. They endeavored to instruct them in the knowledge of God and the practice of Christian virtues. The father's prayer often ascended in the hearing of his son that the child might remember the name of the Lord and one day aid in the advancement of His truth. Every advantage for moral or intellectual culture which their life of toil permitted them to enjoy was eagerly improved by these parents. Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the Reformer himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn.

    At school, where he was sent at an early age, Luther was treated with harshness and even violence. So great was the poverty of his parents that upon going from home to school in another town he was for a time obliged to obtain his food by singing from door to door, and he often suffered from hunger. The gloomy, superstitious ideas of religion then prevailing filled him with fear. He would lie down at night with a sorrowful heart, looking forward with trembling to the dark future and in constant terror at the thought of God as a stern, unrelenting judge, a cruel tyrant, rather than a kind heavenly Father.

    Yet under so many and so great discouragements Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which attracted his soul. He thirsted for knowledge, and the earnest and practical character of his mind led him to desire the solid and useful rather than the showy and superficial.

    When, at the age of eighteen, he entered the University of Erfurt, his situation was more favorable and his prospects were brighter than in his earlier years. His parents having by thrift and industry acquired a competence, they were able to render him all needed assistance. And the influence of judicious friends had somewhat lessened the gloomy effects of his former training. He applied himself to the study of the best authors, diligently treasuring their most weighty thoughts and making the wisdom of the wise his own. Even under the harsh discipline of his former instructors he had early given promise of distinction, and with favorable influences his mind rapidly developed. A retentive memory, a lively imagination, strong reasoning powers, and untiring application soon placed him in the foremost rank among his associates. Intellectual discipline ripened his understanding and aroused an activity of mind and a keenness of perception that were preparing him for the conflicts of his life.

    The fear of the Lord dwelt in the heart of Luther, enabling him to maintain his steadfastness of purpose and leading him to deep humility before God. He had an abiding sense of his dependence upon divine aid, and he did not fail to begin each day with prayer, while his heart was continually breathing a petition for guidance and support. "To pray well," he often said, "is the better half of study."-- D'Aubigne, b. 2, ch. 2.

    While one day examining the books in the library of the university, Luther discovered a Latin Bible. Such a book he had never before seen. He was ignorant even of its existence. He had heard portions of the Gospels and Epistles, which were read to the people at public worship, and he supposed that these were the entire Bible. Now, for the first time, he looked upon the whole of God's word. With mingled awe and wonder he turned the sacred pages; with quickened pulse and throbbing heart he read for himself the words of life, pausing now and then to exclaim: "O that God would give me such a book for myself!"--Ibid., b. 2, ch. 2. Angels of heaven were by his side, and rays of light from the throne of God revealed the treasures of truth to his understanding. He had ever feared to offend God, but now the deep conviction of his condition as a sinner took hold upon him as never before.

    An earnest desire to be free from sin and to find peace with God led him at last to enter a cloister and devote himself to a monastic life. Here he was required to perform the lowest drudgery and to beg from house to house. He was at an age when respect and appreciation are most eagerly craved, and these menial offices were deeply mortifying to his natural feelings; but he patiently endured this humiliation, believing that it was necessary because of his sins.

    Every moment that could be spared from his daily duties he employed in study, robbing himself of sleep and grudging even the time spent at his scanty meals. Above everything else he delighted in the study of God's word. He had found a Bible chained to the convent wall, and to this he often repaired. As his convictions of sin deepened, he sought by his own works to obtain pardon and peace. He led a most rigorous life, endeavoring by fasting, vigils, and scourgings to subdue the evils of his nature, from which the monastic life had brought no release. He shrank from no sacrifice by which he might attain to that purity of heart which would enable him to stand approved before God. "I was indeed a pious monk," he afterward said, "and followed the rules of my order more strictly than I can express. If ever monk could obtain heaven by his monkish works, I should certainly have been entitled to it. . . . If it had continued much longer, I should have carried my mortifications even to death."--Ibid., b. 2, ch. 3. As the result of this painful discipline he lost strength and suffered from fainting spasms, from the effects of which he never fully recovered. But with all his efforts his burdened soul found no relief. He was at last driven to the verge of despair.

    When it appeared to Luther that all was lost, God raised up a friend and helper for him. The pious Staupitz opened the word of God to Luther's mind and bade him look away from himself, cease the contemplation of infinite punishment for the violation of God's law, and look to Jesus, his sin-pardoning Saviour. "Instead of torturing yourself on account of your sins, throw yourself into the Redeemer's arms. Trust in Him, in the righteousness of His life, in the atonement of His death. . . . Listen to the Son of God. He became man to give you the assurance of divine favor." "Love Him who first loved you."--Ibid., b. 2, ch. 4. Thus spoke this messenger of mercy. His words made a deep impression upon Luther's mind. After many a struggle with long-cherished errors, he was enabled to grasp the truth, and peace came to his troubled soul.

    Luther was ordained a priest and was called from the cloister to a professorship in the University of Wittenberg. Here he applied himself to the study of the Scriptures in the original tongues. He began to lecture upon the Bible; and the book of Psalms, the Gospels, and the Epistles were opened to the understanding of crowds of delighted listeners. Staupitz, his friend and superior, urged him to ascend the pulpit and preach the word of God. Luther hesitated, feeling himself unworthy to speak to the people in Christ's stead. It was only after a long struggle that he yielded to the solicitations of his friends. Already he was mighty in the Scriptures, and the grace of God rested upon him. His eloquence captivated his hearers, the clearness and power with which he presented the truth convinced their understanding, and his fervor touched their hearts.

    Luther was still a true son of the papal church and had no thought that he would ever be anything else. In the providence of God he was led to visit Rome. He pursued his journey on foot, lodging at the monasteries on the way. At a convent in Italy he was filled with wonder at the wealth, magnificence, and luxury that he witnessed. Endowed with a princely revenue, the monks dwelt in splendid apartments, attired themselves in the richest and most costly robes, and feasted at a sumptuous table. With painful misgivings Luther contrasted this scene with the self-denial and hardship of his own life. His mind was becoming perplexed.

    At last he beheld in the distance the seven-hilled city. With deep emotion he prostrated himself upon the earth, exclaiming: "Holy Rome, I salute thee!"--Ibid., b. 2, ch. 6. He entered the city, visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere he looked upon scenes that filled him with astonishment and horror. He saw that iniquity existed among all classes of the clergy. He heard indecent jokes from prelates, and was filled with horror at their awful profanity, even during mass. As he mingled with the monks and citizens he met dissipation, debauchery. Turn where he would, in the place of sanctity he found profanation. "No one can imagine," he wrote, "what sins and infamous actions are committed in Rome; they must be seen and heard to be believed. Thus they are in the habit of saying, 'If there is a hell, Rome is built over it: it is an abyss whence issues every kind of sin.'"--Ibid., b. 2, ch. 6.

    By a recent decretal an indulgence had been promised by the pope to all who should ascend upon their knees "Pilate's staircase," said to have been descended by our Saviour on leaving the Roman judgment hall and to have been miraculously conveyed from Jerusalem to Rome. Luther was one day devoutly climbing these steps, when suddenly a voice like thunder seemed to say to him: "The just shall live by faith." Romans 1:17. He sprang to his feet and hastened from the place in shame and horror. That text never lost its power upon his soul. From that time he saw more clearly than ever before the fallacy of trusting to human works for salvation, and the necessity of constant faith in the merits of Christ. His eyes had been opened, and were never again to be closed, to the delusions of the papacy. When he turned his face from Rome he had turned away also in heart, and from that time the separation grew wider, until he severed all connection with the papal church.

    After his return from Rome, Luther received at the University of Wittenberg the degree of doctor of divinity. Now he was at liberty to devote himself, as never before, to the Scriptures that he loved. He had taken a solemn vow to study carefully and to preach with fidelity the word of God, not the sayings and doctrines of the popes, all the days of his life. He was no longer the mere monk or professor, but the authorized herald of the Bible. He had been called as a shepherd to feed the flock of God, that were hungering and thirsting for the truth. He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the Sacred Scriptures. These words struck at the very foundation of papal supremacy. They contained the vital principle of the Reformation.

    Luther saw the danger of exalting human theories above the word of God. He fearlessly attacked the speculative infidelity of the schoolmen and opposed the philosophy and theology which had so long held a controlling influence upon the people. He denounced such studies as not only worthless but pernicious, and sought to turn the minds of his hearers from the sophistries of philosophers and theologians to the eternal truths set forth by prophets and apostles.

    Precious was the message which he bore to the eager crowds that hung upon his words. Never before had such teachings fallen upon their ears. The glad tidings of a Saviour's love, the assurance of pardon and peace through His atoning blood, rejoiced their hearts and inspired within them an immortal hope. At Wittenberg a light was kindled whose rays should extend to the uttermost parts of the earth, and which was to increase in brightness to the close of time.

    But light and darkness cannot harmonize. Between truth and error there is an irrepressible conflict. To uphold and defend the one is to attack and overthrow the other. Our Saviour Himself declared: "I came not to send peace, but a sword." Matthew 10:34. Said Luther, a few years after the opening of the Reformation: "God does not guide me, He pushes me forward. He carries me away. I am not master of myself. I desire to live in repose; but I am thrown into the midst of tumults and revolutions."--D'Aubigne, b. 5, ch. 2. He was now about to be urged into the contest.

    The Roman Church had made merchandise of the grace of God. The tables of the money-changers (Matthew 21:12) were set up beside her altars, and the air resounded with the shouts of buyers and sellers. Under the plea of raising funds for the erection of St. Peter's Church at Rome, indulgences for sin were publicly offered for sale by the authority of the pope. By the price of crime a temple was to be built up for God's worship--the cornerstone laid with the wages of iniquity! But the very means adopted for Rome's aggrandizement provoked the deadliest blow to her power and greatness. It was this that aroused the most determined and successful of the enemies of popery, and led to the battle which shook the papal throne and jostled the triple crown upon the pontiff's head.

    The official appointed to conduct the sale of indulgences in Germany--Tetzel by name--had been convicted of the basest offenses against society and against the law of God; but having escaped the punishment due for his crimes, he was employed to further the mercenary and unscrupulous projects of the pope. With great effrontery he repeated the most glaring falsehoods and related marvelous tales to deceive an ignorant, credulous, and superstitious people. Had they possessed the word of God they would not have been thus deceived. It was to keep them under the control of the papacy, in order to swell the power and wealth of her ambitious leaders, that the Bible had been withheld from them. (See John C. L. Gieseler, A Compendium of Ecclesiastical History, per. 4, sec. 1, par. 5.)

    As Tetzel entered a town, a messenger went before him, announcing: "The grace of God and of the holy father is at your gates."--D'Aubigne, b. 3, ch. 1. And the people welcomed the blasphemous pretender as if he were God Himself come down from heaven to them. The infamous traffic was set up in the church, and Tetzel, ascending the pulpit, extolled the indulgences as the most precious gift of God. He declared that by virtue of his certificates of pardon all the sins which the purchaser should afterward desire to commit would be forgiven him, and that "not even repentance is necessary."--Ibid., b. 3, ch. 1. More than this, he assured his hearers that the indulgences had power to save not only the living but the dead; that the very moment the money should clink against the bottom of his chest, the soul in whose behalf it had been paid would escape from purgatory and make its way to heaven. (See K. R. Hagenbach, History of the Reformation, vol. 1, p. 96.)

    When Simon Magus offered to purchase of the apostles the power to work miracles, Peter answered him: "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." Acts 8:20. But Tetzel's offer was grasped by eager thousands. Gold and silver flowed into his treasury. A salvation that could be bought with money was more easily obtained than that which requires repentance, faith, and diligent effort to resist and overcome sin. (See Appendix note for page 59.)

    The doctrine of indulgences had been opposed by men of learning and piety in the Roman Church, and there were many who had no faith in pretensions so contrary to both reason and revelation. No prelate dared lift his voice against this iniquitous traffic; but the minds of men were becoming disturbed and uneasy, and many eagerly inquired if God would not work through some instrumentality for the purification of His church.

    Luther, though still a papist of the straitest sort, was filled with horror at the blasphemous assumptions of the indulgence mongers. Many of his own congregation had purchased certificates of pardon, and they soon began to come to their pastor, confessing their various sins, and expecting absolution, not because they were penitent and wished to reform, but on the ground of the indulgence. Luther refused them absolution, and warned them that unless they should repent and reform their lives, they must perish in their sins. In great perplexity they repaired to Tetzel with the complaint that their confessor had refused his certificates; and some boldly demanded that their money be returned to them. The friar was filled with rage. He uttered the most terrible curses, caused fires to be lighted in the public squares, and declared that he "had received an order from the pope to burn all heretics who presumed to oppose his most holy indulgences."--D'Aubigne, b. 3, ch. 4.

    Luther now entered boldly upon his work as a champion of the truth. His voice was heard from the pulpit in earnest, solemn warning. He set before the people the offensive character of sin, and taught them that it is impossible for man, by his own works, to lessen its guilt or evade its punishment. Nothing but repentance toward God and faith in Christ can save the sinner. The grace of Christ cannot be purchased; it is a free gift. He counseled the people not to buy indulgences, but to look in faith to a crucified Redeemer. He related his own painful experience in vainly seeking by humiliation and penance to secure salvation, and assured his hearers that it was by looking away from himself and believing in Christ that he found peace and joy.

    As Tetzel continued his traffic and his impious pretensions, Luther determined upon a more effectual protest against these crying abuses. An occasion soon offered. The castle church of Wittenberg possessed many relics, which on certain holy days were exhibited to the people, and full remission of sins was granted to all who then visited the church and made confession. Accordingly on these days the people in great numbers resorted thither. One of the most important of these occasions, the festival of All Saints, was approaching. On the preceding day, Luther, joining the crowds that were already making their way to the church, posted on its door a paper containing ninety-five propositions against the doctrine of indulgences. He declared his willingness to defend these theses next day at the university, against all who should see fit to attack them.

    His propositions attracted universal attention. They were read and reread, and repeated in every direction. Great excitement was created in the university and in the whole city. By these theses it was shown that the power to grant the pardon of sin, and to remit its penalty, had never been committed to the pope or to any other man. The whole scheme was a farce,--an artifice to extort money by playing upon the superstitions of the people,--a device of Satan to destroy the souls of all who should trust to its lying pretensions. It was also clearly shown that the gospel of Christ is the most valuable treasure of the church, and that the grace of God, therein revealed, is freely bestowed upon all who seek it by repentance and faith.

    Luther's theses challenged discussion; but no one dared accept the challenge. The questions which he proposed had in a few days spread through all Germany, and in a few weeks they had sounded throughout Christendom. Many devoted Romanists, who had seen and lamented the terrible iniquity prevailing in the church, but had not known how to arrest its progress, read the propositions with great joy, recognizing in them the voice of God. They felt that the Lord had graciously set His hand to arrest the rapidly swelling tide of corruption that was issuing from the see of Rome. Princes and magistrates secretly rejoiced that a check was to be put upon the arrogant power which denied the right of appeal from its decisions.

    But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The Reformer had bitter accusers to meet. Some charged him with acting hastily and from impulse. Others accused him of presumption, declaring that he was not directed of God, but was acting from pride and forwardness. "Who does not know," he responded, "that a man rarely puts forth any new idea without having some appearance of pride, and without being accused of exciting quarrels? . . . Why were Christ and all the martyrs put to death? Because they seemed to be proud contemners of the wisdom of the time, and because they advanced novelties without having first humbly taken counsel of the oracles of the ancient opinions."

    Again he declared: "Whatever I do will be done, not by the prudence of men, but by the counsel of God. If the work be of God, who shall stop it? if it be not, who can forward it? Not my will, nor theirs, nor ours; but Thy will, O holy Father, which art in heaven."--Ibid., b. 3, ch. 6.

    Though Luther had been moved by the Spirit of God to begin his work, he was not to carry it forward without severe conflicts. The reproaches of his enemies, their misrepresentation of his purposes, and their unjust and malicious reflections upon his character and motives, came in upon him like an overwhelming flood; and they were not without effect. He had felt confident that the leaders of the people, both in the church and in the schools, would gladly unite with him in efforts for reform. Words of encouragement from those in high position had inspired him with joy and hope. Already in anticipation he had seen a brighter day dawning for the church. But encouragement had changed to reproach and condemnation. Many dignitaries, of both church and state, were convicted of the truthfulness of his theses; but they soon saw that the acceptance of these truths would involve great changes. To enlighten and reform the people would be virtually to undermine the authority of Rome, to stop thousands of streams now flowing into her treasury, and thus greatly to curtail the extravagance and luxury of the papal leaders. Furthermore, to teach the people to think and act as responsible beings, looking to Christ alone for salvation, would overthrow the pontiff's throne and eventually destroy their own authority. For this reason they refused the knowledge tendered them of God and arrayed themselves against Christ and the truth by their opposition to the man whom He had sent to enlighten them.

    Luther trembled as he looked upon himself--one man opposed to the mightiest powers of earth. He sometimes doubted whether he had indeed been led of God to set himself against the authority of the church. "Who was I," he writes, "to oppose the majesty of the pope, before whom ... the kings of the earth and the whole world trembled? ... No one can know what my heart suffered during these first two years, and into what despondency, I may say into what despair, I was sunk."--Ibid., b. 3, ch. 6. But he was not left to become utterly disheartened. When human support failed, he looked to God alone and learned that he could lean in perfect safety upon that all-powerful arm.

    To a friend of the Reformation Luther wrote: "We cannot attain to the understanding of Scripture either by study or by the intellect. Your first duty is to begin by prayer. Entreat the Lord to grant you, of His great mercy, the true understanding of His word. There is no other interpreter of the word of God than the Author of this word, as He Himself has said, 'They shall be all taught of God.' Hope for nothing from your own labors, from your own understanding: trust solely in God, and in the influence of His Spirit. Believe this on the word of a man who has had experience."--Ibid., b. 3, ch. 7. Here is a lesson of vital importance to those who feel that God has called them to present to others the solemn truths for this time. These truths will stir the enmity of Satan and of men who love the fables that he has devised. In the conflict with the powers of evil there is need of something more than strength of intellect and human wisdom.

    When enemies appealed to custom and tradition, or to the assertions and authority of the pope, Luther met them with the Bible and the Bible only. Here were arguments which they could not answer; therefore the slaves of formalism and superstition clamored for his blood, as the Jews had clamored for the blood of Christ. "He is a heretic," cried the Roman zealots. "It is high treason against the church to allow so horrible a heretic to live one hour longer. Let the scaffold be instantly erected for him!"--Ibid., b. 3, ch. 9. But Luther did not fall a prey to their fury. God had a work for him to do, and angels of heaven were sent to protect him. Many, however, who had received from Luther the precious light were made the objects of Satan's wrath and for the truth's sake fearlessly suffered torture and death.

    Luther's teachings attracted the attention of thoughtful minds throughout all Germany. From his sermons and writings issued beams of light which awakened and illuminated thousands. A living faith was taking the place of the dead formalism in which the church had so long been held. The people were daily losing confidence in the superstitions of Romanism. The barriers of prejudice were giving way. The word of God, by which Luther tested every doctrine and every claim, was like a two-edged sword, cutting its way to the hearts of the people. Everywhere there was awakening a desire for spiritual progress. Everywhere was such a hungering and thirsting after righteousness as had not been known for ages. The eyes of the people, so long directed to human rites and earthly mediators, were now turning in penitence and faith to Christ and Him crucified.

    This widespread interest aroused still further the fears of the papal authorities. Luther received a summons to appear at Rome to answer to the charge of heresy. The command filled his friends with terror. They knew full well the danger that threatened him in that corrupt city, already drunk with the blood of the martyrs of Jesus. They protested against his going to Rome and requested that he receive his examination in Germany.

    This arrangement was finally effected, and the pope's legate was appointed to hear the case. In the instructions communicated by the pontiff to this official, it was stated that Luther had already been declared a heretic. The legate was therefore charged "to prosecute and constrain without any delay." If he should remain steadfast, and the legate should fail to gain possession of his person, he was empowered "to proscribe him in every part of Germany; to banish, curse, and excommunicate all those who are attached to him."--Ibid., b. 4, ch. 2. And, further, the pope directed his legate, in order entirely to root out the pestilent heresy, to excommunicate all, of whatever dignity in church or state, except the emperor, who should neglect to seize Luther and his adherents, and deliver them up to the vengeance of Rome.

    Here is displayed the true spirit of popery. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther was at a great distance from Rome; he had had no opportunity to explain or defend his position; yet before his case had been investigated, he was summarily pronounced a heretic, and in the same day, exhorted, accused, judged, and condemned; and all this by the self-styled holy father, the only supreme, infallible authority in church or state!

    At this time, when Luther so much needed the sympathy and counsel of a true friend, God's providence sent Melanchthon to Wittenberg. Young in years, modest and diffident in his manners, Melanchthon's sound judgment, extensive knowledge, and winning eloquence, combined with the purity and uprightness of his character, won universal admiration and esteem. The brilliancy of his talents was not more marked than his gentleness of disposition. He soon became an earnest disciple of the gospel, and Luther's most trusted friend and valued supporter; his gentleness, caution, and exactness serving as a complement to Luther's courage and energy. Their union in the work added strength to the Reformation and was a source of great encouragement to Luther.

    Augsburg had been fixed upon as the place of trial, and the Reformer set out on foot to perform the journey thither. Serious fears were entertained in his behalf. Threats had been made openly that he would be seized and murdered on the way, and his friends begged him not to venture. They even entreated him to leave Wittenberg for a time and find safety with those who would gladly protect him. But he would not leave the position where God had placed him. He must continue faithfully to maintain the truth, notwithstanding the storms that were beating upon him. His language was: "I am like Jeremiah, a man of strife and contention; but the more their threats increase, the more my joy is multiplied. . . . They have already destroyed my honor and my reputation. One single thing remains; it is my wretched body: let them take it; they will thus shorten my life by a few hours. But as for my soul, they cannot take that. He who desires to proclaim the word of Christ to the world, must expect death at every moment."--Ibid., b. 4, ch. 4.

    The tidings of Luther's arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic who was exciting the attention of the whole world seemed now in the power of Rome, and the legate determined that he should not escape. The Reformer had failed to provide himself with a safe-conduct. His friends urged him not to appear before the legate without one, and they themselves undertook to procure it from the emperor. The legate intended to force Luther, if possible, to retract, or, failing in this, to cause him to be conveyed to Rome, to share the fate of Huss and Jerome. Therefore through his agents he endeavored to induce Luther to appear without a safe-conduct, trusting himself to his mercy. This the Reformer firmly declined to do. Not until he had received the document pledging him the emperor's protection, did he appear in the presence of the papal ambassador.

    As a matter of policy, the Romanists had decided to attempt to win Luther by an appearance of gentleness. The legate, in his interviews with him, professed great friendliness; but he demanded that Luther submit implicitly to the authority of the church, and yield every point without argument or question. He had not rightly estimated the character of the man with whom he had to deal. Luther, in reply, expressed his regard for the church, his desire for the truth, his readiness to answer all objections to what he had taught, and to submit his doctrines to the decision of certain leading universities. But at the same time he protested against the cardinal's course in requiring him to retract without having proved him in error.

    The only response was: "Retract, retract!" The Reformer showed that his position was sustained by the Scriptures and firmly declared that he could not renounce the truth. The legate, unable to reply to Luther's arguments, overwhelmed him with a storm of reproaches, gibes, and flattery, interspersed with quotations from tradition and the sayings of the Fathers, granting the Reformer no opportunity to speak. Seeing that the conference, thus continued, would be utterly futile, Luther finally obtained a reluctant permission to present his answer in writing.

    "In so doing," said he, writing to a friend, "the oppressed find double gain; first, what is written may be submitted to the judgment of others; and second, one has a better chance of working on the fears, if not on the conscience, of an arrogant and babbling despot, who would otherwise overpower by his imperious language."--Martyn, The Life and Times of Luther, pages 271, 272.

    At the next interview, Luther presented a clear, concise, and forcible exposition of his views, fully supported by many quotations from Scripture. This paper, after reading aloud, he handed to the cardinal, who, however, cast it contemptuously aside, declaring it to be a mass of idle words and irrelevant quotations. Luther, fully aroused, now met the haughty prelate on his own ground--the traditions and teachings of the church--and utterly overthrew his assumptions.

    When the prelate saw that Luther's reasoning was unanswerable, he lost all self-control, and in a rage cried out: "Retract! or I will send you to Rome, there to appear before the judges commissioned to take cognizance of your cause. I will excommunicate you and all your partisans, and all who shall at any time countenance you, and will cast them out of the church." And he finally declared, in a haughty and angry tone: "Retract, or return no more."--D'Aubigne, London ed., b. 4, ch. 8.

    The Reformer promptly withdrew with his friends, thus declaring plainly that no retraction was to be expected from him. This was not what the cardinal had purposed. He had flattered himself that by violence he could awe Luther to submission. Now, left alone with his supporters, he looked from one to another in utter chagrin at the unexpected failure of his schemes.

    Luther's efforts on this occasion were not without good results. The large assembly present had opportunity to compare the two men, and to judge for themselves of the spirit manifested by them, as well as of the strength and truthfulness of their positions. How marked the contrast! The Reformer, simple, humble, firm, stood up in the strength of God, having truth on his side; the pope's representative, self-important, overbearing, haughty, and unreasonable, was without a single argument from the Scriptures, yet vehemently crying: "Retract, or be sent to Rome for punishment."

    Notwithstanding Luther had secured a safe-conduct, the Romanists were plotting to seize and imprison him. His friends urged that as it was useless for him to prolong his stay, he should return to Wittenberg without delay, and that the utmost caution should be observed in order to conceal his intentions. He accordingly left Augsburg before day-break, on horseback, accompanied only by a guide furnished him by the magistrate. With many forebodings he secretly made his way through the dark and silent streets of the city. Enemies, vigilant and cruel, were plotting his destruction. Would he escape the snares prepared for him? Those were moments of anxiety and earnest prayer. He reached a small gate in the wall of the city. It was opened for him, and with his guide he passed through without hindrance. Once safely outside, the fugitives hastened their flight, and before the legate learned of Luther's departure, he was beyond the reach of his persecutors. Satan and his emissaries were defeated. The man whom they had thought in their power was gone, escaped as a bird from the snare of the fowler.

    At the news of Luther's escape the legate was overwhelmed with surprise and anger. He had expected to receive great honor for his wisdom and firmness in dealing with this disturber of the church; but his hope was disappointed. He gave expression to his wrath in a letter to Frederick, the elector of Saxony, bitterly denouncing Luther and demanding that Frederick send the Reformer to Rome or banish him from Saxony.

    In defense, Luther urged that the legate or the pope show him his errors from the Scriptures, and pledged himself in the most solemn manner to renounce his doctrines if they could be shown to contradict the word of God. And he expressed his gratitude to God that he had been counted worthy to suffer in so holy a cause.

    The elector had, as yet, little knowledge of the reformed doctrines, but he was deeply impressed by the candor, force, and clearness of Luther's words; and until the Reformer should be proved to be in error, Frederick resolved to stand as his protector. In reply to the legate's demand he wrote: "Since Dr. Martin has appeared before you at Augsburg, you should be satisfied. We did not expect that you would endeavor to make him retract without having convinced him of his errors. None of the learned men in our principality have informed me that Martin's doctrine is impious, anti-christian, or heretical.' The prince refused, moreover, to send Luther to Rome, or to expel him from his states."-- D'Aubigne, b. 4, ch. 10.

    The elector saw that there was a general breaking down of the moral restraints of society. A great work of reform was needed. The complicated and expensive arrangements to restrain and punish crime would be unnecessary if men but acknowledged and obeyed the requirements of God and the dictates of an enlightened conscience. He saw that Luther was laboring to secure this object, and he secretly rejoiced that a better influence was making itself felt in the church.

    He saw also that as a professor in the university Luther was eminently successful. Only a year had passed since the Reformer posted his theses on the castle church, yet there was already a great falling off in the number of pilgrims that visited the church at the festival of All Saints. Rome had been deprived of worshipers and offerings, but their place was filled by another class, who now came to Wittenberg, not pilgrims to adore her relics, but students to fill her halls of learning. The writings of Luther had kindled everywhere a new interest in the Holy Scriptures, and not only from all parts of Germany, but from other lands, students flocked to the university. Young men, coming in sight of Wittenberg for the first time, "raised their hands to heaven, and praised God for having caused the light of truth to shine forth from this city, as from Zion in times of old, and whence it spread even to the most distant countries."--Ibid., b. 4, ch. 10.

    Luther was as yet but partially converted from the errors of Romanism. But as he compared the Holy Oracles with the papal decrees and constitutions, he was filled with wonder. "I am reading," he wrote, "the decrees of the pontiffs, and . . . I do not know whether the pope is antichrist himself, or his apostle, so greatly is Christ misrepresented and crucified in them."--Ibid., b. 5, ch. 1. Yet at this time Luther was still a supporter of the Roman Church, and had no thought that he would ever separate from her communion.

    The Reformer's writings and his doctrine were extending to every nation in Christendom. The work spread to Switzerland and Holland. Copies of his writings found their way to France and Spain. In England his teachings were received as the word of life. To Belgium and Italy also the truth had extended. Thousands were awakening from their deathlike stupor to the joy and hope of a life of faith.

    Rome became more and more exasperated by the attacks of Luther, and it was declared by some of his fanatical opponents, even by doctors in Catholic universities, that he who should kill the rebellious monk would be without sin. One day a stranger, with a pistol hidden under his cloak, approached the Reformer and inquired why he went thus alone. "I am in God's hands," answered Luther. "He is my strength and my shield. What can man do unto me?"--Ibid., b. 6, ch. 2. Upon hearing these words, the stranger turned pale and fled away as from the presence of the angels of heaven.

    Rome was bent upon the destruction of Luther; but God was his defense. His doctrines were heard everywhere--"in cottages and convents, . . . in the castles of the nobles, in the universities, and in the palaces of kings;" and noble men were rising on every hand to sustain his efforts.--Ibid., b. 6, ch. 2.

    It was about this time that Luther, reading the works of Huss, found that the great truth of justification by faith, which he himself was seeking to uphold and teach, had been held by the Bohemian Reformer. "We have all," said Luther, "Paul, Augustine, and myself, been Hussites without knowing it!" "God will surely visit it upon the world," he continued, "that the truth was preached to it a century ago, and burned!"--Wylie, b. 6. ch. 1

    In an appeal to the emperor and nobility of Germany in behalf of the reformation of Christianity, Luther wrote concerning the pope: "It is a horrible thing to behold the man who styles himself Christ's vicegerent, displaying a magnificence that no emperor can equal. Is this being like the poor Jesus, or the humble Peter? He is, say they, the lord of the world! But Christ, whose vicar he boasts of being, has said, 'My kingdom is not of this world.' Can the dominions of a vicar extend beyond those of his superior?"-- D'Aubigne, b. 6, ch. 3.

    He wrote thus of the universities: "I am much afraid that the universities will prove to be the great gates of hell, unless they diligently labor in explaining the Holy Scriptures, and engraving them in the hearts of youth. I advise no one to place his child where the Scriptures do not reign paramount. Every institution in which men are not unceasingly occupied with the word of God must become corrupt."-- Ibid., b. 6, ch. 3.

    This appeal was rapidly circulated throughout Germany and exerted a powerful influence upon the people. The whole nation was stirred, and multitudes were roused to rally around the standard of reform. Luther's opponents, burning with a desire for revenge, urged the pope to take decisive measures against him. It was decreed that his doctrines should be immediately condemned. Sixty days were granted the Reformer and his adherents, after which, if they did not recant, they were all to be excommunicated.

    That was a terrible crisis for the Reformation. For centuries Rome's sentence of excommunication had struck terror to powerful monarchs; it had filled mighty empires with woe and desolation. Those upon whom its condemnation fell were universally regarded with dread and horror; they were cut off from intercourse with their fellows and treated as outlaws, to be hunted to extermination. Luther was not blind to the tempest about to burst upon him; but he stood firm, trusting in Christ to be his support and shield. With a martyr's faith and courage he wrote: "What is about to happen I know not, nor do I care to know. . . . Let the blow light where it may, I am without fear. Not so much as a leaf falls, without the will of our Father. How much rather will He care for us! It is a light thing to die for the Word, since the Word which was made flesh hath Himself died. If we die with Him, we shall live with Him; and passing through that which He has passed through before us, we shall be where He is and dwell with Him forever."--Ibid., 3d London ed., Walther, 1840, b. 6, ch. 9.

    When the papal bull reached Luther, he said: "I despise and attack it, as impious, false. . . . It is Christ Himself who is condemned therein. . . . I rejoice in having to bear such ills for the best of causes. Already I feel greater liberty in my heart; for at last I know that the pope is antichrist, and that his throne is that of Satan himself."--D'Aubigne, b. 6, ch. 9.

    Yet the mandate of Rome was not without effect. Prison, torture, and sword were weapons potent to enforce obedience. The weak and superstitious trembled before the decree of the pope; and while there was general sympathy for Luther, many felt that life was too dear to be risked in the cause of reform. Everything seemed to indicate that the Reformer's work was about to close.

    But Luther was fearless still. Rome had hurled her anathemas against him, and the world looked on, nothing doubting that he would perish or be forced to yield. But with terrible power he flung back upon herself the sentence of condemnation and publicly declared his determination to abandon her forever. In the presence of a crowd of students, doctors, and citizens of all ranks Luther burned the pope's bull, with the canon laws, the decretals, and certain writings sustaining the papal power. "My enemies have been able, by burning my books," he said, "to injure the cause of truth in the minds of the common people, and destroy their souls; for this reason I consumed their books in return. A serious struggle has just begun. Hitherto I have been only playing with the pope. I began this work in God's name; it will be ended without me, and by His might." --Ibid., b. 6, ch. 10.

    To the reproaches of his enemies who taunted him with the weakness of his cause, Luther answered: "Who knows if God has not chosen and called me, and if they ought not to fear that, by despising me, they despise God Himself? Moses was alone at the departure from Egypt; Elijah was alone in the reign of King Ahab; Isaiah alone in Jerusalem; Ezekiel alone in Babylon. . . . God never selected as a prophet either the high priest or any other great personage; but ordinarily He chose low and despised men, once even the shepherd Amos. In every age, the saints have had to reprove the great, kings, princes, priests, and wise men, at the peril of their lives. . . . I do not say that I am a prophet; but I say that they ought to fear precisely because I am alone and that they are many. I am sure of this, that the word of God is with me, and that it is not with them."--Ibid., b. 6, ch. 10.

    Yet it was not without a terrible struggle with himself that Luther decided upon a final separation from the church. It was about this time that he wrote: "I feel more and more every day how difficult it is to lay aside the scruples which one has imbibed in childhood. Oh, how much pain it has caused me, though I had the Scriptures on my side, to justify it to myself that I should dare to make a stand alone against the pope, and hold him forth as antichrist! What have the tribulations of my heart not been! How many times have I not asked myself with bitterness that question which was so frequent on the lips of the papists: 'Art thou alone wise? Can everyone else be mistaken? How will it be, if, after all, it is thyself who art wrong, and who art involving in thy error so many souls, who will then be eternally damned?' 'Twas so I fought with myself and with Satan, till Christ, by His own infallible word, fortified my heart against these doubts."--Martyn, pages 372, 373.

    The pope had threatened Luther with excommunication if he did not recant, and the threat was now fulfilled. A new bull appeared, declaring the Reformer's final separation from the Roman Church, denouncing him as accursed of Heaven, and including in the same condemnation all who should receive his doctrines. The great contest had been fully entered upon.

    Opposition is the lot of all whom God employs to present truths specially applicable to their time. There was a present truth in the days of Luther,--a truth at that time of special importance; there is a present truth for the church today. He who does all things according to the counsel of His will has been pleased to place men under various circumstances and to enjoin upon them duties peculiar to the times in which they live and the conditions under which they are placed. If they would prize the light given them, broader views of truth would be opened before them. But truth is no more desired by the majority today than it was by the papists who opposed Luther. There is the same disposition to accept the theories and traditions of men instead of the word of God as in former ages. Those who present the truth for this time should not expect to be received with greater favor than were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase in intensity to the close of this world's history.

    Said Jesus to His disciples: "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also." John 15:19, 20. And on the other hand our Lord declared plainly: "Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." Luke 6:26. The spirit of the world is no more in harmony with the spirit of Christ today than in earlier times, and those who preach the word of God in its purity will be received with no greater favor now than then. The forms of opposition to the truth may change, the enmity may be less open because it is more subtle; but the same antagonism still exists and will be manifested to the end of time.
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    Post  orthodoxymoron Tue Jan 10, 2012 7:44 am

    CHAPTER 8 -- Luther Before the Diet (Luther Before and After the Diet of Worms??!!)

    A new emperor, Charles V, had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations and induce the monarch to employ his power against the Reformation. On the other hand, the elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that "neither his imperial majesty nor any other person had shown that Luther's writings had been refuted;" therefore he requested "that Dr. Luther should be furnished with a safe-conduct, so that he might appear before a tribunal of learned, pious, and impartial judges."--D'Aubigne, b. 6, ch. 11.

    The attention of all parties was now directed to the assembly of the German states which convened at Worms soon after the accession of Charles to the empire. There were important political questions and interests to be considered by this national council; for the first time the princes of Germany were to meet their youthful monarch in deliberative assembly. From all parts of the fatherland had come the dignitaries of church and state. Secular lords, highborn, powerful, and jealous of their hereditary rights; princely ecclesiastics, flushed with their conscious superiority in rank and power; courtly knights and their armed retainers; and ambassadors from foreign and distant lands,--all gathered at Worms. Yet in that vast assembly the subject that excited the deepest interest was the cause of the Saxon Reformer.

    Charles had previously directed the elector to bring Luther with him to the Diet, assuring him of protection, and promising a free discussion, with competent persons, of the questions in dispute. Luther was anxious to appear before the emperor. His health was at this time much impaired; yet he wrote to the elector: "If I cannot go to Worms in good health, I will be carried there, sick as I am. For if the emperor calls me, I cannot doubt that it is the call of God Himself. If they desire to use violence against me, and that is very probable (for it is not for their instruction that they order me to appear), I place the matter in the Lord's hands. He still lives and reigns who preserved the three young men in the burning fiery furnace. If He will not save me, my life is of little consequence. Let us only prevent the gospel from being exposed to the scorn of the wicked, and let us shed our blood for it, for fear they should triumph. It is not for me to decide whether my life or my death will contribute most to the salvation of all. . . . You may expect everything from me. . . except flight and recantation. Fly I cannot, and still less retract."--Ibid., b. 7, ch. 1.

    As the news was circulated at Worms that Luther was to appear before the Diet, a general excitement was created. Aleander, the papal legate to whom the case had been specially entrusted, was alarmed and enraged. He saw that the result would be disastrous to the papal cause. To institute inquiry into a case in which the pope had already pronounced sentence of condemnation would be to cast contempt upon the authority of the sovereign pontiff. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn away many of the princes from the cause of the pope. He therefore, in the most urgent manner, remonstrated with Charles against Luther's appearance at Worms. About this time the bull declaring Luther's excommunication was published; and this, coupled with the representations of the legate, induced the emperor to yield. He wrote to the elector that if Luther would not retract, he must remain at Wittenberg.

    Not content with this victory, Aleander labored with all the power and cunning at his command to secure Luther's condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princes, prelates, and other members of the assembly, accusing the Reformer of "sedition, rebellion, impiety, and blasphemy." But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. "He is moved by hatred and vengeance," was the general remark, "much more than by zeal and piety."--Ibid., b. 7, ch. 1. The majority of the Diet were more than ever inclined to regard Luther's cause with favor.

    With redoubled zeal Aleander urged upon the emperor the duty of executing the papal edicts. But under the laws of Germany this could not be done without the concurrence of the princes; and, overcome at last by the legate's importunity, Charles bade him present his case to the Diet. "It was a proud day for the nuncio. The assembly was a great one: the cause was even greater. Aleander was to plead for Rome, . . . the mother and mistress of all churches." He was to vindicate the princedom of Peter before the assembled principalities of Christendom. "He had the gift of eloquence, and he rose to the greatness of the occasion. Providence ordered it that Rome should appear and plead by the ablest of her orators in the presence of the most august of tribunals, before she was condemned." --Wylie, b. 6, ch. 4. With some misgivings those who favored the Reformer looked forward to the effect of Aleander's speech. The elector of Saxony was not present, but by his direction some of his councilors attended to take notes of the nuncio's address.

    With all the power of learning and eloquence, Aleander set himself to overthrow the truth. Charge after charge he hurled against Luther as an enemy of the church and the state, the living and the dead, clergy and laity, councils and private Christians. "In Luther's errors there is enough," he declared, to warrant the burning of "a hundred thousand heretics."

    In conclusion he endeavored to cast contempt upon the adherents of the reformed faith: "What are all these Lutherans? A crew of insolent pedagogues, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people whom they have misled and perverted. How far superior to them is the Catholic party in number, ability, and power! A unanimous decree from this illustrious assembly will enlighten the simple, warn the imprudent, decide the waverers, and give strength to the weak." --D'Aubigne, b. 7, ch. 3.

    With such weapons the advocates of truth in every age have been attacked. The same arguments are still urged against all who dare to present, in opposition to established errors, the plain and direct teachings of God's word. "Who are these preachers of new doctrines?" exclaim those who desire a popular religion. "They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence is our church! How many great and learned men are among us! How much more power is on our side!" These are the arguments that have a telling influence upon the world; but they are no more conclusive now than in the days of the Reformer.

    The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do in reflecting to others the light which God had permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has been continually shining upon the Scriptures, and new truths have been constantly unfolding.

    The legate's address made a deep impression upon the Diet. There was no Luther present, with the clear and convincing truths of God's word, to vanquish the papal champion. No attempt was made to defend the Reformer. There was manifest a general disposition not only to condemn him and the doctrines which he taught, but if possible to uproot the heresy. Rome had enjoyed the most favorable opportunity to defend her cause. All that she could say in her own vindication had been said. But the apparent victory was the signal of defeat. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. Never from that day would Rome stand as secure as she had stood.

    While most of the members of the Diet would not have hesitated to yield up Luther to the vengeance of Rome, many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the corruption and greed of the hierarchy. The legate had presented the papal rule in the most favorable light. Now the Lord moved upon a member of the Diet to give a true delineation of the effects of papal tyranny. With noble firmness, Duke George of Saxony stood up in that princely assembly and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said:

    "These are some of the abuses that cry out against Rome. All shame has been put aside, and their only object is . . . money, money, money, . . . so that the preachers who should teach the truth, utter nothing but falsehoods, and are not only tolerated, but rewarded, because the greater their lies, the greater their gain. It is from this foul spring that such tainted waters flow. Debauchery stretches out the hand to avarice. . . . Alas, it is the scandal caused by the clergy that hurls so many poor souls into eternal condemnation. A general reform must be effected."--Ibid., b. 7, ch. 4.

    A more able and forcible denunciation of the papal abuses could not have been presented by Luther himself; and the fact that the speaker was a determined enemy of the Reformer's gave greater influence to his words. Had the eyes of the assembly been opened, they would have beheld angels of God in the midst of them, shedding beams of light athwart the darkness of error and opening minds and hearts to the reception of truth. It was the power of the God of truth and wisdom that controlled even the adversaries of the reformation, and thus prepared the way for the great work about to be accomplished. Martin Luther was not present; but the voice of One greater than Luther had been heard in that assembly.

    A committee was at once appointed by the Diet to prepare an enumeration of the papal oppressions that weighed so heavily on the German people. This list, containing a hundred and one specifications, was presented to the emperor, with a request that he would take immediate measures for the correction of these abuses. "What a loss of Christian souls," said the petitioners, "what depredations, what extortions, on account of the scandals by which the spiritual head of Christendom is surrounded! It is our duty to prevent the ruin and dishonor of our people. For this reason we most humbly but most urgently entreat you to order a general reformation, and to undertake its accomplishment."--Ibid., b. 7, ch. 4.

    The council now demanded the Reformer's appearance before them. Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last consented, and Luther was summoned to appear before the Diet. With the summons was issued a safe-conduct, ensuring his return to a place of security. These were borne to Wittenberg by a herald, who was commissioned to conduct him to Worms.

    The friends of Luther were terrified and distressed. Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: "The papists do not desire my coming to Worms, but my condemnation and my death. It matters not. Pray not for me, but for the word of God. . . . Christ will give me His Spirit to overcome these ministers of error. I despise them during my life; I shall triumph over them by my death. They are busy at Worms about compelling me to retract; and this shall be my retraction: I said formerly that the pope was Christ's vicar; now I assert that he is our Lord's adversary, and the devil's apostle."--Ibid., b. 7, ch. 6.

    Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. Melanchthon earnestly desired to join them. His heart was knit to Luther's, and he yearned to follow him, if need be, to prison or to death. But his entreaties were denied. Should Luther perish, the hopes of the Reformation must center upon his youthful colaborer. Said the Reformer as he parted from Melanchthon: "If I do not return, and my enemies put me to death, continue to teach, and stand fast in the truth. Labor in my stead. . . . If you survive, my death will be of little consequence."-- Ibid., b. 7, ch. 7. Students and citizens who had gathered to witness Luther's departure were deeply moved. A multitude whose hearts had been touched by the gospel, bade him farewell with weeping. Thus the Reformer and his companions set out from Wittenberg.

    On the journey they saw that the minds of the people were oppressed by gloomy forebodings. At some towns no honors were proffered them. As they stopped for the night, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom. The next day they learned that Luther's writings had been condemned at Worms. Imperial messengers were proclaiming the emperor's decree and calling upon the people to bring the proscribed works to the magistrates. The herald, fearing for Luther's safety at the council, and thinking that already his resolution might be shaken, asked if he still wished to go forward. He answered: "Although interdicted in every city, I shall go on."--Ibid., b. 7, ch. 7.

    At Erfurt, Luther was received with honor. Surrounded by admiring crowds, he passed through the streets that he had often traversed with his beggar's wallet. He visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit.

    To a crowded assembly he spoke from the words of Christ, "Peace be unto you." "Philosophers, doctors, and writers," he said, "have endeavored to teach men the way to obtain everlasting life, and they have not succeeded. I will now tell it to you: . . . God has raised one Man from the dead, the Lord Jesus Christ, that He might destroy death, extirpate sin, and shut the gates of hell. This is the work of salvation. . . . Christ has vanquished! this is the joyful news; and we are saved by His work, and not by our own. . . . Our Lord Jesus Christ said, 'Peace be unto you; behold My hands;' that is to say, Behold, O man! it is I, I alone, who have taken away thy sin, and ransomed thee; and now thou hast peace, saith the Lord."

    He continued, showing that true faith will be manifested by a holy life. "Since God has saved us, let us so order our works that they may be acceptable to Him. Art thou rich? let thy goods administer to the necessities of the poor. Art thou poor? let thy services be acceptable to the rich. If thy labor is useful to thyself alone, the service that thou pretendest to render unto God is a lie."--Ibid., b. 7, ch. 7.

    The people listened as if spellbound. The bread of life was broken to those starving souls. Christ was lifted up before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. He did not seek to make himself the object of thought or sympathy. In the contemplation of Christ he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner's Redeemer.

    As the Reformer proceeded on his journey, he was everywhere regarded with great interest. An eager multitude thronged about him, and friendly voices warned him of the purpose of the Romanists. "They will burn you," said some, "and reduce your body to ashes, as they did with John Huss." Luther answered, "Though they should kindle a fire all the way from Worms to Wittenberg, the flames of which reached to heaven, I would walk through it in the name of the Lord; I would appear before them; I would enter the jaws of this behemoth, and break his teeth, confessing the Lord Jesus Christ."--Ibid., b. 7, ch. 7.

    The news of his approach to Worms created great commotion. His friends trembled for his safety; his enemies feared for the success of their cause. Strenuous efforts were made to dissuade him from entering the city. At the instigation of the papists he was urged to repair to the castle of a friendly knight, where, it was declared, all difficulties could be amicably adjusted. Friends endeavored to excite his fears by describing the dangers that threatened him. All their efforts failed. Luther, still unshaken, declared: "Even should there be as many devils in Worms as tiles on the housetops, still I would enter it."--Ibid., b. 7, ch. 7.

    Upon his arrival at Worms, a vast crowd flocked to the gates to welcome him. So great a concourse had not assembled to greet the emperor himself. The excitement was intense, and from the midst of the throng a shrill and plaintive voice chanted a funeral dirge as a warning to Luther of the fate that awaited him. "God will be my defense," said he, as he alighted from his carriage.

    The papists had not believed that Luther would really venture to appear at Worms, and his arrival filled them with consternation. The emperor immediately summoned his councilors to consider what course should be pursued. One of the bishops, a rigid papist, declared: "We have long consulted on this matter. Let your imperial majesty get rid of this man at once. Did not Sigismund cause John Huss to be burnt? We are not bound either to give or to observe the safe-conduct of a heretic." "No," said the emperor, "we must keep our promise."--Ibid., b. 7, ch. 8. It was therefore decided that the Reformer should be heard.

    All the city were eager to see this remarkable man, and a throng of visitors soon filled his lodgings. Luther had scarcely recovered from his recent illness; he was wearied from the journey, which had occupied two full weeks; he must prepare to meet the momentous events of the morrow, and he needed quiet and repose. But so great was the desire to see him that he had enjoyed only a few hours' rest when noblemen, knights, priests, and citizens gathered eagerly about him. Among these were many of the nobles who had so boldly demanded of the emperor a reform of ecclesiastical abuses and who, says Luther, "had all been freed by my gospel."--Martyn, page 393. Enemies, as well as friends, came to look upon the dauntless monk; but he received them with unshaken calmness, replying to all with dignity and wisdom. His bearing was firm and courageous. His pale, thin face, marked with the traces of toil and illness, wore a kindly and even joyous expression. The solemnity and deep earnestness of his words gave him a power that even his enemies could not wholly withstand. Both friends and foes were filled with wonder. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ: "He hath a devil."

    On the following day Luther was summoned to attend the Diet. An imperial officer was appointed to conduct him to the hall of audience; yet it was with difficulty that he reached the place. Every avenue was crowded with spectators eager to look upon the monk who had dared resist the authority of the pope.

    As he was about to enter the presence of his judges, an old general, the hero of many battles, said to him kindly: "Poor monk, poor monk, thou art now going to make a nobler stand than I or any other captains have ever made in the bloodiest of our battles. But if thy cause is just, and thou art sure of it, go forward in God's name, and fear nothing. God will not forsake thee."--D'Aubigne, b. 7, ch. 8.

    At length Luther stood before the council. The emperor occupied the throne. He was surrounded by the most illustrious personages in the empire. Never had any man appeared in the presence of a more imposing assembly than that before which Martin Luther was to answer for his faith. "This appearance was of itself a signal victory over the papacy. The pope had condemned the man, and he was now standing before a tribunal which, by this very act, set itself above the pope. The pope had laid him under an interdict, and cut him off from all human society; and yet he was summoned in respectful language, and received before the most august assembly in the world. The pope had condemned him to perpetual silence, and he was now about to speak before thousands of attentive hearers drawn together from the farthest parts of Christendom. An immense revolution had thus been effected by Luther's instrumentality. Rome was already descending from her throne, and it was the voice of a monk that caused this humiliation."--Ibid., b. 7, ch. 8.

    In the presence of that powerful and titled assembly the lowly born Reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered: "Fear not them which kill the body, but are not able to kill the soul." Another said: "When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say." Thus the words of Christ were brought by the world's great men to strengthen His servant in the hour of trial.

    Luther was conducted to a position directly in front of the emperor's throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose and, pointing to a collection of Luther's writings, demanded that the Reformer answer two questions--whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books having been read, Luther replied that as to the first question, he acknowledged the books to be his. "As to the second," he said, "seeing that it is a question which concerns faith and the salvation of souls, and in which the word of God, the greatest and most precious treasure either in heaven or earth, is involved, I should act imprudently were I to reply without reflection. I might affirm less than the circumstance demands, or more than truth requires, and so sin against this saying of Christ: 'Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.' [Matthew 10.] For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the word of God."-- D'Aubigne, b. 7, ch. 8.

    In making this request, Luther moved wisely. His course convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one who had shown himself bold and uncompromising, added to his power, and enabled him afterward to answer with a prudence, decision, wisdom, and dignity that surprised and disappointed his adversaries, and rebuked their insolence and pride.

    The next day he was to appear to render his final answer. For a time his heart sank within him as he contemplated the forces that were combined against the truth. His faith faltered; fearfulness and trembling came upon him, and horror overwhelmed him. Dangers multiplied before him; his enemies seemed about to triumph, and the powers of darkness to prevail. Clouds gathered about him and seemed to separate him from God. He longed for the assurance that the Lord of hosts would be with him. In anguish of spirit he threw himself with his face upon the earth and poured out those broken, heart-rending cries, which none but God can fully understand.

    "O almighty and everlasting God," he pleaded, "how terrible is this world! Behold, it openeth its mouth to swallow me up, and I have so little trust in Thee. . . . If it is only in the strength of this world that I must put my trust, all is over. . . . My last hour is come, my condemnation has been pronounced. . . . O God, do Thou help me against all the wisdom of the world. Do this, . . . Thou alone; . . . for this is not my work, but Thine. I have nothing to do here, nothing to contend for with these great ones of the world. . . . But the cause is Thine, . . . and it is a righteous and eternal cause. O Lord, help me! Faithful and unchangeable God, in no man do I place my trust. . . . All that is of man is uncertain; all that cometh of man fails. . . . Thou hast chosen me for this work. . . . Stand at my side, for the sake of Thy well-beloved Jesus Christ, who is my defense, my shield, and my strong tower."--Ibid., b. 7, ch. 8.

    An all-wise Providence had permitted Luther to realize his peril, that he might not trust to his own strength and rush presumptuously into danger. Yet it was not the fear of personal suffering, a dread of torture or death, which seemed immediately impending, that overwhelmed him with its terror. He had come to the crisis, and he felt his insufficiency to meet it. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel did he wrestle with God. Like Israel's, in that night struggle beside the lonely stream, was the anguish and conflict of his soul. Like Israel, he prevailed with God. In his utter helplessness his faith fastened upon Christ, the mighty Deliverer. He was strengthened with the assurance that he would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uplift the word of God before the rulers of the nations.

    With his mind stayed upon God, Luther prepared for the struggle before him. He thought upon the plan of his answer, examined passages in his own writings, and drew from the Holy Scriptures suitable proofs to sustain his positions. Then, laying his left hand on the Sacred Volume, which was open before him, he lifted his right hand to heaven and vowed "to remain faithful to the gospel, and freely to confess his faith, even should he seal his testimony with his blood."--Ibid., b. 7, ch. 8.

    When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. Luther made his answer in a subdued and humble tone, without violence or passion. His demeanor was diffident and respectful; yet he manifested a confidence and joy that surprised the assembly.

    "Most serene emperor, illustrious princes, gracious lords," said Luther, "I appear before you this day, in conformity with the order given me yesterday, and by God's mercies I conjure your majesty and your august highnesses to listen graciously to the defense of a cause which I am assured is just and true. If, through ignorance, I should transgress the usages and proprieties of courts, I entreat you to pardon me; for I was not brought up in the palaces of kings, but in the seclusion of a convent."--Ibid., b. 7, ch. 8.

    Then, proceeding to the question, he stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these works would strengthen the tyranny of Rome and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God's people with still greater cruelty.

    "Yet I am but a mere man, and not God," he continued; "I shall therefore defend myself as Christ did: 'If I have spoken evil, bear witness of the evil.' . . . By the mercy of God, I conjure you, most serene emperor, and you, most illustrious princes, and all men of every degree, to prove from the writings of the prophets and apostles that I have erred. As soon as I am convinced of this, I will retract every error, and be the first to lay hold of my books and throw them into the fire.

    "What I have just said plainly shows, I hope, that I have carefully weighed and considered the dangers to which I expose myself; but far from being dismayed, I rejoice to see that the gospel is now, as in former times, a cause of trouble and dissension. This is the character, this is the destiny, of the word of God. 'I came not to send peace on earth, but a sword,' said Jesus Christ. God is wonderful and terrible in His counsels; beware lest, by presuming to quench dissensions, you should persecute the holy word of God, and draw down upon yourselves a frightful deluge of insurmountable dangers, of present disasters, and eternal desolation. . . . I might quote many examples from the oracles of God. I might speak of the Pharaohs, the kings of Babylon, and those of Israel, whose labors never more effectually contributed to their own destruction than when they sought by counsels, to all appearance most wise, to strengthen their dominion. 'God removeth mountains, and they know it not.'"--Ibid., b. 7, ch. 8.

    Luther had spoken in German; he was now requested to repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the first. God's providence directed in this matter. The minds of many of the princes were so blinded by error and superstition that at the first delivery they did not see the force of Luther's reasoning; but the repetition enabled them to perceive clearly the points presented.

    Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily: "You have not answered the question put to you. . . . You are required to give a clear and precise answer. . . . Will you, or will you not, retract?"

    The Reformer answered: "Since your most serene majesty and your high mightinesses require from me a clear, simple, and precise answer, I will give you one, and it is this: I cannot submit my faith either to the pope or to the councils, because it is clear as the day that they have frequently erred and contradicted each other. Unless therefore I am convinced by the testimony of Scripture or by the clearest reasoning, unless I am persuaded by means of the passages I have quoted, and unless they thus render my conscience bound by the word of God, I cannot and I will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other; may God help me. Amen." --Ibid., b. 7, ch. 8.

    Thus stood this righteous man upon the sure foundation of the word of God. The light of heaven illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all as he testified against the power of error and witnessed to the superiority of that faith that overcomes the world.

    The whole assembly were for a time speechless with amazement. At his first answer Luther had spoken in a low tone, with a respectful, almost submissive bearing. The Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk's worn frame, his plain attire, and the simplicity of his address, had declared: "This monk will never make a heretic of me." The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise.

    The emperor, moved to admiration, exclaimed: "This monk speaks with an intrepid heart and unshaken courage." Many of the German princes looked with pride and joy upon this representative of their nation. The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not by appealing to the Scriptures, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the Diet: "If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic."

    Luther's friend, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly: "May God be my helper, for I can retract nothing."--Ibid., b. 7, ch. 8.

    He was directed to withdraw from the Diet while the princes consulted together. It was felt that a great crisis had come. Luther's persistent refusal to submit might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the assembly. Again the question was put, whether he would renounce his doctrines. "I have no other reply to make," he said, "than that which I have already made." It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.

    The papal leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He had lost sight of himself, and the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. There was another class who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time became fearless supporters of the Reformation.

    The elector Frederick had looked forward anxiously to Luther's appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor's courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been brought to nought by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages.

    As the legate perceived the effect produced by Luther's speech, he feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the Reformer's overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome.

    His words were not without effect. On the day following Luther's answer, Charles caused a message to be presented to the Diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. "A single monk, misled by his own folly, has risen against the faith of Christendom. To stay such impiety, I will sacrifice my kingdoms, my treasures, my friends, my body, my blood, my soul, and my life. I am about to dismiss the Augustine Luther, forbidding him to cause the least disorder among the people; I shall then proceed against him and his adherents as contumacious heretics, by excommunication, by interdict, and by every means calculated to destroy them. I call on the members of the states to behave like faithful Christians."--Ibid., b. 7, ch. 9. Nevertheless the emperor declared that Luther's safe-conduct must be respected, and that before proceedings against him could be instituted, he must be allowed to reach his home in safety.

    Two conflicting opinions were now urged by the members of the Diet. The emissaries and representatives of the pope again demanded that the Reformer's safe-conduct should be disregarded. "The Rhine," they said, "should receive his ashes, as it had received those of John Huss a century ago."--Ibid., b. 7, ch. 9. But princes of Germany, though themselves papists and avowed enemies to Luther, protested against such a breach of public faith, as a stain upon the honor of the nation. They pointed to the calamities which had followed the death of Huss, and declared that they dared not call down upon Germany, and upon the head of their youthful emperor, a repetition of those terrible evils.

    Charles himself, in answer to the base proposal, said: "Though honor and faith should be banished from all the world, they ought to find a refuge in the hearts of princes." --Ibid., b. 7, ch. 9. He was still further urged by the most bitter of Luther's papal enemies to deal with the Reformer as Sigismund had dealt with Huss--abandon him to the mercies of the church; but recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V declared: "I should not like to blush like Sigismund."--Lenfant, vol. 1, p. 422.

    Yet Charles had deliberately rejected the truths presented by Luther. "I am firmly resolved to imitate the example of my ancestors," wrote the monarch.--D'Aubigne, b. 7, ch. 9. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed.

    There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were; consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the word of truth for ourselves. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed down as an inheritance for us, and we are accountable also for the additional light which is now shining upon us from the word of God.

    Said Christ of the unbelieving Jews: "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin." John 15:22. The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God's word, His Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, permitted pride and popularity to close his heart against the world's Redeemer; as the trembling Felix bade the messenger of truth, "Go thy way for this time; when I have a convenient season, I will call for thee;" as the proud Agrippa confessed, "Almost thou persuadest me to be a Christian" (Acts 24:25; 26:28), yet turned away from the Heaven-sent message--so had Charles V, yielding to the dictates of worldly pride and policy, decided to reject the light of truth.

    Rumors of the designs against Luther were widely circulated, causing great excitement throughout the city. The Reformer had made many friends, who, knowing the treacherous cruelty of Rome toward all who dared expose her corruptions, resolved that he should not be sacrificed. Hundreds of nobles pledged themselves to protect him. Not a few openly denounced the royal message of evincing a weak submission to the controlling power of Rome. On the gates of houses and in public places, placards were posted, some condemning and others sustaining Luther. On one of these were written merely the significant words of the wise man: "Woe to thee, O land, when thy king is a child." Ecclesiastes 10:16. The popular enthusiasm in Luther's favor throughout all Germany convinced both the emperor and the Diet that any injustice shown him would endanger the peace of the empire and even the stability of the throne.

    Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the Reformer, while at the same time he guarded him with tireless vigilance, watching all his movements and all those of his enemies. But there were many who made no attempt to conceal their sympathy with Luther. He was visited by princes, counts, barons, and other persons of distinction, both lay and ecclesiastical. "The doctor's little room," wrote Spalatin, "could not contain all the visitors who presented themselves."-- Martyn, vol. 1, p. 404. The people gazed upon him as if he were more than human. Even those who had no faith in his doctrines could not but admire that lofty integrity which led him to brave death rather than violate his conscience.

    Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils he would soon be banished from the empire and would have no defense. To this appeal Luther answered: "The gospel of Christ cannot be preached without offense. . . . Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth? No; I would rather give up my body, my blood, and my life."-- D'Aubigne, b. 7, ch. 10.

    Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. "I consent," said he in reply, "with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of God for their standard. Men have nothing to do but to obey it. Do not offer violence to my conscience, which is bound and chained up with the Holy Scriptures."-- Ibid., b. 7, ch. 10.

    To another appeal he said: "I consent to renounce my safe-conduct. I place my person and my life in the emperor's hands, but the word of God--never!"--Ibid., b. 7, ch. 10. He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. "In what concerns the word of God and the faith," he added, "every Christian is as good a judge as the pope, though supported by a million councils, can be for him."--Martyn, vol. 1, p. 410. Both friends and foes were at last convinced that further effort for reconciliation would be useless.

    Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.

    Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, his heart was filled with joy and praise. "The devil himself," said he, "guarded the pope's citadel; but Christ has made a wide breach in it, and Satan was constrained to confess that the Lord is mightier than he."--D'Aubigne, b. 7, ch. 11.

    After his departure, still desirous that his firmness should not be mistaken for rebellion, Luther wrote to the emperor. "God, who is the searcher of hearts, is my witness," he said, "that I am ready most earnestly to obey your majesty, in honor or in dishonor, in life or in death, and with no exception save the word of God, by which man lives. In all the affairs of this present life, my fidelity shall be unshaken, for here to lose or to gain is of no consequence to salvation. But when eternal interests are concerned, God wills not that man should submit unto man. For such submission in spiritual matters is a real worship, and ought to be rendered solely to the Creator."--Ibid., b. 7, ch. 11.

    On the journey from Worms, Luther's reception was even more flattering than during his progress thither. Princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and, notwithstanding the imperial prohibition, he again entered the pulpit. "I never pledged myself to chain up the word of God," he said, "nor will I." --Martyn, vol. 1, p. 420.

    He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as "Satan himself under the form of a man and dressed in a monk's frock."-- D'Aubigne, b. 7, ch. 11. It was commanded that as soon as his safe-conduct should expire, measures be taken to stop his work. All persons were forbidden to harbor him, to give him food or drink, or by word or act, in public or private, to aid or abet him. He was to be seized wherever he might be, and delivered to the authorities. His adherents also were to be imprisoned and their property confiscated. His writings were to be destroyed, and, finally, all who should dare to act contrary to this decree were included in its condemnation. The elector of Saxony and the princes most friendly to Luther had left Worms soon after his departure, and the emperor's decree received the sanction of the Diet. Now the Romanists were jubilant. They considered the fate of the Reformation sealed.

    God had provided a way of escape for His servant in this hour of peril. A vigilant eye had followed Luther's movements, and a true and noble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. God gave wisdom to Frederick of Saxony to devise a plan for the Reformer's preservation. With the co-operation of true friends the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. Both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted. This ignorance was not without design; so long as the elector knew nothing of Luther's whereabouts, he could reveal nothing. He satisfied himself that the Reformer was safe, and with this knowledge he was content.

    Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about to be extinguished. But instead of this, the Reformer was filling his lamp from the storehouse of truth; and its light was to shine forth with brighter radiance.

    In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he could not long find satisfaction in quiet and repose. Accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In those solitary days the condition of the church rose up before him, and he cried in despair. "Alas! there is no one in this latter day of His anger, to stand like a wall before the Lord, and save Israel!"--Ibid., b. 9, ch. 2. Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. Then he reproached himself for his indolence and self-indulgence. Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. His pen was never idle. While his enemies flattered themselves that he was silenced, they were astonished and confused by tangible proof that he was still active. A host of tracts, issuing from his pen, circulated throughout Germany. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel and rebuke the sins and errors of the times.

    But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that God had withdrawn His servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.

    As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom God has employed to break the chains of error and superstition. Satan seeks to divert men's thoughts and affections from God, and to fix them upon human agencies; he leads them to honor the mere instrument and to ignore the Hand that directs all the events of providence. Too often religious leaders who are thus praised and reverenced lose sight of their dependence upon God and are led to trust in themselves. As a result they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the word of God. The work of reform is often retarded because of this spirit indulged by its supporters. From this danger, God would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but that of God. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.
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    orthodoxymoron
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    Post  orthodoxymoron Tue Jan 10, 2012 7:51 am

    CHAPTER 9 -- The Swiss Reformer

    In the choice of instrumentalities for the reforming of the church, the same divine plan is seen as in that for the planting of the church. The heavenly Teacher passed by the great men of the earth, the titled and wealthy, who were accustomed to receive praise and homage as leaders of the people. They were so proud and self-confident in their boasted superiority that they could not be molded to sympathize with their fellow men and to become colaborers with the humble Man of Nazareth. To the unlearned, toiling fishermen of Galilee was the call addressed: "Follow Me, and I will make you fishers of men." Matthew 4:19. These disciples were humble and teachable. The less they had been influenced by the false teaching of their time, the more successfully could Christ instruct and train them for His service. So in the days of the Great Reformation. The leading Reformers were men from humble life--men who were most free of any of their time from pride of rank and from the influence of bigotry and priestcraft. It is God's plan to employ humble instruments to accomplish great results. Then the glory will not be given to men, but to Him who works through them to will and to do of His own good pleasure.

    A few weeks after the birth of Luther in a miner's cabin in Saxony, Ulric Zwingli was born in a herdsman's cottage among the Alps. Zwingli's surroundings in childhood, and his early training, were such as to prepare him for his future mission. Reared amid scenes of natural grandeur, beauty, and awful sublimity, his mind was early impressed with a sense of the greatness, the power, and the majesty of God. The history of the brave deeds achieved upon his native mountains kindled his youthful aspirations. And at the side of his pious grandmother he listened to the few precious Bible stories which she had gleaned from amid the legends and traditions of the church. With eager interest he heard of the grand deeds of patriarchs and prophets, of the shepherds who watched their flocks on the hills of Palestine where angels talked with them, of the Babe of Bethlehem and the Man of Calvary.

    Like John Luther, Zwingli's father desired an education for his son, and the boy was early sent from his native valley. His mind rapidly developed, and it soon became a question where to find teachers competent to instruct him. At the age of thirteen he went to Bern, which then possessed the most distinguished school in Switzerland. Here, however, a danger arose which threatened to blight the promise of his life. Determined efforts were put forth by the friars to allure him into a monastery. The Dominican and Franciscan monks were in rivalry for popular favor. This they endeavored to secure by the showy adornments of their churches, the pomp of their ceremonials, and the attractions of famous relics and miracle-working images.

    The Dominicans of Bern saw that if they could win this talented young scholar, they would secure both gain and honor. His extreme youth, his natural ability as a speaker and writer, and his genius for music and poetry, would be more effective than all their pomp and display, in attracting the people to their services and increasing the revenues of their order. By deceit and flattery they endeavored to induce Zwingli to enter their convent. Luther, while a student at school, had buried himself in a convent cell, and he would have been lost to the world had not God's providence released him. Zwingli was not permitted to encounter the same peril. Providentially his father received information of the designs of the friars. He had no intention of allowing his son to follow the idle and worthless life of the monks. He saw that his future usefulness was at stake, and directed him to return home without delay.

    The command was obeyed; but the youth could not be long content in his native valley, and he soon resumed his studies, repairing, after a time, to Basel. It was here that Zwingli first heard the gospel of God's free grace. Wittembach, a teacher of the ancient languages, had, while studying Greek and Hebrew, been led to the Holy Scriptures, and thus rays of divine light were shed into the minds of the students under his instruction. He declared that there was a truth more ancient, and of infinitely greater worth, than the theories taught by schoolmen and philosophers. This ancient truth was that the death of Christ is the sinner's only ransom. To Zwingli these words were as the first ray of light that precedes the dawn.

    Zwingli was soon called from Basel to enter upon his lifework. His first field of labor was in an Alpine parish, not far distant from his native valley. Having received ordination as a priest, he "devoted himself with his whole soul to the search after divine truth; for he was well aware," says a fellow Reformer, "how much he must know to whom the flock of Christ is entrusted."--Wylie, b. 8, ch. 5. The more he searched the Scriptures, the clearer appeared the contrast between their truths and the heresies of Rome. He submitted himself to the Bible as the word of God, the only sufficient, infallible rule. He saw that it must be its own interpreter. He dared not attempt to explain Scripture to sustain a preconceived theory or doctrine, but held it his duty to learn what is its direct and obvious teaching. He sought to avail himself of every help to obtain a full and correct understanding of its meaning, and he invoked the aid of the Holy Spirit, which would, he declared, reveal it to all who sought it in sincerity and with prayer.

    "The Scriptures," said Zwingli, "come from God, not from man, and even that God who enlightens will give thee to understand that the speech comes from God. The word of God . . . cannot fail; it is bright, it teaches itself, it discloses itself, it illumines the soul with all salvation and grace, comforts it in God, humbles it, so that it loses and even forfeits itself, and embraces God." The truth of these words Zwingli himself had proved. Speaking of his experience at this time, he afterward wrote: "When . . . I began to give myself wholly up to the Holy Scriptures, philosophy and theology (scholastic) would always keep suggesting quarrels to me. At last I came to this, that I thought, `Thou must let all that lie, and learn the meaning of God purely out of His own simple word.' Then I began to ask God for His light, and the Scriptures began to be much easier to me."--Ibid., b. 8, ch. 6.

    The doctrine preached by Zwingli was not received from Luther. It was the doctrine of Christ. "If Luther preaches Christ," said the Swiss Reformer, "he does what I am doing. Those whom he has brought to Christ are more numerous than those whom I have led. But this matters not. I will bear no other name than that of Christ, whose soldier I am, and who alone is my Chief. Never has one single word been written by me to Luther, nor by Luther to me. And why? . . . That it might be shown how much the Spirit of God is in unison with itself, since both of us, without any collusion, teach the doctrine of Christ with such uniformity." --D'Aubigne, b. 8, ch. 9.

    In 1516 Zwingli was invited to become a preacher in the convent at Einsiedeln. Here he was to have a closer view of the corruptions of Rome and was to exert an influence as a Reformer that would be felt far beyond his native Alps. Among the chief attractions of Einsiedeln was an image of the Virgin which was said to have the power of working miracles. Above the gateway of the convent was the inscription, "Here a plenary remission of sins may be obtained."--Ibid., b. 8, ch. 5. Pilgrims at all seasons resorted to the shrine of the Virgin; but at the great yearly festival of its consecration multitudes came from all parts of Switzerland, and even from France and Germany. Zwingli, greatly afflicted at the sight, seized the opportunity to proclaim liberty through the gospel to these bondslaves of superstition.

    "Do not imagine," he said, "that God is in this temple more than in any other part of creation. Whatever be the country in which you dwell, God is around you, and hears you. . . . Can unprofitable works, long pilgrimages, offerings, images, the invocation of the Virgin or of the saints, secure for you the grace of God? . . . What avails the multitude of words with which we embody our prayers? What efficacy has a glossy cowl, a smooth-shorn head, a long and flowing robe, or gold-embroidered slippers? . . . God looks at the heart, and our hearts are far from Him." "Christ," he said, "who was once offered upon the cross, is the sacrifice and victim, that had made satisfaction for the sins of believers to all eternity."--Ibid., b. 8, ch. 5.

    To many listeners these teachings were unwelcome. It was a bitter disappointment to them to be told that their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart.

    But another class received with gladness the tidings of redemption through Christ. The observances enjoined by Rome had failed to bring peace of soul, and in faith they accepted the Saviour's blood as their propitiation. These returned to their homes to reveal to others the precious light which they had received. The truth was thus carried from hamlet to hamlet, from town to town, and the number of pilgrims to the Virgin's shrine greatly lessened. There was a falling off in the offerings, and consequently in the salary of Zwingli, which was drawn from them. But this caused him only joy as he saw that the power of fanaticism and superstition was being broken.

    The authorities of the church were not blind to the work which Zwingli was accomplishing; but for the present they forbore to interfere. Hoping yet to secure him to their cause, they endeavored to win him by flatteries; and meanwhile the truth was gaining a hold upon the hearts of the people.

    Zwingli's labors at Einsiedeln had prepared him for a wider field, and this he was soon to enter. After three years here he was called to the office of preacher in the cathedral at Zurich. This was then the most important town of the Swiss confederacy, and the influence exerted here would be widely felt. The ecclesiastics by whose invitation he came to Zurich were, however, desirous of preventing any innovations, and they accordingly proceeded to instruct him as to his duties.

    "You will make every exertion," they said, "to collect the revenues of the chapter, without overlooking the least. You will exhort the faithful, both from the pulpit and in the confessional, to pay all tithes and dues, and to show by their offerings their affection to the church. You will be diligent in increasing the income arising from the sick, from masses, and in general from every ecclesiastical ordinance." "As for the administration of the sacraments, the preaching, and the care of the flock," added his instructors, "these are also the duties of the chaplain. But for these you may employ a substitute, and particularly in preaching. You should administer the sacraments to none but persons of note, and only when called upon; you are forbidden to do so without distinction of persons."--Ibid., b. 8, ch. 6.

    Zwingli listened in silence to this charge, and in reply, after expressing his gratitude for the honor of a call to this important station, he proceeded to explain the course which he proposed to adopt. "The life of Christ," he said, "has been too long hidden from the people. I shall preach upon the whole of the Gospel of St. Matthew, . . . drawing solely from the fountains of Scripture, sounding its depths, comparing one passage with another, and seeking for understanding by constant and earnest prayer. It is to God's glory, to the praise of His only Son, to the real salvation of souls, and to their edification in the true faith, that I shall consecrate my ministry."--Ibid., b. 8, ch. 6. Though some of the ecclesiastics disapproved his plan, and endeavored to dissuade him from it, Zwingli remained steadfast. He declared that he was about to introduce no new method, but the old method employed by the church in earlier and purer times.

    Already an interest had been awakened in the truths he taught; and the people flocked in great numbers to listen to his preaching. Many who had long since ceased to attend service were among his hearers. He began his ministry by opening the Gospels and reading and explaining to his hearers the inspired narrative of the life, teachings, and death of Christ. Here, as at Einsiedeln, he presented the word of God as the only infallible authority and the death of Christ as the only complete sacrifice. "It is to Christ," he said, "that I desire to lead you--to Christ, the true source of salvation." --Ibid., b. 8, ch. 6. Around the preacher crowded the people of all classes, from statesmen and scholars to the artisan and the peasant. With deep interest they listened to his words. He not only proclaimed the offer of a free salvation, but fearlessly rebuked the evils and corruptions of the times. Many returned from the cathedral praising God. "This man," they said, "is a preacher of the truth. He will be our Moses, to lead us forth from this Egyptian darkness."--Ibid., b. 8, ch. 6.

    But though at first his labors were received with great enthusiasm, after a time opposition arose. The monks set themselves to hinder his work and condemn his teachings. Many assailed him with gibes and sneers; others resorted to insolence and threats. But Zwingli bore all with patience, saying: "If we desire to gain over the wicked to Jesus Christ, we must shut our eyes against many things." --Ibid., b. 8, ch. 6.

    About this time a new agency came in to advance the work of reform. One Lucian was sent to Zurich with some of Luther's writings, by a friend of the reformed faith at Basel, who suggested that the sale of these books might be a powerful means of scattering the light. "Ascertain," he wrote to Zwingli, "whether this man possesses sufficient prudence and skill; if so, let him carry from city to city, from town to town, from village to village, and even from house to house, among the Swiss, the works of Luther, and especially his exposition of the Lord's Prayer written for the laity. The more they are known, the more purchasers they will find." --Ibid., b. 8, ch. 6. Thus the light found entrance.

    At the time when God is preparing to break the shackles of ignorance and superstition, then it is that Satan works with greatest power to enshroud men in darkness and to bind their fetters still more firmly. As men were rising up in different lands to present to the people forgiveness and justification through the blood of Christ, Rome proceeded with renewed energy to open her market throughout Christendom, offering pardon for money.

    Every sin had its price, and men were granted free license for crime if the treasury of the church was kept well filled. Thus the two movements advanced,--one offering forgiveness of sin for money, the other forgiveness through Christ,-- Rome licensing sin and making it her source of revenue; the Reformers condemning sin and pointing to Christ as the propitiation and deliverer.

    In Germany the sale of indulgences had been committed to the Dominican friars and was conducted by the infamous Tetzel. In Switzerland the traffic was put into the hands of the Franciscans, under the control of Samson, an Italian monk. Samson had already done good service to the church, having secured immense sums from Germany and Switzerland to fill the papal treasury. Now he traversed Switzerland, attracting great crowds, despoiling the poor peasants of their scanty earnings, and exacting rich gifts from the wealthy classes. But the influence of the reform already made itself felt in curtailing, though it could not stop, the traffic. Zwingli was still at Einsiedeln when Samson, soon after entering Switzerland, arrived with his wares at a neighboring town. Being apprised of his mission, the Reformer immediately set out to oppose him. The two did not meet, but such was Zwingli's success in exposing the friar's pretensions that he was obliged to leave for other quarters.

    At Zurich, Zwingli preached zealously against the pardonmongers; and when Samson approached the place, he was met by a messenger from the council with an intimation that he was expected to pass on. He finally secured an entrance by stratagem, but was sent away without the sale of a single pardon, and he soon after left Switzerland.

    A strong impetus was given to the reform by the appearance of the plague, or Great Death, which swept over Switzerland in the year 1519. As men were thus brought face to face with the destroyer, many were led to feel how vain and worthless were the pardons which they had so lately purchased; and they longed for a surer foundation for their faith. Zwingli at Zurich was smitten down; he was brought so low that all hope of his recovery was relinquished, and the report was widely circulated that he was dead. In that trying hour his hope and courage were unshaken. He looked in faith to the cross of Calvary, trusting in the all-sufficient propitiation for sin. When he came back from the gates of death, it was to preach the gospel with greater fervor than ever before; and his words exerted an unwonted power. The people welcomed with joy their beloved pastor, returned to them from the brink of the grave. They themselves had come from attending upon the sick and the dying, and they felt, as never before, the value of the gospel.

    Zwingli had arrived at a clearer understanding of its truths, and had more fully experienced in himself its renewing power. The fall of man and the plan of redemption were the subjects upon which he dwelt. "In Adam," he said, "we are all dead, sunk in corruption and condemnation." --Wylie, b. 8, ch. 9. "Christ . . . has purchased for us a never-ending redemption. . . . His passion is . . . an eternal sacrifice, and everlastingly effectual to heal; it satisfies the divine justice forever in behalf of all those who rely upon it with firm and unshaken faith." Yet he clearly taught that men are not, because of the grace of Christ, free to continue in sin. "Wherever there is faith in God, there God is; and wherever God abideth, there a zeal exists urging and impelling men to good works."--D'Aubigne, b. 8, ch. 9.

    Such was the interest in Zwingli's preaching that the cathedral was filled to overflowing with the crowds that came to listen to him. Little by little, as they could bear it, he opened the truth to his hearers. He was careful not to introduce, at first, points which would startle them and create prejudice. His work was to win their hearts to the teachings of Christ, to soften them by His love, and keep before them His example; and as they should receive the principles of the gospel, their superstitious beliefs and practices would inevitably be overthrown.

    Step by step the Reformation advanced in Zurich. In alarm its enemies aroused to active opposition. One year before, the monk of Wittenberg had uttered his No to the pope and the emperor at Worms, and now everything seemed to indicate a similar withstanding of the papal claims at Zurich. Repeated attacks were made upon Zwingli. In the papal cantons, from time to time, disciples of the gospel were brought to the stake, but this was not enough; the teacher of heresy must be silenced. Accordingly the bishop of Constance dispatched three deputies to the Council of Zurich, accusing Zwingli of teaching the people to transgress the laws of the church, thus endangering the peace and good order of society. If the authority of the church were to be set aside, he urged, universal anarchy would result. Zwingli replied that he had been for four years teaching the gospel in Zurich, "which was more quiet and peaceful than any other town in the confederacy." "Is not, then," he said, "Christianity the best safeguard of the general security?"--Wylie, b. 8, ch. 11.

    The deputies had admonished the councilors to continue in the church, out of which, they declared, there was no salvation. Zwingli responded: "Let not this accusation move you. The foundation of the church is the same Rock, the same Christ, that gave Peter his name because he confessed Him faithfully. In every nation whosoever believes with all his heart in the Lord Jesus is accepted of God. Here, truly, is the church, out of which no one can be saved."--D'Aubigne, London ed., b. 8, ch. 11. As a result of the conference, one of the bishop's deputies accepted the reformed faith.

    The council declined to take action against Zwingli, and Rome prepared for a fresh attack. The Reformer, when apprised of the plots of his enemies, exclaimed: "Let them come on; I fear them as the beetling cliff fears the waves that thunder at its feet."--Wylie, b. 8, ch. 11. The efforts of the ecclesiastics only furthered the cause which they sought to overthrow. The truth continued to spread. In Germany its adherents, cast down by Luther's disappearance, took heart again, as they saw the progress of the gospel in Switzerland.

    As the Reformation became established in Zurich, its fruits were more fully seen in the suppression of vice and the promotion of order and harmony. "Peace has her habitation in our town," wrote Zwingli; "no quarrel, no hypocrisy, no envy, no strife. Whence can such union come but from the Lord, and our doctrine, which fills us with the fruits of peace and piety?"--Ibid., b. 8, ch. 15.

    The victories gained by the Reformation stirred the Romanists to still more determined efforts for its overthrow. Seeing how little had been accomplished by persecution in suppressing Luther's work in Germany, they decided to meet the reform with its own weapons. They would hold a disputation with Zwingli, and having the arrangement of matters, they would make sure of victory by choosing, themselves, not only the place of the combat, but the judges that should decide between the disputants. And if they could once get Zwingli into their power, they would take care that he did not escape them. The leader silenced, the movement could speedily be crushed. This purpose, however, was carefully concealed.

    The disputation was appointed to be held at Baden; but Zwingli was not present. The Council of Zurich, suspecting the designs of the papists, and warned by the burning piles kindled in the papal cantons for confessors of the gospel, forbade their pastor to expose himself to this peril. At Zurich he was ready to meet all the partisans that Rome might send; but to go to Baden, where the blood of martyrs for the truth had just been shed, was to go to certain death. Oecolampadius and Haller were chosen to represent the Reformers, while the famous Dr. Eck, supported by a host of learned doctors and prelates, was the champion of Rome.

    Though Zwingli was not present at the conference, his influence was felt. The secretaries were all chosen by the papists, and others were forbidden to take notes, on pain of death. Notwithstanding this, Zwingli received daily a faithful account of what was said at Baden. A student in attendance at the disputation made a record each evening of the arguments that day presented. These papers two other students undertook to deliver, with the daily letters of Oecolampadius, to Zwingli at Zurich. The Reformer answered, giving counsel and suggestions. His letters were written by night, and the students returned with them to Baden in the morning. To elude the vigilance of the guard stationed at the city gates, these messengers brought baskets of poultry on their heads, and they were permitted to pass without hindrance.

    Thus Zwingli maintained the battle with his wily antagonists. He "has labored more," said Myconius, "by his meditations, his sleepless nights, and the advice which he transmitted to Baden, than he would have done by discussing in person in the midst of his enemies."--D'Aubigne, b. 11, ch. 13.

    The Romanists, flushed with anticipated triumph, had come to Baden attired in their richest robes and glittering with jewels. They fared luxuriously, their tables spread with the most costly delicacies and the choicest wines. The burden of their ecclesiastical duties was lightened by gaiety and reveling. In marked contrast appeared the Reformers, who were looked upon by the people as little better than a company of beggars, and whose frugal fare kept them but short time at table. Oecolampadius's landlord, taking occasion to watch him in his room, found him always engaged in study or at prayer, and greatly wondering, reported that the heretic was at least "very pious."

    At the conference, "Eck haughtily ascended a pulpit splendidly decorated, while the humble Oecolampadius, meanly clothed, was forced to take his seat in front of his opponent on a rudely carved stool."--Ibid., b. 11, ch. 13. Eck's stentorian voice and unbounded assurance never failed him. His zeal was stimulated by the hope of gold as well as fame; for the defender of the faith was to be rewarded by a handsome fee. When better arguments failed, he had resort to insults, and even to oaths.

    Oecolampadius, modest and self-distrustful, had shrunk from the combat, and he entered upon it with the solemn avowal: "I acknowledge no other standard of judgment than the word of God."--Ibid., b. 11, ch. 13. Though gentle and courteous in demeanor, he proved himself able and unflinching. While the Romanists, according to their wont, appealed for authority to the customs of the church, the Reformer adhered steadfastly to the Holy Scriptures. "Custom," he said, "has no force in our Switzerland, unless it be according to the constitution; now, in matters of faith, the Bible is our constitution."--Ibid., b. 11, ch. 13.

    The contrast between the two disputants was not without effect. The calm, clear reasoning of the Reformer, so gently and modestly presented, appealed to minds that turned in disgust from Eck's boastful and boisterous assumptions. The discussion continued eighteen days. At its close the papists with great confidence claimed the victory. Most of the deputies sided with Rome, and the Diet pronounced the Reformers vanquished and declared that they, together with Zwingli, their leader, were cut off from the church. But the fruits of the conference revealed on which side the advantage lay. The contest resulted in a strong impetus to the Protestant cause, and it was not long afterward that the important cities of Bern and Basel declared for the Reformation.

    CHAPTER 10 -- Progress of Reform in Germany

    Luther's mysterious disappearance excited consternation throughout all Germany. Inquiries concerning him were heard everywhere. The wildest rumors were circulated, and many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Many bound themselves by a solemn oath to avenge his death.

    The Romish leaders saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they soon desired to hide from the wrath of the people. His enemies had not been so troubled by his most daring acts while among them as they were at his removal. Those who in their rage had sought to destroy the bold Reformer were filled with fear now that he had become a helpless captive. "The only remaining way of saving ourselves," said one, "is to light torches, and hunt for Luther through the whole world, to restore him to the nation that is calling for him."--D'Aubigne, b. 9, ch. 1. The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther.

    The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favor. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The Reformation was constantly gaining in strength. The seed which Luther had sown sprang up everywhere. His absence accomplished a work which his presence would have failed to do. Other laborers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so nobly begun might not be hindered.

    But Satan was not idle. He now attempted what he has attempted in every other reformatory movement--to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian church, so there arose false prophets in the sixteenth century.

    A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and claimed to have been divinely commissioned to carry forward to its completion the Reformation which, they declared, had been but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. They rejected the great principle which was the very foundation of the Reformation--that the word of God is the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings and impressions. By this act of setting aside the great detector of error and falsehood the way was opened for Satan to control minds as best pleased himself.

    One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him forsook his studies, declaring that he had been endowed by God Himself with wisdom to expound His word. Others who were naturally inclined to fanaticism united with them. The proceedings of these enthusiasts created no little excitement.

    The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were misled by the pretensions of the new prophets. The leaders of the movement proceeded to Wittenberg and urged their claims upon Melanchthon and his colaborers. Said they: "We are sent by God to instruct the people. We have held familiar conversations with the Lord; we know what will happen; in a word, we are apostles and prophets, and appeal to Dr. Luther."--Ibid., b. 9, ch. 7.

    The Reformers were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melanchthon: "There are indeed extraordinary spirits in these men; but what spirits? . . . On the one hand, let us beware of quenching the Spirit of God, and on the other, of being led astray by the spirit of Satan."--Ibid., b. 9, ch. 7.

    The fruit of the new teaching soon became apparent. The people were led to neglect the Bible or to cast it wholly aside. The schools were thrown into confusion. Students, spurning all restraint, abandoned their studies and withdrew from the university. The men who thought themselves competent to revive and control the work of the Reformation succeeded only in bringing it to the verge of ruin. The Romanists now regained their confidence and exclaimed exultingly: "One last struggle, and all will be ours."--Ibid., b. 9, ch. 7.

    Luther at the Wartburg, hearing of what had occurred, said with deep concern: "I always expected that Satan would send us this plague."--Ibid., b. 9, ch. 7. He perceived the true character of those pretended prophets and saw the danger that threatened the cause of truth. The opposition of the pope and the emperor had not caused him so great perplexity and distress as he now experienced. From the professed friends of the Reformation had risen its worst enemies. The very truths which had brought him so great joy and consolation were being employed to stir up strife and create confusion in the church.

    In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hand of Infinite Power. Yet he often trembled for the result of his work. He had once said: "If I knew that my doctrine injured one man, one single man, however lowly and obscure,--which it cannot, for it is the gospel itself,-- I would rather die ten times than not retract it."--Ibid., b. 9, ch. 7.

    And now Wittenberg itself, the very center of the Reformation, was fast falling under the power of fanaticism and lawlessness. This terrible condition had not resulted from the teachings of Luther; but throughout Germany his enemies were charging it upon him. In bitterness of soul he sometimes asked: "Can such, then, be the end of this great work of the Reformation?"--Ibid., b. 9, ch. 7. Again, as he wrestled with God in prayer, peace flowed into his heart. "The work is not mine, but Thine own," he said; "Thou wilt not suffer it to be corrupted by superstition or fanaticism." But the thought of remaining longer from the conflict in such a crisis, became insupportable. He determined to return to Wittenberg.

    Without delay he set out on his perilous journey. He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or shelter him. The imperial government was adopting the most stringent measures against his adherents. But he saw that the work of the gospel was imperiled, and in the name of the Lord he went out fearlessly to battle for the truth.

    In a letter to the elector, after stating his purpose to leave the Wartburg, Luther said: "Be it known to your highness that I am going to Wittenberg under a protection far higher than that of princes and electors. I think not of soliciting your highness's support, and far from desiring your protection, I would rather protect you myself. If I knew that your highness could or would protect me, I would not go to Wittenberg at all. There is no sword that can further this cause. God alone must do everything, without the help or concurrence of man. He who has the greatest faith is he who is most able to protect."--Ibid., b. 9, ch. 8.

    In a second letter, written on the way to Wittenberg, Luther added: "I am ready to incur the displeasure of your highness and the anger of the whole world. Are not the Wittenbergers my sheep? Has not God entrusted them to me? And ought I not, if necessary, to expose myself to death for their sakes? Besides, I fear to see a terrible outbreak in Germany, by which God will punish our nation."--Ibid., b. 9, ch. 7.

    With great caution and humility, yet with decision and firmness, he entered upon his work. "By the word," said he, "must we overthrow and destroy what has been set up by violence. I will not make use of force against the superstitious and unbelieving. . . . No one must be constrained. Liberty is the very essence of faith."--Ibid., b. 9, ch. 8.

    It was soon noised through Wittenberg that Luther had returned and that he was to preach. The people flocked from all directions, and the church was filled to overflowing. Ascending the pulpit, he with great wisdom and gentleness instructed, exhorted, and reproved. Touching the course of some who had resorted to violent measures in abolishing the mass, he said:

    "The mass is a bad thing; God is opposed to it; it ought to be abolished; and I would that throughout the whole world it were replaced by the supper of the gospel. But let no one be torn from it by force. We must leave the matter in God's hands. His word must act, and not we. And why so? you will ask. Because I do not hold men's hearts in my hand, as the potter holds the clay. We have a right to speak: we have not the right to act. Let us preach; the rest belongs unto God. Were I to employ force, what should I gain? Grimace, formality, apings, human ordinances, and hypocrisy. . . . But there would be no sincerity of heart, nor faith, nor charity. Where these three are wanting, all is wanting, and I would not give a pear stalk for such a result. . . . God does more by His word alone than you and I and all the world by our united strength. God lays hold upon the heart; and when the heart is taken, all is won. . . .

    "I will preach, discuss, and write; but I will constrain none, for faith is a voluntary act. See what I have done. I stood up against the pope, indulgences, and papists, but without violence or tumult. I put forward God's word; I preached and wrote--this was all I did. And yet while I was asleep, . . . the word that I had preached overthrew popery, so that neither prince nor emperor has done it so much harm. And yet I did nothing; the word alone did all. If I had wished to appeal to force, the whole of Germany would perhaps have been deluged with blood. But what would have been the result? Ruin and desolation both to body and soul. I therefore kept quiet, and left the word to run through the world alone."--Ibid., b. 9, ch. 8.

    Day after day, for a whole week, Luther continued to preach to eager crowds. The word of God broke the spell of fanatical excitement. The power of the gospel brought back the misguided people into the way of truth.

    Luther had no desire to encounter the fanatics whose course had been productive of so great evil. He knew them to be men of unsound judgment and undisciplined passions, who, while claiming to be specially illuminated from heaven, would not endure the slightest contradiction or even the kindest reproof or counsel. Arrogating to themselves supreme authority, they required everyone, without a question, to acknowledge their claims. But, as they demanded an interview with him, he consented to meet them; and so successfully did he expose their pretensions that the impostors at once departed from Wittenberg.

    The fanaticism was checked for a time; but several years later it broke out with greater violence and more terrible results. Said Luther, concerning the leaders in this movement:

    "To them the Holy Scriptures were but a dead letter, and they all began to cry, 'The Spirit! the Spirit!' But most assuredly I will not follow where their spirit leads them. May God of His mercy preserve me from a church in which there are none but saints. I desire to dwell with the humble, the feeble, the sick, who know and feel their sins, and who groan and cry continually to God from the bottom of their hearts to obtain His consolation and support."--Ibid., b. 10, ch. 10.

    Thomas Munzer, the most active of the fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the first principles of true religion. "He was possessed with a desire of reforming the world, and forgot, as all enthusiasts do, that the reformation should begin with himself."--Ibid., b. 9, ch. 8. He was ambitious to obtain position and influence, and was unwilling to be second, even to Luther. He declared that the Reformers, in substituting the authority of Scripture for that of the pope, were only establishing a different form of popery. He himself, he claimed, had been divinely commissioned to introduce the true reform. "He who possesses this spirit," said Munzer, "possesses the true faith, although he should never see the Scriptures in his life."--Ibid., b. 10, ch. 10.

    The fanatical teachers gave themselves up to be governed by impressions, regarding every thought and impulse as the voice of God; consequently they went to great extremes. Some even burned their Bibles, exclaiming: "The letter killeth, but the Spirit giveth life." Munzer's teaching appealed to men's desire for the marvelous, while it gratified their pride by virtually placing human ideas and opinions above the word of God. His doctrines were received by thousands. He soon denounced all order in public worship, and declared that to obey princes was to attempt to serve both God and Belial.

    The minds of the people, already beginning to throw off the yoke of the papacy, were also becoming impatient under the restraints of civil authority. Munzer's revolutionary teachings, claiming divine sanction, led them to break away from all control and give the rein to their prejudices and passions. The most terrible scenes of sedition and strife followed, and the fields of Germany were drenched with blood.

    The agony of soul which Luther had so long before experienced at Erfurt now pressed upon him with redoubled power as he saw the results of fanaticism charged upon the Reformation. The papist princes declared--and many were ready to credit the statement--that the rebellion was the legitimate fruit of Luther's doctrines. Although this charge was without the slightest foundation, it could not but cause the Reformer great distress. That the cause of truth should be thus disgraced by being ranked with the basest fanaticism, seemed more than he could endure. On the other hand, the leaders in the revolt hated Luther because he had not only opposed their doctrines and denied their claims to divine inspiration, but had pronounced them rebels against the civil authority. In retaliation they denounced him as a base pretender. He seemed to have brought upon himself the enmity of both princes and people.

    The Romanists exulted, expecting to witness the speedy downfall of the Reformation; and they blamed Luther, even for the errors which he had been most earnestly endeavoring to correct. The fanatical party, by falsely claiming to have been treated with great injustice, succeeded in gaining the sympathies of a large class of the people, and, as is often the case with those who take the wrong side, they came to be regarded as martyrs. Thus the ones who were exerting every energy in opposition to the Reformation were pitied and lauded as the victims of cruelty and oppression. This was the work of Satan, prompted by the same spirit of rebellion which was first manifested in heaven.

    Satan is constantly seeking to deceive men and lead them to call sin righteousness, and righteousness sin. How successful has been his work! How often censure and reproach are cast upon God's faithful servants because they will stand fearlessly in defense of the truth! Men who are but agents of Satan are praised and flattered, and even looked upon as martyrs, while those who should be respected and sustained for their fidelity to God, are left to stand alone, under suspicion and distrust.

    Counterfeit holiness, spurious sanctification, is still doing its work of deception. Under various forms it exhibits the same spirit as in the days of Luther, diverting minds from the Scriptures and leading men to follow their own feelings and impressions rather than to yield obedience to the law of God. This is one of Satan's most successful devices to cast reproach upon purity and truth.

    Fearlessly did Luther defend the gospel from the attacks which came from every quarter. The word of God proved itself a weapon mighty in every conflict. With that word he warred against the usurped authority of the pope, and the rationalistic philosophy of the schoolmen, while he stood firm as a rock against the fanaticism that sought to ally itself with the Reformation.

    Each of these opposing elements was in its own way setting aside the Holy Scriptures and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason and makes this the criterion for religion. Romanism, claiming for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, gives ample opportunity for every species of extravagance and corruption to be concealed under the sanctity of the apostolic commission. The inspiration claimed by Munzer and his associates proceeded from no higher source than the vagaries of the imagination, and its influence was subversive of all authority, human or divine. True Christianity receives the word of God as the great treasure house of inspired truth and the test of all inspiration.

    Upon his return from the Wartburg, Luther completed his translation of the New Testament, and the gospel was soon after given to the people of Germany in their own language. This translation was received with great joy by all who loved the truth; but it was scornfully rejected by those who chose human traditions and the commandments of men.

    The priests were alarmed at the thought that the common people would now be able to discuss with them the precepts of God's word, and that their own ignorance would thus be exposed. The weapons of their carnal reasoning were powerless against the sword of the Spirit. Rome summoned all her authority to prevent the circulation of the Scriptures; but decrees, anathemas, and tortures were alike in vain. The more she condemned and prohibited the Bible, the greater was the anxiety of the people to know what it really taught. All who could read were eager to study the word of God for themselves. They carried it about with them, and read and reread, and could not be satisfied until they had committed large portions to memory. Seeing the favor with which the New Testament was received, Luther immediately began the translation of the Old, and published it in parts as fast as completed.

    Luther's writings were welcomed alike in city and in hamlet. "What Luther and his friends composed, others circulated. Monks, convinced of the unlawfulness of monastic obligations, desirous of exchanging a long life of slothfulness for one of active exertion, but too ignorant to proclaim the word of God, traveled through the provinces, visiting hamlets and cottages, where they sold the books of Luther and his friends. Germany soon swarmed with these bold colporteurs." --Ibid., b. 9, ch. 11.

    These writings were studied with deep interest by rich and poor, the learned and the ignorant. At night the teachers of the village schools read them aloud to little groups gathered at the fireside. With every effort some souls would be convicted of the truth and, receiving the word with gladness, would in their turn tell the good news to others.

    The words of Inspiration were verified: "The entrance of Thy words giveth light; it giveth understanding unto the simple." Psalm 119:130. The study of the Scriptures was working a mighty change in the minds and hearts of the people. The papal rule had placed upon its subjects an iron yoke which held them in ignorance and degradation. A superstitious observance of forms had been scrupulously maintained; but in all their service the heart and intellect had had little part. The preaching of Luther, setting forth the plain truths of God's word, and then the word itself, placed in the hands of the common people, had aroused their dormant powers, not only purifying and ennobling the spiritual nature, but imparting new strength and vigor to the intellect.

    Persons of all ranks were to be seen with the Bible in their hands, defending the doctrines of the Reformation. The papists who had left the study of the Scriptures to the priests and monks now called upon them to come forward and refute the new teachings. But, ignorant alike of the Scriptures and of the power of God, priests and friars were totally defeated by those whom they had denounced as unlearned and heretical. "Unhappily," said a Catholic writer, "Luther had persuaded his followers to put no faith in any other oracle than the Holy Scriptures."--D'Aubigne, b. 9, ch. 11. Crowds would gather to hear the truth advocated by men of little education, and even discussed by them with learned and eloquent theologians. The shameful ignorance of these great men was made apparent as their arguments were met by the simple teachings of God's word. Laborers, soldiers, women, and even children, were better acquainted with the Bible teachings than were the priests and learned doctors.

    The contrast between the disciples of the gospel and the upholders of popish superstition was no less manifest in the ranks of scholars than among the common people. "Opposed to the old champions of the hierarchy, who had neglected the study of languages and the cultivation of literature, . . . were generous-minded youth, devoted to study, investigating Scripture, and familiarizing themselves with the masterpieces of antiquity. Possessing an active mind, an elevated soul, and intrepid heart, these young men soon acquired such knowledge that for a long period none could compete with them. . . . Accordingly, when these youthful defenders of the Reformation met the Romish doctors in any assembly, they attacked them with such ease and confidence that these ignorant men hesitated, became embarrassed, and fell into a contempt merited in the eyes of all."--Ibid., b. 9, ch. 11.

    As the Romish clergy saw their congregations diminishing, they invoked the aid of the magistrates, and by every means in their power endeavored to bring back their hearers. But the people had found in the new teachings that which supplied the wants of their souls, and they turned away from those who had so long fed them with the worthless husks of superstitious rites and human traditions.

    When persecution was kindled against the teachers of the truth, they gave heed to the words of Christ: "When they persecute you in this city, flee ye into another." Matthew 10:23. The light penetrated everywhere. The fugitives would find somewhere a hospitable door opened to them, and there abiding, they would preach Christ, sometimes in the church, or, if denied that privilege, in private houses or in the open air. Wherever they could obtain a hearing was a consecrated temple. The truth, proclaimed with such energy and assurance, spread with irresistible power.

    In vain both ecclesiastical and civil authorities were invoked to crush the heresy. In vain they resorted to imprisonment, torture, fire, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Persecution served only to extend the truth, and the fanaticism which Satan endeavored to unite with it resulted in making more clear the contrast between the work of Satan and the work of God.
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     Archangelic Queens of Heaven and the United States of the Solar System - Page 11 Empty Re: Archangelic Queens of Heaven and the United States of the Solar System

    Post  orthodoxymoron Tue Jan 10, 2012 11:09 am

    CHAPTER 11 -- Protest of the Princes

    One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage, faith, and firmness of those men of God gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are "the very essence of Protestantism."--D'Aubigne, b. 13, ch. 6.

    A dark and threatening day had come for the Reformation. Notwithstanding the Edict of Worms, declaring Luther to be an outlaw and forbidding the teaching or belief of his doctrines, religious toleration had thus far prevailed in the empire. God's providence had held in check the forces that opposed the truth. Charles V was bent on crushing the Reformation, but often as he raised his hand to strike he had been forced to turn aside the blow. Again and again the immediate destruction of all who dared to oppose themselves to Rome appeared inevitable; but at the critical moment the armies of the Turk appeared on the eastern frontier, or the king of France, or even the pope himself, jealous of the increasing greatness of the emperor, made war upon him; and thus, amid the strife and tumult of nations, the Reformation had been left to strengthen and extend.

    At last, however, the papal sovereigns had stifled their feuds, that they might make common cause against the Reformers. The Diet of Spires in 1526 had given each state full liberty in matters of religion until the meeting of a general council; but no sooner had the dangers passed which secured this concession, than the emperor summoned a second Diet to convene at Spires in 1529 for the purpose of crushing heresy. The princes were to be induced, by peaceable means if possible, to side against the Reformation; but if these failed, Charles was prepared to resort to the sword.

    The papists were exultant. They appeared at Spires in great numbers, and openly manifested their hostility toward the Reformers and all who favored them. Said Melanchthon: "We are the execration and the sweepings of the world; but Christ will look down on His poor people, and will preserve them."--Ibid., b. 13, ch. 5. The evangelical princes in attendance at the Diet were forbidden even to have the gospel preached in their dwellings. But the people of Spires thirsted for the word of God, and, notwithstanding the prohibition, thousands flocked to the services held in the chapel of the elector of Saxony.

    This hastened the crisis. An imperial message announced to the Diet that as the resolution granting liberty of conscience had given rise to great disorders, the emperor required that it be annulled. This arbitrary act excited the indignation and alarm of the evangelical Christians. Said one: "Christ has again fallen into the hands of Caiaphas and Pilate." The Romanists became more violent. A bigoted papist declared: "The Turks are better than the Lutherans; for the Turks observe fast days, and the Lutherans violate them. If we must choose between the Holy Scriptures of God and the old errors of the church, we should reject the former." Said Melanchthon: "Every day, in full assembly, Faber casts some new stone at us gospelers."--Ibid., b. 13, ch. 5.

    Religious toleration had been legally established, and the evangelical states were resolved to oppose the infringement of their rights. Luther, being still under the ban imposed by the Edict of Worms, was not permitted to be present at Spires; but his place was supplied by his colaborers and the princes whom God had raised up to defend His cause in this emergency. The noble Frederick of Saxony, Luther's former protector, had been removed by death; but Duke John, his brother and successor, had joyfully welcomed the Reformation, and while a friend of peace, he displayed great energy and courage in all matters relating to the interests of the faith.

    The priests demanded that the states which had accepted the Reformation submit implicitly to Romish jurisdiction. The Reformers, on the other hand, claimed the liberty which had previously been granted. They could not consent that Rome should again bring under her control those states that had with so great joy received the word of God.

    As a compromise it was finally proposed that where the Reformation had not become established, the Edict of Worms should be rigorously enforced; and that "in those where the people had deviated from it, and where they could not conform to it without danger of revolt, they should at least effect no new reform, they should touch upon no controverted point, they should not oppose the celebration of the mass, they should permit no Roman Catholic to embrace Lutheranism." --Ibid., b. 13, ch. 5. This measure passed the Diet, to the great satisfaction of the popish priests and prelates.

    If this edict were enforced, "the Reformation could neither be extended . . . where as yet it was unknown, nor be established on solid foundations . . . where it already existed."-- Ibid., b. 13, ch. 5. Liberty of speech would be prohibited. No conversions would be allowed. And to these restrictions and prohibitions the friends of the Reformation were required at once to submit. The hopes of the world seemed about to be extinguished. "The re-establishment of the Romish hierarchy . . . would infallibly bring back the ancient abuses;" and an occasion would readily be found for "completing the destruction of a work already so violently shaken" by fanaticism and dissension.--Ibid., b. 13, ch. 5.

    As the evangelical party met for consultation, one looked to another in blank dismay. From one to another passed the inquiry: "What is to be done?" Mighty issues for the world were at stake. "Shall the chiefs of the Reformation submit, and accept the edict? How easily might the Reformers at this crisis, which was truly a tremendous one, have argued themselves into a wrong course! How many plausible pretexts and fair reasons might they have found for submission! The Lutheran princes were guaranteed the free exercise of their religion. The same boon was extended to all those of their subjects who, prior to the passing of the measure, had embraced the reformed views. Ought not this to content them? How many perils would submission avoid! On what unknown hazards and conflicts would opposition launch them! Who knows what opportunities the future may bring? Let us embrace peace; let us seize the olive branch Rome holds out, and close the wounds of Germany. With arguments like these might the Reformers have justified their adoption of a course which would have assuredly issued in no long time in the overthrow of their cause.

    "Happily they looked at the principle on which this arrangement was based, and they acted in faith. What was that principle? It was the right of Rome to coerce conscience and forbid free inquiry. But were not themselves and their Protestant subjects to enjoy religious freedom? Yes, as a favor specially stipulated for in the arrangement, but not as a right. As to all outside that arrangement, the great principle of authority was to rule; conscience was out of court; Rome was infallible judge, and must be obeyed. The acceptance of the proposed arrangement would have been a virtual admission that religious liberty ought to be confined to reformed Saxony; and as to all the rest of Christendom, free inquiry and the profession of the reformed faith were crimes, and must be visited with the dungeon and the stake. Could they consent to localize religious liberty? to have it proclaimed that the Reformation had made its last convert? had subjugated its last acre? and that wherever Rome bore sway at this hour, there her dominion was to be perpetuated? Could the Reformers have pleaded that they were innocent of the blood of those hundreds and thousands who, in pursuance of this arrangement, would have to yield up their lives in popish lands? This would have been to betray, at that supreme hour, the cause of the gospel and the liberties of Christendom."--Wylie, b. 9, ch. 15. Rather would they "sacrifice everything, even their states, their crowns, and their lives."--D'Aubigne, b. 13, ch. 5.

    "Let us reject this decree," said the princes. "In matters of conscience the majority has no power." The deputies declared: "It is to the decree of 1526 that we are indebted for the peace that the empire enjoys: its abolition would fill Germany with troubles and divisions. The Diet is incompetent to do more than preserve religious liberty until the council meets."--Ibid., b. 13, ch. 5. To protect liberty of conscience is the duty of the state, and this is the limit of its authority in matters of religion. Every secular government that attempts to regulate or enforce religious observances by civil authority is sacrificing the very principle for which the evangelical Christian so nobly struggled.

    The papists determined to put down what they termed "daring obstinacy." They began by endeavoring to cause divisions among the supporters of the Reformation and to intimidate all who had not openly declared in its favor. The representatives of the free cities were at last summoned before the Diet and required to declare whether they would accede to the terms of the proposition. They pleaded for delay, but in vain. When brought to the test, nearly one half their number sided with the Reformers. Those who thus refused to sacrifice liberty of conscience and the right of individual judgment well knew that their position marked them for future criticism, condemnation, and persecution. Said one of the delegates: "We must either deny the word of God, or --be burnt."--Ibid., b. 13, ch. 5.

    King Ferdinand, the emperor's representative at the Diet, saw that the decree would cause serious divisions unless the princes could be induced to accept and sustain it. He therefore tried the art of persuasion, well knowing that to employ force with such men would only render them the more determined. He "begged the princes to accept the decree, assuring them that the emperor would be exceedingly pleased with them." But these faithful men acknowledged an authority above that of earthly rulers, and they answered calmly: "We will obey the emperor in everything that may contribute to maintain peace and the honor of God."--Ibid., b. 13, ch. 5.

    In the presence of the Diet the king at last announced to the elector and his friends that the edict "was about to be drawn up in the form of an imperial decree," and that "their only remaining course was to submit to the majority." Having thus spoken, he withdrew from the assembly, giving the Reformers no opportunity for deliberation or reply. "To no purpose they sent a deputation entreating the king to return." To their remonstrances he answered only: "It is a settled affair; submission is all that remains."--Ibid., b. 13, ch. 5.

    The imperial party were convinced that the Christian princes would adhere to the Holy Scriptures as superior to human doctrines and requirements; and they knew that wherever this principle was accepted, the papacy would eventually be overthrown. But, like thousands since their time, looking only "at the things which are seen," they flattered themselves that the cause of the emperor and the pope was strong, and that of the Reformers weak. Had the Reformers depended upon human aid alone, they would have been as powerless as the papists supposed. But though weak in numbers, and at variance with Rome, they had their strength. They appealed "from the report of the Diet to the word of God, and from the emperor Charles to Jesus Christ, the King of kings and Lord of lords."--Ibid., b. 13, ch. 6.

    As Ferdinand had refused to regard their conscientious convictions, the princes decided not to heed his absence, but to bring their Protest before the national council without delay. A solemn declaration was therefore drawn up and presented to the Diet:

    "We protest by these presents, before God, our only Creator, Preserver, Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and for our people, neither consent nor adhere in any manner whatsoever to the proposed decree, in anything that is contrary to God, to His holy word, to our right conscience, to the salvation of our souls."

    "What! we ratify this edict! We assert that when Almighty God calls a man to His knowledge, this man nevertheless cannot receive the knowledge of God!" "There is no sure doctrine but such as is conformable to the word of God. . . . The Lord forbids the teaching of any other doctrine. . . . The Holy Scriptures ought to be explained by other and clearer texts; . . . this Holy Book is, in all things necessary for the Christian, easy of understanding, and calculated to scatter the darkness. We are resolved, with the grace of God, to maintain the pure and exclusive preaching of His only word, such as it is contained in the biblical books of the Old and New Testaments, without adding anything thereto that may be contrary to it. This word is the only truth; it is the sure rule of all doctrine and of all life, and can never fail or deceive us. He who builds on this foundation shall stand against all the powers of hell, while all the human vanities that are set up against it shall fall before the face of God."

    "For this reason we reject the yoke that is imposed on us." "At the same time we are in expectation that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to pay unto him, as well as unto you, gracious lords, all the affection and obedience that are our just and legitimate duty."--Ibid., b. 13, ch. 6.

    A deep impression was made upon the Diet. The majority were filled with amazement and alarm at the boldness of the protesters. The future appeared to them stormy and uncertain. Dissension, strife, and bloodshed seemed inevitable. But the Reformers, assured of the justice of their cause, and relying upon the arm of Omnipotence, were "full of courage and firmness."

    "The principles contained in this celebrated Protest . . . constitute the very essence of Protestantism. Now this Protest opposes two abuses of man in matters of faith: the first is the intrusion of the civil magistrate, and the second the arbitrary authority of the church. Instead of these abuses, Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says with the prophets and apostles, 'We must obey God rather than man.' In presence of the crown of Charles the Fifth, it uplifts the crown of Jesus Christ. But it goes farther: it lays down the principle that all human teaching should be subordinate to the oracles of God."--Ibid., b. 13, ch. 6. The protesters had moreover affirmed their right to utter freely their convictions of truth. They would not only believe and obey, but teach what the word of God presents, and they denied the right of priest or magistrate to interfere. The Protest of Spires was a solemn witness against religious intolerance, and an assertion of the right of all men to worship God according to the dictates of their own consciences.

    The declaration had been made. It was written in the memory of thousands and registered in the books of heaven, where no effort of man could erase it. All evangelical Germany adopted the Protest as the expression of its faith. Everywhere men beheld in this declaration the promise of a new and better era. Said one of the princes to the Protestants of Spires: "May the Almighty, who has given you grace to confess energetically, freely, and fearlessly, preserve you in that Christian firmness until the day of eternity."--Ibid., b. 13, ch. 6.

    Had the Reformation, after attaining a degree of success, consented to temporize to secure favor with the world, it would have been untrue to God and to itself, and would thus have ensured its own destruction. The experience of these noble Reformers contains a lesson for all succeeding ages. Satan's manner of working against God and His word has not changed; he is still as much opposed to the Scriptures being made the guide of life as in the sixteenth century. In our time there is a wide departure from their doctrines and precepts, and there is need of a return to the great Protestant principle--the Bible, and the Bible only, as the rule of faith and duty. Satan is still working through every means which he can control to destroy religious liberty. The antichristian power which the protesters of Spires rejected is now with renewed vigor seeking to re-establish its lost supremacy. The same unswerving adherence to the word of God manifested at that crisis of the Reformation is the only hope of reform today.

    There appeared tokens of danger to the Protestants; there were tokens, also, that the divine hand was stretched out to protect the faithful. It was about this time that "Melanchthon hastily conducted through the streets of Spires toward the Rhine his friend Simon Grynaeus, pressing him to cross the river. The latter was astonished at such precipitation. 'An old man of grave and solemn air, but who is unknown to me,' said Melanchthon, 'appeared before me and said, In a minute officers of justice will be sent by Ferdinand to arrest Grynaeus.'"

    During the day, Grynaeus had been scandalized at a sermon by Faber, a leading papal doctor; and at the close, remonstrated with him for defending "certain detestable errors." "Faber dissembled his anger, but immediately after repaired to the king, from whom he had obtained an order against the importunate professor of Heidelberg. Melanchthon doubted not that God had saved his friend by sending one of His holy angels to forewarn him.

    "Motionless on the banks of the Rhine, he waited until the waters of that stream had rescued Grynaeus from his persecutors. 'At last,' cried Melanchthon, as he saw him on the opposite side, 'at last he is torn from the cruel jaws of those who thirst for innocent blood.' When he returned to his house, Melanchthon was informed that officers in search of Grynaeus had ransacked it from top to bottom."--Ibid., b. 13, ch. 6.

    The Reformation was to be brought into greater prominence before the mighty ones of the earth. The evangelical princes had been denied a hearing by King Ferdinand; but they were to be granted an opportunity to present their cause in the presence of the emperor and the assembled dignitaries of church and state. To quiet the dissensions which disturbed the empire, Charles V, in the year following the Protest of Spires, convoked a diet at Augsburg, over which he announced his intention to preside in person. Thither the Protestant leaders were summoned.

    Great dangers threatened the Reformation; but its advocates still trusted their cause with God, and pledged themselves to be firm to the gospel. The elector of Saxony was urged by his councilors not to appear at the Diet. The emperor, they said, required the attendance of the princes in order to draw them into a snare. "Is it not risking everything to go and shut oneself up within the walls of a city with a powerful enemy?" But others nobly declared, "Let the princes only comport themselves with courage, and God's cause is saved." "God is faithful; He will not abandon us," said Luther.--Ibid., b. 14, ch. 2. The elector set out, with his retinue, for Augsburg. All were acquainted with the dangers that menaced him, and many went forward with gloomy countenance and troubled heart. But Luther, who accompanied them as far as Coburg, revived their sinking faith by singing the hymn, written on that journey, "A strong tower is our God." Many an anxious foreboding was banished, many a heavy heart lightened, at the sound of the inspiring strains.

    The reformed princes had determined upon having a statement of their views in systematic form, with the evidence from the Scriptures, to present before the Diet; and the task of its preparation was committed to Luther, Melanchthon, and their associates. This Confession was accepted by the Protestants as an exposition of their faith, and they assembled to affix their names to the important document. It was a solemn and trying time. The Reformers were solicitous that their cause should not be confounded with political questions; they felt that the Reformation should exercise no other influence than that which proceeds from the word of God.

    As the Christian princes advanced to sign the Confession, Melanchthon interposed, saying: "It is for the theologians and ministers to propose these things; let us reserve for other matters the authority of the mighty ones of the earth." "God forbid," replied John of Saxony, "that you should exclude me. I am resolved to do what is right, without troubling myself about my crown. I desire to confess the Lord. My electoral hat and my ermine are not so precious to me as the cross of Jesus Christ." Having thus spoken, he wrote down his name. Said another of the princes as he took the pen: "If the honor of my Lord Jesus Christ requires it, I am ready . . . to leave my goods and life behind." "I would rather renounce my subjects and my states, rather quit the country of my fathers staff in hand," he continued, "than receive any other doctrine than that which is contained in this Confession." --Ibid., b. 14, ch. 6. Such was the faith and daring of those men of God.

    The appointed time came to appear before the emperor. Charles V, seated upon his throne, surrounded by the electors and the princes, gave audience to the Protestant Reformers. The confession of their faith was read. In that august assembly the truths of the gospel were clearly set forth, and the errors of the papal church were pointed out. Well has that day been pronounced "the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind."--Ibid., b. 14, ch. 7.

    But a few years had passed since the monk of Wittenberg stood alone at Worms before the national council. Now in his stead were the noblest and most powerful princes of the empire. Luther had been forbidden to appear at Augsburg, but he had been present by his words and prayers. "I am overjoyed," he wrote, "that I have lived until this hour, in which Christ has been publicly exalted by such illustrious confessors, and in so glorious an assembly."--Ibid., b. 14, ch. 7. Thus was fulfilled what the Scripture says: "I will speak of Thy testimonies . . . before kings." Psalm 119:46.

    In the days of Paul the gospel for which he was imprisoned was thus brought before the princes and nobles of the imperial city. So on this occasion, that which the emperor had forbidden to be preached from the pulpit was proclaimed from the palace; what many had regarded as unfit even for servants to listen to was heard with wonder by the masters and lords of the empire. Kings and great men were the auditory, crowned princes were the preachers, and the sermon was the royal truth of God. "Since the apostolic age," says a writer, "there has never been a greater work or a more magnificent confession."--D'Aubigne, b. 14, ch. 7.

    "All that the Lutherans have said is true; we cannot deny it," declared a papist bishop. "Can you refute by sound reasons the Confession made by the elector and his allies?" asked another of Dr. Eck. "With the writings of the apostles and prophets--no!" was the reply; "but with those of the Fathers and of the councils--yes!" "I understand," responded the questioner. "The Lutherans, according to you, are in Scripture, and we are outside."--Ibid., b. 14, ch. 8.

    Some of the princes of Germany were won to the reformed faith. The emperor himself declared that the Protestant articles were but the truth. The Confession was translated into many languages and circulated through all Europe, and it has been accepted by millions in succeeding generations as the expression of their faith.

    God's faithful servants were not toiling alone. While principalities and powers and wicked spirits in high places were leagued against them, the Lord did not forsake His people. Could their eyes have been opened, they would have seen as marked evidence of divine presence and aid as was granted to a prophet of old. When Elisha's servant pointed his master to the hostile army surrounding them and cutting off all opportunity for escape, the prophet prayed: "Lord, I pray Thee, open his eyes, that he may see." 2 Kings 6:17. And, lo, the mountain was filled with chariots and horses of fire, the army of heaven stationed to protect the man of God. Thus did angels guard the workers in the cause of the Reformation.

    One of the principles most firmly maintained by Luther was that there should be no resort to secular power in support of the Reformation, and no appeal to arms for its defense. He rejoiced that the gospel was confessed by princes of the empire; but when they proposed to unite in a defensive league, he declared that "the doctrine of the gospel should be defended by God alone. . . . The less man meddled in the work, the more striking would be God's intervention in its behalf. All the politic precautions suggested were, in his view, attributable to unworthy fear and sinful mistrust."-- D'Aubigne, London ed., b. 10, ch. 14.

    When powerful foes were uniting to overthrow the reformed faith, and thousands of swords seemed about to be unsheathed against it, Luther wrote: "Satan is putting forth his fury; ungodly pontiffs are conspiring; and we are threatened with war. Exhort the people to contend valiantly before the throne of the Lord, by faith and prayer, so that our enemies, vanquished by the Spirit of God, may be constrained to peace. Our chief want, our chief labor, is prayer; let the people know that they are now exposed to the edge of the sword and to the rage of Satan, and let them pray."-- D'Aubigne, b. 10, ch. 14.

    Again, at a later date, referring to the league contemplated by the reformed princes, Luther declared that the only weapon employed in this warfare should be "the sword of the Spirit." He wrote to the elector of Saxony: "We cannot on our conscience approve the proposed alliance. We would rather die ten times than see our gospel cause one drop of blood to be shed. Our part is to be like lambs of the slaughter. The cross of Christ must be borne. Let your highness be without fear. We shall do more by our prayers than all our enemies by their boastings. Only let not your hands be stained with the blood of your brethren. If the emperor requires us to be given up to his tribunals, we are ready to appear. You cannot defend our faith: each one should believe at his own risk and peril."--Ibid., b. 14, ch. 1.

    From the secret place of prayer came the power that shook the world in the Great Reformation. There, with holy calmness, the servants of the Lord set their feet upon the rock of His promises. During the struggle at Augsburg, Luther "did not pass a day without devoting three hours at least to prayer, and they were hours selected from those the most favorable to study." In the privacy of his chamber he was heard to pour out his soul before God in words "full of adoration, fear, and hope, as when one speaks to a friend." "I know that Thou art our Father and our God," he said, "and that Thou wilt scatter the persecutors of Thy children; for Thou art Thyself endangered with us. All this matter is Thine, and it is only by Thy constraint that we have put our hands to it. Defend us, then, O Father!"--Ibid., b. 14, ch. 6.

    To Melanchthon, who was crushed under the burden of anxiety and fear, he wrote: "Grace and peace in Christ--in Christ, I say, and not in the world. Amen. I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear? . . . Christ will not be wanting to the work of justice and truth. He lives, He reigns; what fear, then, can we have?"--Ibid., b. 14, ch. 6.

    God did listen to the cries of His servants. He gave to princes and ministers grace and courage to maintain the truth against the rulers of the darkness of this world. Saith the Lord: "Behold, I lay in Zion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded." 1 Peter 2:6. The Protestant Reformers had built on Christ, and the gates of hell could not prevail against them.
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    Post  orthodoxymoron Tue Jan 10, 2012 11:19 am

    CHAPTER 12 -- The French Reformation

    The Protest of Spires and the Confession at Augsburg, which marked the triumph of the Reformation in Germany, were followed by years of conflict and darkness. Weakened by divisions among its supporters, and assailed by powerful foes, Protestantism seemed destined to be utterly destroyed. Thousands sealed their testimony with their blood. Civil war broke out; the Protestant cause was betrayed by one of its leading adherents; the noblest of the reformed princes fell into the hands of the emperor and were dragged as captives from town to town. But in the moment of his apparent triumph, the emperor was smitten with defeat. He saw the prey wrested from his grasp, and he was forced at last to grant toleration to the doctrines which it had been the ambition of his life to destroy. He had staked his kingdom, his treasures, and life itself upon the crushing out of the heresy. Now he saw his armies wasted by battle, his treasuries drained, his many kingdoms threatened by revolt, while everywhere the faith which he had vainly endeavored to suppress, was extending. Charles V had been battling against omnipotent power. God had said, "Let there be light," but the emperor had sought to keep the darkness unbroken. His purposes had failed; and in premature old age, worn out with the long struggle, he abdicated the throne and buried himself in a cloister.

    In Switzerland, as in Germany, there came dark days for the Reformation. While many cantons accepted the reformed faith, others clung with blind persistence to the creed of Rome. Their persecution of those who desired to receive the truth finally gave rise to civil war. Zwingli and many who had united with him in reform fell on the bloody field of Cappel. Oecolampadius, overcome by these terrible disasters, soon after died. Rome was triumphant, and in many places seemed about to recover all that she had lost. But He whose counsels are from everlasting had not forsaken His cause or His people. His hand would bring deliverance for them. In other lands He had raised up laborers to carry forward the reform.

    In France, before the name of Luther had been heard as a Reformer, the day had already begun to break. One of the first to catch the light was the aged Lefevre, a man of extensive learning, a professor in the University of Paris, and a sincere and zealous papist. In his researches into ancient literature his attention was directed to the Bible, and he introduced its study among his students.

    Lefevre was an enthusiastic adorer of the saints, and he had undertaken to prepare a history of the saints and martyrs as given in the legends of the church. This was a work which involved great labor; but he had already made considerable progress in it, when, thinking that he might obtain useful assistance from the Bible, he began its study with this object. Here indeed he found saints brought to view, but not such as figured in the Roman calendar. A flood of divine light broke in upon his mind. In amazement and disgust he turned away from his self-appointed task and devoted himself to the word of God. The precious truths which he there discovered he soon began to teach.

    In 1512, before either Luther or Zwingli had begun the work of reform, Lefevre wrote: "It is God who gives us, by faith, that righteousness which by grace alone justifies to eternal life."--Wylie, b. 13, ch. 1. Dwelling upon the mysteries of redemption, he exclaimed: "Oh, the unspeakable greatness of that exchange,--the Sinless One is condemned, and he who is guilty goes free; the Blessing bears the curse, and the cursed is brought into blessing; the Life dies, and the dead live; the Glory is whelmed in darkness, and he who knew nothing but confusion of face is clothed with glory."-- D'Aubigne, London ed., b. 12, ch. 2.

    And while teaching that the glory of salvation belongs solely to God, he also declared that the duty of obedience belongs to man. "If thou art a member of Christ's church," he said, "thou art a member of His body; if thou art of His body, then thou art full of the divine nature. . . . Oh, if men could but enter into the understanding of this privilege, how purely, chastely, and holily would they live, and how contemptible, when compared with the glory within them,-- that glory which the eye of flesh cannot see,--would they deem all the glory of this world."--Ibid., b. 12, ch. 2.

    There were some among Lefevre's students who listened eagerly to his words, and who, long after the teacher's voice should be silenced, were to continue to declare the truth. Such was William Farel. The son of pious parents, and educated to accept with implicit faith the teachings of the church, he might, with the apostle Paul, have declared concerning himself: "After the most straitest sect of our religion I lived a Pharisee." Acts 26:5. A devoted Romanist, he burned with zeal to destroy all who should dare to oppose the church. "I would gnash my teeth like a furious wolf," he afterward said, referring to this period of his life, "when I heard anyone speaking against the pope."--Wylie, b. 13, ch. 2. He had been untiring in his adoration of the saints, in company with Lefevre making the round of the churches of Paris, worshipping at the altars, and adorning with gifts the holy shrines. But these observances could not bring peace of soul. Conviction of sin fastened upon him, which all the acts of penance that he practiced failed to banish. As to a voice from heaven he listened to the Reformer's words: "Salvation is of grace." "The Innocent One is condemned, and the criminal is acquitted." "It is the cross of Christ alone that openeth the gates of heaven, and shutteth the gates of hell." --Ibid., b. 13, ch. 2.

    Farel joyfully accepted the truth. By a conversion like that of Paul he turned from the bondage of tradition to the liberty of the sons of God. "Instead of the murderous heart of a ravening wolf," he came back, he says, "quietly like a meek and harmless lamb, having his heart entirely withdrawn from the pope, and given to Jesus Christ."--D'Aubigne, b. 12, ch. 3.

    While Lefevre continued to spread the light among his students, Farel, as zealous in the cause of Christ as he had been in that of the pope, went forth to declare the truth in public. A dignitary of the church, the bishop of Meaux, soon after united with them. Other teachers who ranked high for their ability and learning joined in proclaiming the gospel, and it won adherents among all classes, from the homes of artisans and peasants to the palace of the king. The sister of Francis I, then the reigning monarch, accepted the reformed faith. The king himself, and the queen mother, appeared for a time to regard it with favor, and with high hopes the Reformers looked forward to the time when France should be won to the gospel.

    But their hopes were not to be realized. Trial and persecution awaited the disciples of Christ. This, however, was mercifully veiled from their eyes. A time of peace intervened, that they might gain strength to meet the tempest; and the Reformation made rapid progress. The bishop of Meaux labored zealously in his own diocese to instruct both the clergy and the people. Ignorant and immoral priests were removed, and, so far as possible, replaced by men of learning and piety. The bishop greatly desired that his people might have access to the word of God for themselves, and this was soon accomplished. Lefevre undertook the translation of the New Testament; and at the very time when Luther's German Bible was issuing from the press in Wittenberg, the French New Testament was published at Meaux. The bishop spared no labor or expense to circulate it in his parishes, and soon the peasants of Meaux were in possession of the Holy Scriptures.

    As travelers perishing from thirst welcome with joy a living water spring, so did these souls receive the message of heaven. The laborers in the field, the artisans in the workshop, cheered their daily toil by talking of the precious truths of the Bible. At evening, instead of resorting to the wine-shops, they assembled in one another's homes to read God's word and join in prayer and praise. A great change was soon manifest in these communities. Though belonging to the humblest class, an unlearned and hard-working peasantry, the reforming, uplifting power of divine grace was seen in their lives. Humble, loving, and holy, they stood as witnesses to what the gospel will accomplish for those who receive it in sincerity.

    The light kindled at Meaux shed its beams afar. Every day the number of converts was increasing. The rage of the hierarchy was for a time held in check by the king, who despised the narrow bigotry of the monks; but the papal leaders finally prevailed. Now the stake was set up. The bishop of Meaux, forced to choose between the fire and recantation, accepted the easier path; but notwithstanding the leader's fall, his flock remained steadfast. Many witnessed for the truth amid the flames. By their courage and fidelity at the stake, these humble Christians spoke to thousands who in days of peace had never heard their testimony.

    It was not alone the humble and the poor that amid suffering and scorn dared to bear witness for Christ. In the lordly halls of the castle and the palace there were kingly souls by whom truth was valued above wealth or rank or even life. Kingly armor concealed a loftier and more steadfast spirit than did the bishop's robe and miter. Louis de Berquin was of noble birth. A brave and courtly knight, he was devoted to study, polished in manners, and of blameless morals. "He was," says a writer, "a great follower of the papistical constitutions, and a great hearer of masses and sermons; . . . and he crowned all his other virtues by holding Lutheranism in special abhorrence." But, like so many others, providentially guided to the Bible, he was amazed to find there, "not the doctrines of Rome, but the doctrines of Luther."--Wylie, b. 13, ch. 9. Henceforth he gave himself with entire devotion to the cause of the gospel.

    "The most learned of the nobles of France," his genius and eloquence, his indomitable courage and heroic zeal, and his influence at court,--for he was a favorite with the king,-- caused him to be regarded by many as one destined to be the Reformer of his country. Said Beza: "Berquin would have been a second Luther, had he found in Francis I a second elector." "He is worse than Luther," cried the papists.--Ibid., b. 13, ch. 9. More dreaded he was indeed by the Romanists of France. They thrust him into prison as a heretic, but he was set at liberty by the king. For years the struggle continued. Francis, wavering between Rome and the Reformation, alternately tolerated and restrained the fierce zeal of the monks. Berquin was three times imprisoned by the papal authorities, only to be released by the monarch, who, in admiration of his genius and his nobility of character, refused to sacrifice him to the malice of the hierarchy.

    Berquin was repeatedly warned of the danger that threatened him in France, and urged to follow the steps of those who had found safety in voluntary exile. The timid and time-serving Erasmus, who with all the splendor of his scholarship failed of that moral greatness which holds life and honor subservient to truth, wrote to Berquin: "Ask to be sent as ambassador to some foreign country; go and travel in Germany. You know Beda and such as he--he is a thousand-headed monster, darting venom on every side. Your enemies are named legion. Were your cause better than that of Jesus Christ, they will not let you go till they have miserably destroyed you. Do not trust too much to the king's protection. At all events, do not compromise me with the faculty of theology."--Ibid., b. 13, ch. 9.

    But as dangers thickened, Berquin's zeal only waxed the stronger. So far from adopting the politic and self-serving counsel of Erasmus, he determined upon still bolder measures. He would not only stand in defense of the truth, but he would attack error. The charge of heresy which the Romanists were seeking to fasten upon him, he would rivet upon them. The most active and bitter of his opponents were the learned doctors and monks of the theological department in the great University of Paris, one of the highest ecclesiastical authorities both in the city and the nation. From the writings of these doctors, Berquin drew twelve propositions which he publicly declared to be "opposed to the Bible, and heretical;" and he appealed to the king to act as judge in the controversy.

    The monarch, not loath to bring into contrast the power and acuteness of the opposing champions, and glad of an opportunity of humbling the pride of these haughty monks, bade the Romanists defend their cause by the Bible. This weapon, they well knew, would avail them little; imprisonment, torture, and the stake were arms which they better understood how to wield. Now the tables were turned, and they saw themselves about to fall into the pit into which they had hoped to plunge Berquin. In amazement they looked about them for some way of escape.

    "Just at that time an image of the Virgin at the corner of one of the streets, was mutilated." There was great excitement in the city. Crowds of people flocked to the place, with expressions of mourning and indignation. The king also was deeply moved. Here was an advantage which the monks could turn to good account, and they were quick to improve it. "These are the fruits of the doctrines of Berquin," they cried. "All is about to be overthrown--religion, the laws, the throne itself--by this Lutheran conspiracy."--Ibid., b. 13, ch. 9.

    Again Berquin was apprehended. The king withdrew from Paris, and the monks were thus left free to work their will. The Reformer was tried and condemned to die, and lest Francis should even yet interpose to save him, the sentence was executed on the very day it was pronounced. At noon Berquin was conducted to the place of death. An immense throng gathered to witness the event, and there were many who saw with astonishment and misgiving that the victim had been chosen from the best and bravest of the noble families of France. Amazement, indignation, scorn, and bitter hatred darkened the faces of that surging crowd; but upon one face no shadow rested. The martyr's thoughts were far from that scene of tumult; he was conscious only of the presence of his Lord.

    The wretched tumbrel upon which he rode, the frowning faces of his persecutors, the dreadful death to which he was going--these he heeded not; He who liveth and was dead, and is alive for evermore, and hath the keys of death and of hell, was beside him. Berquin's countenance was radiant with the light and peace of heaven. He had attired himself in goodly raiment, wearing "a cloak of velvet, a doublet of satin and damask, and golden hose."--D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 2, ch. 16. He was about to testify to his faith in the presence of the King of kings and the witnessing universe, and no token of mourning should belie his joy.

    As the procession moved slowly through the crowded streets, the people marked with wonder the unclouded peace, and joyous triumph, of his look and bearing. "He is," they said, "like one who sits in a temple, and meditates on holy things."--Wylie, b. 13, ch. 9.

    At the stake, Berquin endeavored to address a few words to the people; but the monks, fearing the result, began to shout, and the soldiers to clash their arms, and their clamor drowned the martyr's voice. Thus in 1529 the highest literary and ecclesiastical authority of cultured Paris "set the populace of 1793 the base example of stifling on the scaffold the sacred words of the dying."--Ibid., b, 13, ch. 9.

    Berquin was strangled, and his body was consumed in the flames. The tidings of his death caused sorrow to the friends of the Reformation throughout France. But his example was not lost. "We, too, are ready," said the witnesses for the truth, "to meet death cheerfully, setting our eyes on the life that is to come."--D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 2, ch. 16.

    During the persecution of Meaux, the teachers of the reformed faith were deprived of their license to preach, and they departed to other fields. Lefevre after a time made his way to Germany. Farel returned to his native town in eastern France, to spread the light in the home of his childhood. Already tidings had been received of what was going on at Meaux, and the truth, which he taught with fearless zeal, found listeners. Soon the authorities were roused to silence him, and he was banished from the city. Though he could no longer labor publicly, he traversed the plains and villages, teaching in private dwellings and in secluded meadows, and finding shelter in the forests and among the rocky caverns which had been his haunts in boyhood. God was preparing him for greater trials. "The crosses, persecutions, and machinations of Satan, of which I was forewarned, have not been wanting," he said; "they are even much severer than I could have borne of myself; but God is my Father; He has provided and always will provide me the strength which I require."--D'Aubigne, History of the Reformation of the Sixteenth Century, b. 12, ch. 9.

    As in apostolic days, persecution had "fallen out rather unto the furtherance of the gospel." Philippians 1:12. Driven from Paris and Meaux, "they that were scattered abroad went everywhere preaching the word." Acts 8:4. And thus the light found its way into many of the remote provinces of France.

    God was still preparing workers to extend His cause. In one of the schools of Paris was a thoughtful, quiet youth, already giving evidence of a powerful and penetrating mind, and no less marked for the blamelessness of his life than for intellectual ardor and religious devotion. His genius and application soon made him the pride of the college, and it was confidently anticipated that John Calvin would become one of the ablest and most honored defenders of the church. But a ray of divine light penetrated even within the walls of scholasticism and superstition by which Calvin was enclosed. He heard of the new doctrines with a shudder, nothing doubting that the heretics deserved the fire to which they were given. Yet all unwittingly he was brought face to face with the heresy and forced to test the power of Romish theology to combat the Protestant teaching.

    A cousin of Calvin's, who had joined the Reformers, was in Paris. The two kinsmen often met and discussed together the matters that were disturbing Christendom. "There are but two religions in the world," said Olivetan, the Protestant. "The one class of religions are those which men have invented, in all of which man saves himself by ceremonies and good works; the other is that one religion which is revealed in the Bible, and which teaches man to look for salvation solely from the free grace of God."

    "I will have none of your new doctrines," exclaimed Calvin; "think you that I have lived in error all my days?" --Wylie, b. 13, ch. 7.

    But thoughts had been awakened in his mind which he could not banish at will. Alone in his chamber he pondered upon his cousin's words. Conviction of sin fastened upon him; he saw himself, without an intercessor, in the presence of a holy and just Judge. The mediation of saints, good works, the ceremonies of the church, all were powerless to atone for sin. He could see before him nothing but the blackness of eternal despair. In vain the doctors of the church endeavored to relieve his woe. Confession, penance, were resorted to in vain; they could not reconcile the soul with God.

    While still engaged in these fruitless struggles, Calvin, chancing one day to visit one of the public squares, witnessed there the burning of a heretic. He was filled with wonder at the expression of peace which rested upon the martyr's countenance. Amid the tortures of that dreadful death, and under the more terrible condemnation of the church, he manifested a faith and courage which the young student painfully contrasted with his own despair and darkness, while living in strictest obedience to the church. Upon the Bible, he knew, the heretics rested their faith. He determined to study it, and discover, if he could, the secret of their joy.

    In the Bible he found Christ. "O Father," he cried, "His sacrifice has appeased Thy wrath; His blood has washed away my impurities; His cross has borne my curse; His death has atoned for me. We had devised for ourselves many useless follies, but Thou hast placed Thy word before me like a torch, and Thou hast touched my heart, in order that I may hold in abomination all other merits save those of Jesus." --Martyn, vol. 3, ch. 13.

    Calvin had been educated for the priesthood. When only twelve years of age he had been appointed to the chaplaincy of a small church, and his head had been shorn by the bishop in accordance with the canon of the church. He did not receive consecration, nor did he fulfill the duties of a priest, but he became a member of the clergy, holding the title of his office, and receiving an allowance in consideration thereof.

    Now, feeling that he could never become a priest, he turned for a time to the study of law, but finally abandoned this purpose and determined to devote his life to the gospel. But he hesitated to become a public teacher. He was naturally timid, and was burdened with a sense of the weighty responsibility of the position, and he desired still to devote himself to study. The earnest entreaties of his friends, however, at last won his consent. "Wonderful it is," he said, "that one of so lowly an origin should be exalted to so great a dignity."--Wylie, b. 13, ch. 9.

    Quietly did Calvin enter upon his work, and his words were as the dew falling to refresh the earth. He had left Paris, and was now in a provincial town under the protection of the princess Margaret, who, loving the gospel, extended her protection to its disciples. Calvin was still a youth, of gentle, unpretentious bearing. His work began with the people at their homes. Surrounded by the members of the household, he read the Bible and opened the truths of salvation. Those who heard the message carried the good news to others, and soon the teacher passed beyond the city to the outlying towns and hamlets. To both the castle and the cabin he found entrance, and he went forward, laying the foundation of churches that were to yield fearless witnesses for the truth.

    A few months and he was again in Paris. There was unwonted agitation in the circle of learned men and scholars. The study of the ancient languages had led men to the Bible, and many whose hearts were untouched by its truths were eagerly discussing them and even giving battle to the champions of Romanism. Calvin, though an able combatant in the fields of theological controversy, had a higher mission to accomplish than that of these noisy schoolmen. The minds of men were stirred, and now was the time to open to them the truth. While the halls of the universities were filled with the clamor of theological disputation, Calvin was making his way from house to house, opening the Bible to the people, and speaking to them of Christ and Him crucified.

    In God's providence, Paris was to receive another invitation to accept the gospel. The call of Lefevre and Farel had been rejected, but again the message was to be heard by all classes in that great capital. The king, influenced by political considerations, had not yet fully sided with Rome against the Reformation. Margaret still clung to the hope that Protestantism was to triumph in France. She resolved that the reformed faith should be preached in Paris. During the absence of the king, she ordered a Protestant minister to preach in the churches of the city. This being forbidden by the papal dignitaries, the princess threw open the palace. An apartment was fitted up as a chapel, and it was announced that every day, at a specified hour, a sermon would be preached, and the people of every rank and station were invited to attend.

    Crowds flocked to the service. Not only the chapel, but the antechambers and halls were thronged. Thousands every day assembled--nobles, statesmen, lawyers, merchants, and artisans. The king, instead of forbidding the assemblies, ordered that two of the churches of Paris should be opened. Never before had the city been so moved by the word of God. The spirit of life from heaven seemed to be breathed upon the people. Temperance, purity, order, and industry were taking the place of drunkenness, licentiousness, strife, and idleness.

    But the hierarchy were not idle. The king still refused to interfere to stop the preaching, and they turned to the populace. No means were spared to excite the fears, the prejudices, and the fanaticism of the ignorant and superstitious multitude. Yielding blindly to her false teachers, Paris, like Jerusalem of old, knew not the time of her visitation nor the things which belonged unto her peace. For two years the word of God was preached in the capital; but, while there were many who accepted the gospel, the majority of the people rejected it. Francis had made a show of toleration, merely to serve his own purposes, and the papists succeeded in regaining the ascendancy. Again the churches were closed, and the stake was set up.

    Calvin was still in Paris, preparing himself by study, meditation, and prayer for his future labors, and continuing to spread the light. At last, however, suspicion fastened upon him. The authorities determined to bring him to the flames. Regarding himself as secure in his seclusion, he had no thought of danger, when friends came hurrying to his room with the news that officers were on their way to arrest him. At that instant a loud knocking was heard at the outer entrance. There was not a moment to be lost. Some of his friends detained the officers at the door, while others assisted the Reformer to let himself down from a window, and he rapidly made his way to the outskirts of the city. Finding shelter in the cottage of a laborer who was a friend to the reform, he disguised himself in the garments of his host, and, shouldering a hoe, started on his journey. Traveling southward, he again found refuge in the dominions of Margaret. (See D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 2, ch. 30.)

    Here for a few months he remained, safe under the protection of powerful friends, and engaged as before in study. But his heart was set upon the evangelization of France, and he could not long remain inactive. As soon as the storm had somewhat abated, he sought a new field of labor in Poitiers, where was a university, and where already the new opinions had found favor. Persons of all classes gladly listened to the gospel. There was no public preaching, but in the home of the chief magistrate, in his own lodgings, and sometimes in a public garden, Calvin opened the words of eternal life to those who desired to listen. After a time, as the number of hearers increased, it was thought safer to assemble outside the city. A cave in the side of a deep and narrow gorge, where trees and overhanging rocks made the seclusion still more complete, was chosen as the place of meeting. Little companies, leaving the city by different routes, found their way hither. In this retired spot the Bible was read aloud and explained. Here the Lord's Supper was celebrated for the first time by the Protestants of France. From this little church several faithful evangelists were sent out.

    Once more Calvin returned to Paris. He could not even yet relinquish the hope that France as a nation would accept the Reformation. But he found almost every door of labor closed. To teach the gospel was to take the direct road to the stake, and he at last determined to depart to Germany. Scarcely had he left France when a storm burst over the Protestants, that, had he remained, must surely have involved him in the general ruin.

    The French Reformers, eager to see their country keeping pace with Germany and Switzerland, determined to strike a bold blow against the superstitions of Rome, that should arouse the whole nation. Accordingly placards attacking the mass were in one night posted all over France. Instead of advancing the reform, this zealous but ill-judged movement brought ruin, not only upon its propagators, but upon the friends of the reformed faith throughout France. It gave the Romanists what they had long desired--a pretext for demanding the utter destruction of the heretics as agitators dangerous to the stability of the throne and the peace of the nation.

    By some secret hand--whether of indiscreet friend or wily foe was never known--one of the placards was attached to the door of the king's private chamber. The monarch was filled with horror. In this paper, superstitions that had received the veneration of ages were attacked with an unsparing hand. And the unexampled boldness of obtruding these plain and startling utterances into the royal presence aroused the wrath of the king. In his amazement he stood for a little time trembling and speechless. Then his rage found utterance in the terrible words: "Let all be seized without distinction who are suspected of Lutheresy. I will exterminate them all.--Ibid., b. 4, ch. 10. The die was cast. The king had determined to throw himself fully on the side of Rome.

    Measures were at once taken for the arrest of every Lutheran in Paris. A poor artisan, an adherent of the reformed faith, who had been accustomed to summon the believers to their secret assemblies, was seized and, with the threat of instant death at the stake, was commanded to conduct the papal emissary to the home of every Protestant in the city. He shrank in horror from the base proposal, but at last fear of the flames prevailed, and he consented to become the betrayer of his brethren. Preceded by the host, and surrounded by a train of priests, incense bearers, monks, and soldiers, Morin, the royal detective, with the traitor, slowly and silently passed through the streets of the city. The demonstration was ostensibly in honor of the "holy sacrament," an act of expiation for the insult put upon the mass by the protesters. But beneath this pageant a deadly purpose was concealed. On arriving opposite the house of a Lutheran, the betrayer made a sign, but no word was uttered. The procession halted, the house was entered, the family were dragged forth and chained, and the terrible company went forward in search of fresh victims. They "spared no house, great or small, not even the colleges of the University of Paris. . . . Morin made all the city quake. . . . It was a reign of terror." --Ibid., b. 4, ch. 10.

    The victims were put to death with cruel torture, it being specially ordered that the fire should be lowered in order to prolong their agony. But they died as conquerors. Their constancy were unshaken, their peace unclouded. Their persecutors, powerless to move their inflexible firmness, felt themselves defeated. "The scaffolds were distributed over all the quarters of Paris, and the burnings followed on successive days, the design being to spread the terror of heresy by spreading the executions. The advantage, however, in the end, remained with the gospel. All Paris was enabled to see what kind of men the new opinions could produce. There was no pulpit like the martyr's pile. The serene joy that lighted up the faces of these men as they passed along . . . to the place of execution, their heroism as they stood amid the bitter flames, their meek forgiveness of injuries, transformed, in instances not a few, anger into pity, and hate into love, and pleaded with resistless eloquence in behalf of the gospel."--Wylie, b. 13, ch. 20.

    The priests, bent upon keeping the popular fury at its height, circulated the most terrible accusations against the Protestants. They were charged with plotting to massacre the Catholics, to overthrow the government, and to murder the king. Not a shadow of evidence could be produced in support of the allegations. Yet these prophecies of evil were to have a fulfillment; under far different circumstances, however, and from causes of an opposite character. The cruelties that were inflicted upon the innocent Protestants by the Catholics accumulated in a weight of retribution, and in after centuries wrought the very doom they had predicted to be impending, upon the king, his government, and his subjects; but it was brought about by infidels and by the papists themselves. It was not the establishment, but the suppression, of Protestantism, that, three hundred years later, was to bring upon France these dire calamities.

    Suspicion, distrust, and terror now pervaded all classes of society. Amid the general alarm it was seen how deep a hold the Lutheran teaching had gained upon the minds of men who stood highest for education, influence, and excellence of character. Positions of trust and honor were suddenly found vacant. Artisans, printers, scholars, professors in the universities, authors, and even courtiers, disappeared. Hundreds fled from Paris, self-constituted exiles from their native land, in many cases thus giving the first intimation that they favored the reformed faith. The papists looked about them in amazement at thought of the unsuspected heretics that had been tolerated among them. Their rage spent itself upon the multitudes of humbler victims who were within their power. The prisons were crowded, and the very air seemed darkened with the smoke of burning piles, kindled for the confessors of the gospel.

    Francis I had gloried in being a leader in the great movement for the revival of learning which marked the opening of the sixteenth century. He had delighted to gather at his court men of letters from every country. To his love of learning and his contempt for the ignorance and superstition of the monks was due, in part at least, the degree of toleration that had been granted to the reform. But, inspired with zeal to stamp out heresy, this patron of learning issued an edict declaring printing abolished all over France! Francis I presents one among the many examples on record showing that intellectual culture is not a safeguard against religious intolerance and persecution.

    France by a solemn and public ceremony was to commit herself fully to the destruction of Protestantism. The priests demanded that the affront offered to High Heaven in the condemnation of the mass be expiated in blood, and that the king, in behalf of his people, publicly give his sanction to the dreadful work.

    The 21st of January, 1535, was fixed upon for the awful ceremonial. The superstitious fears and bigoted hatred of the whole nation had been roused. Paris was thronged with the multitudes that from all the surrounding country crowded her streets. The day was to be ushered in by a vast and imposing procession. "The houses along the line of march were hung with mourning drapery, and altars rose at intervals." Before every door was a lighted torch in honor of the "holy sacrament." Before daybreak the procession formed at the palace of the king. "First came the banners and crosses of the several parishes; next appeared the citizens, walking two and two, and bearing torches." The four orders of friars followed, each in its own peculiar dress. Then came a vast collection of famous relics. Following these rode lordly ecclesiastics in their purple and scarlet robes and jeweled adornings, a gorgeous and glittering array.

    "The host was carried by the bishop of Paris under a magnificent canopy, . . . supported by four princes of the blood. . . . After the host walked the king. . . . Francis I on that day wore no crown, nor robe of state." With "head uncovered, his eyes cast on the ground, and in his hand a lighted taper," the king of France appeared "in the character of a penitent."--Ibid., b. 13, ch. 21. At every altar he bowed down in humiliation, nor for the vices that defiled his soul, nor the innocent blood that stained his hands, but for the deadly sin of his subjects who had dared to condemn the mass. Following him came the queen and the dignitaries of state, also walking two and two, each with a lighted torch.

    As a part of the services of the day the monarch himself addressed the high officials of the kingdom in the great hall of the bishop's palace. With a sorrowful countenance he appeared before them and in words of moving eloquence bewailed "the crime, the blasphemy, the day of sorrow and disgrace," that had come upon the nation. And he called upon every loyal subject to aid in the extirpation of the pestilent heresy that threatened France with ruin. "As true, messieurs, as I am your king," he said, "if I knew one of my own limbs spotted or infected with this detestable rottenness, I would give it you to cut off. . . . And further, if I saw one of my children defiled by it, I would not spare him. . . . I would deliver him up myself, and would sacrifice him to God." Tears choked his utterance, and the whole assembly wept, with one accord exclaiming: "We will live and die for the Catholic religion!"--D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 4, ch. 12.

    Terrible had become the darkness of the nation that had rejected the light of truth. The grace "that bringeth salvation" had appeared; but France, after beholding its power and holiness, after thousands had been drawn by its divine beauty, after cities and hamlets had been illuminated by its radiance, had turned away, choosing darkness rather than light. They had put from them the heavenly gift when it was offered them. They had called evil good, and good evil, till they had fallen victims to their willful self-deception. Now, though they might actually believe that they were doing God service in persecuting His people, yet their sincerity did not render them guiltless. The light that would have saved them from deception, from staining their souls with bloodguiltiness, they had willfully rejected.

    A solemn oath to extirpate heresy was taken in the great cathedral where, nearly three centuries later, the Goddess of Reason was to be enthroned by a nation that had forgotten the living God. Again the procession formed, and the representatives of France set out to begin the work which they had sworn to do. "At short distances scaffolds had been erected, on which certain Protestant Christians were to be burned alive, and it was arranged that the fagots should be lighted at the moment the king approached, and that the procession should halt to witness the execution."--Wylie, b. 13, ch. 21. The details of the tortures endured by these witnesses for Christ are too harrowing for recital; but there was no wavering on the part of the victims. On being urged to recant, one answered: "I only believe in what the prophets and the apostles formerly preached, and what all the company of saints believed. My faith has a confidence in God which will resist all the powers of hell."--D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 4, ch. 12.

    Again and again the procession halted at the places of torture. Upon reaching their starting point at the royal palace, the crowd dispersed, and the king and the prelates withdrew, well satisfied with the day's proceedings and congratulating themselves that the work now begun would be continued to the complete destruction of heresy.

    The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris. "Again the king was the chief figure; again there were tumult and shouting; again there was heard the cry for more victims; again there were black scaffolds; and again the scenes of the day were closed by horrid executions; Louis XVI, struggling hand to hand with his jailers and executioners, was dragged forward to the block, and there held down by main force till the ax had fallen, and his dissevered head rolled on the scaffold."--Wylie, b. 13, ch. 21. Nor was the king the only victim; near the same spot two thousand and eight hundred human beings perished by the guillotine during the bloody days of the Reign of Terror.

    The Reformation had presented to the world an open Bible, unsealing the precepts of the law of God and urging its claims upon the consciences of the people. Infinite Love had unfolded to men the statutes and principles of heaven. God had said: "Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people." Deuteronomy 4:6. When France rejected the gift of heaven, she sowed the seeds of anarchy and ruin; and the inevitable outworking of cause and effect resulted in the Revolution and the Reign of Terror.

    Long before the persecution excited by the placards, the bold and ardent Farel had been forced to flee from the land of his birth. He repaired to Switzerland, and by his labors, seconding the work of Zwingli, he helped to turn the scale in favor of the Reformation. His later years were to be spent here, yet he continued to exert a decided influence upon the reform in France. During the first years of his exile, his efforts were especially directed to spreading the gospel in his native country. He spent considerable time in preaching among his countrymen near the frontier, where with tireless vigilance he watched the conflict and aided by his words of encouragement and counsel. With the assistance of other exiles, the writings of the German Reformers were translated into the French language and, together with the French Bible, were printed in large quantities. By colporteurs these works were sold extensively in France. They were furnished to the colporteurs at a low price, and thus the profits of the work enabled them to continue it.

    Farel entered upon his work in Switzerland in the humble guise of a schoolmaster. Repairing to a secluded parish, he devoted himself to the instruction of children. Besides the usual branches of learning, he cautiously introduced the truths of the Bible, hoping through the children to reach the parents. There were some who believed, but the priests came forward to stop the work, and the superstitious country people were roused to oppose it. "That cannot be the gospel of Christ," urged the priest, "seeing the preaching of it does not bring peace, but war."--Wylie, b. 14, ch. 3. Like the first disciples, when persecuted in one city he fled to another. From village to village, from city to city, he went, traveling on foot, enduring hunger, cold, and weariness, and everywhere in peril of his life. He preached in the market places, in the churches, sometimes in the pulpits of the cathedrals. Sometimes he found the church empty of hearers; at times his preaching was interrupted by shouts and jeers; again he was pulled violently out of the pulpit. More than once he was set upon by the rabble and beaten almost to death. Yet he pressed forward. Though often repulsed, with unwearying persistence he returned to the attack; and, one after another, he saw towns and cities which had been strongholds of popery, opening their gates to the gospel. The little parish where he had first labored soon accepted the reformed faith. The cities of Morat and Neuchatel also renounced the Romish rites and removed the idolatrous images from their churches.

    Farel had long desired to plant the Protestant standard in Geneva. If this city could be won, it would be a center for the Reformation in France, in Switzerland, and in Italy. With this object before him, he had continued his labors until many of the surrounding towns and hamlets had been gained. Then with a single companion he entered Geneva. But only two sermons was he permitted to preach. The priests, having vainly endeavored to secure his condemnation by the civil authorities, summoned him before an ecclesiastical council, to which they came with arms concealed under their robes, determined to take his life. Outside the hall, a furious mob, with clubs and swords, was gathered to make sure of his death if he should succeed in escaping the council. The presence of magistrates and an armed force, however, saved him. Early next morning he was conducted, with his companion, across the lake to a place of safety. Thus ended his first effort to evangelize Geneva.

    For the next trial a lowlier instrument was chosen--a young man, so humble in appearance that he was coldly treated even by the professed friends of reform. But what could such a one do where Farel had been rejected? How could one of little courage and experience withstand the tempest before which the strongest and bravest had been forced to flee? "Not by might, nor by power, but by My Spirit, saith the Lord." Zechariah 4:6. "God hath chosen the weak things of the world to confound the things which are mighty." "Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." 1 Corinthians 1:27, 25.

    Froment began his work as a schoolmaster. The truths which he taught the children at school they repeated at their homes. Soon the parents came to hear the Bible explained, until the schoolroom was filled with attentive listeners. New Testaments and tracts were freely distributed, and they reached many who dared not come openly to listen to the new doctrines. After a time this laborer also was forced to flee; but the truths he taught had taken hold upon the minds of the people. The Reformation had been planted, and it continued to strengthen and extend. The preachers returned, and through their labors the Protestant worship was finally established in Geneva.

    The city had already declared for the Reformation when Calvin, after various wanderings and vicissitudes, entered its gates. Returning from a last visit to his birthplace, he was on his way to Basel, when, finding the direct road occupied by the armies of Charles V, he was forced to take the circuitous route by Geneva.

    In this visit Farel recognized the hand of God. Though Geneva had accepted the reformed faith, yet a great work remained to be accomplished here. It is not as communities but as individuals that men are converted to God; the work of regeneration must be wrought in the heart and conscience by the power of the Holy Spirit, not by the decrees of councils. While the people of Geneva had cast off the authority of Rome, they were not so ready to renounce the vices that had flourished under her rule. To establish here the pure principles of the gospel and to prepare this people to fill worthily the position to which Providence seemed calling them were not light tasks.

    Farel was confident that he had found in Calvin one whom he could unite with himself in this work. In the name of God he solemnly adjured the young evangelist to remain and labor here. Calvin drew back in alarm. Timid and peace-loving, he shrank from contact with the bold, independent, and even violent spirit of the Genevese. The feebleness of his health, together with his studious habits, led him to seek retirement. Believing that by his pen he could best serve the cause of reform, he desired to find a quiet retreat for study, and there, through the press, instruct and build up the churches. But Farel's solemn admonition came to him as a call from Heaven, and he dared not refuse. It seemed to him, he said, "that the hand of God was stretched down from heaven, that it lay hold of him, and fixed him irrevocably to the place he was so impatient to leave."-- D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 9, ch. 17.

    At this time great perils surrounded the Protestant cause. The anathemas of the pope thundered against Geneva, and mighty nations threatened it with destruction. How was this little city to resist the powerful hierarchy that had so often forced kings and emperors to submission? How could it stand against the armies of the world's great conquerors?

    Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. (See Appendix.) The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

    When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

    To give them greater power, a bull was issued re-establishing the inquisition. (See Appendix.) Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

    Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God's blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.

    For nearly thirty years Calvin labored at Geneva, first to establish there a church adhering to the morality of the Bible, and then for the advancement of the Reformation throughout Europe. His course as a public leader was not faultless, nor were his doctrines free from error. But he was instrumental in promulgating truths that were of special importance in his time, in maintaining the principles of Protestantism against the fast-returning tide of popery, and in promoting in the reformed churches simplicity and purity of life, in place of the pride and corruption fostered under the Romish teaching.

    From Geneva, publications and teachers went out to spread the reformed doctrines. To this point the persecuted of all lands looked for instruction, counsel, and encouragement. The city of Calvin became a refuge for the hunted Reformers of all Western Europe. Fleeing from the awful tempests that continued for centuries, the fugitives came to the gates of Geneva. Starving, wounded, bereft of home and kindred, they were warmly welcomed and tenderly cared for; and finding a home here, they blessed the city of their adoption by their skill, their learning, and their piety. Many who sought here a refuge returned to their own countries to resist the tyranny of Rome. John Knox, the brave Scotch Reformer, not a few of the English Puritans, the Protestants of Holland and of Spain, and the Huguenots of France carried from Geneva the torch of truth to lighten the darkness of their native lands.
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    CHAPTER 13 -- The Netherlands and Scandinavia

    In The Netherlands the papal tyranny very early called forth resolute protest. Seven hundred years before Luther's time the Roman pontiff was thus fearlessly impeached by two bishops, who, having been sent on an embassy to Rome, had learned the true character of the "holy see": God "has made His queen and spouse, the church, a noble and everlasting provision for her family, with a dowry that is neither fading nor corruptible, and given her an eternal crown and scepter; . . . all which benefits you like a thief intercept. You set up yourself in the temple of God; instead of a pastor, you are become a wolf to the sheep; . . . you would make us believe you are a supreme bishop, but you rather behave like a tyrant. . . . Whereas you ought to be a servant of servants, as you call yourself, you endeavor to become a lord of lords. . . . You bring the commands of God into contempt. . . . The Holy Ghost is the builder of all churches as far as the earth extends. . . . The city of our God, of which we are the citizens, reaches to all the regions of the heavens; and it is greater than the city, by the holy prophets named Babylon, which pretends to be divine, wins herself to heaven, and brags that her wisdom is immortal; and finally, though without reason, that she never did err, nor ever can."--Gerard Brandt, History of the Reformation in and About the Low Countries, b. 1, p. 6.

    Others arose from century to century to echo this protest. And those early teachers who, traversing different lands and known by various names, bore the character of the Vaudois missionaries, and spread everywhere the knowledge of the gospel, penetrated to the Netherlands. Their doctrines spread rapidly. The Waldensian Bible they translated in verse into the Dutch language. They declared "that there was great advantage in it; no jests, no fables, no trifles, no deceits, but the words of truth; that indeed there was here and there a hard crust, but that the marrow and sweetness of what was good and holy might be easily discovered in it."--Ibid., b. 1, p. 14. Thus wrote the friends of the ancient faith, in the twelfth century.

    Now began the Romish persecutions; but in the midst of fagots and torture the believers continued to multiply, steadfastly declaring that the Bible is the only infallible authority in religion, and that "no man should be coerced to believe, but should be won by preaching."--Martyn, vol. 2, p. 87.

    The teachings of Luther found a congenial soil in the Netherlands, and earnest and faithful men arose to preach the gospel. From one of the provinces of Holland came Menno Simons. Educated a Roman Catholic and ordained to the priesthood, he was wholly ignorant of the Bible, and he would not read it for fear of being beguiled into heresy. When a doubt concerning the doctrine of transubstantiation forced itself upon him, he regarded it as a temptation from Satan, and by prayer and confession sought to free himself from it; but in vain. By mingling in scenes of dissipation he endeavored to silence the accusing voice of conscience; but without avail. After a time he was led to the study of the New Testament, and this, with Luther's writings, caused him to accept the reformed faith. He soon after witnessed in a neighboring village the beheading of a man who was put to death for having been rebaptized. This led him to study the Bible in regard to infant baptism. He could find no evidence for it in the Scriptures, but saw that repentance and faith are everywhere required as the condition of receiving baptism.

    Menno withdrew from the Roman Church and devoted his life to teaching the truths which he had received. In both Germany and the Netherlands a class of fanatics had risen, advocating absurd and seditious doctrines, outraging order and decency, and proceeding to violence and insurrection. Menno saw the horrible results to which these movements would inevitably lead, and he strenuously opposed the erroneous teachings and wild schemes of the fanatics. There were many, however, who had been misled by these fanatics, but who had renounced their pernicious doctrines; and there were still remaining many descendants of the ancient Christians, the fruits of the Waldensian teaching. Among these classes Menno labored with great zeal and success.

    For twenty-five years he traveled, with his wife and children, enduring great hardships and privations, and frequently in peril of his life. He traversed the Netherlands and northern Germany, laboring chiefly among the humbler classes but exerting a widespread influence. Naturally eloquent, though possessing a limited education, he was a man of unwavering integrity, of humble spirit and gentle manners, and of sincere and earnest piety, exemplifying in his own life the precepts which he taught, and he commanded the confidence of the people. His followers were scattered and oppressed. They suffered greatly from being confounded with the fanatical Munsterites. Yet great numbers were converted under his labors.

    Nowhere were the reformed doctrines more generally received than in the Netherlands. In few countries did their adherents endure more terrible persecution. In Germany Charles V had banned the Reformation, and he would gladly have brought all its adherents to the stake; but the princes stood up as a barrier against his tyranny. In the Netherlands his power was greater, and persecuting edicts followed each other in quick succession. To read the Bible, to hear or preach it, or even to speak concerning it, was to incur the penalty of death by the stake. To pray to God in secret, to refrain from bowing to an image, or to sing a psalm, was also punishable with death. Even those who should abjure their errors were condemned, if men, to die by the sword; if women, to be buried alive. Thousands perished under the reign of Charles and of Philip II.

    At one time a whole family was brought before the inquisitors, charged with remaining away from mass and worshiping at home. On his examination as to their practices in secret the youngest son answered: "We fall on our knees, and pray that God may enlighten our minds and pardon our sins; we pray for our sovereign, that his reign may be prosperous and his life happy; we pray for our magistrates, that God may preserve them."--Wylie, b. 18, ch. 6. Some of the judges were deeply moved, yet the father and one of his sons were condemned to the stake.

    The rage of the persecutors was equaled by the faith of the martyrs. Not only men but delicate women and young maidens displayed unflinching courage. "Wives would take their stand by their husband's stake, and while he was enduring the fire they would whisper words of solace, or sing psalms to cheer him." "Young maidens would lie down in their living grave as if they were entering into their chamber of nightly sleep; or go forth to the scaffold and the fire, dressed in their best apparel, as if they were going to their marriage."--Ibid., b. 18, ch. 6.

    As in the days when paganism sought to destroy the gospel, the blood of the Christians was seed. (See Tertullian, Apology, paragraph 50.) Persecution served to increase the number of witnesses for the truth. Year after year the monarch, stung to madness by the unconquerable determination of the people, urged on his cruel work; but in vain. Under the noble William of Orange the Revolution at last brought to Holland freedom to worship God.

    In the mountains of Piedmont, on the plains of France and the shores of Holland, the progress of the gospel was marked with the blood of its disciples. But in the countries of the North it found a peaceful entrance. Students at Wittenberg, returning to their homes, carried the reformed faith to Scandinavia. The publication of Luther's writings also spread the light. The simple, hardy people of the North turned from the corruption, the pomp, and the superstitions of Rome, to welcome the purity, the simplicity, and the life-giving truths of the Bible.

    Tausen, "the Reformer of Denmark," was a peasant's son. The boy early gave evidence of vigorous intellect; he thirsted for an education; but this was denied him by the circumstances of his parents, and he entered a cloister. Here the purity of his life, together with his diligence and fidelity, won the favor of his superior. Examination showed him to possess talent that promised at some future day good service to the church. It was determined to give him an education at some one of the universities of Germany or the Netherlands. The young student was granted permission to choose a school for himself, with one proviso, that he must not go to Wittenberg. The scholar of the church was not to be endangered by the poison of heresy. So said the friars.

    Tausen went to Cologne, which was then, as now, one of the strongholds of Romanism. Here he soon became disgusted with the mysticisms of the schoolmen. About the same time he obtained Luther's writings. He read them with wonder and delight, and greatly desired to enjoy the personal instruction of the Reformer. But to do so he must risk giving offense to his monastic superior and forfeiting his support. His decision was soon made, and erelong he was enrolled as a student at Wittenberg.

    On returning to Denmark, he again repaired to his cloister. No one as yet suspected him of Lutheranism; he did not reveal his secret, but endeavored, without exciting the prejudices of his companions, to lead them to a purer faith and a holier life. He opened the Bible, and explained its true meaning, and at last preached Christ to them as the sinner's righteousness and his only hope of salvation. Great was the wrath of the prior, who had built high hopes upon him as a valiant defender of Rome. He was at once removed from his own monastery to another and confined to his cell under strict supervision.

    To the terror of his new guardians several of the monks soon declared themselves converts to Protestantism. Through the bars of his cell Tausen had communicated to his companions a knowledge of the truth. Had those Danish fathers been skilled in the church's plan of dealing with heresy, Tausen's voice would never again have been heard; but instead of consigning him to a tomb in some underground dungeon, they expelled him from the monastery. Now they were powerless. A royal edict, just issued, offered protection to the teachers of the new doctrine. Tausen began to preach. The churches were opened to him, and the people thronged to listen. Others also were preaching the word of God. The New Testament, translated into the Danish tongue, was widely circulated. The efforts made by the papists to overthrow the work resulted in extending it, and erelong Denmark declared its acceptance of the reformed faith.

    In Sweden, also, young men who had drunk from the well of Wittenberg carried the water of life to their countrymen. Two of the leaders in the Swedish Reformation, Olaf and Laurentius Petri, the sons of a blacksmith of Orebro, studied under Luther and Melanchthon, and the truths which they thus learned they were diligent to teach. Like the great Reformer, Olaf aroused the people by his zeal and eloquence, while Laurentius, like Melanchthon, was learned, thoughtful, and calm. Both were men of ardent piety, of high theological attainments, and of unflinching courage in advancing the truth. Papist opposition was not lacking. The Catholic priest stirred up the ignorant and superstitious people. Olaf Petri was often assailed by the mob, and upon several occasions barely escaped with his life. These Reformers were, however, favored and protected by the king.

    Under the rule of the Roman Church the people were sunken in poverty and ground down by oppression. They were destitute of the Scriptures; and having a religion of mere signs and ceremonies, which conveyed no light to the mind, they were returning to the superstitious beliefs and pagan practices of their heathen ancestors. The nation was divided into contending factions, whose perpetual strife increased the misery of all. The king determined upon a reformation in the state and the church, and he welcomed these able assistants in the battle against Rome.

    In the presence of the monarch and the leading men of Sweden, Olaf Petri with great ability defended the doctrines of the reformed faith against the Romish champions. He declared that the teachings of the Fathers are to be received only when in accordance with the Scriptures; that the essential doctrines of the faith are presented in the Bible in a clear and simple manner, so that all men may understand them. Christ said, "My doctrine is not Mine, but His that sent Me" (John 7:16); and Paul declared that should he preach any other gospel than that which he had received, he would be accursed (Galatians 1:Cool. "How, then," said the Reformer, "shall others presume to enact dogmas at their pleasure, and impose them as things necessary to salvation?"--Wylie, b. 10, ch. 4. He showed that the decrees of the church are of no authority when in opposition to the commands of God, and maintained the great Protestant principle that "the Bible and the Bible only" is the rule of faith and practice.

    This contest, though conducted upon a stage comparatively obscure, serves to show us "the sort of men that formed the rank and file of the army of the Reformers. They were not illiterate, sectarian, noisy controversialists--far from it; they were men who had studied the word of God, and knew well how to wield the weapons with which the armory of the Bible supplied them. In respect of erudition they were ahead of their age. When we confine our attention to such brilliant centers as Wittenberg and Zurich, and to such illustrious names as those of Luther and Melanchthon, of Zwingli and Oecolampadius, we are apt to be told, these were the leaders of the movement, and we should naturally expect in them prodigious power and vast acquisitions; but the subordinates were not like these. Well, we turn to the obscure theater of Sweden, and the humble names of Olaf and Laurentius Petri --from the masters to the disciples--what do we find? . . . Scholars and theologians; men who have thoroughly mastered the whole system of gospel truth, and who win an easy victory over the sophists of the schools and the dignitaries of Rome."--Ibid., b. 10, ch. 4.

    As the result of this disputation the king of Sweden accepted the Protestant faith, and not long afterward the national assembly declared in its favor. The New Testament had been translated by Olaf Petri into the Swedish language, and at the desire of the king the two brothers undertook the translation of the whole Bible. Thus for the first time the people of Sweden received the word of God in their native tongue. It was ordered by the Diet that throughout the kingdom, ministers should explain the Scriptures and that the children in the schools should be taught to read the Bible.

    Steadily and surely the darkness of ignorance and superstition was dispelled by the blessed light of the gospel. Freed from Romish oppression, the nation attained to a strength and greatness it had never before reached. Sweden became one of the bulwarks of Protestantism. A century later, at a time of sorest peril, this small and hitherto feeble nation--the only one in Europe that dared lend a helping hand--came to the deliverance of Germany in the terrible struggle of the Thirty Years' War. All Northern Europe seemed about to be brought again under the tyranny of Rome. It was the armies of Sweden that enabled Germany to turn the tide of popish success, to win toleration for the Protestants,--Calvinists as well as Lutherans,--and to restore liberty of conscience to those countries that had accepted the Reformation.

    CHAPTER 14 -- Later English Reformers

    While Luther was opening a closed Bible to the people of Germany, Tyndale was impelled by the Spirit of God to do the same for England. Wycliffe's Bible had been translated from the Latin text, which contained many errors. It had never been printed, and the cost of manuscript copies was so great that few but wealthy men or nobles could procure it; and, furthermore, being strictly proscribed by the church, it had had a comparatively narrow circulation. In 1516, a year before the appearance of Luther's theses, Erasmus had published his Greek and Latin version of the New Testament. Now for the first time the word of God was printed in the original tongue. In this work many errors of former versions were corrected, and the sense was more clearly rendered. It led many among the educated classes to a better knowledge of the truth, and gave a new impetus to the work of reform. But the common people were still, to a great extent, debarred from God's word. Tyndale was to complete the work of Wycliffe in giving the Bible to his countrymen.

    A diligent student and an earnest seeker for truth, he had received the gospel from the Greek Testament of Erasmus. He fearlessly preached his convictions, urging that all doctrines be tested by the Scriptures. To the papist claim that the church had given the Bible, and the church alone could explain it, Tyndale responded: "Do you know who taught the eagles to find their prey? Well, that same God teaches His hungry children to find their Father in His word. Far from having given us the Scriptures, it is you who have hidden them from us; it is you who burn those who teach them, and if you could, you would burn the Scriptures themselves."--D'Aubigne, History of the Reformation of the Sixteenth Century, b. 18, ch. 4.

    Tyndale's preaching excited great interest; many accepted the truth. But the priests were on the alert, and no sooner had he left the field than they by their threats and misrepresentations endeavored to destroy his work. Too often they succeeded. "What is to be done?" he exclaimed. "While I am sowing in one place, the enemy ravages the field I have just left. I cannot be everywhere. Oh! if Christians possessed the Holy Scriptures in their own tongue, they could of themselves withstand these sophists. Without the Bible it is impossible to establish the laity in the truth."--Ibid., b. 18, ch. 4.

    A new purpose now took possession of his mind. "It was in the language of Israel," said he, "that the psalms were sung in the temple of Jehovah; and shall not the gospel speak the language of England among us? . . . Ought the church to have less light at noonday than at the dawn? . . . Christians must read the New Testament in their mother tongue." The doctors and teachers of the church disagreed among themselves. Only by the Bible could men arrive at the truth. "One holdeth this doctor, another that. . . . Now each of these authors contradicts the other. How then can we distinguish him who says right from him who says wrong? . . . How? . . . Verily by God's word."--Ibid., b. 18, ch. 4.

    It was not long after that a learned Catholic doctor, engaging in controversy with him, exclaimed: "We were better to be without God's laws than the pope's." Tyndale replied: "I defy the pope and all his laws; and if God spare my life, ere many years I will cause a boy that driveth the plow to know more of the Scripture than you do."--Anderson, Annals of the English Bible, page 19.

    The purpose which he had begun to cherish, of giving to the people the New Testament Scriptures in their own language, was now confirmed, and he immediately applied himself to the work. Driven from his home by persecution, he went to London, and there for a time pursued his labors undisturbed. But again the violence of the papists forced him to flee. All England seemed closed against him, and he resolved to seek shelter in Germany. Here he began the printing of the English New Testament. Twice the work was stopped; but when forbidden to print in one city, he went to another. At last he made his way to Worms, where, a few years before, Luther had defended the gospel before the Diet. In that ancient city were many friends of the Reformation, and Tyndale there prosecuted his work without further hindrance. Three thousand copies of the New Testament were soon finished, and another edition followed in the same year.

    With great earnestness and perseverance he continued his labors. Notwithstanding the English authorities had guarded their ports with the strictest vigilance, the word of God was in various ways secretly conveyed to London and thence circulated throughout the country. The papists attempted to suppress the truth, but in vain. The bishop of Durham at one time bought of a bookseller who was a friend of Tyndale his whole stock of Bibles, for the purpose of destroying them, supposing that this would greatly hinder the work. But, on the contrary, the money thus furnished, purchased material for a new and better edition, which, but for this, could not have been published. When Tyndale was afterward made a prisoner, his liberty was offered him on condition that he would reveal the names of those who had helped him meet the expense of printing his Bibles. He replied that the bishop of Durham had done more than any other person; for by paying a large price for the books left on hand, he had enabled him to go on with good courage.

    Tyndale was betrayed into the hands of his enemies, and at one time suffered imprisonment for many months. He finally witnessed for his faith by a martyr's death; but the weapons which he prepared have enabled other soldiers to do battle through all the centuries even to our time.

    Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. The Author of Holy Scripture, said he, "is God Himself;" and this Scripture partakes of the might and eternity of its Author. "There is no king, emperor, magistrate, and ruler . . . but are bound to obey . . . His holy word." "Let us not take any bywalks, but let God's word direct us: let us not walk after . . . our forefathers, nor seek not what they did, but what they should have done."--Hugh Latimer, "First Sermon Preached Before King Edward VI."

    Barnes and Frith, the faithful friends of Tyndale, arose to defend the truth. The Ridleys and Cranmer followed. These leaders in the English Reformation were men of learning, and most of them had been highly esteemed for zeal or piety in the Romish communion. Their opposition to the papacy was the result of their knowledge of the errors of the "holy see." Their acquaintance with the mysteries of Babylon gave greater power to their testimonies against her.

    "Now I would ask a strange question," said Latimer. "Who is the most diligent bishop and prelate in all England? . . . I see you listening and hearkening that I should name him. . . . I will tell you: it is the devil. . . . He is never out of his diocese; call for him when you will, he is ever at home; . . . he is ever at his plow. . . . Ye shall never find him idle, I warrant you. . . . Where the devil is resident, . . . there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noondays; . . . down with Christ's cross, up with purgatory pickpurse; . . . away with clothing the naked, the poor, and impotent, up with decking of images and gay garnishing of stocks and stones; up with man's traditions and his laws, down with God's traditions and His most holy word. . . . O that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow cockle and darnel!"--Ibid., "Sermon of the Plough."

    The grand principle maintained by these Reformers--the same that had been held by the Waldenses, by Wycliffe, by John Huss, by Luther, Zwingli, and those who united with them--was the infallible authority of the Holy Scriptures as a rule of faith and practice. They denied the right of popes, councils, Fathers, and kings, to control the conscience in matters of religion. The Bible was their authority, and by its teaching they tested all doctrines and all claims. Faith in God and His word sustained these holy men as they yielded up their lives at the stake. "Be of good comfort," exclaimed Latimer to his fellow martyr as the flames were about to silence their voices, "we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out." --Works of Hugh Latimer, vol. 1, p. xiii.

    In Scotland the seeds of truth scattered by Columba and his colaborers had never been wholly destroyed. For hundreds of years after the churches of England submitted to Rome, those of Scotland maintained their freedom. In the twelfth century, however, popery became established here, and in no country did it exercise a more absolute sway. Nowhere was the darkness deeper. Still there came rays of light to pierce the gloom and give promise of the coming day. The Lollards, coming from England with the Bible and the teachings of Wycliffe, did much to preserve the knowledge of the gospel, and every century had its witnesses and martyrs.

    With the opening of the Great Reformation came the writings of Luther, and then Tyndale's English New Testament. Unnoticed by the hierarchy, these messengers silently traversed the mountains and valleys, kindling into new life the torch of truth so nearly extinguished in Scotland, and undoing the work which Rome for four centuries of oppression had done.

    Then the blood of martyrs gave fresh impetus to the movement. The papist leaders, suddenly awakening to the danger that threatened their cause, brought to the stake some of the noblest and most honored of the sons of Scotland. They did but erect a pulpit, from which the words of these dying witnesses were heard throughout the land, thrilling the souls of the people with an undying purpose to cast off the shackles of Rome.

    Hamilton and Wishart, princely in character as in birth, with a long line of humbler disciples, yielded up their lives at the stake. But from the burning pile of Wishart there came one whom the flames were not to silence, one who under God was to strike the death knell of popery in Scotland.

    John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God's word; and the teaching of Wishart had confirmed his determination to forsake the communion of Rome and join himself to the persecuted Reformers.

    Urged by his companions to take the office of preacher, he shrank with trembling from its responsibility, and it was only after days of seclusion and painful conflict with himself that he consented. But having once accepted the position, he pressed forward with inflexible determination and undaunted courage as long as life continued. This truehearted Reformer feared not the face of man. The fires of martyrdom, blazing around him, served only to quicken his zeal to greater intensity. With the tyrant's ax held menacingly over his head, he stood his ground, striking sturdy blows on the right hand and on the left to demolish idolatry.

    When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the state, she declared, and had thus transgressed God's command enjoining subjects to obey their princes. Knox answered firmly:

    "As right religion took neither original strength nor authority from worldly princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the appetites of their princes. For oft it is that princes are the most ignorant of all others in God's true religion. . . . If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? Or if all men in the days of the apostles had been of the religion of the Roman emperors, what religion would there have been upon the face of the earth? . . . And so, madam, ye may perceive that subjects are not bound to the religion of their princes, albeit they are commanded to give them obedience."

    Said Mary: "Ye interpret the Scriptures in one manner, and they [the Roman Catholic teachers] interpret in another; whom shall I believe, and who shall be judge?"

    "Ye shall believe God, that plainly speaketh in His word," answered the Reformer; "and farther than the word teaches you, ye neither shall believe the one nor the other. The word of God is plain in itself; and if there appear any obscurity in one place, the Holy Ghost, which is never contrary to Himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as obstinately remain ignorant."--David Laing, The Collected Works of John Knox, vol. 2, pp. 281, 284.

    Such were the truths that the fearless Reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.

    In England the establishment of Protestantism as the national religion diminished, but did not wholly stop, persecution. While many of the doctrines of Rome had been renounced, not a few of its forms were retained. The supremacy of the pope was rejected, but in his place the monarch was enthroned as the head of the church. In the service of the church there was still a wide departure from the purity and simplicity of the gospel. The great principle of religious liberty was not yet understood. Though the horrible cruelties which Rome employed against heresy were resorted to but rarely by Protestant rulers, yet the right of every man to worship God according to the dictates of his own conscience was not acknowledged. All were required to accept the doctrines and observe the forms of worship prescribed by the established church. Dissenters suffered persecution, to a greater or less extent, for hundreds of years.

    In the seventeenth century thousands of pastors were expelled from their positions. The people were forbidden, on pain of heavy fines, imprisonment, and banishment, to attend any religious meetings except such as were sanctioned by the church. Those faithful souls who could not refrain from gathering to worship God were compelled to meet in dark alleys, in obscure garrets, and at some seasons in the woods at midnight. In the sheltering depths of the forest, a temple of God's own building, those scattered and persecuted children of the Lord assembled to pour out their souls in prayer and praise. But despite all their precautions, many suffered for their faith. The jails were crowded. Families were broken up. Many were banished to foreign lands. Yet God was with His people, and persecution could not prevail to silence their testimony. Many were driven across the ocean to America and here laid the foundations of civil and religious liberty which have been the bulwark and glory of this country.

    Again, as in apostolic days, persecution turned out to the furtherance of the gospel. In a loathsome dungeon crowded with profligates and felons, John Bunyan breathed the very atmosphere of heaven; and there he wrote his wonderful allegory of the pilgrim's journey from the land of destruction to the celestial city. For over two hundred years that voice from Bedford jail has spoken with thrilling power to the hearts of men. Bunyan's Pilgrim's Progress and Grace Abounding to the Chief of Sinners have guided many feet into the path of life.

    Baxter, Flavel, Alleine, and other men of talent, education, and deep Christian experience stood up in valiant defense of the faith which was once delivered to the saints. The work accomplished by these men, proscribed and outlawed by the rulers of this world, can never perish. Flavel's Fountain of Life and Method of Grace have taught thousands how to commit the keeping of their souls to Christ. Baxter's Reformed Pastor has proved a blessing to many who desire a revival of the work of God, and his Saints' Everlasting Rest has done its work in leading souls to the "rest" that remaineth for the people of God.

    A hundred years later, in a day of great spiritual darkness, Whitefield and the Wesleys appeared as light bearers for God. Under the rule of the established church the people of England had lapsed into a state of religious declension hardly to be distinguished from heathenism. Natural religion was the favorite study of the clergy, and included most of their theology. The higher classes sneered at piety, and prided themselves on being above what they called its fanaticism. The lower classes were grossly ignorant and abandoned to vice, while the church had no courage or faith any longer to support the downfallen cause of truth.

    The great doctrine of justification by faith, so clearly taught by Luther, had been almost wholly lost sight of; and the Romish principle of trusting to good works for salvation, had taken its place. Whitefield and the Wesleys, who were members of the established church, were sincere seekers for the favor of God, and this they had been taught was to be secured by a virtuous life and an observance of the ordinances of religion.

    When Charles Wesley at one time fell ill, and anticipated that death was approaching, he was asked upon what he rested his hope of eternal life. His answer was: "I have used my best endeavors to serve God." As the friend who had put the question seemed not to be fully satisfied with his answer, Wesley thought: "What! are not my endeavors a sufficient ground of hope? Would he rob me of my endeavors? I have nothing else to trust to."--John Whitehead, Life of the Rev. Charles Wesley, page 102. Such was the dense darkness that had settled down on the church, hiding the atonement, robbing Christ of His glory, and turning the minds of men from their only hope of salvation--the blood of the crucified Redeemer.

    Wesley and his associates were led to see that true religion is seated in the heart, and that God's law extends to the thoughts as well as to the words and actions. Convinced of the necessity of holiness of heart, as well as correctness of outward deportment, they set out in earnest upon a new life. By the most diligent and prayerful efforts they endeavored to subdue the evils of the natural heart. They lived a life of self-denial, charity, and humiliation, observing with great rigor and exactness every measure which they thought could be helpful to them in obtaining what they most desired--that holiness which could secure the favor of God. But they did not obtain the object which they sought. In vain were their endeavors to free themselves from the condemnation of sin or to break its power. It was the same struggle which Luther had experienced in his cell at Erfurt. It was the same question which had tortured his soul--"How should man be just before God?" Job 9:2.

    The fires of divine truth, well-nigh extinguished upon the altars of Protestantism, were to be rekindled from the ancient torch handed down the ages by the Bohemian Christians. After the Reformation, Protestantism in Bohemia had been trampled out by the hordes of Rome. All who refused to renounce the truth were forced to flee. Some of these, finding refuge in Saxony, there maintained the ancient faith. It was from the descendants of these Christians that light came to Wesley and his associates.

    John and Charles Wesley, after being ordained to the ministry, were sent on a mission to America. On board the ship was a company of Moravians. Violent storms were encountered on the passage, and John Wesley, brought face to face with death, felt that he had not the assurance of peace with God. The Germans, on the contrary, manifested a calmness and trust to which he was a stranger.

    "I had long before," he says, "observed the great seriousness of their behavior. Of their humility they had given a continual proof, by performing those servile offices for the other passengers which none of the English would undertake; for which they desired and would receive no pay, saying it was good for their proud hearts, and their loving Saviour had done more for them. And every day had given them occasion of showing a meekness which no injury could move. If they were pushed, struck, or thrown about, they rose again and went away; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger, and revenge. In the midst of the psalm wherewith their service began, the sea broke over, split the mainsail in pieces, covered the ship, and poured in between the decks as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sang on. I asked one of them afterwards, 'Were you not afraid?' He answered, 'I thank God, no.' I asked, 'But were not your women and children afraid?' He replied mildly, 'No; our women and children are not afraid to die.'"--Whitehead, Life of the Rev. John Wesley, page 10.

    Upon arriving in Savannah, Wesley for a short time abode with the Moravians, and was deeply impressed with their Christian deportment. Of one of their religious services, in striking contrast to the lifeless formalism of the Church of England, he wrote: "The great simplicity as well as solemnity of the whole almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies where form and state were not; but Paul, the tentmaker, or Peter, the fisherman, presided; yet with the demonstration of the Spirit and of power."--Ibid., pages 11, 12.

    On his return to England, Wesley, under the instruction of a Moravian preacher, arrived at a clearer understanding of Bible faith. He was convinced that he must renounce all dependence upon his own works for salvation and must trust wholly to "the Lamb of God, which taketh away the sin of the world." At a meeting of the Moravian society in London a statement was read from Luther, describing the change which the Spirit of God works in the heart of the believer. As Wesley listened, faith was kindled in his soul. "I felt my heart strangely warmed," he says. "I felt I did trust in Christ, Christ alone, for salvation: and an assurance was given me, that He had taken away my sins, even mine, and saved me from the law of sin and death."-- Ibid., page 52.

    Through long years of wearisome and comfortless striving-- years of rigorous self-denial, of reproach and humiliation-- Wesley had steadfastly adhered to his one purpose of seeking God. Now he had found Him; and he found that the grace which he had toiled to win by prayers and fasts, by almsdeeds and self-abnegation, was a gift, "without money and without price."

    Once established in the faith of Christ, his whole soul burned with the desire to spread everywhere a knowledge of the glorious gospel of God's free grace. "I look upon all the world as my parish," he said; "in whatever part of it I am, I judge it meet, right, and my bounden duty, to declare unto all that are willing to hear, the glad tidings of salvation."-- Ibid., page 74.

    He continued his strict and self-denying life, not now as the ground, but the result of faith; not the root, but the fruit of holiness. The grace of God in Christ is the foundation of the Christian's hope, and that grace will be manifested in obedience. Wesley's life was devoted to the preaching of the great truths which he had received--justification through faith in the atoning blood of Christ, and the renewing power of the Holy Spirit upon the heart, bringing forth fruit in a life conformed to the example of Christ.

    Whitefield and the Wesleys had been prepared for their work by long and sharp personal convictions of their own lost condition; and that they might be able to endure hardness as good soldiers of Christ, they had been subjected to the fiery ordeal of scorn, derision, and persecution, both in the university and as they were entering the ministry. They and a few others who sympathized with them were contemptuously called Methodists by their ungodly fellow students--a name which is at the present time regarded as honorable by one of the largest denominations in England and America.

    As members of the Church of England they were strongly attached to her forms of worship, but the Lord had presented before them in His word a higher standard. The Holy Spirit urged them to preach Christ and Him crucified. The power of the Highest attended their labors. Thousands were convicted and truly converted. It was necessary that these sheep be protected from ravening wolves. Wesley had no thought of forming a new denomination, but he organized them under what was called the Methodist Connection.

    Mysterious and trying was the opposition which these preachers encountered from the established church; yet God, in His wisdom, had overruled events to cause the reform to begin within the church itself. Had it come wholly from without, it would not have penetrated where it was so much needed. But as the revival preachers were churchmen, and labored within the pale of the church wherever they could find opportunity, the truth had an entrance where the doors would otherwise have remained closed. Some of the clergy were roused from their moral stupor and became zealous preachers in their own parishes. Churches that had been petrified by formalism were quickened into life.

    In Wesley's time, as in all ages of the church's history, men of different gifts performed their appointed work. They did not harmonize upon every point of doctrine, but all were moved by the Spirit of God, and united in the absorbing aim to win souls to Christ. The differences between Whitefield and the Wesleys threatened at one time to create alienation; but as they learned meekness in the school of Christ, mutual forbearance and charity reconciled them. They had no time to dispute, while error and iniquity were teeming everywhere, and sinners were going down to ruin.

    The servants of God trod a rugged path. Men of influence and learning employed their powers against them. After a time many of the clergy manifested determined hostility, and the doors of the churches were closed against a pure faith and those who proclaimed it. The course of the clergy in denouncing them from the pulpit aroused the elements of darkness, ignorance, and iniquity. Again and again did John Wesley escape death by a miracle of God's mercy. When the rage of the mob was excited against him, and there seemed no way of escape, an angel in human form came to his side, the mob fell back, and the servant of Christ passed in safety from the place of danger.

    Of his deliverance from the enraged mob on one of these occasions, Wesley said: "Many endeavored to throw me down while we were going down hill on a slippery path to the town; as well judging that if I was once on the ground, I should hardly rise any more. But I made no stumble at all, nor the least slip, till I was entirely out of their hands. . . . Although many strove to lay hold on my collar or clothes, to pull me down, they could not fasten at all: only one got fast hold of the flap of my waistcoat, which was soon left in his hand; the other flap, in the pocket of which was a bank note, was torn but half off. . . . A lusty man just behind, struck at me several times, with a large oaken stick; with which if he had struck me once on the back part of my head, it would have saved him all further trouble. But every time, the blow was turned aside, I know not how; for I could not move to the right hand or left. . . . Another came rushing through the press, and raising his arm to strike, on a sudden let it drop, and only stroked my head, saying, 'What soft hair he has!' . . . The very first men whose hearts were turned were the heroes of the town, the captains of the rabble on all occasions, one of them having been a prize fighter at the bear gardens. . . .

    "By how gentle degrees does God prepare us for His will! Two years ago, a piece of brick grazed my shoulders. It was a year after that the stone struck me between the eyes. Last month I received one blow, and this evening two, one before we came into the town, and one after we were gone out; but both were as nothing: for though one man struck me on the breast with all his might, and the other on the mouth with such force that the blood gushed out immediately, I felt no more pain from either of the blows than if they had touched me with a straw."--John Wesley, Works, vol. 3, pp. 297, 298.

    The Methodists of those early days--people as well as preachers--endured ridicule and persecution, alike from church members and from the openly irreligious who were inflamed by their misrepresentations. They were arraigned before courts of justice--such only in name, for justice was rare in the courts of that time. Often they suffered violence from their persecutors. Mobs went from house to house, destroying furniture and goods, plundering whatever they chose, and brutally abusing men, women, and children. In some instances, public notices were posted, calling upon those who desired to assist in breaking the windows and robbing the houses of the Methodists, to assemble at a given time and place. These open violations of both human and divine law were allowed to pass without a reprimand. A systematic persecution was carried on against a people whose only fault was that of seeking to turn the feet of sinners from the path of destruction to the path of holiness.

    Said John Wesley, referring to the charges against himself and his associates: "Some allege that the doctrines of these men are false, erroneous, and enthusiastic; that they are new and unheard-of till of late; that they are Quakerism, fanaticism, popery. This whole pretense has been already cut up by the roots, it having been shown at large that every branch of this doctrine is the plain doctrine of Scripture interpreted by our own church. Therefore it cannot be either false or erroneous, provided the Scripture be true." "Others allege, 'Their doctrine is too strict; they make the way to heaven too narrow.' And this is in truth the original objection, (as it was almost the only one for some time,) and is secretly at the bottom of a thousand more, which appear in various forms. But do they make the way to heaven any narrower than our Lord and His apostles made it? Is their doctrine stricter than that of the Bible? Consider only a few plain texts: 'Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength.' 'For every idle word which men shall speak, they shall give an account in the day of judgment.' 'Whether ye eat, or drink, or whatever ye do, do all to the glory of God.'

    "If their doctrine is stricter than this, they are to blame; but you know in your conscience it is not. And who can be one jot less strict without corrupting the word of God? Can any steward of the mysteries of God be found faithful if he change any part of that sacred depositum? No. He can abate nothing, he can soften nothing; he is constrained to declare to all men, 'I may not bring down the Scripture to your taste. You must come up to it, or perish forever.' This is the real ground of that other popular cry concerning 'the uncharitableness of these men.' Uncharitable, are they? In what respect? Do they not feed the hungry and clothe the naked? 'No; that is not the thing: they are not wanting in this: but they are so uncharitable in judging! they think none can be saved but those of their own way.'"--Ibid., vol. 3, pp. 152, 153.

    The spiritual declension which had been manifest in England just before the time of Wesley was in great degree the result of antinomian teaching. Many affirmed that Christ had abolished the moral law and that Christians are therefore under no obligation to observe it; that a believer is freed from the "bondage of good works." Others, though admitting the perpetuity of the law, declared that it was unnecessary for ministers to exhort the people to obedience of its precepts, since those whom God had elected to salvation would, "by the irresistible impulse of divine grace, be led to the practice of piety and virtue," while those who were doomed to eternal reprobation "did not have power to obey the divine law."

    Others, also holding that "the elect cannot fall from grace nor forfeit the divine favor," arrived at the still more hideous conclusion that "the wicked actions they commit are not really sinful, nor to be considered as instances of their violation of the divine law, and that, consequently, they have no occasion either to confess their sins or to break them off by repentance."--McClintock and Strong, Cyclopedia, art. "Antinomians." Therefore, they declared that even one of the vilest of sins, "considered universally an enormous violation of the divine law, is not a sin in the sight of God," if committed by one of the elect, "because it is one of the essential and distinctive characteristics of the elect, that they cannot do anything that is either displeasing to God or prohibited by the law."

    These monstrous doctrines are essentially the same as the later teaching of popular educators and theologians--that there is no unchangeable divine law as the standard of right, but that the standard of morality is indicated by society itself, and has constantly been subject to change. All these ideas are inspired by the same master spirit--by him who, even among the sinless inhabitants of heaven, began his work of seeking to break down the righteous restraints of the law of God.

    The doctrine of the divine decrees, unalterably fixing the character of men, had led many to a virtual rejection of the law of God. Wesley steadfastly opposed the errors of the antinomian teachers and showed that this doctrine which led to antinomianism was contrary to the Scriptures. "The grace of God that bringeth salvation hath appeared to all men." "This is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all." Titus 2:11; 1 Timothy 2:3-6. The Spirit of God is freely bestowed to enable every man to lay hold upon the means of salvation. Thus Christ, "the true Light," "lighteth every man that cometh into the world." John 1:9. Men fail of salvation through their own willful refusal of the gift of life.

    In answer to the claim that at the death of Christ the precepts of the Decalogue had been abolished with the ceremonial law, Wesley said: "The moral law, contained in the Ten Commandments and enforced by the prophets, He did not take away. It was not the design of His coming to revoke any part of this. This is a law which never can be broken, which 'stands fast as the faithful witness in heaven.' . . . This was from the beginning of the world, being 'written not on tables of stone,' but on the hearts of all the children of men, when they came out of the hands of the Creator. And however the letters once wrote by the finger of God are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force upon all mankind, and in all ages; as not depending either on time or place, or any other circumstances liable to change, but on the nature of God, and the nature of man, and their unchangeable relation to each other.

    "'I am not come to destroy, but to fulfill.' . . . Without question, His meaning in this place is (consistently with all that goes before and follows after),--I am come to establish it in its fullness, in spite of all the glosses of men: I am come to place in a full and clear view whatsoever was dark or obscure therein: I am come to declare the true and full import of every part of it; to show the length and breadth, the entire extent, of every commandment contained therein, and the height and depth, the inconceivable purity and spirituality of it in all its branches."--Wesley, sermon 25.

    Wesley declared the perfect harmony of the law and the gospel. "There is, therefore, the closest connection that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to, the gospel; on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbor, to be meek, humble, or holy. We feel that we are not sufficient for these things; yea, that 'with man this is impossible;' but we see a promise of God to give us that love, and to make us humble, meek, and holy: we lay hold of this gospel, of these glad tidings; it is done unto us according to our faith; and 'the righteousness of the law is fulfilled in us,' through faith which is in Christ Jesus. . . .

    "In the highest rank of the enemies of the gospel of Christ," said Wesley, "are they who openly and explicitly 'judge the law' itself, and 'speak evil of the law;' who teach men to break (to dissolve, to loose, to untie the obligation of) not one only, whether of the least or of the greatest, but all the commandments at a stroke. . . . The most surprising of all the circumstances that attend this strong delusion, is that they who are given up to it, really believe that they honor Christ by overthrowing His law, and that they are magnifying His office while they are destroying His doctrine! Yea, they honor Him just as Judas did when he said, 'Hail, Master, and kissed Him.' And He may as justly say to every one of them, 'Betrayest thou the Son of man with a kiss?' It is no other than betraying Him with a kiss, to talk of His blood, and take away His crown; to set light by any part of His law, under pretense of advancing His gospel. Nor indeed can anyone escape this charge, who preaches faith in any such a manner as either directly or indirectly tends to set aside any branch of obedience: who preaches Christ so as to disannul, or weaken in any wise, the least of the commandments of God."--Ibid.

    To those who urged that "the preaching of the gospel answers all the ends of the law," Wesley replied: "This we utterly deny. It does not answer the very first end of the law, namely, the convincing men of sin, the awakening those who are still asleep on the brink of hell." The apostle Paul declares that "by the law is the knowledge of sin;" "and not until man is convicted of sin, will he truly feel his need of the atoning blood of Christ. . . . 'They that be whole,' as our Lord Himself observes, 'need not a physician, but they that are sick.' It is absurd, therefore, to offer a physician to them that are whole, or that at least imagine themselves so to be. You are first to convince them that they are sick; otherwise they will not thank you for your labor. It is equally absurd to offer Christ to them whose heart is whole, having never yet been broken."--Ibid., sermon 35.

    Thus while preaching the gospel of the grace of God, Wesley, like his Master, sought to "magnify the law, and make it honorable." Faithfully did he accomplish the work given him of God, and glorious were the results which he was permitted to behold. At the close of his long life of more than fourscore years--above half a century spent in itinerant ministry--his avowed adherents numbered more than half a million souls. But the multitude that through his labors had been lifted from the ruin and degradation of sin to a higher and a purer life, and the number who by his teaching had attained to a deeper and richer experience, will never be known till the whole family of the redeemed shall be gathered into the kingdom of God. His life presents a lesson of priceless worth to every Christian. Would that the faith and humility, the untiring zeal, self-sacrifice, and devotion of this servant of Christ might be reflected in the churches of today!
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