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    United States AI Solar System (2)

    orthodoxymoron
    orthodoxymoron


    Posts : 13316
    Join date : 2010-09-28
    Location : The Matrix

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Thu May 21, 2015 8:41 am

    The final book of the Bible is often referred to as The Revelation of Jesus Christ. Is this an accurate description?? If so -- does it harmonize with the Gospels?? Actually, the so-called Hard-Sayings of Jesus seem to often match the tone and content of Revelation. Ellen White has described Christ as instructing Moses. Is this an accurate description?? If so -- does it harmonize with the Gospels?? I have often questioned the Ethics (and Lack Thereof) within the First Seventeen Books of the Bible -- and within the Last Bible Book. Am I being honest -- or is this a blatant and unbridled rebellion against Almighty God?? Jesus is sometimes thought-of as being The Model Man -- or even as being The Benchmark of Humanity. What's going-on here?? Is Prophets and Kings the best Ellen White description of God and/or Christ?? Is Desire of Ages the best Ellen White description of God and/or Christ?? How do either of these perspectives square with the work of Robert Eisenman and John Dominic Crossan (to just name a couple)?? Consider reading All of the Above -- Side by Side -- but do NOT expect this study to make you happy. This isn't about being happy -- or about becoming a Rich and Powerful Mega-Church Board-Member!! If you talk about it -- it might make you despised and destitute!! What if the Real-Christ might make EVERYONE Angry??!! Who Knows??? What if the HONEST Shall Inherit the Earth (regardless of their conclusions)??
    United States AI Solar System (2) - Page 7 Jesus-christ-0207
    "LA! LA! LA! LA! LA! LA! LA! LA! LA! LA! LA! LA! LA! WE CAN'T HEAR YOU!!!!! LA!! LA!! LA!! LA!! LA!! LA!! LA!! LA!! LA!! LA!! LA!! LA!!"

    Is there a proper and healthy relationship between the Creator and the Created in this Solar System?? Have the Right People and Other-Than-People been running this Solar System in the Right Way for thousands of years -- right up to this very day?? It has been suggested that my 'deep-thinking' has militated against me. It has been suggested that I am a 'completely ignorant fool'. It has been suggested that I might be 'Jesus'. It has been suggested that I might be 'Michael'. It has been suggested that I might be 'Satan'. It has been suggested that I might've been King David. It has been suggested that I might've been some sort of a genetic-engineer. It has been suggested that I might be the equivalent of George Burns and/or John Denver in Oh God! I think I've been tempted to think a lot of things -- for a lot of reasons -- but I doubt these reasons are good ones. I highly doubt the whole damn thing -- yet it's sort of fun to imagine this and that. I sense something really, really bad going-on behind my back. Oh, I know I'm a paranoid delusional piece of work -- but I still smell a cesspool of bullshit just beneath the surface of 'reality'. I truly did not receive a response to my FoIA request approximately one year ago. It might've been sent -- but I never received it. I have repeatedly mentioned (within this thread and site) meeting with someone in a Federal Building (for example) to discuss myself and my predicament (in a completely confidential and off the record manner) -- with no response (and I know this site and thread are closely watched by those who could set this sort of thing up). I have done a lot of role-playing and speculating -- but I have just been playing on the edges of a minefield (and I know it). I have NOT engaged in trench-warfare with anyone (good or evil -- human or otherwise) -- nor do I intend to ever do that sort of thing.

    I remain committed to neutrality and passive truth-seeking -- presumably to benefit all-concerned. I frankly continue to have NO idea whether I am a good-soul or a bad-soul -- going way, way, way, way back. I think there has been (and continues to be) a HUGE amount of sinister-deception and nasty game-playing in this solar system (and probably beyond). I believe in God https://www.youtube.com/watch?v=PY8mvjYdsyk yet I doubt the version most of us were taught in Sabbath-School and Sunday-School. There are undoubtedly legitimate and illegitimate secrets. I continue to think that this solar system is more of a mess than we can possibly imagine -- but that 99% of the people of the world have NO idea what's REALLY going on -- and that probably only 1% of the remaining 1% know the full truth of our predicament. I'm certainly NOT one of the privileged-few -- regardless of who I might've been in previous-lives. Over the next year, I will attempt to become very 'comfortable' with the contents of this thread (for whatever reason). I will try NOT to go further down the rabbit-hole. I think I'm too far down already -- and I have paid a very high price for trying to make sense out of the madness. I get the distinct impression that those in high-places do NOT wish for me to understand what's REALLY going on. I'm NOT kidding when I say that I feel Very Attacked and Oppressed 24/7 (year after year) -- and for WHAT???!!! I've been told that things need to simply 'Play-Out' -- but would this be a good-thing or a bad-thing?? Is the Torah, Daniel, Revelation, and the Book of Enoch representative of Love, Goodness, Righteousness, Justice, Ethics, and Happiness for All-Concerned?? Do your homework -- and think about it -- but don't end-up like me. The Horror.
    United States AI Solar System (2) - Page 7 Maat-2
    "Exactly What Part of 'KNEEL' Did You NOT Understand???"
    (She might whisper commands to her minions -- but she
    carries a very big stick -- and she's NOT afraid to use it!!)




    You ask me if I love you
    And I choke on my reply
    I'd rather hurt you honestly
    Than mislead you with a lie
    And who am I to judge you
    In what you say or do
    Im only just beginning
    To see the real you

    And sometimes when we touch
    The honesty's too much
    And I have to close my eyes and hide
    I want to hold you till I die
    Till we both break down and cry
    I want to hold you till the fear in me subsides

    Romance and all its strategy
    Leaves me battling with my pride
    But through all the insecurity
    Some tenderness survives
    I'm just another writer
    Still trapped within my truth

    A hesitant prize fighter
    Still trapped within my youth

    And sometimes when we touch
    The honesty's too much
    And I have to close my eyes and hide
    I want to hold you till I die
    Till we both break down and cry
    I want to hold you till the fear in me subsides

    At times I'd like to break you
    And drive you to your knees
    At times I'd like to break through
    And hold you endlessly
    At times I understand you
    And I know how hard you try
    I watched while love commands you
    And I've watched love pass you by
    At times I think were drifters
    Still searching for a friend
    A brother or a sister
    But then the passion flares again

    And sometimes when we touch
    The honesty's too much
    And I have to close my eyes and hide
    I want to hold ya till I die
    Till we both break down and cry
    I want to hold you till the fear in me subsides
    Subsides

    United States AI Solar System (2) - Page 7 Home-Alone14
    "Serendipity Lacks Definition Because She's a Muse, Stupid!!"

    Notice very carefully, the strong-women in motion-pictures and television, wearing red, and also wearing gloves (especially the kind which cover just the fingers). BTW -- I require a helluva lot more than a limp and simplistic 'oh yes!' https://www.youtube.com/watch?feature=endscreen&v=PlQ8hVqcIAs&NR=1 Think about this in a prophetic-biblical sense, and in connection with 'Stargate', 'East of Eden', 'Dogma', 'V', etc, etc, etc. I wish to make it abundantly clear that I have no problem with powerful women (even goddesses) or palaces. What I have a problem with, is the mess this world has been in for a very long time, for whatever reasons. As much as I hate to keep saying it, I feel as though I am in conflict with myself, divinity, and humanity -- but in a somewhat idealistic (and even sanctimonious) manner. It seems that just about everyone and everything is problematic -- but in very different ways. I say a lot on this thread -- but there's a helluva lot that I don't (and won't) talk about. Let's just say that I don't see any easy ways out of this mess. I continue to think that we need a critical mass of researchers throughout the world, who learn a helluva lot, but who use their knowledge in ways which benefit ALL of humanity. Once again, research everything you can find by:

    1. Bill Cooper.
    2. Alex Collier.
    3. Alex Jones.
    4. Jordan Maxwell.
    5. Leo Zagami.
    6. Sherri Shriner.
    7. Branton.
    8. Commander X.
    9. Ellen White.
    10. A. Graham Maxwell.
    11. Eric Jon Phelps.
    12. Malachi Martin.
    13. Ralph Ellis.
    14. Robert H. Schuller.
    15. William Bramley.
    16. Joseph Farrell.
    17. Desmond Ford.
    18. Ron Paul.
    19. Robert Morningsky.
    20. Jim Marrs.
    21. Richard Hoagland.
    22. David Icke.
    23. Everyone in Project Avalon, Project Camelot, and the Mists of Avalon.
    24. orthodoxymoron. (I just couldn't resist placing myself on the 'Read-List'!)

    I'm NOT endorsing any of these people, and this is NOT a complete list. I am merely suggesting that you ride this mental and spiritual treadmill for a while. I have no idea how much of what they say is true, or partially true. They simply force me to think about things that I would not otherwise be aware of. And please, read between the lines, and connect the dots. I think things might get a lot crazier than what these people point toward. This is really just a boot-camp of sorts. Just take all of this material as being science-fiction. Don't take it too seriously, and if it's too much for you to handle. STOP. Do something else for a while. Remember Mithridates? He died old. In this crazy world -- is that a good thing or a bad thing? Does humanity require 'Regressive-Rulership'? Seriously. Do bad-people require bad-leaders? Is Jesus too good to preside over humanity? If Jesus were placed in charge of this solar system, would things quickly worsen? At this late date, will things quickly worsen, regardless of who runs the show? 'Knowledge Increases. Men Run To and Fro'? Is this really 'The End'? Is It Over, Rover? Think about it.
    United States AI Solar System (2) - Page 7 Todofondosdeseries-battlestar-galactica-43
    Anti-Christ = In Place of Christ??
    "Is It I??"




    Oh let the sun beat down upon my face
    With stars to fill my dream.
    I am a traveler of both time and space
    To be where I have been.

    To sit with elders of a gentle race
    This world has seldom seen.
    They talk of days for which they sit and wait
    When all will be revealed.

    Talk an' song from tongues of lilting grace
    Whose sounds caress my ear.
    But not a word I heard could I relate
    The story was quite clear.
    Whoa-ohh-oh
    Whoa-ohhh-oh-oh

    Ooooh
    Oh baby, I've been flyin'
    Nooo-yeah
    Oh mama there
    Ain't no denyin'

    Oh!
    Ooooh-yes
    I've been flyin'
    Ma-ma-ma
    Ain't no denyin'
    No denyin'-uh

    Oh!
    All I see turns to brown
    As the sun burns the ground.
    And my eyes fill with sand
    As I scan this wasted land.
    Tryin' to find
    Tryin' to find
    Where I've been.

    Oh pilot of the storm who leaves no trace
    Like thoughts inside a dream
    Who hid the path that led me to that place
    Of yellow desert screen.

    My shangri-la beneath the summer moon
    I will return again.
    Sure as the dust that floats high in June
    When movin' through Kashmir.

    Oh father of the four winds, fill my sails
    'Cross the sea of years (?)
    With no provision but an open face
    Along the straits of fear. (?)

    Whoa-oh ah-oh
    Whoa-ohhh oh

    Ohhh

    Whoa!
    When I'm on,
    When I'm on my way yeah!
    When I see,
    When I see the way
    You stayyyyy-yeah!

    Ooh-ooh yeah-yeah
    Ooh-ooh yeah-yeah
    When I'm downnn-yeah

    Ooh-ooh yeah-yeah
    Ooh-ooh yeah-yeah
    When I'm down, so down

    Ooh my baby
    Oooh my baby let me take you there

    Oh-oh
    Come on, come on
    Oh!
    Let me take you there
    Let me take you there

    Ooh yeah-yeah
    Ooh yeah-yeah...

    United States AI Solar System (2) - Page 7 Sexydevillady
    Has the Human Race Been Sleeping with the Devil for Thousands of Years?
    Exterminatus Interruptus?
    "Oh Geronimo!?"
    Carol
    Carol
    Admin
    Admin


    Posts : 31564
    Join date : 2010-04-07
    Location : Hawaii

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  Carol Thu May 21, 2015 3:51 pm

    Oxy, IMPO everyone needs a place to explore who they are, what they think, what their beliefs are and to reflect back to themselves WTF is going on internally - so that they can sort out the wheat from the chaff. This is your data download monkey mind at its best. I laugh, ponder and am somewhat amazed with some of the info you come up with. I also appreciate the pictures, music and new ways of examining your world-view.

    I think you will find at the end of the road when you have emptied yourself out the Buddha mind.




    Lyrics:

    Hello darkness, my old friend
    I've come to talk with you again
    Because a vision softly creeping
    Left its seeds while I was sleeping
    And the vision that was planted in my brain
    Still remains
    Within the sound of silence

    In restless dreams I walked alone
    Narrow streets of cobblestone
    'Neath the halo of a street lamp
    I turned my collar to the cold and damp
    When my eyes were stabbed by the flash of a neon light
    That split the night
    And touched the sound of silence

    And in the naked light I saw
    Ten thousand people maybe more
    People talking without speaking
    People hearing without listening
    People writing songs that voices never shared
    No one dared
    Disturb the sound of silence

    "Fools," said I, "you do not know
    Silence like a cancer grows ------------------------- the sound of silence is also a state of deep abiding inner peace
    Hear my words that I might teach you
    Take my arms that I might reach you"
    But my words like silent raindrops fell
    And echoed in the wells of silence

    And the people bowed and prayed
    To the neon god they made
    And the sign flashed out its warning
    In the words that it was forming
    And the sign said "The words of the prophets are written on the subway walls
    And tenement halls
    And whispered in the sound of silence"


    _________________
    What is life?
    It is the flash of a firefly in the night, the breath of a buffalo in the wintertime. It is the little shadow which runs across the grass and loses itself in the sunset.

    With deepest respect ~ Aloha & Mahalo, Carol
    orthodoxymoron
    orthodoxymoron


    Posts : 13316
    Join date : 2010-09-28
    Location : The Matrix

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Fri May 22, 2015 1:01 am

    Thank-you Carol. The "Ancient Egyptian Deity" said I would be going somewhere dark (but they didn't elaborate). Raven said I'd be "hiding under the rocks". Raven called me "Satan". The shoe doesn't seem to fit (in this incarnation anyway). I continue to feel highly "attacked" 24/7 -- and the "AED" seemed to confirm that I was indeed "under attack". My "monkey-mind" seems to work best when I'm silently agonizing over the most absurd and disturbing subjects. I can't seem to carry on a simple normal conversation (to save my soul) -- but I seem to be able to read and listen-to university-professors and detailed-documentaries with relative ease. It really makes me wonder if I haven't been "human" for a long time. I don't seem to "fit" anywhere. This thread is a total waste of time -- yet if anyone bothered to study it, they might be "blinded by the light". Jordan Maxwell said the New World Order was a Done-Deal because people didn't research. I agree. I think we've had a One Solar System Government for thousands of years. They're not just getting around to setting-up Global-Governance. I think the NWO hype is a way of fooling people into thinking that Megalomaniacs Anonymous are trying to take over the world (sort of like Pinky and the Brain) -- but I think that is complete BS. There might be several factions struggling for power -- but they ALL ultimately answer to the same boss. I think ALL governments and religions ultimately answer to the same boss. It wouldn't surprise me if they ALL answer to the Ancient Egyptian Deity (or someone similar to them). I think this goes way back to Ancient Babylon and/or Egypt. One Deity might've played the roles of many different gods and goddesses. I reverence idealistic conceptualizations of the Father, Son, and Holy-Spirit -- but the reality might be anything but idealistic. The God-Game often seems to be All or Nothing -- with God either being All Everything-Good -- or not existing at all -- without much serious discussion of a God and/or Goddess who might be Good and Bad (and certainly NOT what most of us want). Even the Biblical descriptions of God often point toward an Angry and Jealous S.O.B. But boy oh boy -- just saying THAT places one on dozens of fecal-lists!! What Would Pat Condell Say??!! I have attempted to give Ellen White a Science-Fiction application (hinting at Vala and/or Delenn -- with very questionable results). I'm male -- and I don't hate women -- but thinking in terms of Mean Queens of Heaven is an interesting approach to Local-Theology. I have NO idea how things work in Orion -- and from what I hear -- I'm not sure I really want to know. Consider studying the work of Robert Eisenman (especially regarding Jesus, James, Paul, and the Dead Sea Scrolls). It's not easy-reading -- and his conclusions are startling (to say the least). I just bought a book by John Dominic Crossan (regarding violence in the Bible). I really think you New Age Folk need to read this sort of thing. I really do. Here is a slight variation on a previously posted KJV Study-List. Remember the KGB Read the KJV!!

    1. Job through Malachi.
    2. Acts through Jude.
    3. Prophets and Kings (Ellen White).
    4. Peale and Schuller.
    5. 1928 Book of Common Prayer (and Liturgy).
    6. Sacred Classical Music.
    7. Medical--Military--Money Complex.
    8. Prevention--Peace--Philanthropy Complex.

    Regarding 7 & 8 -- I envision Universities and Medical-Centers which focus upon a Dynamic-Equilibrium Between 7 & 8!! This is more of a loaded-subject than you can imagine!! Imagine Top-Level Board-Meetings Involving Heated-Debate Between Ivy-League Proponents of 7 & 8!! OMG!! If I were somehow thrust into the midst of solar system governance (today or tomorrow) I think I'd probably choose to locate that 600 square-foot office-apartment in or around London -- and I would eat, drink, and breathe the contents of this list -- while saying and doing virtually nothing. This might not be a valid-solution -- but it might shed-light on a multitude of iniquities and imbalances. Sherry Shriner supposedly spends a HUGE amount of time with the so-called "Bible-Codes" -- and I think I understand that activity (to a certain extent) -- but the eight-point list would be my version of the Bible-Codes. This would basically be a full-time internal holy-war!! I just think we're screwed (in general) -- and that I'm REALLY Screwed (in particular). The people around me seem SO much happier and perky than I am. Life presently holds very little attraction for me. Literally NO ONE seems to be attracted to me (in any way, shape, or form). So what's the point?? An exercise in futility -- followed by silence?? Yippie!!! I think the Powers That Be (Human and Otherwise) want a Nasty Final Holy-War!! Today, I encountered several Hard-Line Conspiracy-Theorists -- and I just can't go along with their attitudes. I touch upon a lot of stuff which is highly controversial and upsetting -- but I do it in a very passive and neutral manner. I don't try to rile people up. I don't stockpile anything. I don't have meetings. I don't raise money. I don't do a damn thing -- other than posting on this website. But I'm sure I'm on the Red-List (or equivalent). I think this is some sort of a Babylonian-Egyptian-Roman Solar System -- and that I'm somehow crashing the party (which would be an utter exercise in futility). I'm presently thinking in terms of some of my ideas being implemented in (or around) 2133 A.D. Even if I had the power to institute them tomorrow -- doing so would cause a devastating meltdown. It might be a bit like Mother Teresa trying to reform the Mafia!! Sorry if that offends. I realize that's a silly example -- but placing a Goody-Goody in the middle of a Solar System which is more corrupt, infiltrated, and subverted than Hell Itself -- isn't going to work!! I've joked about being some sort of an Observer-Analyst -- but that would mostly be a Bad-Joke!! I can do that with my Laptop in my Cadillac!! Plus, then I have Plausible-Deniability!! I talk BIG just for the hell of it!! Nobody reads my tripe anyway!! No Harm?? No Foul!! I mostly want to just drop completely below the radar -- and watch!! In a few months or years, saying "I Told You So!!" just won't cut it!! I'll probably just smile (with tears in my eyes). If someone wants to talk then -- I'll probably just say "I don't know what you're talking about" or "I don't want to talk about it" or "let me connect you with Homeland Security to address your concerns". I don't even want to talk about what I REALLY Think presently. I'm just going through the motions -- to wind-down this thread. My heart isn't in this thing at all anymore (if it ever was). I've frankly become a bit hard and bitter in connection with all of this "monkey-mind" thrashing-about. This is an utter waste of time and energy. Doing nothing would be more productive and beneficial. You might be right about "silence". "Silence is Golden". "The Less Said the Better".


    firefly wrote:Thank you Othodoxy  and  your  far  from a moron.  The words that you have expressed throughout this forum and the questions asked have given me much to ponder over the time of my membership here.   I know you sometimes feel alone but your not really, we are with you.  I have felt through your writings that you truly are a beautiful soul and I know that the times are troubling  you .  And I think I can say for all of us that the world has become so very perplexed.  All I can say is have faith and hope that mankind will get through this triumphantly.  Whatever  happens I believe  death is not the end.  

    Perhaps we are searching  too much for the answers and not living the days that are given to us. Perhaps we should be living simple uncomplicated lives.  Perhaps to know too much is too much of a burden.  We a mere mortals with the God spark in us, we are not reptilian, we are not Satan, we are not Lucifer, and we certainly are not the Divine Christ.  Let those above deal with the situation, we as humans are not in their class.  But we can choose how to live our own lives in peace and harmony with the Earth. Let those who want to pursue power do so. Don’t give too much credence to those who say  they know all and  that they have the wisdom to impart to us.  The one thing the internet has achieved and  on some of the forums is to be able to express their egos. And we have seen some amazingly huge egos. ie,  Thurban, Ra,Hidden Hand etc.  Look, I don’t think its easy sifting through the deception .  We can ask for guidance for discernment, but is it given us.?   I think  some entities are having a great game with mankind right now and the internet is being used to give us info and disinfo.   As you are probably aware I rarely post anything on the forum but I do read most of what is on MoA  that I think is beneficial and interesting.

    Be kind to yourself Ortho, I feel  peace will come if that is what we strive for. And I’m sure Mother Earth will sort out the bad from the good in the end, or else we are all doomed.  And yes the God of our world is Lucifer/Satan/Devil but there is one who is greater and will have his/her day.

    Peace be with You
    Love and friendship

    firefly
    Thank-you firefly. You're probably right. I've probably gotten myself too involved in the muck. But really, I feel a bit like Atlas. Whether this is because of insecurity, responsibility, or reincarnational-baggage -- I know not -- but I'm trying to envision being somehow involved in solar system governance which does not involve rituals, sacrifices, murder, blackmail, corruption, etc, etc, etc. I think I'm onto something significant in this thread, but I'm not sure that it's going to do any good. I continue to feel surrounded by a brutal gang of myself, divinity, and humanity. I feel as if I am in the Jungles of Pandora (like Jake Sully) fending off really nasty beasts with a torch. If I were to be some sort of an ambassador between divinity and humanity, I just know that I'd be fighting with both sides, each and every day. Oh, I'm sure there would be some sort of a short-lived photo-op honeymoon -- which would quickly fade into mortal combat (figuratively speaking). There would be no peace. Long live the Fifth-Column! Just kidding. Or am I? I feel that I have to keep doing what I'm doing -- even if it drives me completely insane or gets me killed. I also feel that I have to laugh, in connection with all of the madness, to keep from going any more mad than I already am. I don't endorse a lot of the things I post, and I don't always feel comfortable with the videos and pictures I link and post -- but I am trying to cover a spectrum of stimuli -- to help everyone (including myself) deal with the madness we're all in the middle of. At some point, I'd love to walk into the middle of a purified and non-corrupt version of that which exists in secret, throughout the solar system. This might involve dealing with ex-Nazis, ex-Masons, ex-Jesuits, ex-CIA, ex-Whoever, and ex-Whatever. There might be some VERY competent people (and other than people) with some VERY dark pasts, who are now trying to do the right thing (whatever the hell that really means). Some might have to go to jail, for a very long time, but I desire that everyone be treated fairly, with dignity and respect. My previous talk of some sort of amnesty for full disclosure and cooperation, should not be misused and abused. I'm merely seeking to avoid an Armageddon-Scenario and the End of Us All, which I still think is a Very Real and Present Danger. World Without End.

    I'm seriously considering going low-tech, by just reading books, writing real letters, talking very little (on the phone or otherwise), and not using the computer -- because everything we say and do seems to be monitored technologically and supernaturally. I am very disillusioned by myself, divinity, and humanity -- and I really don't see a light at the end of the tunnel. Not at this point. I continue to feel very attacked on a supernatural level -- and for what? No one really seems to give a damn anyway. And perhaps there really is nothing we can do about our predicament, which might be significant and lasting. If the Galactic Powers That Be really hate us, what chance do we really have? By attempting to do the 'right-thing', I feel as if I might've made the 'Most Hated List' on a galactic level. Is this Male and Female Human Physicality and Responsible Freedom Experiment doomed to failure by Divine Design? Will we NEVER be allowed to survive and thrive as a race? Would our success result in the Destabilization of the Universe and the Overthrow of the Government of God? Were some VERY rigid and binding decisions made hundreds of thousands of years ago regarding the punishment, taxation, and termination of the human race? What is the True Physical and Spiritual Nature of Humanity? What is the True Physical and Spiritual Nature of Divinity? Stop scoffing, and start producing some convincing answers to these (and other) questions. YOUR survival might depend on it. If I thought I could really leave the 'Hotel Insanity', I'd probably check-out by noon. Don't take what I just said, too seriously. I like to play with words. But really, I am VERY apprehensive regarding what is REALLY going on behind the scenes in this solar system. I think things are REALLY bad, and I think they have been REALLY bad, for a VERY long time. Anyway, I hope things work out well for all-concerned, but I continue to be a mixture of Incurable Optimism and Unyielding Despair. World Without End.



    On a dark desert highway, cool wind in my hair
    Warm smell of colitas, rising up through the air
    Up ahead in the distance, I saw a shimmering light
    My head grew heavy and my sight grew dim
    I had to stop for the night
    There she stood in the doorway;
    I heard the mission bell
    And I was thinking to myself,
    'this could be heaven or this could be hell'
    Then she lit up a candle and she showed me the way
    There were voices down the corridor,
    I thought I heard them say...

    Welcome to the hotel california
    Such a lovely place
    Such a lovely face
    Plenty of room at the hotel california
    Any time of year, you can find it here

    Her mind is tiffany-twisted, she got the Mercedes Benz
    She got a lot of pretty, pretty boys, that she calls friends
    How they dance in the courtyard, sweet summer sweat.
    Some dance to remember, some dance to forget

    So I called up the captain,
    'please bring me my wine'
    He said, 'we haven't had that spirit here since nineteen sixty nine'
    And still those voices are calling from far away,
    Wake you up in the middle of the night
    Just to hear them say...

    Welcome to the hotel california
    Such a lovely place
    Such a lovely face
    They livin' it up at the hotel california
    What a nice surprise, bring your alibis

    Mirrors on the ceiling,
    The pink champagne on ice
    And she said 'we are all just prisoners here, of our own device'
    And in the master's chambers,
    They gathered for the feast
    The stab it with their steely knives,
    But they just can't kill the beast

    Last thing I remember, I was
    Running for the door
    I had to find the passage back
    To the place I was before
    'relax,' said the night man,
    We are programmed to receive.
    You can checkout any time you like,
    But you can never leave!
    United States AI Solar System (2) - Page 7 Hall_hotel_californiaUnited States AI Solar System (2) - Page 7 Eagles_Hotel_California
    Is the strange figure in the balcony Anton Lavey? I doubt it, but it's still creepy.

    This post will be a posting potpourri. I'm going to try focusing on the latest topics, post on them, and then transfer these posts to this thread -- rather than just being stuck in a rut. Good-luck trying to keep up! I wonder if anyone is researching what happens to people who research web-sites such as this one? Can you imagine a doctoral dissertation carefully examining the lives of esoteric and fringe researchers?! Who are these people? WHO DO THEY WORK FOR???!!! WHO DO YOU WORK FOR???!!! Perhaps I should stop philosophizing, and start dancing. https://www.youtube.com/watch?v=zlfKdbWwruY There seems to be very little interest in my ideas and speculation -- and I really can compose popular music and sing! All I need to do is learn to dance, write down my musical ideas, and get something going around here! I am attempting to focus on principles and concepts, facts and figures -- rather than making things personal. On the other hand, I have gotten a bit personal regarding Lucifer, Amen Ra, Kali, Isis, Hathor, Osiris, Horus, Set, the God of This World, and the Queen of Heaven. But really, even with these beings (actual and/or mythical) I have attempted to remain somewhat detached and neutral. I think I might've even met one or two of them (or a least one or two of their minions)! Could someone elaborate on "DRAGON HYBRID EXTERTERRESTRIAL" and "INTERDIMENSIONAL FEDERATION OF FREE WORLDS"? Are dragons real? Are they good, bad, or both good and bad? When someone says 'interdimensional' do they mean 'interdimensional reptilian'? Is this the true nature of the soul for most, if not all, humanoid beings? I'm seeing more and more ET, UFO, Supernatural, and Archeological material in the mainstream news. It's beginning to become 'mainstream'. I just hope that this sort of thing will be accurately revealed to the general public. There has been so much misinformation throughout the years. I will be very interested to see how 'Joe the Plumber' responds to this sort of thing! I just started reading 'Family of Secrets' by Russ Baker, about the Bush's. I started reading it a long time ago, but I got sidetracked and disillusioned. I can only take so much, and then my imagination takes over, and I have to stop. The seemingly Rogue Secret Government stuff really worries me. I understand secrecy and behind the scenes staging and managing, to a certain extent, but when it gets out of control -- it's like cancer. "There's a cancer growing on the Presidency". I presently feel as if the Secret Solar System Government needs to be reformed -- but I have absolutely no idea about the particulars or the various factions, which undoubtedly exist. I'm probably too idealistic, naive, and simple -- to properly understand and deal with what REALLY goes on behind the scenes, throughout the solar system -- which includes Washington D.C. I just watched an episode of 'Nikita', and rewatched Battlestar Galactica 'The Plan' to try to toughen myself up a bit! Unfortunately, I didn't learn a frack'n thing!

    I get the impression that leading religious and political figures are trained, groomed, and manipulated from the shadows -- in ways which MIGHT involve drugs, sorcery, perfect possession, blackmail, sick-rituals, etc, etc, etc. I could be more specific, but I'd rather not. Some have even pointed toward 'soul-scalping', 'cloning', 'chip-implantation', 'MK-Ultra type programming', etc, etc, etc. I get the impression that leading religious and political figures work for the 'Secret Solar System Government' -- but I also get the impression that there are several factions of this hypothetical government -- which fight with each other -- yet ultimately work for a 'Common Boss'. Just speculation. The Spiritual, Mental, and Technological Manipulation might be Extremely Sophisticated. This sort of thing Scares the Hell Out of Me. I personally witnessed something in the 1980's which might point to at least some of the phenomenon just mentioned, but I'd rather not elaborate. There is a video-clip of Bill Clinton, right before a press-conference or speech, where he has the most blank and spooky look on his face. They're putting the makeup on, and he's just sitting there, looking like he's in another world. https://www.youtube.com/watch?v=m-pzqMUTyfI Obama is so very skilled at public speaking, but he always seems to be somewhat robotic (to me anyway). I don't follow politics much (I concentrate on theoretical-politcs, theoretical-religion, and science-fiction), so I don't get used to seeing the various public figures. But when I do, they scare the hell out of me. Now I'm going to go for a long walk in the snow with my dog (to try to get my head together). Then I'm going to re-watch 'The Pelican Brief'. I truly do not wish to be too judgmental or sanctimonious -- but I think we might need to reign-in some of the creepy-stuff which goes on in secret, and which might negatively affect all of us. I worry about 'Demonic Minion Manipulation'(DMM). What Would Magog Do?(WWMD?) Check this out! http://www.themistsofavalon.net/t3942-white-house-insider-you-dont-ever-wanna-do-the-things-ive-done#65862

    A mysterious individual once told me that I was one of two humans who they counted as being genuine friends. They wouldn't tell me who the other one was. Later, they concluded that they couldn't work with me because too much water had gone under the bridge. I haven't heard from them in a very long time, and I have no idea what their situation is -- and frankly, I have no idea what my situation is -- but I suspect that all is not well for both of us -- but in very different ways. Nuff said, and case closed.

    Is the human race joining together, in love, light, peace, and harmony -- or are we coming apart at the seams? Was there a legitimate reason for God to seek to destroy the human race with a flood? Was there a legitimate reason for God to foil the Tower of Babel One World Order? Is there a legitimate reason for God to oppose a United, Peaceful, and Happy Humanity? Once again, what was the Original Sin? What is the Unpardonable Sin? Is Armageddon a Predestined and Foregone Conclusion to the Human Race and Responsible Freedom? I hate this fishing-expedition. I really do. I have to work very hard, and traumatize myself, to pose these questions -- possibly at great risk to my Mortal and Eternal Life -- AND NO ONE SEEMS TO GIVE A DAMN! I'm seeing very little disciplined political or theological thought. Once again, I don't expect people (and other than people) to agree with me -- but they don't seem to wish to (or to be capable of) intelligently conversing with me about what used to be somewhat mainstream subject matter. Perhaps we need the Old School Nuns to teach children the basics (although I would like to see different 'basics' than what a lot of children were 'indoctrinated' with). What if children learned Biblical-Studies, Greek, Hebrew, and Latin -- in Public Schools -- as simply being a non theologically-biased mental and spiritual discipline??? But wouldn't that just pi$$ everyone off???!!! I have been a bit critical of Canon-Law (without knowing a lot about it), and I have suggested that the Teachings of Jesus should be foundational. However, there is probably a mental and spiritual workout which Canon-Lawyers benefit from. Do you see what I mean? There is a benefit to disciplined grappling. Learning Bach, Widor, Handel, Vierne, et al -- is similarly beneficial -- as is a Disciplined and Refined Liturgical Service (regardless of the symbolism). I desire modernization, but I also desire continuity, order, and discipline. This is a very delicate process, which can spiral out of control. I hope that the "infowar" is not spiralling out of control -- but I fear that it is. This is why I am attempting to combine the orthodox with the unorthodox -- although this might be analogous to placing new wine in old wineskins. Perhaps this isn't the time or place for this -- but I have never been able to indentify with the negativity shown toward Bill and Kerry. They're not perfect, but I think they've done a helluva lot to inform people with a helluva lot of forbidden-knowledge -- for better or worse -- I know not. Does the Human Race require and/or deserve the sort of treatment shown below? I wonder as I wander.

    Has anyone (even a casual observer) taken a look at the following? I am VERY concerned regarding how this plan might affect the Government of God throughout the Universe. I keep getting the sinking feeling that this is some sort of a rigid life or death struggle, with no prisoners taken. Is there a rational way to deal with all of this madness, rather than with unchangeable historical universal rules, regulations, and covenants? I keep getting the sinking feeling that this is not about present-day ethics, but that it is all about Ancient Conflicts and Decisions which are very Dark and Deep. I continue to be DEEPLY disturbed that no one will properly talk to me about any of this. This whole thing feels like a set-up or a sick-trap of some kind. How can I properly think about all of this, without having all of the facts? Why do I have to feel sick and attacked 24/7? Is this really fair? But really, who's talking about 'Fair' in this 'Most Dangerous Game'?

    What is the meaning of this? What are the implications and ramifications? What would the United Nations say? What would the Secret Government say? What would the President say? What would Hillary Clinton say? (BTW -- is she 'the choice'?) What would the Rockefellers and Rothschilds say? What would the Bilderberg Group say? What would the Queen say? What would the Pope say? What would China say? What would Russia say? What would Africa say? What would Australia say? What would India say? What would Canterbury say? What would Joel Osteen say? What would Kenneth Copeland say? What would Benny Hinn say? What would TBN say? What would Monseigneur Bowe say? What would the Dracs say? What would the Greys say? What would the Hybrids say? What would the Queen of Heaven say? What would the God of This World say? What would the Galactic Powers That Be say? What would the Creator God of the Universe say? I'm really not dogmatic about this, and I would really appreciate some help in mentally modeling this concept. Is anybody out there? Anybody? I'd like to model this idea with a See-More-Greys Supercomputer! (get it?!) No? Oh Come On!! Would the successful implementation of this governance-theory precipitate Tower of Babel II and Noah's Flood II? How would the Antichrist and the Mark of the Beast (ala Revelation 13) fit into all of this? What about Rebuilding the Temple in Jerusalem? Would this Monstrosity of Human Wisdom be the final nail in the coffin of the 'Late, Great Planet Earth'? What would Hal Lindsey say? I'm frankly attempting to circumvent a lot of Negative Bible-Prophecy -- while retaining the Best Biblical Principles and Concepts. Is that heresy? It is? So burn me! What am I saying???
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    United States AI Solar System (2) - Page 7 Hal7
    United States AI Solar System (2) - Page 7 102290279
    JesterTerrestrial wrote:
    orthodoxymoron wrote:
    United States AI Solar System (2) - Page 7 Maat-2
    "Exactly What Part of 'KNEEL' Did You NOT Understand???"
    (She might whisper commands to her minions -- but she
    carries a very big stick -- and she's NOT afraid to use it!!)

    Actually I would prefer it if people got off their knees ... and started Jumping!!! For Joy!!! of the birth of star humanity!

    Exactly What Part Of Jump Did You NOT Understand!!! Big Grin 2

    Here is some research information I had laying around that I thought you might like to see... Have a great day :) JT! IFFW


    United States AI Solar System (2) - Page 7 398808_10151078248640085_899970084_22602002_31027251_a

    The pharaoh had to promise that he would follow Ma'at. This means that he would be a just pharaoh, and keep order in Egypt.

    Ma'at was the goddess of truth, justice and harmony. She was the wife of Thoth, the god of wisdom, since you need wisdom to find truth and justice. Both Ma'at and Thoth helped at the Weighing of the Heart.

    The feather of Ma'at was an ostrich plume. She wore it on her head. The chief judge in charge of the Egyptian law courts was known as the "priest of Ma'at". He began court hearings by wearing the feather of Ma'at. The judge gave the feather to the person who won his case in the law courts.

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    Maat was the goddess of harmony, justice, and truth represented as a young woman, sitting or standing, holding a was scepter, the symbol of power, in one hand and an ankh, the symbol of eternal life, in the other. Sometimes she is depicted with wings on each arm or as a woman with an ostrich feather on her head. Depictions of Maat as a goddess are recorded from as early as the middle of the Old Kingdom (c. 2680 to 2190 BCE).

    The sun-god Ra came from the primaeval mound of creation only after he set his daughter Maat in place of Isfet (chaos). Kings inherited the duty to ensure Maat remained in place and they with Ra are said to "live on Maat", with Akhenaten (r. 1372-1355 BCE) in particular emphasising the concept. Some of them incorporated Maat into their names, being referred to as Lords of Maat, or Meri-Maat (Beloved of Maat). When beliefs about Thoth arose in the Egyptian pantheon and started to consume the earlier beliefs at Hermopolis about the Ogdoad, it was said that she was the mother of the Ogdoad and Thoth the father.

    In the Duat, the Egyptian underworld, the hearts of the dead were said to be weighed against her single "Feather of Ma'at", symbolically representing the concept of Maat, in the Hall of Two Truths. A heart which was unworthy was devoured by the goddess Ammit and its owner condemned to remain in the Duat. The heart was considered the location of the soul by ancient Egyptians. Those people with good and pure hearts were sent on to Aaru. Osiris came to be seen as the guardian of the gates of Aaru after he became part of the Egyptian pantheon and displaced Anubis in the Ogdoad tradition.

    The weighing of the heart, pictured on papyrus in the Book of the Dead typically, or in tomb scenes, shows Anubis overseeing the weighing and the lioness Ammit seated awaiting the results so she could consume those who failed. The image would be the vertical heart on one flat surface of the balance scale and the vertical Shu-feather standing on the other balance scale surface. Other traditions hold that Anubis brought the soul before the posthumous Osiris who performed the weighing.
    Thank-you Jester! I just wonder if a Completely Open and Honest Nice-Guy and/or Nice-Gal God and/or Goddess would work in this Solar System? Do we require Covert Bad@$$-Regressive Rule? Think about it. I have tried to incorporate the first option in my Model Solar System Government -- but what about 'God' at the top of the pyramid? Think about it. What if 'God' were like Tom Hulse in 'Amadeus'? What if 'God' wore Birkenstocks and Blue-Jeans? Would Law and Order prevail throughout the Solar System? Would All Hell Break Loose as the Same Old Factions Battled for Power in a Perceived Power Vacuum? Think about it. What if 'God' were extremely low-key, kept track of the solar system with a laptop computer, and raced Vintage Formula One Ferraris (with SOVREN?) on the weekends (instead of attending church)? God in the Paddock? What Would Clive Staples Lewis Say (WWCSLS)? Think about it. https://www.youtube.com/watch?v=N_MWx2-bD90&feature=related Now this doesn't mean that 'God' wouldn't attend church. If every day of the year were a 'Sabbath-Day' -- 'God' might attend church Monday thru Friday! Fooled you, didn't I?! I wonder if they have a mag-lev train between Modena and Vatican City??? Hmmmmmmmmm.....
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    "Go With God!!!"


    Last edited by orthodoxymoron on Sat Jan 02, 2016 7:24 pm; edited 1 time in total
    orthodoxymoron
    orthodoxymoron


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    Post  orthodoxymoron Fri May 22, 2015 9:39 am

    http://www.whiteestate.org/books/aa/aapreface.html The fifth book of the New Testament has been known from ancient times as The Acts of the Apostles; but this title cannot be found in the book itself. One of the earliest manuscripts, the Codex Sinaiticus, gives as the title the simple word Acts, with no mention of the apostles. There is a reason for this. Acts was intended to be more than a brief history of the service rendered by the twelve disciples, much more than the principal events in the lifework of its four leading characters, Peter, James, John, and Paul.

    The book of the Acts was written by "the beloved physician," Luke, a Gentile convert, for the whole church, Jews and Gentiles alike. While it covers a period of a little more than three decades, it is filled with important lessons for the church in every age. In the book of the Acts God clearly indicates that the Christian today shall experience the presence of the same Spirit who came with power at Pentecost and fanned the gospel message into a flame. The acts of the Holy Spirit through Peter and Paul, John and James, and others, can be repeated in the modern disciple.

    The abruptness with which the book of Acts closes is not accidental; it deliberately suggests that the thrilling narrative is unfinished, and that the acts of God through the Spirit are to have their sequel throughout the Christian dispensation--each successive generation adding a chapter full of beauty and power to the one that preceded it. The acts recorded in this remarkable book are in the truest sense the acts of the Spirit, for in apostolic times it was the Holy Ghost who appeared as the counselor and helper of the Christian leaders. At Pentecost the praying disciples were filled with the Spirit and preached the gospel with power. The seven men chosen as deacons were "full of the Holy Ghost and wisdom." Acts 6:3. It was the Holy Spirit who led in the ordination of Saul (9:17); in the acceptance of Gentiles into church fellowship (10:44-47); in the separation of Barnabas and Saul for missionary work (13:2-4); in the Council of Jerusalem (15:28); and in Paul's missionary journeys (16:6, 7). Another time when the church suffered intensely at the hands of Roman and Jewish persecutors, it was the Spirit who sustained the believers and kept them from error.

    The Acts of the Apostles was one of the last books written by Ellen G. White. It was published a few years before her death. It is one of the most illuminating volumes that came from her prolific pen. The average reader will find in it light for Christian witnessing. The message of the book is up to date, and its relevancy is reflected in the effort of the author to show that the twentieth century will witness a bestowal of spiritual power exceeding that of Pentecost. The work of the gospel is not to close with a lesser display of the Holy Spirit's power than marked its beginning. That the reader might participate in this re-enactment of the glorious scenes of the early church and at the same time be preserved from the subtle counterfeits of the enemy of souls is the prayer and earnest wish of--The Publishers.

    http://www.whiteestate.org/books/aa/aa1.html The church is God's appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world. From the beginning it has been God's plan that through His church shall be reflected to the world His fullness and His sufficiency. The members of the church, those whom He has called out of darkness into His marvelous light, are to show forth His glory. The church is the repository of the riches of the grace of Christ; and through the church will eventually be made manifest, even to "the principalities and powers in heavenly places," the final and full display of the love of God. Ephesians 3:10.

    Many and wonderful are the promises recorded in the Scriptures regarding the church. "Mine house shall be called an house of prayer for all people." Isaiah 56:7. "I will make them and the places round about My hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing." "And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are My people, saith the Lord God. And ye My flock, the flock of My pasture, are men, and I am your God, saith the Lord God." Ezekiel 34:26, 29-31.

    "Ye are My witnesses, saith the Lord, and My servant whom I have chosen: that ye may know and believe Me, and understand that I am He: before Me there was no God formed, neither shall there be after Me. I, even I, am the Lord; and beside Me there is no Saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are My witnesses." "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." Isaiah 43:10-12; 42:6, 7.

    "In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them. And I will make all My mountains a way, and My highways shall be exalted. . . .

    "Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted His people, and will have mercy upon His afflicted. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of My hands; thy walls are continually before Me." Isaiah 49:8-16.

    The church is God's fortress. His city of refuge, which He holds in a revolted world. Any betrayal of the church is treachery to Him who has bought mankind with the blood of His only-begotten Son. From the beginning, faithful souls have constituted the church on earth. In every age the Lord has had His watchmen, who have borne a faithful testimony to the generation in which they lived. These sentinels gave the message of warning; and when they were called to lay off their armor, others took up the work. God brought these witnesses into covenant relation with Himself, uniting the church on earth with the church in heaven. He has sent forth His angels to minister to His church, and the gates of hell have not been able to prevail against His people.

    Through centuries of persecution, conflict, and darkness, God has sustained His church. Not one cloud has fallen upon it that He has not prepared for; not one opposing force has risen to counterwork His work, that He has not foreseen. All has taken place as He predicted. He has not left His church forsaken, but has traced in prophetic declarations what would occur, and that which His Spirit inspired the prophets to foretell has been brought about. All His purposes will be fulfilled. His law is linked with His throne, and no power of evil can destroy it. Truth is inspired and guarded by God; and it will triumph over all opposition. During ages of spiritual darkness the church of God has been as a city set on a hill. From age to age, through successive generations, the pure doctrines of heaven have been unfolding within its borders. Enfeebled and defective as it may appear, the church is the one object upon which God bestows in a special sense His supreme regard. It is the theater of His grace, in which He delights to reveal His power to transform hearts.

    "Whereunto," asked Christ, "shall we liken the kingdom of God? or with what comparison shall we compare it?" Mark 4:30. He could not employ the kingdoms of the world as a similitude. In society He found nothing with which to compare it. Earthly kingdoms rule by the ascendancy of physical power; but from Christ's kingdom every carnal weapon, every instrument of coercion, is banished. This kingdom is to uplift and ennoble humanity. God's church is the court of Holy life, filled with varied gifts and endowed with the Holy Spirit. The members are to find their happiness in the happiness of those whom they help and bless.

    Wonderful is the work which the Lord designs to accomplish through His church, that His name may be glorified. A picture of this work is given in Ezekiel's vision of the river of healing: "These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live: . . . and by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine." Ezekiel 47:8-12.

    From the beginning God has wrought through His people to bring blessing to the world. To the ancient Egyptian nation God made Joseph a fountain of life. Through the integrity of Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances are as object lessons; they illustrate the spiritual blessings offered to the world through connection with the God whom Joseph and Daniel worshiped. Everyone in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life.

    God chose Israel to reveal His character to men. He desired them to be as wells of salvation in the world. To them were committed the oracles of heaven, the revelation of God's will. In the early days of Israel the nations of the world, through corrupt practices, had lost the knowledge of God. They had once known Him; but because "they glorified Him not as God, neither were thankful; but became vain in their imaginations, . . . their foolish heart was darkened." Romans 1:21. Yet in His mercy God did not blot them out of existence. He purposed to give them an opportunity of again becoming acquainted with Him through His chosen people. Through the teachings of the sacrificial service, Christ was to be uplifted before all nations, and all who would look to Him should live. Christ was the foundation of the Jewish economy. The whole system of types and symbols was a compacted prophecy of the gospel, a presentation in which were bound up the promises of redemption.

    But the people of Israel lost sight of their high privileges as God's representatives. They forgot God and failed to fulfill their holy mission. The blessings they received brought no blessing to the world. All their advantages they appropriated for their own glorification. They shut themselves away from the world in order to escape temptation. The restrictions that God had placed upon their association with idolaters as a means of preventing them from conforming to the practices of the heathen, they used to build up a wall of separation between themselves and all other nations. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example.

    Priests and rulers became fixed in a rut of ceremonialism. They were satisfied with a legal religion, and it was impossible for them to give to others the living truths of heaven. They thought their own righteousness all-sufficient, and did not desire that a new element should be brought into their religion. The good will of God to men they did not accept as something apart from themselves, but connected it with their own merit because of their good works. The faith that works by love and purifies the soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men.

    Of Israel God declared: "I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?" Jeremiah 2:21. "Israel is an empty vine, he bringeth forth fruit unto himself." Hosea 10:1. "And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

    "And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant: and He looked for judgment, but behold oppression; for righteousness, but behold a cry." Isaiah 5:3-7. "The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them." Ezekiel 34:4.

    The Jewish leaders thought themselves too wise to need instruction, too righteous to need salvation, too highly honored to need the honor that comes from Christ. The Saviour turned from them to entrust to others the privileges they had abused and the work they had slighted. God's glory must be revealed, His word established. Christ's kingdom must be set up in the world. The salvation of God must be made known in the cities of the wilderness; and the disciples were called to do the work that the Jewish leaders had failed to do.

    http://www.whiteestate.org/books/aa/aa2.html For the carrying on of His work, Christ did not choose the learning or eloquence of the Jewish Sanhedrin or the power of Rome. Passing by the self-righteous Jewish teachers, the Master Worker chose humble, unlearned men to proclaim the truths that were to move the world. These men He purposed to train and educate as the leaders of His church. They in turn were to educate others and send them out with the gospel message. That they might have success in their work they were to be given the power of the Holy Spirit. Not by human might or human wisdom was the gospel to be proclaimed, but by the power of God.

    For three years and a half the disciples were under the instruction of the greatest Teacher the world has ever known. By personal contact and association, Christ trained them for His service. Day by day they walked and talked with Him, hearing His words of cheer to the weary and heavy-laden, and seeing the manifestation of His power in behalf of the sick and the afflicted. Sometimes He taught them, sitting among them on the mountainside; sometimes beside the sea or walking by the way, He revealed the mysteries of the kingdom of God. Wherever hearts were open to receive the divine message, He unfolded the truths of the way of salvation. He did not command the disciples to do this or that, but said, "Follow Me." On His journeys through country and cities, He took them with Him, that they might see how He taught the people. They traveled with Him from place to place. They shared His frugal fare, and like Him were sometimes hungry and often weary. On the crowded streets, by the lakeside, in the lonely desert, they were with Him. They saw Him in every phase of life. It was at the ordination of the Twelve that the first step was taken in the organization of the church that after Christ's departure was to carry on His work on the earth. Of this ordination the record says, "He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. And He ordained twelve, that they should be with Him, and that He might send them forth to preach." Mark 3:13, 14.

    Look upon the touching scene. Behold the Majesty of heaven surrounded by the Twelve whom He has chosen. He is about to set them apart for their work. By these feeble agencies, through His word and Spirit, He designs to place salvation within the reach of all.

    With gladness and rejoicing, God and the angels beheld this scene. The Father knew that from these men the light of heaven would shine forth; that the words spoken by them as they witnessed for His Son, would echo from generation to generation till the close of time.

    The disciples were to go forth as Christ's witnesses, to declare to the world what they had seen and heard of Him. Their office was the most important to which human beings had ever been called, second only to that of Christ Himself. They were to be workers together with God for the saving of men. As in the Old Testament the twelve patriarchs stood as representatives of Israel, so the twelve apostles stand as representatives of the gospel church.

    During His earthly ministry Christ began to break down the partition wall between Jew and Gentile, and to preach salvation to all mankind. Though He was a Jew, He mingled freely with the Samaritans, setting at nought the Pharisaic customs of the Jews with regard to this despised people. He slept under their roofs, ate at their tables, and taught in their streets.

    The Saviour longed to unfold to His disciples the truth regarding the breaking down of the "middle wall of partition" between Israel and the other nations--the truth that "the Gentiles should be fellow heirs" with the Jews and "partakers of His promise in Christ by the gospel." Ephesians 2:14; 3:6. This truth was revealed in part at the time when He rewarded the faith of the centurion at Capernaum, and also when He preached the gospel to the inhabitants of Sychar. Still more plainly was it revealed on the occasion of His visit to Phoenicia, when He healed the daughter of the Canaanite woman. These experiences helped the disciples to understand that among those whom many regarded as unworthy of salvation, there were souls hungering for the light of truth.

    Thus Christ sought to teach the disciples the truth that in God's kingdom there are no territorial lines, no caste, no aristocracy; that they must go to all nations, bearing to them the message of a Saviour's love. But not until later did they realize in all its fullness that God "hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us." Acts 17:26, 27.

    In these first disciples was presented marked diversity. They were to be the world's teachers, and they represented widely varied types of character. In order successfully to carry forward the work to which they had been called, these men, differing in natural characteristics and in habits of life, needed to come into unity of feeling, thought, and action. This unity it was Christ's object to secure. To this end He sought to bring them into unity with Himself. The burden of His labor for them is expressed in His prayer to His Father, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us;" "that the world may know that Thou has sent Me, and hast loved them, as Thou hast loved Me." John 17:21, 23. His constant prayer for them was that they might be sanctified through the truth; and He prayed with assurance, knowing that an Almighty decree had been given before the world was made. He knew that the gospel of the kingdom would be preached to all nations for a witness; He knew that truth armed with the omnipotence of the Holy Spirit, would conquer in the battle with evil, and that the bloodstained banner would one day wave triumphantly over His followers.

    As Christ's earthly ministry drew to a close, and He realized that He must soon leave His disciples to carry on the work without His personal supervision, He sought to encourage them and to prepare them for the future. He did not deceive them with false hopes. As an open book He read what was to be. He knew He was about to be separated from them, to leave them as sheep among wolves. He knew that they would suffer persecution, that they would be cast out of the synagogues, and would be thrown into prison. He knew that for witnessing to Him as the Messiah, some of them would suffer death. And something of this He told them. In speaking of their future, He was plain and definite, that in their coming trial they might remember His words and be strengthened to believe in Him as the Redeemer.

    He spoke to them also words of hope and courage. "Let not your heart be troubled," He said; "ye believe in God, believe also in Me. In My Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know." John 14:1-4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

    "Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father." John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. "When the Comforter is come," He said, "whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning." John 15:26, 27.

    Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.

    As Christ's representatives the apostles were to make a decided impression on the world. The fact that they were humble men would not diminish their influence, but increase it; for the minds of their hearers would be carried from them to the Saviour, who, though unseen, was still working with them. The wonderful teaching of the apostles, their words of courage and trust, would assure all that it was not in their own power that they worked, but in the power of Christ. Humbling themselves, they would declare that He whom the Jews had crucified was the Prince of life, the Son of the living God, and that in His name they did the works that He had done.

    In His parting conversation with His disciples on the night before the crucifixion the Saviour made no reference to the suffering that He had endured and must yet endure. He did not speak of the humiliation that was before Him, but sought to bring to their minds that which would strengthen their faith, leading them to look forward to the joys that await the overcomer. He rejoiced in the consciousness that He could and would do more for His followers than He had promised; that from Him would flow forth love and compassion, cleansing the soul temple, and making men like Him in character; that His truth, armed with the power of the Spirit, would go forth conquering and to conquer.

    "These things I have spoken unto you," He said, "that in Me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world." John 16:33. Christ did not fail, neither was He discouraged; and the disciples were to show a faith of the same enduring nature. They were to work as He had worked, depending on Him for strength. Though their way would be obstructed by apparent impossibilities, yet by His grace they were to go forward, despairing of nothing and hoping for everything.

    Christ had finished the work that was given Him to do. He had gathered out those who were to continue His work among men. And He said: "I am glorified in them. And now I am no more in the world, but these are in the world, and I come to Thee. Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one, as We are." "Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one; . . . I in them and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me." John 17:10, 11, 20-23.

    http://www.whiteestate.org/books/aa/aa3.html After the death of Christ the disciples were well-nigh overcome by discouragement. Their Master had been rejected, condemned, and crucified. The priests and rulers had declared scornfully, "He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him." Matthew 27:42. The sun of the disciples' hope had set, and night settled down upon their hearts. Often they repeated the words, "We trusted that it had been He which should have redeemed Israel." Luke 24:21. Lonely and sick at heart, they remembered His words, "If they do these things in a green tree, what shall be done in the dry?" Luke 23:31.

    Jesus had several times attempted to open the future to His disciples, but they had not cared to think about what He said. Because of this His death had come to them as a surprise; and afterward, as they reviewed the past and saw the result of their unbelief, they were filled with sorrow. When Christ was crucified, they did not believe that He would rise. He had stated plainly that He was to rise on the third day, but they were perplexed to know what He meant. This lack of comprehension left them at the time of His death in utter hopelessness. They were bitterly disappointed. Their faith did not penetrate beyond the shadow that Satan had cast athwart their horizon. All seemed vague and mysterious to them. If they had believed the Saviour's words, how much sorrow they might have been spared! Crushed by despondency, grief, and despair, the disciples met together in the upper chamber, and closed and fastened the doors, fearing that the fate of their beloved Teacher might be theirs. It was here that the Saviour, after His resurrection, appeared to them.

    For forty days Christ remained on the earth, preparing the disciples for the work before them and explaining that which heretofore they had been unable to comprehend. He spoke of the prophecies concerning His advent, His rejection by the Jews, and His death, showing that every specification of these prophecies had been fulfilled. He told them that they were to regard this fulfillment of prophecy as an assurance of the power that would attend them in their future labors. "Then opened He their understanding," we read, "that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." And He added, "Ye are witnesses of these things." Luke 24:45-48.

    During these days that Christ spent with His disciples, they gained a new experience. As they heard their beloved Master explaining the Scriptures in the light of all that had happened, their faith in Him was fully established. They reached the place where they could say, "I know whom I have believed." 2 Timothy 1:12. They began to realize the nature and extent of their work, to see that they were to proclaim to the world the truths entrusted to them. The events of Christ's life, His death and resurrection, the prophecies pointing to these events, the mysteries of the plan of salvation, the power of Jesus for the remission of sins--to all these things they had been witnesses, and they were to make them known to the world. They were to proclaim the gospel of peace and salvation through repentance and the power of the Saviour.

    Before ascending to heaven, Christ gave His disciples their commission. He told them that they were to be the executors of the will in which He bequeathed to the world the treasures of eternal life. You have been witnesses of My life of sacrifice in behalf of the world, He said to them. You have seen My labors for Israel. And although My people would not come to Me that they might have life, although priests and rulers have done unto Me as they listed, although they have rejected Me, they shall have still another opportunity of accepting the Son of God. You have seen that all who come to Me confessing their sins, I freely receive.

    Him that cometh to Me I will in no wise cast out. To you, My disciples, I commit this message of mercy. It is to be given to both Jews and Gentiles--to Israel, first, and then to all nations, tongues, and peoples. All who believe are to be gathered into one church. The gospel commission is the great missionary charter of Christ's kingdom. The disciples were to work earnestly for souls, giving to all the invitation of mercy. They were not to wait for the people to come to them; they were to go to the people with their message.

    The disciples were to carry their work forward in Christ's name. Their every word and act was to fasten attention on His name, as possessing that vital power by which sinners may be saved. Their faith was to center in Him who is the source of mercy and power. In His name they were to present their petitions to the Father, and they would receive answer. They were to baptize in the name of the Father, the Son, and the Holy Spirit. Christ's name was to be their watchword, their badge of distinction, their bond of union, the authority for their course of action, and the source of their success. Nothing was to be recognized in His kingdom that did not bear His name and superscription.

    When Christ said to the disciples, Go forth in My name to gather into the church all who believe, He plainly set before them the necessity of maintaining simplicity. The less ostentation and show, the greater would be their influence for good. The disciples were to speak with the same simplicity with which Christ had spoken. They were to impress upon their hearers the lessons He had taught them.

    Christ did not tell His disciples that their work would be easy. He showed them the vast confederacy of evil arrayed against them. They would have to fight "against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Ephesians 6:12. But they would not be left to fight alone. He assured them that He would be with them; and that if they would go forth in faith, they should move under the shield of Omnipotence. He bade them be brave and strong; for One mightier than angels would be in their ranks--the General of the armies of heaven. He made full provision for the prosecution of their work and took upon Himself the responsibility of its success. So long as they obeyed His word, and worked in connection with Him, they could not fail. Go to all nations, He bade them. Go to the farthest part of the habitable globe and be assured that My presence will be with you even there. Labor in faith and confidence; for the time will never come when I will forsake you. I will be with you always, helping you to perform your duty, guiding, comforting, sanctifying, sustaining you, giving you success in speaking words that shall draw the attention of others to heaven.

    Christ's sacrifice in behalf of man was full and complete. The condition of the atonement had been fulfilled. The work for which He had come to this world had been accomplished. He had won the kingdom. He had wrested it from Satan and had become heir of all things. He was on His way to the throne of God, to be honored by the heavenly host. Clothed with boundless authority, He gave His disciples their commission, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end." Matthew 28:19, 20.

    Just before leaving His disciples, Christ once more plainly stated the nature of His kingdom. He recalled to their remembrance things He had previously told them regarding it. He declared that it was not His purpose to establish in this world a temporal kingdom. He was not appointed to reign as an earthly monarch on David's throne. When the disciples asked Him, "Lord, wilt Thou at this time restore again the kingdom to Israel?" He answered, "It is not for you to know the times or the seasons, which the Father hath put in His own power." Acts 1:6, 7. It was not necessary for them to see farther into the future than the revelations He had made enabled them to see. Their work was to proclaim the gospel message.

    Christ's visible presence was about to be withdrawn from the disciples, but a new endowment of power was to be theirs. The Holy Spirit was to be given them in its fullness, sealing them for their work. "Behold," the Saviour said, "I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." Luke 24:49. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Acts 1:5, 8.

    The Saviour knew that no argument, however logical, would melt hard hearts or break through the crust of worldliness and selfishness. He knew that His disciples must receive the heavenly endowment; that the gospel would be effective only as it was proclaimed by hearts made warm and lips made eloquent by a living knowledge of Him who is the way, the truth, and the life. The work committed to the disciples would require great efficiency; for the tide of evil ran deep and strong against them. A vigilant, determined leader was in command of the forces of darkness, and the followers of Christ could battle for the right only through the help that God, by His Spirit, would give them.

    Christ told His disciples that they were to begin their work at Jerusalem. That city had been the scene of His amazing sacrifice for the human race. There, clad in the garb of humanity, He had walked and talked with men, and few had discerned how near heaven came to earth. There He had been condemned and crucified. In Jerusalem were many who secretly believed Jesus of Nazareth to be the Messiah, and many who had been deceived by priests and rulers. To these the gospel must be proclaimed. They were to be called to repentance. The wonderful truth that through Christ alone could remission of sins be obtained, was to be made plain. And it was while all Jerusalem was stirred by the thrilling events of the past few weeks, that the preaching of the disciples would make the deepest impression.

    During His ministry, Jesus had kept constantly before the disciples the fact that they were to be one with Him in His work for the recovery of the world from the slavery of sin. When He sent forth the Twelve and afterward the Seventy, to proclaim the kingdom of God, He was teaching them their duty to impart to others what He had made known to them. In all His work He was training them for individual labor, to be extended as their numbers increased, and eventually to reach to the uttermost parts of the earth. The last lesson He gave His followers was that they held in trust for the world the glad tidings of salvation.

    When the time came for Christ to ascend to His Father, He led the disciples out as far as Bethany. Here He paused, and they gathered about Him. With hands outstretched in blessing, as if in assurance of His protecting care, He slowly ascended from among them. "It came to pass, while He blessed them, He was parted from them, and carried up into heaven." Luke 24:51.

    While the disciples were gazing upward to catch the last glimpse of their ascending Lord, He was received into the rejoicing ranks of heavenly angels. As these angels escorted Him to the courts above, they sang in triumph, "Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord, to Him that rideth upon the heavens of heavens. . . . Ascribe ye strength unto God: His excellency is over Israel, and His strength is in the heavens." Psalm 68:32-34, margin.

    The disciples were still looking earnestly toward heaven when, "behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." Acts 1:10, 11.

    The promise of Christ's second coming was ever to be kept fresh in the minds of His disciples. The same Jesus whom they had seen ascending into heaven, would come again, to take to Himself those who here below give themselves to His service. The same voice that had said to them, "Lo, I am with you alway, even unto the end," would bid them welcome to His presence in the heavenly kingdom.

    As in the typical service the high priest laid aside his pontifical robes and officiated in the white linen dress of an ordinary priest; so Christ laid aside His royal robes and garbed Himself with humanity and offered sacrifice, Himself the priest, Himself the victim. As the high priest, after performing his service in the holy of holies, came forth to the waiting congregation in his pontifical robes; so Christ will come the second time, clothed in garments of whitest white, "so as no fuller on earth can white them." Mark 9:3. He will come in His own glory, and in the glory of His Father, and all the angelic host will escort Him on His way.

    Thus will be fulfilled Christ's promise to His disciples, "I will come again, and receive you unto Myself." John 14:3. Those who have loved Him and waited for Him, He will crown with glory and honor and immortality. The righteous dead will come forth from their graves, and those who are alive will be caught up with them to meet the Lord in the air. They will hear the voice of Jesus, sweeter than any music that ever fell on mortal ear, saying to them, Your warfare is accomplished. "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." Matthew 25;34. Well might the disciples rejoice in the hope of their Lord's return.

    http://www.whiteestate.org/books/aa/aa4.html As the disciples returned from Olivet to Jerusalem, the people looked on them, expecting to see on their faces expressions of sorrow, confusion, and defeat; but they saw there gladness and triumph. The disciples did not now mourn over disappointed hopes. They had seen the risen Saviour, and the words of His parting promise echoed constantly in their ears. In obedience to Christ's command, they waited in Jerusalem for the promise of the Father--the outpouring of the Spirit. They did not wait in idleness. The record says that they were "continually in the temple, praising and blessing God." Luke 24:53. They also met together to present their requests to the Father in the name of Jesus. They knew that they had a Representative in heaven, an Advocate at the throne of God. In solemn awe they bowed in prayer, repeating the assurance, "Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full." John 16:23, 24. Higher and still higher they extended the hand of faith, with the mighty argument, "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Romans 8:34.

    As the disciples waited for the fulfillment of the promise, they humbled their hearts in true repentance and confessed their unbelief. As they called to remembrance the words that Christ had spoken to them before His death they understood more fully their meaning. Truths which had passed from their memory were again brought to their minds, and these they repeated to one another. They reproached themselves for their misapprehension of the Saviour. Like a procession, scene after scene of His wonderful life passed before them. As they meditated upon His pure, holy life they felt that no toil would be too hard, no sacrifice too great, if only they could bear witness in their lives to the loveliness of Christ's character. Oh, if they could but have the past three years to live over, they thought, how differently they would act! If they could only see the Master again, how earnestly they would strive to show Him how deeply they loved Him, and how sincerely they sorrowed for having ever grieved Him by a word or an act of unbelief! But they were comforted by the thought that they were forgiven. And they determined that, so far as possible, they would atone for their unbelief by bravely confessing Him before the world.

    The disciples prayed with intense earnestness for a fitness to meet men and in their daily intercourse to speak words that would lead sinners to Christ. Putting away all differences, all desire for the supremacy, they came close together in Christian fellowship. They drew nearer and nearer to God, and as they did this they realized what a privilege had been theirs in being permitted to associate so closely with Christ. Sadness filled their hearts as they thought of how many times they had grieved Him by their slowness of comprehension, their failure to understand the lessons that, for their good, He was trying to teach them.

    These days of preparation were days of deep heart searching. The disciples felt their spiritual need and cried to the Lord for the holy unction that was to fit them for the work of soul saving. They did not ask for a blessing for themselves merely. They were weighted with the burden of the salvation of souls. They realized that the gospel was to be carried to the world, and they claimed the power that Christ had promised.

    During the patriarchal age the influence of the Holy Spirit had often been revealed in a marked manner, but never in its fullness. Now, in obedience to the word of the Saviour, the disciples offered their supplications for this gift, and in heaven Christ added His intercession. He claimed the gift of the Spirit, that He might pour it upon His people.

    "And when the Day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting."

    The Spirit came upon the waiting, praying disciples with a fullness that reached every heart. The Infinite One revealed Himself in power to His church. It was as if for ages this influence had been held in restraint, and now Heaven rejoiced in being able to pour out upon the church the riches of the Spirit's grace. And under the influence of the Spirit, words of penitence and confession mingled with songs of praise for sins forgiven. Words of thanksgiving and of prophecy were heard. All heaven bent low to behold and to adore the wisdom of matchless, incomprehensible love. Lost in wonder, the apostles exclaimed, "Herein is love." They grasped the imparted gift. And what followed? The sword of the Spirit, newly edged with power and bathed in the lightnings of heaven, cut its way through unbelief. Thousands were converted in a day.

    "It is expedient for you that I go away," Christ had said to His disciples; "for If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." "When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come." John 16:7, 13.

    Christ's ascension to heaven was the signal that His followers were to receive the promised blessing. For this they were to wait before they entered upon their work. When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven's communication that the Redeemer's inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.

    "And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The Holy Spirit, assuming the form of tongues of fire, rested upon those assembled. This was an emblem of the gift then bestowed on the disciples, which enabled them to speak with fluency languages with which they had heretofore been unacquainted. The appearance of fire signified the fervent zeal with which the apostles would labor and the power that would attend their work.

    "There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." During the dispersion the Jews had been scattered to almost every part of the inhabited world, and in their exile they had learned to speak various languages. Many of these Jews were on this occasion in Jerusalem, attending the religious festivals then in progress. Every known tongue was represented by those assembled. This diversity of languages would have been a great hindrance to the proclamation of the gospel; God therefore in a miraculous manner supplied the deficiency of the apostles. The Holy Spirit did for them that which they could not have accomplished for themselves in a lifetime. They could now proclaim the truths of the gospel abroad, speaking with accuracy the languages of those for whom they were laboring. This miraculous gift was a strong evidence to the world that their commission bore the signet of Heaven. From this time forth the language of the disciples was pure, simple, and accurate, whether they spoke in their native tongue or in a foreign language. "Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galileans? and how hear we every man in our own tongue, wherein we were born?"

    The priests and rulers were greatly enraged at this wonderful manifestation, but they dared not give way to their malice, for fear of exposing themselves to the violence of the people. They had put the Nazarene to death; but here were His servants, unlettered men of Galilee, telling in all the languages then spoken, the story of His life and ministry. The priests, determined to account for the miraculous power of the disciples in some natural way, declared that they were drunken from partaking largely of the new wine prepared for the feast. Some of the most ignorant of the people present seized upon this suggestion as the truth, but the more intelligent knew it to be false; and those who understood the different languages testified to the accuracy with which these languages were used by the disciples.

    In answer to the accusation of the priests Peter showed that this demonstration was in direct fulfillment of the prophecy of Joel, wherein he foretold that such power would come upon men to fit them for a special work. "Ye men of Judea, and all ye that dwell at Jerusalem," he said, "be this known unto you, and hearken to my words: for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy."

    With clearness and power Peter bore witness of the death and resurrection of Christ: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye yourselves also know: Him . . . ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it."

    Peter did not refer to the teachings of Christ to prove his position, because he knew that the prejudice of his hearers was so great that his words on this subject would be of no effect. Instead, he spoke to them of David, who was regarded by the Jews as one of the patriarchs of their nation. "David speaketh concerning Him," he declared: "I foresaw the Lord always before My face, for He is on My right hand, that I should not be moved: therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope: because Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption. . . . "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day." "He . . . spake of the resurrection of Christ, that His soul was not left in hell, neither His flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses."

    The scene is one full of interest. Behold the people coming from all directions to hear the disciples witness to the truth as it is in Jesus. They press in, crowding the temple. Priests and rulers are there, the dark scowl of malignity still on their faces, their hearts still filled with abiding hatred against Christ, their hands uncleansed from the blood shed when they crucified the world's Redeemer. They had thought to find the apostles cowed with fear under the strong hand of oppression and murder, but they find them lifted above all fear and filled with the Spirit, proclaiming with power the divinity of Jesus of Nazareth. They hear them declaring with boldness that the One so recently humiliated, derided, smitten by cruel hands, and crucified, is the Prince of life, now exalted to the right hand of God.

    Some of those who listened to the apostles had taken an active part in the condemnation and death of Christ. Their voices had mingled with the rabble in calling for His crucifixion. When Jesus and Barabbas stood before them in the judgment hall and Pilate asked, "Whom will ye that I release unto you?" they had shouted, "Not this Man, but Barabbas!" Matthew 27:17; John 18:40. When Pilate delivered Christ to them, saying, "Take ye Him, and crucify Him: for I find no fault in Him;" "I am innocent of the blood of this just Person," they had cried, "His blood be on us, and on our children." John 19:6; Matthew 27:24, 25.

    Now they heard the disciples declaring that it was the Son of God who had been crucified. Priests and rulers trembled. Conviction and anguish seized the people. "They were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" Among those who listened to the disciples were devout Jews, who were sincere in their belief. The power that accompanied the words of the speaker convinced them that Jesus was indeed the Messiah.

    "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

    Peter urged home upon the convicted people the fact that they had rejected Christ because they had been deceived by priests and rulers; and that if they continued to look to these men for counsel, and waited for them to acknowledge Christ before they dared to do so, they would never accept Him. These powerful men, though making a profession of godliness, were ambitious for earthly riches and glory. They were not willing to come to Christ to receive light.

    Under the influence of this heavenly illumination the scriptures that Christ had explained to the disciples stood out before them with the luster of perfect truth. The veil that had prevented them from seeing to the end of that which had been abolished, was now removed, and they comprehended with perfect clearness the object of Christ's mission and the nature of His kingdom. They could speak with power of the Saviour; and as they unfolded to their hearers the plan of salvation, many were convicted and convinced. The traditions and superstitions inculcated by the priests were swept away from their minds, and the teachings of the Saviour were accepted.

    "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."

    The Jewish leaders had supposed that the work of Christ would end with His death; but, instead of this, they witnessed the marvelous scenes of the Day of Pentecost. They heard the disciples, endowed with a power and energy hitherto unknown, preaching Christ, their words confirmed by signs and wonders. In Jerusalem, the stronghold of Judaism, thousands openly declared their faith in Jesus of Nazareth as the Messiah. The disciples were astonished and overjoyed at the greatness of the harvest of souls. They did not regard this wonderful ingathering as the result of their own efforts; they realized that they were entering into other men's labors.

    Ever since the fall of Adam, Christ had been committing to chosen servants the seed of His word, to be sown in human hearts. During His life on this earth He had sown the seed of truth and had watered it with His blood. The conversions that took place on the Day of Pentecost were the result of this sowing, the harvest of Christ's work, revealing the power of His teaching. The arguments of the apostles alone, though clear and convincing, would not have removed the prejudice that had withstood so much evidence. But the Holy Spirit sent the arguments home to hearts with divine power. The words of the apostles were as sharp arrows of the Almighty, convicting men of their terrible guilt in rejecting and crucifying the Lord of glory.

    Under the training of Christ the disciples had been led to feel their need of the Spirit. Under the Spirit's teaching they received the final qualification, and went forth to their lifework. No longer were they ignorant and uncultured. No longer were they a collection of independent units or discordant, conflicting elements. No longer were their hopes set on worldly greatness. They were of "one accord," "of one heart and of one soul." Acts. 2:46; 4:32. Christ filled their thoughts; the advancement of His kingdom was their aim. In mind and character they had become like their Master, and men "took knowledge of them, that they had been with Jesus." Acts 4:13.

    Pentecost brought them the heavenly illumination. The truths they could not understand while Christ was with them were now unfolded. With a faith and assurance that they had never before known, they accepted the teachings of the Sacred Word. No longer was it a matter of faith with them that Christ was the Son of God. They knew that, although clothed with humanity, He was indeed the Messiah, and they told their experience to the world with a confidence which carried with it the conviction that God was with them.

    They could speak the name of Jesus with assurance; for was He not their Friend and Elder Brother? Brought into close communion with Christ, they sat with Him in heavenly places. With what burning language they clothed their ideas as they bore witness for Him! Their hearts were surcharged with a benevolence so full, so deep, so far-reaching, that it impelled them to go to the ends of the earth, testifying to the power of Christ. They were filled with an intense longing to carry forward the work He had begun. They realized the greatness of their debt to heaven and the responsibility of their work. Strengthened by the endowment of the Holy Spirit, they went forth filled with zeal to extend the triumphs of the cross. The Spirit animated them and spoke through them. The peace of Christ shone from their faces. They had consecrated their lives to Him for service, and their very features bore evidence to the surrender they had made.


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    Post  orthodoxymoron Fri May 22, 2015 10:11 am

    http://www.whiteestate.org/books/aa/aa5.html When Christ gave His disciples the promise of the Spirit, He was nearing the close of His earthly ministry. He was standing in the shadow of the cross, with a full realization of the load of guilt that was to rest upon Him as the Sin Bearer. Before offering Himself as the sacrificial victim, He instructed His disciples regarding a most essential and complete gift which He was to bestow upon His followers--the gift that would bring within their reach the boundless resources of His grace. "I will pray the Father," He said, "and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you." John 14:16, 17. The Saviour was pointing forward to the time when the Holy Spirit should come to do a mighty work as His representative. The evil that had been accumulating for centuries was to be resisted by the divine power of the Holy Spirit.

    What was the result of the outpouring of the Spirit on the Day of Pentecost? The glad tidings of a risen Saviour were carried to the uttermost parts of the inhabited world. As the disciples proclaimed the message of redeeming grace, hearts yielded to the power of this message. The church beheld converts flocking to her from all directions. Backsliders were reconverted. Sinners united with believers in seeking the pearl of great price. Some who had been the bitterest opponents of the gospel became its champions. The prophecy was fulfilled, "He that is feeble. . . shall be as David; and the house of David . . . as the angel of the Lord." Zechariah 12:8. Every Christian saw in his brother a revelation of divine love and benevolence. One interest prevailed; one subject of emulation swallowed up all others. The ambition of the believers was to reveal the likeness of Christ's character and to labor for the enlargement of His kingdom.

    "With great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all." Acts 4:33. Under their labors were added to the church chosen men, who, receiving the word of truth, consecrated their lives to the work of giving to others the hope that filled their hearts with peace and joy. They could not be restrained or intimidated by threatenings. The Lord spoke through them, and as they went from place to place, the poor had the gospel preached to them, and miracles of divine grace were wrought.

    So mightily can God work when men give themselves up to the control of His Spirit.

    The promise of the Holy Spirit is not limited to any age or to any race. Christ declared that the divine influence of His Spirit was to be with His followers unto the end. From the Day of Pentecost to the present time, the Comforter has been sent to all who have yielded themselves fully to the Lord and to His service. To all who have accepted Christ as a personal Saviour, the Holy Spirit has come as a counselor, sanctifier, guide, and witness. The more closely believers have walked with God, the more clearly and powerfully have they testified of their Redeemer's love and of His saving grace. The men and women who through the long centuries of persecution and trial enjoyed a large measure of the presence of the Spirit in their lives, have stood as signs and wonders in the world. Before angels and men they have revealed the transforming power of redeeming love.

    Those who at Pentecost were endued with power from on high, were not thereby freed from further temptation and trial. As they witnessed for truth and righteousness they were repeatedly assailed by the enemy of all truth, who sought to rob them of their Christian experience. They were compelled to strive with all their God-given powers to reach the measure of the stature of men and women in Christ Jesus. Daily they prayed for fresh supplies of grace, that they might reach higher and still higher toward perfection. Under the Holy Spirit's working even the weakest, by exercising faith in God, learned to improve their entrusted powers and to become sanctified, refined, and ennobled. As in humility they submitted to the molding influence of the Holy Spirit, they received of the fullness of the Godhead and were fashioned in the likeness of the divine.

    The lapse of time has wrought no change in Christ's parting promise to send the Holy Spirit as His representative. It is not because of any restriction on the part of God that the riches of His grace do not flow earthward to men. If the fulfillment of the promise is not seen as it might be, it is because the promise is not appreciated as it should be. If all were willing, all would be filled with the Spirit. Wherever the need of the Holy Spirit is a matter little thought of, there is seen spiritual drought, spiritual darkness, spiritual declension and death. Whenever minor matters occupy the attention, the divine power which is necessary for the growth and prosperity of the church, and which would bring all other blessings in its train, is lacking, though offered in infinite plenitude.

    Since this is the means by which we are to receive power, why do we not hunger and thirst for the gift of the Spirit? Why do we not talk of it, pray for it, and preach concerning it? The Lord is more willing to give the Holy Spirit to those who serve Him than parents are to give good gifts to their children. For the daily baptism of the Spirit every worker should offer his petition to God. Companies of Christian workers should gather to ask for special help, for heavenly wisdom, that they may know how to plan and execute wisely. Especially should they pray that God will baptize His chosen ambassadors in mission fields with a rich measure of His Spirit. The presence of the Spirit with God's workers will give the proclamation of truth a power that not all the honor or glory of the world could give.

    With the consecrated worker for God, in whatever place he may be, the Holy Spirit abides. The words spoken to the disciples are spoken also to us. The Comforter is ours as well as theirs. The Spirit furnishes the strength that sustains striving, wrestling souls in every emergency, amidst the hatred of the world, and the realization of their own failures and mistakes. In sorrow and affliction, when the outlook seems dark and the future perplexing, and we feel helpless and alone,--these are the times when, in answer to the prayer of faith, the Holy Spirit brings comfort to the heart.

    It is not a conclusive evidence that a man is a Christian because he manifests spiritual ecstasy under extraordinary circumstances. Holiness is not rapture: it is an entire surrender of the will to God; it is living by every word that proceeds from the mouth of God; it is doing the will of our heavenly Father; it is trusting God in trial, in darkness as well as in the light; it is walking by faith and not by sight; it is relying on God with unquestioning confidence, and resting in His love.

    It is not essential for us to be able to define just what the Holy Spirit is. Christ tells us that the Spirit is the Comforter, "the Spirit of truth, which proceedeth from the Father." It is plainly declared regarding the Holy Spirit that, in His work of guiding men into all truth, "He shall not speak of Himself." John 15:26; 16:13.

    The nature of the Holy Spirit is a mystery. Men cannot explain it, because the Lord has not revealed it to them. Men having fanciful views may bring together passages of Scripture and put a human construction on them, but the acceptance of these views will not strengthen the church. Regarding such mysteries, which are too deep for human understanding, silence is golden.

    The office of the Holy Spirit is distinctly specified in the words of Christ: "When He is come, He will reprove the world of sin, and of righteousness, and of judgment." John 16:8. It is the Holy Spirit that convicts of sin. If the sinner responds to the quickening influence of the Spirit, he will be brought to repentance and aroused to the importance of obeying the divine requirements.

    To the repentant sinner, hungering and thirsting for righteousness, the Holy Spirit reveals the Lamb of God that taketh away the sin of the world. "He shall receive of Mine, and shall show it unto you," Christ said. "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John 16:14; 14:26.

    The Spirit is given as a regenerating agency, to make effectual the salvation wrought by the death of our Redeemer. The Spirit is constantly seeking to draw the attention of men to the great offering that was made on the cross of Calvary, to unfold to the world the love of God, and to open to the convicted soul the precious things of the Scriptures.

    Having brought conviction of sin, and presented before the mind the standard of righteousness, the Holy Spirit withdraws the affections from the things of this earth and fills the soul with a desire for holiness. "He will guide you into all truth" (John 16:13), the Saviour declared. If men are willing to be molded, there will be brought about a sanctification of the whole being. The Spirit will take the things of God and stamp them on the soul. By His power the way of life will be made so plain that none need err therein.

    From the beginning, God has been working by His Holy Spirit through human instrumentalities for the accomplishment of His purpose in behalf of the fallen race. This was manifest in the lives of the patriarchs. To the church in the wilderness also, in the time of Moses, God gave His "good Spirit to instruct them." Nehemiah 9:20. And in the days of the apostles He wrought mightily for His church through the agency of the Holy Spirit. The same power that sustained the patriarchs, that gave Caleb and Joshua faith and courage, and that made the work of the apostolic church effective, has upheld God's faithful children in every succeeding age. It was through the power of the Holy Spirit that during the Dark Ages the Waldensian Christians helped to prepare the way for the Reformation. It was the same power that made successful the efforts of the noble men and women who pioneered the way for the establishment of modern missions and for the translation of the Bible into the languages and dialects of all nations and peoples.

    And today God is still using His church to make known His purpose in the earth. Today the heralds of the cross are going from city to city, and from land to land, preparing the way for the second advent of Christ. The standard of God's law is being exalted. The Spirit of the Almighty is moving upon men's hearts, and those who respond to its influence become witnesses for God and His truth. In many places consecrated men and women may be seen communicating to others the light that has made plain to them the way of salvation through Christ. And as they continue to let their light shine, as did those who were baptized with the Spirit on the Day of Pentecost, they receive more and still more of the Spirit's power. Thus the earth is to be lightened with the glory of God. On the other hand, there are some who, instead of wisely improving present opportunities, are idly waiting for some special season of spiritual refreshing by which their ability to enlighten others will be greatly increased. They neglect present duties and privileges, and allow their light to burn dim, while they look forward to a time when, without any effort on their part, they will be made the recipients of special blessing, by which they will be transformed and fitted for service.

    It is true that in the time of the end, when God's work in the earth is closing, the earnest efforts put forth by consecrated believers under the guidance of the Holy Spirit are to be accompanied by special tokens of divine favor. Under the figure of the early and the latter rain, that falls in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the bestowal of spiritual grace in extraordinary measure upon God's church. The outpouring of the Spirit in the days of the apostles was the beginning of the early, or former, rain, and glorious was the result. To the end of time the presence of the Spirit is to abide with the true church. But near the close of earth's harvest, a special bestowal of spiritual grace is promised to prepare the church for the coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain; and it is for this added power that Christians are to send their petitions to the Lord of the harvest "in the time of the latter rain." In response, "the Lord shall make bright clouds, and give them showers of rain." "He will cause to come down . . . the rain, the former rain, and the latter rain," Zechariah 10:1; Joel 2:23.

    But unless the members of God's church today have a living connection with the Source of all spiritual growth, they will not be ready for the time of reaping. Unless they keep their lamps trimmed and burning, they will fail of receiving added grace in times of special need.

    Those only who are constantly receiving fresh supplies of grace, will have power proportionate to their daily need and their ability to use that power. Instead of looking forward to some future time when, through a special endowment of spiritual power, they will receive a miraculous fitting up for soul winning, they are yielding themselves daily to God, that He may make them vessels meet for His use. Daily they are improving the opportunities for service that lie within their reach. Daily they are witnessing for the Master wherever they may be, whether in some humble sphere of labor in the home, or in a public field of usefulness.

    To the consecrated worker there is wonderful consolation in the knowledge that even Christ during His life on earth sought His Father daily for fresh supplies of needed grace; and from this communion with God He went forth to strengthen and bless others. Behold the Son of God bowed in prayer to His Father! Though He is the Son of God, He strengthens His faith by prayer, and by communion with heaven gathers to Himself power to resist evil and to minister to the needs of men. As the Elder Brother of our race He knows the necessities of those who, compassed with infirmity and living in a world of sin and temptation, still desire to serve Him. He knows that the messengers whom He sees fit to send are weak, erring men; but to all who give themselves wholly to His service He promises divine aid. His own example is an assurance that earnest, persevering supplication to God in faith--faith that leads to entire dependence upon God, and unreserved consecration to His work--will avail to bring to men the Holy Spirit's aid in the battle against sin.

    Every worker who follows the example of Christ will be prepared to receive and use the power that God has promised to His church for the ripening of earth's harvest. Morning by morning, as the heralds of the gospel kneel before the Lord and renew their vows of consecration to Him, He will grant them the presence of His Spirit, with its reviving, sanctifying power. As they go forth to the day's duties, they have the assurance that the unseen agency of the Holy Spirit enables them to be "laborers together with God."

    http://www.whiteestate.org/books/aa/aa6.html The disciples of Christ had a deep sense of their own inefficiency, and with humiliation and prayer they joined their weakness to His strength, their ignorance to His wisdom, their unworthiness to His righteousness, their poverty to His exhaustless wealth. Thus strengthened and equipped, they hesitated not to press forward in the service of the Master.

    A short time after the descent of the Holy Spirit, and immediately after a season of earnest prayer, Peter and John, going up to the temple to worship, saw at the gate Beautiful a cripple, forty years of age, whose life, from his birth, had been one of pain and infirmity. This unfortunate man had long desired to see Jesus, that he might be healed; but he was almost helpless, and was far removed from the scene of the great Physician's labors. His pleadings at last induced some friends to bear him to the gate of the temple, but upon arriving there, he found that the One upon whom his hopes were centered, had been put to a cruel death.

    His disappointment excited the sympathy of those who knew for how long he had eagerly hoped to be healed by Jesus, and daily they brought him to the temple, in order that passers-by might be induced by pity to give him a trifle to relieve his wants. As Peter and John passed, he asked an alms from them. The disciples regarded him compassionately, and Peter said, "Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none." As Peter thus declared his poverty, the countenance of the cripple fell; but it grew bright with hope as the apostle continued, "But such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

    "And he took him by the right hand, and lifted him up: and immediately his feet and anklebones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: and they knew that it was he which sat for alms at the Beautiful Gate of the temple: and they were filled with wonder and amazement at that which had happened."

    "And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering." They were astonished that the disciples could perform miracles similar to those performed by Jesus. Yet here was this man, for forty years a helpless cripple, now rejoicing in the full use of his limbs, free from pain, and happy in believing in Jesus.

    When the disciples saw the amazement of the people, Peter asked, "Why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" He assured them that the cure had been wrought in the name and through the merits of Jesus of Nazareth, whom God had raised from the dead. "His name through faith in His name," the apostle declared, "hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all."

    The apostles spoke plainly of the great sin of the Jews in rejecting and putting to death the Prince of life; but they were careful not to drive their hearers to despair. "Ye denied the Holy One and the Just," Peter said, "and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled." He declared that the Holy Spirit was calling upon them to repent and be converted, and assured them that there was no hope of salvation except through the mercy of the One whom they had crucified. Only through faith in Him could their sins be forgiven.

    "Repent ye therefore, and be converted," he cried, "that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord."

    "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities."

    Thus the disciples preached the resurrection of Christ. Many among those who listened were waiting for this testimony, and when they heard it they believed. It brought to their minds the words that Christ had spoken, and they took their stand in the ranks of those who accepted the gospel. The seed that the Saviour had sown sprang up and bore fruit.

    While the disciples were speaking to the people, "the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead."

    After Christ's resurrection the priests had spread far and near the lying report that His body had been stolen by the disciples while the Roman guard slept. It is not surprising that they were displeased when they hear Peter and John preaching the resurrection of the One they had murdered. The Sadducees especially were greatly aroused. They felt that their most cherished doctrine was in danger, and their reputation at stake.

    Converts to the new faith were rapidly increasing, and both Pharisees and Sadducees agreed that if these new teachers were suffered to go unchecked, their own influence would be in greater danger than when Jesus was upon the earth. Accordingly, the captain of the temple, with the help of a number of Sadducees, arrested Peter and John, and put them in prison, as it was too late that day for them to be examined. The enemies of the disciples could not but be convinced that Christ had risen from the dead. The evidence was too clear to be doubted. Nevertheless, they hardened their hearts, refusing to repent of the terrible deed they had committed in putting Jesus to death. Abundant evidence that the apostles were speaking and acting under divine inspiration had been given the Jewish rulers, but they firmly resisted the message of truth. Christ had not come in the manner that they expected, and though at times they had been convinced that He was the Son of God, yet they had stifled conviction, and crucified Him. In mercy God gave them still further evidence, and now another opportunity was granted them to turn to Him. He sent the disciples to tell them that they had killed the Prince of life, and in this terrible charge He gave them another call to repentance. But feeling secure in their own righteousness, the Jewish teachers refused to admit that the men charging them with crucifying Christ were speaking by the direction of the Holy Spirit.

    Having committed themselves to a course of opposition to Christ, every act of resistance became to the priests an additional incentive to pursue the same course. Their obstinacy became more and more determined. It was not that they could not yield; they could, but would not. It was not alone because they were guilty and deserving of death, not alone because they had put to death the Son of God, that they were cut off from salvation; it was because they armed themselves with opposition to God. They persistently rejected light and stifled the convictions of the Spirit. The influence that controls the children of disobedience worked in them, leading them to abuse the men through whom God was working. The malignity of their rebellion was intensified by each successive act of resistance against God and the message He had given His servants to declare. Every day, in their refusal to repent, the Jewish leaders took up their rebellion afresh, preparing to reap that which they had sown.

    The wrath of God is not declared against unrepentant sinners merely because of the sins they have committed, but because, when called to repent, they choose to continue in resistance, repeating the sins of the past in defiance of the light given them. If the Jewish leaders had submitted to the convicting power of the Holy Spirit, they would have been pardoned; but they were determined not to yield. In the same way, the sinner, by continued resistance, places himself where the Holy Spirit cannot influence him.

    On the day following the healing of the cripple, Annas and Caiaphas, with the other dignitaries of the temple, met together for the trial, and the prisoners were brought before them. In that very room and before some of those very men, Peter had shamefully denied his Lord. This came distinctly to his mind as he appeared for his own trial. He now had an opportunity of redeeming his cowardice.

    Those present who remembered the part that Peter had acted at the trial of his Master, flattered themselves that he could now be intimidated by the threat of imprisonment and death. But the Peter who denied Christ in the hour of His greatest need was impulsive and self-confident, differing widely from the Peter who was brought before the Sanhedrin for examination. Since his fall he had been converted. He was no longer proud and boastful, but modest and self-distrustful. He was filled with the Holy Spirit, and by the help of this power he was resolved to remove the stain of his apostasy by honoring the name he had once disowned. Hitherto the priests had avoided mentioning the crucifixion or the resurrection of Jesus. But now, in fulfillment of their purpose, they were forced to inquire of the accused how the cure of the impotent man had been accomplished. "By what power, or by what name, have ye done this?" they asked.

    With holy boldness and in the power of the Spirit Peter fearlessly declared: "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."

    This courageous defense appalled the Jewish leaders. They had supposed that the disciples would be overcome with fear and confusion when brought before the Sanhedrin. But, instead, these witnesses spoke as Christ had spoken, with a convincing power that silenced their adversaries. There was no trace of fear in Peter's voice as he declared of Christ, "This is the stone which was set at nought of you builders, which is become the head of the corner." Peter here used a figure of speech familiar to the priests. The prophets had spoken of the rejected stone; and Christ Himself, speaking on one occasion to the priests and elders, said: "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder." Matthew 21:42-44.

    As the priests listened to the apostles' fearless words, "they took knowledge of them, that they had been with Jesus."

    Of the disciples after the transfiguration of Christ it is written that at the close of that wonderful scene "they saw no man, save Jesus only." Matthew 17:8. "Jesus only"-- in these words is contained the secret of the life and power that marked the history of the early church. When the disciples first heard the words of Christ, they felt their need of Him. They sought, they found, they followed Him. They were with Him in the temple, at the table, on the mountainside, in the field. They were as pupils with a teacher, daily receiving from Him lessons of eternal truth.

    After the Saviour's ascension, the sense of the divine presence, full of love and light, was still with them. It was a personal presence. Jesus, the Saviour, who had walked and talked and prayed with them, who had spoken hope and comfort to their hearts, had, while the message of peace was upon His lips, been taken from them into heaven. As the chariot of angels received Him, His words had come to them, "Lo, I am with you alway, even unto the end." Matthew 28:20. He had ascended to heaven in the form of humanity. They knew that He was before the throne of God, their Friend and Saviour still; that His sympathies were unchanged; that He would forever be identified with suffering humanity. They knew that He was presenting before God the merit of His blood, showing His wounded hands and feet as a remembrance of the price He had paid for His redeemed ones; and this thought strengthened them to endure reproach for His sake. Their union with Him was stronger now than when He was with them in person. The light and love and power of an indwelling Christ shone out through them, so that men, beholding, marveled.

    Christ placed His seal on the words that Peter spoke in His defense. Close beside the disciple, as a convincing witness, stood the man who had been so miraculously healed. The appearance of this man, a few hours before a helpless cripple, but now restored to soundness of health, added a weight of testimony to Peter's words. Priests and rulers were silent. They were unable to refute Peter's statement, but they were nonetheless determined to put a stop to the teaching of the disciples.

    Christ's crowning miracle--the raising of Lazarus--had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people. They had crucified Him; but here was a convincing proof that they had not put a stop to the working of miracles in His name, nor to the proclamation of the truth He taught. Already the healing of the cripple and the preaching of the apostles had filled Jerusalem with excitement.

    In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken away, that they might counsel among themselves. They all agreed that it would be useless to deny that the man had been healed. Gladly would they have covered up the miracle by falsehoods; but this was impossible, for it had been wrought in the full light of day, before a multitude of people, and had already come to the knowledge of thousands. They felt that the work of the disciples must be stopped or Jesus would gain many followers. Their own disgrace would follow, for they would be held guilty of the murder of the Son of God.

    But notwithstanding their desire to destroy the disciples, the priests dared not do more than threaten them with the severest punishment if they continued to speak or to work in the name of Jesus. Calling them again before the Sanhedrin, they commanded them not to speak or teach in the name of Jesus. But Peter and John answered: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." Gladly would the priests have punished these men for their unswerving fidelity to their sacred calling, but they feared the people; "for all men glorified God for that which was done." So, with repeated threats and injunctions, the apostles were set at liberty.

    While Peter and John were prisoners, the other disciples, knowing the malignity of the Jews, had prayed unceasingly for their brethren, fearing that the cruelty shown to Christ might be repeated. As soon as the apostles were released, they sought the rest of the disciples and reported to them the result of the examination. Great was the joy of the believers. "They lifted up their voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of Thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth against Thy Holy Child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done.

    "And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, by stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy Holy Child Jesus."

    The disciples prayed that greater strength might be imparted to them in the work of the ministry; for they saw that they would meet the same determined opposition that Christ had encountered when upon the earth. While their united prayers were ascending in faith to heaven, the answer came. The place where they were assembled was shaken, and they were endowed anew with the Holy Spirit. Their hearts filled with courage, they again went forth to proclaim the word of God in Jerusalem. "With great power gave the apostles witness of the resurrection of the Lord Jesus," and God marvelously blessed their efforts.

    The principle for which the disciples stood so fearlessly when, in answer to the command not to speak any more in the name of Jesus, they declared, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye," is the same that the adherents of the gospel struggled to maintain in the days of the Reformation. When in 1529 the German princes assembled at the Diet of Spires, there was presented the emperor's decree restricting religious liberty, and prohibiting all further dissemination of the reformed doctrines. It seemed that the hope of the world was about to be crushed out. Would the princes accept the decree? Should the light of the gospel be shut out from the multitudes still in darkness? Mighty issues for the world were at stake. Those who had accepted the reformed faith met together, and their unanimous decision was, "Let us reject this decree. In matters of conscience the majority has no power."--Merle d'Aubigne,  History of the Reformation,  b. 13, ch. 5.

    This principle we in our day are firmly to maintain. The banner of truth and religious liberty held aloft by the founders of the gospel church and by God's witnesses during the centuries that have passed since then, has, in this last conflict, been committed to our hands. The responsibility for this great gift rests with those whom God has blessed with a knowledge of His word. We are to receive this word as supreme authority. We are to recognize human government as an ordinance of divine appointment, and teach obedience to it as a sacred duty, within its legitimate sphere. But when its claims conflict with the claims of God, we must obey God rather than men. God's word must be recognized as above all human legislation. A "Thus saith the Lord" is not to be set aside for a "Thus saith the church" or a "Thus saith the state." The crown of Christ is to be lifted above the diadems of earthly potentates.

    We are not required to defy authorities. Our words, whether spoken or written, should be carefully considered, lest we place ourselves on record as uttering that which would make us appear antagonistic to law and order. We are not to say or do anything that would unnecessarily close up our way. We are to go forward in Christ's name, advocating the truths committed to us. If we are forbidden by men to do this work, then we may say, as did the apostles, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard."

    http://www.whiteestate.org/books/aa/aa7.html As The disciples proclaimed the truths of the gospel in Jerusalem, God bore witness to their word, and a multitude believed. Many of these early believers were immediately cut off from family and friends by the zealous bigotry of the Jews, and it was necessary to provide them with food and shelter. The record declares, "Neither was there any among them that lacked," and it tells how the need was filled. Those among the believers who had money and possessions cheerfully sacrificed them to meet the emergency. Selling their houses or their lands, they brought the money and laid it at the apostles' feet, "and distribution was made unto every man according as he had need."

    This liberality on the part of the believers was the result of the outpouring of the Spirit. The converts to the gospel were "of one heart and of one soul." One common interest controlled them--the success of the mission entrusted to them; and covetousness had no place in their lives. Their love for their brethren and the cause they had espoused, was greater than their love of money and possessions. Their works testified that they accounted the souls of men of higher value them earthly wealth.

    Thus it will ever be when the Spirit of God takes possession of the life. Those whose hearts are filled with the love of Christ, will follow the example of Him who for our sake became poor, that through His poverty we might be made rich. Money, time, influence--all the gifts they have received from God's hand, they will value only as a means of advancing the work of the gospel. Thus it was in the early church; and when in the church of today it is seen that by the power of the Spirit the members have taken their affections from the things of the world, and that they are willing to make sacrifices in order that their fellow men may hear the gospel, the truths proclaimed will have a powerful influence upon the hearers.

    In sharp contrast to the example of benevolence shown by the believers, was the conduct of Ananias and Sapphira, whose experience, traced by the pen of Inspiration, has left a dark stain upon the history of the early church. With others, these professed disciples had shared the privilege of hearing the gospel preached by the apostles. They had been present with other believers when, after the apostles had prayed, "the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." Acts 4:31. Deep conviction had rested upon all present, and under the direct influence of the Spirit of God, Ananias and Sapphira had made a pledge to give to the Lord the proceeds from the sale of certain property.

    Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding to feelings of covetousness. They began to regret their promise and soon lost the sweet influence of the blessing that had warmed their hearts with a desire to do large things in behalf of the cause of Christ. They thought they had been too hasty, that they ought to reconsider their decision. They talked the matter over, and decided not to fulfill their pledge. They saw, however, that those who parted with their possessions to supply the needs of their poorer brethren, were held in high esteem among the believers; and ashamed to have their brethren know that their selfish souls grudged that which they had solemnly dedicated to God, they deliberately decided to sell their property and pretend to give all the proceeds into the general fund, but really to keep a large share for themselves. Thus they would secure their living from the common store and at the same time gain the high esteem of their brethren.

    But God hates hypocrisy and falsehood. Ananias and Sapphira practiced fraud in their dealing with God; they lied to the Holy Spirit, and their sin was visited with swift and terrible judgment. When Ananias came with his offering, Peter said: "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."

    "Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things."

    "Whiles it remained, was it not thine own?" Peter asked. No undue influence had been brought to bear upon Ananias to compel him to sacrifice his possessions to the general good. He had acted from choice. But in attempting to deceive the disciples, he had lied to the Almighty.

    "It was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things."

    Infinite Wisdom saw that this signal manifestation of the wrath of God was necessary to guard the young church from becoming demoralized. Their numbers were rapidly increasing. The church would have been endangered if, in the rapid increase of converts, men and women had been added who, while professing to serve God, were worshiping mammon. This judgment testified that men cannot deceive God, that He detects the hidden sin of the heart, and that He will not be mocked. It was designed as a warning to the church, to lead them to avoid pretense and hypocrisy, and to beware of robbing God. Not to the early church only, but to all future generations, this example of God's hatred of covetousness, fraud, and hypocrisy, was given as a danger-signal. It was covetousness that Ananias and Sapphira had first cherished. The desire to retain for themselves a part of that which they had promised to the Lord, led them into fraud and hypocrisy.

    God has made the proclamation of the gospel dependent upon the labors and the gifts of His people. Voluntary offerings and the tithe constitute the revenue of the Lord's work. Of the means entrusted to man, God claims a certain portion,--the tenth. He leaves all free to say whether or not they will give more than this. But when the heart is stirred by the influence of the Holy Spirit, and a vow is made to give a certain amount, the one who vows has no longer any right to the consecrated portion. Promises of this kind made to men would be looked upon as binding; are those not more binding that are made to God? Are promises tried in the court of conscience less binding than written agreements of men?

    When divine light is shining into the heart with unusual clearness and power, habitual selfishness relaxes its grasp and there is a disposition to give to the cause of God. But none need think that they will be allowed to fulfill the promises then made, without a protest on the part of Satan. He is not pleased to see the Redeemer's kingdom on earth built up. He suggests that the pledge made was too much, that it may cripple them in their efforts to acquire property or gratify the desires of their families.

    It is God who blesses men with property, and He does this that they may be able to give toward the advancement of His cause. He sends the sunshine and the rain. He causes vegetation to flourish. He gives health and the ability to acquire means. All our blessings come from His bountiful hand. In turn, He would have men and women show their gratitude by returning Him a portion in tithes and offerings--in thank offerings, in freewill offerings, in trespass offerings. Should means flow into the treasury in accordance with this divinely appointed plan,--a tenth of all the increase, and liberal offerings,--there would be an abundance for the advancement of the Lord's work.

    But the hearts of men become hardened through selfishness, and, like Ananias and Sapphira, they are tempted to withhold part of the price, while pretending to fulfill God's requirements. Many spend money lavishly in self-gratification. Men and women consult their pleasure and gratify their taste, while they bring to God, almost unwillingly, a stinted offering. They forget that God will one day demand a strict account of how His goods have been used, and that He will no more accept the pittance they hand into the treasury than He accepted the offering of Ananias and Sapphira.

    From the stern punishment meted out to those perjurers, God would have us learn also how deep is His hatred and contempt for all hypocrisy and deception. In pretending that they had given all, Ananias and Sapphira lied to the Holy Spirit, and, as a result, they lost this life and the life that is to come. The same God who punished them, today condemns all falsehood. Lying lips are an abomination to Him. He declares that into the Holy City "there shall in no wise enter . . . anything that defileth, neither whatsoever worketh abomination, or maketh a lie." Revelation 21:27. Let truth telling be held with no loose hand or uncertain grasp. Let it become a part of the life. Playing fast and loose with truth, and dissembling to suit one's own selfish plans, means shipwreck of faith. "Stand therefore, having your loins girt about with truth." Ephesians 6:14. He who utters untruths sells his soul in a cheap market. His falsehoods may seem to serve in emergencies; he may thus seem to make business advancement that he could not gain by fair dealing; but he finally reaches the place where he can trust no one. Himself a falsifier, he has no confidence in the word of others.

    In the case of Ananias and Sapphira, the sin of fraud against God was speedily punished. The same sin was often repeated in the after history of the church and is committed by many in our time. But though it may not be attended by the visible manifestation of God's displeasure, it is no less heinous in His sight now than in the apostles' time. The warning has been given; God has clearly manifested His abhorrence of this sin; and all who give themselves up to hypocrisy and covetousness may be sure that they are destroying their own souls.

    http://www.whiteestate.org/books/aa/aa8.html It was the cross, that instrument of shame and torture, which brought hope and salvation to the world. The disciples were but humble men, without wealth, and with no weapon but the word of God; yet in Christ's strength they went forth to tell the wonderful story of the manger and the cross, and to triumph over all opposition. Without earthly honor or recognition, they were heroes of faith. From their lips came words of divine eloquence that shook the world.

    In Jerusalem, where the deepest prejudice existed, and where the most confused ideas prevailed in regard to Him who had been crucified as a malefactor, the disciples continued to speak with boldness the words of life, setting before the Jews the work and mission of Christ, His crucifixion, resurrection, and ascension. Priests and rulers heard with amazement the clear, bold testimony of the apostles. The power of the risen Saviour had indeed fallen on the disciples, and their work was accompanied by signs and miracles that daily increased the number of believers. Along the streets where the disciples were to pass, the people laid their sick "on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them." Here also were brought those vexed with unclean spirits. The crowds gathered round them, and those who were healed shouted the praises of God and glorified the name of the Redeemer.

    The priests and rulers saw that Christ was extolled above them. As the Sadducees, who did not believe in a resurrection, heard the apostles declaring that Christ had risen from the dead, they were enraged, realizing that if the apostles were allowed to preach a risen Saviour, and to work miracles in His name, the doctrine that there would be no resurrection would be rejected by all, and the sect of the Sadducees would soon become extinct. The Pharisees were angry as they perceived that the tendency of the disciples' teaching was to undermine the Jewish ceremonies, and make the sacrificial offerings of no effect.

    Hitherto all the efforts made to suppress this new teaching had been in vain; but now both Sadducees and Pharisees determined that the work of the disciples should be stopped, for it was proving them guilty of the death of Jesus. Filled with indignation, the priests laid violent hands on Peter and John, and put them in the common prison.

    The leaders in the Jewish nation had signally failed of fulfilling God's purpose for His chosen people. Those whom the Lord had made the depositaries of truth had proved unfaithful to their trust, and God chose others to do His work. In their blindness these leaders now gave full sway to what they called righteous indignation against the ones who were setting aside their cherished doctrines. They would not admit even the possibility that they themselves did not rightly understand the word, or that they had misinterpreted or misapplied the Scriptures. They acted like men who had lost their reason. What right have these teachers, they said, some of them mere fishermen, to present ideas contrary to the doctrines that we have taught the people? Being determined to suppress the teaching of these ideas, they imprisoned those who were presenting them.

    The disciples were not intimidated or cast down by this treatment. The Holy Spirit brought to their minds the words spoken by Christ: "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. But all these things will they do unto you for My name's sake, because they know not Him that sent Me." "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." "These things have I told you, that when the time shall come, ye may remember that I told you of them." John 15:20, 21; 16:2, 4.

    The God of heaven, the mighty Ruler of the universe, took the matter of the imprisonment of the disciples into His own hands, for men were warring against His work. By night the angel of the Lord opened the prison doors and said to the disciples, "Go, stand and speak in the temple to the people all the words of this life." This command was directly contrary to the order given by the Jewish rulers; but did the apostles say, We cannot do this until we have consulted the magistrates and received permission from them? No; God had said, "Go," and they obeyed. "They entered into the temple early in the morning, and taught." When Peter and John appeared among the believers and recounted how the angel had led them directly through the band of soldiers guarding the prison, bidding them resume the work that had been interrupted, the brethren were filled with amazement and joy.

    In the meantime the high priest and those with him had "called the council together, and all the senate of the children of Israel." The priests and rulers had decided to fix upon the disciples the charge of insurrection, to accuse them of murdering Ananias and Sapphira, and of conspiring to deprive the priests of their authority. They hoped so to excite the mob that it would take the matter in hand and deal with the disciples as it had dealt with Jesus. They were aware that many who did not accept the teachings of Christ were weary of the arbitrary rule of the Jewish authorities and anxious for some change. The priests feared that if these dissatisfied ones were to accept the truths proclaimed by the apostles, and were to acknowledge Jesus as the Messiah, the anger of the entire people would be raised against the religious leaders, who would then be made to answer for the murder of Christ. They decided to take strong measures to prevent this. When they sent for the prisoners to be brought before them, great was their amazement at the word brought back that the prison doors were found to be securely bolted and the guard stationed before them, but that the prisoners were nowhere to be found.

    Soon the astonishing report came, "Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned."

    Although the apostles were miraculously delivered from prison, they were not safe from examination and punishment. Christ had said when He was with them, "Take heed to yourselves: for they shall deliver you up to councils." Mark 13:9. By sending an angel to deliver them, God had given them a token of His love and an assurance of His presence. It was now their part to suffer for the sake of the One whose gospel they were preaching.

    In the history of prophets and apostles, are many noble examples of loyalty to God. Christ's witnesses have endured imprisonment, torture, and death itself, rather than break God's commands. The record left by Peter and John is as heroic as any in the gospel dispensation. As they stood for the second time before the men who seemed bent on their destruction, no fear or hesitation could be discerned in their words or attitude. And when the high priest said, "Did we not straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this Man's blood upon us," Peter answered, "We ought to obey God rather than men." It was an angel from heaven who delivered them from prison and bade them teach in the temple. In following his directions they were obeying the divine command, and this they must continue to do at whatever cost to themselves.

    Then the Spirit of Inspiration came upon the disciples; the accused became the accusers, charging the murder of Christ upon those who composed the council. "The God of our fathers raised up Jesus," Peter declared, "whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him."

    So enraged were the Jews at these words that they decided to take the law into their own hands and without further trial, or without authority from the Roman officers, to put the prisoners to death. Already guilty of the blood of Christ, they were no eager to stain their hands with the blood of His disciples.

    But in the council there was one man who recognized the voice of God in the words spoken by the disciples. This was Gamaliel, a Pharisee of good reputation and a man of learning and high position. His clear intellect saw that the violent step contemplated by the priests would lead to terrible consequences. Before addressing those present, he requested that the prisoners be removed. He well knew the elements he had to deal with; he knew that the murderers of Christ would hesitate at nothing in order to carry out their purpose.

    He then spoke with great deliberation and calmness, saying: "Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."

    The priests saw the reasonableness of these views, and were obliged to agree with Gamaliel. Yet their prejudice and hatred could hardly be restrained. Very reluctantly, after beating the disciples and charging them again at the peril of their lives to preach no more in the name of Jesus, they released them. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ."

    Shortly before His crucifixion Christ had bequeathed to His disciples a legacy of peace. "Peace I leave with you," He said, "My peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." John 14:27. This peace is not the peace that comes through conformity to the world. Christ never purchased peace by compromise with evil. The peace that Christ left His disciples is internal rather than external and was ever to remain with His witnesses through strife and contention.

    Christ said of Himself, "Think not that I am come to send peace on earth: I came not to send peace, but a sword." Matthew 10:34. The Prince of Peace, He was yet the cause of division. He who came to proclaim glad tidings and to create hope and joy in the hearts of the children of men, opened a controversy that burns deep and arouses intense passion in the human heart. And He warns His followers, "In the world ye shall have tribulation." "They shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for My name's sake." "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." John 16:33; Luke 21:12, 16.

    This prophecy has been fulfilled in a marked manner. Every indignity, reproach, and cruelty that Satan could instigate human hearts to devise, has been visited upon the followers of Jesus. And it will be again fulfilled in a marked manner; for the carnal heart is still at enmity with the law of God, and will not be subject to its commands. The world is no more in harmony with the principles of Christ today than it was in the days of the apostles. The same hatred that prompted the cry, "Crucify Him! crucify Him!" the same hatred that led to the persecution of the disciples, still works in the children of disobedience. The same spirit which in the Dark Ages consigned men and women to prison, to exile, and to death, which conceived the exquisite torture of the Inquisition, which planned and executed the Massacre of St. Bartholomew, and which kindled the fires of Smithfield, is still at work with malignant energy in unregenerate hearts. The history of truth has ever been the record of a struggle between right and wrong. The proclamation of the gospel has ever been carried forward in this world in the face of opposition, peril, loss, and suffering.

    What was the strength of those who in the past have suffered persecution for Christ's sake? It was union with God, union with the Holy Spirit, union with Christ. Reproach and persecution have separated many from earthly friends, but never from the love of Christ. Never is the tempest-tried soul more dearly loved by His Saviour than when he is suffering reproach for the truth's sake. "I will love him," Christ said, "and will manifest Myself to him." John 14:21. When for the truth's sake the believer stands at the bar of earthly tribunals, Christ stands by his side. When he is confined within prison walls, Christ manifests Himself to him and cheers his heart with His love. When he suffers death for Christ's sake, the Saviour says to him, They may kill the body, but they cannot hurt the soul. "Be of good cheer; I have overcome the world." "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness." John 16:33; Isaiah 41:10.
    "They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever. As the mountains are round about Jerusalem, so the Lord is round about His people from henceforth even forever." "He shall redeem their soul from deceit and violence: and precious shall their blood be in His sight." Psalms 125:1-3; 72:14.

    "The Lord of hosts shall defend them; . . . the Lord their God shall save them in that day as the flock of His people: for they shall be as the stones of a crown, lifted up as an ensign upon His land." Zechariah 9:15, 16.


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    Post  orthodoxymoron Fri May 22, 2015 10:43 am

    http://www.whiteestate.org/books/aa/aa9.html In those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration."

    The early church was made up of many classes of people, of various nationalities. At the time of the outpouring of the Holy Spirit at Pentecost, "there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." Acts 2:5. Among those of the Hebrew faith who were gathered at Jerusalem were some commonly known as Grecians, between whom and the Jews of Palestine there had long existed distrust and even antagonism.

    The hearts of those who had been converted under the labors of the apostles, were softened and united by Christian love. Despite former prejudices, all were in harmony with one another. Satan knew that so long as this union continued to exist, he would be powerless to check the progress of gospel truth; and he sought to take advantage of former habits of thought, in the hope that thereby he might be able to introduce into the church elements of disunion.

    Thus it came to pass that as disciples were multiplied, the enemy succeeded in arousing the suspicions of some who had formerly been in the habit of looking with jealousy on their brethren in the faith and of finding fault with their spiritual leaders, and so "there arose a murmuring of the Grecians against the Hebrews." The cause of complaint was an alleged neglect of the Greek widows in the daily distribution of assistance. Any inequality would have been contrary to the spirit of the gospel, yet Satan had succeeded in arousing suspicion. Prompt measures must now be taken to remove all occasion for dissatisfaction, lest the enemy triumph in his effort to bring about a division among the believers.

    The disciples of Jesus had reached a crisis in their experience. Under the wise leadership of the apostles, who labored unitedly in the power of the Holy Spirit, the work committed to the gospel messengers was developing rapidly. The church was continually enlarging, and this growth in membership brought increasingly heavy burdens upon those in charge. No one man, or even one set of men, could continue to bear these burdens alone, without imperiling the future prosperity of the church. There was necessity for a further distribution of the responsibilities which had been borne so faithfully by a few during the earlier days of the church. The apostles must now take an important step in the perfecting of gospel order in the church by laying upon others some of the burdens thus far borne by themselves.

    Summoning a meeting of the believers, the apostles were led by the Holy Spirit to outline a plan for the better organization of all the working forces of the church. The time had come, the apostles stated, when the spiritual leaders having the oversight of the church should be relieved from the task of distributing to the poor and from similar burdens, so that they might be free to carry forward the work of preaching the gospel. "Wherefore, brethren," they said, "look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." This advice was followed, and by prayer and the laying on of hands, seven chosen men were solemnly set apart for their duties as deacons.

    The appointment of the seven to take the oversight of special lines of work, proved a great blessing to the church. These officers gave careful consideration to individual needs as well as to the general financial interests of the church, and by their prudent management and their godly example they were an important aid to their fellow officers in binding together the various interests of the church into a united whole.

    That this step was in the order of God, is revealed in the immediate results for good that were seen. "The word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." This ingathering of souls was due both to the greater freedom secured by the apostles and to the zeal and power shown by the seven deacons. The fact that these brethren had been ordained for the special work of looking after the needs of the poor, did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct others in the truth, and they engaged in the work with great earnestness and success.

    To the early church had been entrusted a constantly enlarging work--that of establishing centers of light and blessing wherever there were honest souls willing to give themselves to the service of Christ. The proclamation of the gospel was to be world-wide in its extent, and the messengers of the cross could not hope to fulfill their important mission unless they should remain united in the bonds of Christian unity, and thus reveal to the world that they were one with Christ in God. Had not their divine Leader prayed to the Father, "Keep through Thine own name those whom Thou hast given Me, that they may be one, as We are"? And had He not declared of His disciples, "The world hath hated them, because they are not of the world"? Had He not pleaded with the Father that they might be "made perfect in one," "that the world may believe that Thou hast sent Me"? John 17:11, 14, 23, 21. Their spiritual life and power was dependent on a close connection with the One by whom they had been commissioned to preach the gospel.

    Only as they were united with Christ could the disciples hope to have the accompanying power of the Holy Spirit and the co-operation of angels of heaven. With the help of these divine agencies they would present before the world a united front and would be victorious in the conflict they were compelled to wage unceasingly against the powers of darkness. As they should continue to labor unitedly, heavenly messengers would go before them, opening the way; hearts would be prepared for the reception of truth, and many would be won to Christ. So long as they remained united, the church would go forth "fair as the moon, clear as the sun, and terrible as an army with banners." Song of Solomon 6:10. Nothing could withstand her onward progress. The church would advance from victory to victory, gloriously fulfilling her divine mission of proclaiming the gospel to the world.

    The organization of the church at Jerusalem was to serve as a model for the organization of churches in every other place where messengers of truth should win converts to the gospel. Those to whom was given the responsibility of the general oversight of the church were not to lord it over God's heritage, but, as wise shepherds, were to "feed the flock of God,. . . being ensamples to the flock" (1 Peter 5:2, 3); and the deacons were to be "men of honest report, full of the Holy Ghost and wisdom." These men were to take their position unitedly on the side of right and to maintain it with firmness and decision. Thus they would have a uniting influence upon the entire flock.

    Later in the history of the early church, when in various parts of the world many groups of believers had been formed into churches, the organization of the church was further perfected, so that order and harmonious action might be maintained. Every member was exhorted to act well his part. Each was to make a wise use of the talents entrusted to him. Some were endowed by the Holy Spirit with special gifts --"first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." 1 Corinthians 12:28. But all these classes of workers were to labor in harmony.

    "There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as He will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ." 1 Corinthians 12:4-12.

    Solemn are the responsibilities resting upon those who are called to act as leaders in the church of God on earth. In the days of the theocracy, when Moses was endeavoring to carry alone burdens so heavy that he would soon have worn away under them, he was counseled by Jethro to plan for a wise distribution of responsibilities. "Be thou for the people to Godward," Jethro advised, "that thou mayest bring the causes unto God: and thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do." Jethro further advised that men be appointed to act as "rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens." These were to be "able men, such as fear God, men of truth, hating covetousness." They were to "judge the people at all seasons," thus relieving Moses of the wearing responsibility of giving consideration to many minor matters that could be dealt with wisely by consecrated helpers.

    The time and strength of those who in the providence of God have been placed in leading positions of responsibility in the church, should be spent in dealing with the weightier matters demanding special wisdom and largeness of heart. It is not in the order of God that such men should be appealed to for the adjustment of minor matters that others are well qualified to handle. "Every great matter they shall bring unto thee," Jethro proposed to Moses, "but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace."

    In harmony with this plan, "Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves." Exodus 18:19-26.

    Later, when choosing seventy elders to share with him the responsibilities of leadership, Moses was careful to select, as his helpers, men possessing dignity, sound judgment, and experience. In his charge to these elders at the time of their ordination, he outlined some of the qualifications that fit a man to be a wise ruler in the church. "Hear the causes between your brethren," said Moses, "and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's." Deuteronomy 1:16, 17.

    King David, toward the close of his reign, delivered a solemn charge to those bearing the burden of the work of God in his day. Summoning to Jerusalem "all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men," the aged king solemnly charged them, "in the sight of all Israel the congregation of the Lord, and in the audience of our God," to "keep and seek for all the commandments of the Lord your God." I Chronicles 28:1, 8.

    To Solomon, as one called to occupy a position of leading responsibility, David gave a special charge: "Thou, Solomon my son, know thou the God of thy father, and serve Him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off forever. Take heed now; for the Lord hath chosen thee: . . . be strong." I Chronicles 28:9, 10.

    The same principles of piety and justice that were to guide the rulers among God's people in the time of Moses and of David, were also to be followed by those given the oversight of the newly organized church of God in the gospel dispensation. In the work of setting things in order in all the churches, and ordaining suitable men to act as officers, the apostles held to the high standards of leadership outlined in the Old Testament Scriptures. They maintained that he who is called to stand in a position of leading responsibility in the church "must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." Titus 1:7-9.

    The order that was maintained in the early Christian church made it possible for them to move forward solidly as a well-disciplined army clad with the armor of God. The companies of believers, though scattered over a large territory, were all members of one body; all moved in concert and in harmony with one another. When dissension arose in a local church, as later it did arise in Antioch and elsewhere, and the believers were unable to come to an agreement among themselves, such matters were not permitted to create a division in the church, but were referred to a general council of the entire body of believers, made up of appointed delegates from the various local churches, with the apostles and elders in positions of leading responsibility. Thus the efforts of Satan to attack the church in isolated places were met by concerted action on the part of all, and the plans of the enemy to disrupt and destroy were thwarted.

    "God is not the author of confusion, but of peace, as in all churches of the saints." I Corinthians 14:33. He requires that order and system be observed in the conduct of church affairs today no less than in the days of old. He desires His work to be carried forward with thoroughness and exactness so that He may place upon it the seal of His approval. Christian is to be united with Christian, church with church, the human instrumentality co-operating with the divine, every agency subordinate to the Holy Spirit, and all combined in giving to the world the good tidings of the grace of God.

    http://www.whiteestate.org/books/aa/aa10.html Stephen, the foremost of the seven deacons, was a man of deep piety and broad faith. Though a Jew by birth, he spoke the Greek language and was familiar with the customs and manners of the Greeks. He therefore found opportunity to preach the gospel in the synagogues of the Greek Jews. He was very active in the cause of Christ and boldly proclaimed his faith. Learned rabbis and doctors of the law engaged in public discussion with him, confidently expecting an easy victory. But "they were not able to resist the wisdom and the spirit by which he spake." Not only did he speak in the power of the Holy Spirit, but it was plain that he was a student of the prophecies and learned in all matters of the law. He ably defended the truths that he advocated and utterly defeated his opponents. To him was the promise fulfilled, "Settle it therefore in your hearts, not to meditate before what ye shall answer: for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist." Luke 21:14, 15.

    As the priests and rulers saw the power that attended the preaching of Stephen, they were filled with bitter hatred. Instead of yielding to the evidence that he presented, they determined to silence his voice by putting him to death. On several occasions they had bribed the Roman authorities to pass over without comment instances where the Jews had taken the law into their own hands and had tried, condemned, and executed prisoners in accordance with their national custom. The enemies of Stephen did not doubt that they could again pursue such a course without danger to themselves. They determined to risk the consequences and therefore seized Stephen and brought him before the Sanhedrin council for trial.

    Learned Jews from the surrounding countries were summoned for the purpose of refuting the arguments of the prisoner. Saul of Tarsus was present and took a leading part against Stephen. He brought the weight of eloquence and the logic of the rabbis to bear upon the case, to convince the people that Stephen was preaching delusive and dangerous doctrines; but in Stephen he met one who had a full understanding of the purpose of God in the spreading of the gospel to other nations.

    Because the priests and rulers could not prevail against the clear, calm wisdom of Stephen, they determined to make an example of him; and while thus satisfying their revengeful hatred, they would prevent others, through fear, from adopting his belief. Witnesses were hired to bear false testimony that they had heard him speak blasphemous words against the temple and the law. "We have heard him say," these witnesses declared, "that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." As Stephen stood face to face with his judges to answer to the charge of blasphemy, a holy radiance shone upon his countenance, and "all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." Many who beheld this light trembled and veiled their faces, but the stubborn unbelief and prejudice of the rulers did not waver.

    When Stephen was questioned as to the truth of the charges against him, he began his defense in a clear, thrilling voice, which rang through the council hall. In words that held the assembly spellbound, he proceeded to rehearse the history of the chosen people of God. He showed a thorough knowledge of the Jewish economy and the spiritual interpretation of it now made manifest through Christ. He repeated the words of Moses that foretold of the Messiah: "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear." He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which the Jews trusted for salvation had not been able to save Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: "Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest? Hath not My hand made all these things?"

    When Stephen reached this point, there was a tumult among the people. When he connected Christ with the prophecies and spoke as he did of the temple, the priest, pretending to be horror-stricken, rent his robe. To Stephen this act was a signal that his voice would soon be silenced forever. He saw the resistance that met his words and knew that he was giving his last testimony. Although in the midst of his sermon, he abruptly concluded it.

    Suddenly breaking away from the train of history that he was following, and turning upon his infuriated judges, he cried: "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of angels, and have not kept it."

    At this, priests and rulers were beside themselves with anger. Acting more like beasts of prey than human beings, they rushed upon Stephen, gnashing their teeth. In the cruel faces about him the prisoner read his fate; but he did not waver. For him the fear of death was gone. For him the enraged priests and the excited mob had no terror. The scene before him faded from his vision. To him the gates of heaven were ajar, and, looking in, he saw the glory of the courts of God, and Christ, as if just risen from His throne, standing ready to sustain His servant. In words of triumph Stephen exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God."

    As he described the glorious scene upon which his eyes were gazing, it was more than his persecutors could endure. Stopping their ears, that they might not hear his words, and uttering loud cries, they ran furiously upon him with one accord "and cast him out of the city." "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep."

    No legal sentence had been passed upon Stephen, but the Roman authorities were bribed by large sums of money to make no investigation into the case.

    The martyrdom of Stephen made a deep impression upon all who witnessed it. The memory of the signet of God upon his face; his words, which touched the very souls of those who heard them, remained in the minds of the beholders, and testified to the truth of that which he had proclaimed. His death was a sore trial to the church, but it resulted in the conviction of Saul, who could not efface from his memory the faith and constancy of the martyr, and the glory that had rested on his countenance.

    At the scene of Stephen's trial and death, Saul had seemed to be imbued with a frenzied zeal. Afterward he was angered by his own secret conviction that Stephen had been honored by God at the very time when he was dishonored by men. Saul continued to persecute the church of God, hunting them down, seizing them in their houses, and delivering them up to the priests and rulers for imprisonment and death. His zeal in carrying forward this persecution brought terror to the Christians at Jerusalem. The Roman authorities made no special effort to stay the cruel work and secretly aided the Jews in order to conciliate them and to secure their favor.

    After the death of Stephen, Saul was elected a member of the Sanhedrin council in consideration of the part he had acted on that occasion. For a time he was a mighty instrument in the hands of Satan to carry out his rebellion against the Son of God. But soon this relentless persecutor was to be employed in building up the church that he was now tearing down. A Mightier than Satan had chosen Saul to take the place of the martyred Stephen, to preach and suffer for His name, and to spread far and wide the tidings of salvation through His blood.

    http://www.whiteestate.org/books/aa/aa11.html After the death of Stephen there arose against the believers in Jerusalem a persecution so relentless that "they were all scattered abroad throughout the regions of Judea and Samaria." Saul "made havoc of the church, entering into every house, and haling men and women committed them to prison." Of his zeal in this cruel work he said at a later date: "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison. . . . And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." That Stephen was not the only one who suffered death may be seen from Saul's own words, "And when they were put to death, I gave my voice against them." Acts 26:9-11.
    Page 104

    At this time of peril Nicodemus came forward in fearless avowal of his faith in the crucified Saviour. Nicodemus was a member of the Sanhedrin and with others had been stirred by the teaching of Jesus. As he had witnessed Christ's wonderful works, the conviction had fastened itself upon his mind that this was the Sent of God. Too proud openly to acknowledge himself in sympathy with the Galilean Teacher, he had sought a secret interview. In this interview Jesus had unfolded to him the plan of salvation and His mission to the world, yet still Nicodemus had hesitated. He hid the truth in his heart, and for three years there was little apparent fruit. But while Nicodemus had not publicly acknowledged Christ, he had in the Sanhedrin council repeatedly thwarted the schemes of the priests to destroy Him. When at last Christ had been lifted up on the cross, Nicodemus remembered the words that He had spoken to him in the night interview on the Mount of Olives, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up" (John 3:14); and he saw in Jesus the world's Redeemer.

    With Joseph of Arimathea, Nicodemus had borne the expense of the burial of Jesus. The disciples had been afraid to show themselves openly as Christ's followers, but Nicodemus and Joseph had come boldly to their aid. The help of these rich and honored men was greatly needed in that hour of darkness. They had been able to do for their dead Master what it would have been impossible for the poor disciples to do; and their wealth and influence had protected them, in a great measure, from the malice of the priests and rulers.

    Now, when the Jews were trying to destroy the infant church, Nicodemus came forward in its defense. No longer cautious and questioning, he encouraged the faith of the disciples and used his wealth in helping to sustain the church at Jerusalem and in advancing the work of the gospel. Those who in other days had paid him reverence, now scorned and persecuted him, and he became poor in this world's goods; yet he faltered not in the defense of his faith.

    The persecution that came upon the church in Jerusalem resulted in giving a great impetus to the work of the gospel. Success had attended the ministry of the word in that place, and there was danger that the disciples would linger there too long, unmindful of the Saviour's commission to go to all the world. Forgetting that strength to resist evil is best gained by aggressive service, they began to think that they had no work so important as that of shielding the church in Jerusalem from the attacks of the enemy. Instead of educating the new converts to carry the gospel to those who had not heard it, they were in danger of taking a course that would lead all to be satisfied with what had been accomplished. To scatter His representatives abroad, where they could work for others, God permitted persecution to come upon them. Driven from Jerusalem, the believers "went everywhere preaching the word."

    Among those to whom the Saviour had given the commission, "Go ye therefore, and teach all nations" (Matthew 28:19), were many from the humbler walks of life--men and women who had learned to love their Lord and who had determined to follow His example of unselfish service.

    To these lowly ones, as well as to the disciples who had been with the Saviour during His earthly ministry, had been given a precious trust. They were to carry to the world the glad tidings of salvation through Christ. When they were scattered by persecution they went forth filled with missionary zeal. They realized the responsibility of their mission. They knew that they held in their hands the bread of life for a famishing world; and they were constrained by the love of Christ to break this bread to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed and the poor had the gospel preached unto them.

    Philip, one of the seven deacons, was among those driven from Jerusalem. He "went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles while he did. For unclean spirits . . . came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city."

    Christ's message to the Samaritan woman with whom He had talked at Jacob's well had borne fruit. After listening to His words, the woman had gone to the men of the city, saying, "Come, see a man, which told me all things that ever I did: is not this the Christ? They went with her, heard Jesus, and believed on Him. Anxious to hear more, they begged Him to remain. For two days He stayed with them, "and many more believed because of His own word." John 4:29, 41.

    And when His disciples were driven from Jerusalem, some found in Samaria a safe asylum. The Samaritans welcomed these messengers of the gospel, and the Jewish converts gathered a precious harvest from among those who had once been their bitterest enemies. Philip's work in Samaria was marked with great success, and, thus encouraged, he sent to Jerusalem for help. The apostles now perceived more fully the meaning of the words of Christ, "Ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Acts 1:8.

    While Philip was still in Samaria, he was directed by a heavenly messenger to "go toward the south unto the way that goeth down from Jerusalem unto Gaza. . . . And he arose and went." He did not question the call, nor did he hesitate to obey; for he had learned the lesson of conformity to God's will.

    "And, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet." This Ethiopian was a man of good standing and of wide influence. God saw that when converted he would give others the light he had received and would exert a strong influence in favor of the gospel. Angels of God were attending this seeker for light, and he was being drawn to the Saviour. By the ministration of the Holy Spirit the Lord brought him into touch with one who could lead him to the light.

    Philip was directed to go to the Ethiopian and explain to him the prophecy that he was reading. "Go near," the Spirit said, "and join thyself to this chariot." As Philip drew near, he asked the eunuch, "Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him." The scripture that he was reading was the prophecy of Isaiah relating to Christ: "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth."

    "Of whom speaketh the prophet this?" the eunuch asked, "of himself, or of some other man?" Then Philip opened to him the great truth of redemption. Beginning at the same scripture, he "preached unto him Jesus."

    The man's heart thrilled with interest as the Scriptures were explained to him; and when the disciple had finished, he was ready to accept the light given. He did not make his high worldly position an excuse for refusing the gospel. "As they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

    "And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea."

    This Ethiopian represented a large class who need to be taught by such missionaries as Philip--men who will hear the voice of God and go where He sends them. There are many who are reading the Scriptures who cannot understand their true import. All over the world men and women are looking wistfully to heaven. Prayers and tears and inquiries go up from souls longing for light, for grace, for the Holy Spirit. Many are on the verge of the kingdom, waiting only to be gathered in.

    An angel guided Philip to the one who was seeking for light and who was ready to receive the gospel, and today angels will guide the footsteps of those workers who will allow the Holy Spirit to sanctify their tongues and refine and ennoble their hearts. The angel sent to Philip could himself have done the work for the Ethiopian, but this is not God's way of working. It is His plan that men are to work for their fellow men.

    In the trust given to the first disciples, believers in every age have shared. Everyone who has received the gospel has been given sacred truth to impart to the world. God's faithful people have always been aggressive missionaries, consecrating their resources to the honor of His name and wisely using their talents in His service.

    The unselfish labor of Christians in the past should be to us an object lesson and an inspiration. The members of God's church are to be zealous of good works, separating from worldly ambition and walking in the footsteps of Him who went about doing good. With hearts filled with sympathy and compassion, they are to minister to those in need of help, bringing to sinners a knowledge of the Saviour's love. Such work calls for laborious effort, but it brings a rich reward. Those who engage in it with sincerity of purpose will see souls won to the Saviour, for the influence that attends the practical carrying out of the divine commission is irresistible.

    Not upon the ordained minister only rests the responsibility of going forth to fulfill this commission. Everyone who has received Christ is called to work for the salvation of his fellow men. "The Spirit and the bride say, Come. And let him that heareth say, Come." Revelation 22:17. The charge to give this invitation includes the entire church. Everyone who has heard the invitation is to echo the message from hill and valley, saying, "Come."

    It is fatal mistake to suppose that the work of soul-saving depends alone upon the ministry. The humble, consecrated believer upon whom the Master of the vineyard places a burden for souls is to be given encouragement by the men upon whom the Lord has laid larger responsibilities. Those who stand as leaders in the church of God are to realize that the Saviour's commission is given to all who believe in His name. God will send forth into His vineyard many who have not been dedicated to the ministry by the laying on of hands.

    Hundreds, yea, thousands, who have heard the message of salvation are still idlers in the market place, when they might be engaged in some line of active service. To these Christ is saying, "Why stand ye here all the day idle?" and He adds, "Go ye also into the vineyard." Matthew 20:6, 7. Why is it that many more do not respond to the call? Is it because they think themselves excused in that they do not stand in the pulpit? Let them understand that there is a large work to be done outside the pulpit by thousands of consecrated lay members.

    Long has God waited for the spirit of service to take possession of the whole church so that everyone shall be working for Him according to his ability. When the members of the church of God do their appointed work in the needy fields at home and abroad, in fulfillment of the gospel commission, the whole world will soon be warned and the Lord Jesus will return to this earth with power and great glory. "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Matthew 24:14.




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    Post  orthodoxymoron Fri May 22, 2015 10:59 am

    I continue to think that I have provided a significant alternative approach to a lot of the esoteric online madness -- but my efforts continue to be mostly ignored. I feel very exposed, in that I think I have angered some very powerful individuals and groups -- and I'm sure that I'm on a bunch of lists -- which includes being closely monitored. But my line of speculation and reasoning has seemingly been completely ignored by those who might benefit from it. As I keep saying, I feel as if I am in conflict with myself, divinity, and humanity -- in a hopeless, no-win situation. The really smart regressives know exactly what I'm talking about -- but they're not tallking to me. Everyone else seemingly couldn't care less. It takes a helluva lot of work to really get up to speed with this thread -- and I suspect that only the regressives are up to speed with it -- but they don't like me one little bit. On the other hand, what if I have played into some sort of a trap -- and really screwed things up? The bottom-line is 'why should I try to do anything to save the world, if even half of what I just said is true?' Would doing nothing really be doing more? Should I just try to get myself out of the financial and emotional meltdown I'm in the middle of? If you all don't need my help, why should I waste my time, and why should I continue ruining my life, to try to sort things out? Would it be better for me to just hold the coats and watch the fur fly? I seem to be on NOBODY'S WAVELENGTH. So why continue? I feel as if I might've come from somewhere else, to try to help, but that this mission has been a complete failure. The sadness and grief are quite intense -- and I've frankly felt this way for most of my life. I should've become a big-shot brain-surgeon. I thought I wanted to do that, at one point in my life. Reflecting doesn't seem to work. Trying to think things through on a philosophical, theological, political, and sociological basis -- seems to be a waste of time -- especially if one does not tell people what they want to hear. Has the Human Race and Planet Earth come to it's end? It makes me wonder. It really makes me wonder.

    I continue to wonder about the possibility of an Orion-Sirius-Egyptian-Roman Empire -- administered in this solar system by a Reincarnating Osiris-Isis-Horus-Set Royal Family. If this theory is even partially correct -- most, or all, of the world religions might've arisen from this empire and these administrators. Just speculation, mind you. I seem to be both a friend and enemy of the Roman Catholic Church. I am very interested in all of the dark, dirty, and gory details -- yet I am also very interested in the possibility of a constructive internal reformation of this very large and very old religious-political institution. There are aspects of my hypothetical United States of the Solar System which touch upon such a reformation. Unfortunately, there seems to be so much that we don't know -- even at this late date -- about our REAL history. I continue to suspect a very sad and violent past -- which might be part of the reason why we are kept in the dark. I keep fearing the worst regarding my reincarnational history. I might've been a real S.O.B. -- lifetime after lifetime -- and this REALLY worries me. But even if I were the best of the best, historically -- this lifetime has been a total-loss. I'd love to have long and deep conversations regarding the contents of this thread -- but no one seems to want what I am offering. So, once again, why continue? Should I try to get some Political-Religious Science-Fiction published? But wouldn't the PTB Watch-Dogs stop that sort of thing in it's tracks -- especially if there is some truth to my speculation and innovation? Perhaps turning this 'Planet Purgatory' into 'Heaven on Earth' is an impossibility. Perhaps I am making things worse by trying to make things better. Perhaps I should stop -- completely and finally. If I don't stop -- I'm sure 'They' have ways to make me stop. Many ways...

    Sanicle wrote: Hugs
    Thank-you Sanicle. In 'The Last Temptation of Christ' Jesus seems to know how hopeless and desperate His situation, and Humanity's situation, really is. I continue to think of Jesus as being a Disenfranchised Black Sacrificial-Lamb of the hypothetical Reincarnating Osiris-Isis-Horus-Set Royal Family -- as an Idealistic but Powerless Rebel Against the Galactic Powers That Be -- on behalf of a Race Without a Clue or a Prayer. http://en.wikipedia.org/wiki/The_Last_Temptation_of_Christ_(film)

    This is just more speculation. Was the Human Race created from a Reptilian/Mammalian-Hybrid Hermaphrodite Race - by splitting the Male and Female components, and increasing the Mammalian component, relative to the Reptilian component? Are all of the Humanoid Souls really Interdimensional Reptilian in nature - and virtually identical? Did the Human Experiment get out of control - in the view of the Universal Powers That Be? Are Humans too emotional, unpredictable, disobedient, irreverent - and too difficult to control? Are Humans a grave threat to the Universal Church Theocracy? Has the Human Experiment in Freedom been sabotaged from the very beginning? Did Michael become Jesus when he became distinctly Human? Is Michael/Jesus really in trouble with just about everyone? Has Michael/Jesus been rejected by just about everyone? Was the Human Experiment in Freedom conceived and executed by Michael/Jesus? Is this Human Experiment in Freedom about to be Terminated and Exterminated - with Horrible Finality? Will all of our souls then reincarnate into Predominantly Reptilian Hermaphrodite Bodies - and will we all be governed by a Theocracy with no tolerance for Humanity and Freedom? Our problems may be Legion - as Sinners in the Hands of Angry Angels and Archangels. I really don't know - but this is what I fear. I am particularly interested in Archangel Gabriel, Archangel Lucifer, the Queen of England, the Pope of Rome, and the New World Order. Has Michael/Jesus essentially lived in exile for thousands of years? Would Michael/Jesus presiding over a Namaste Constitutional Responsible Freedom United States of the Solar System combined with a Solar System Exorcism be a rational next-step for the Human Race and this Solar System? I tend to think so - but I continue to be kept in the dark. I really desire for things to work out well for everyone, everywhere - throughout the entire universe. I still don't have an enemies list - but I am becoming increasingly suspicious and paranoid. I can hardly function. I continue to long for a single day of peace. If God be for us - then who can be against us? But who is God really? What do you think?





    I've been told (by an Individual of Interest) that "the best part of temptation is yielding!!" They claimed to be atheist -- but they were extremely intelligent -- and knew a lot about politics and religion. They once spoke of driving their car across a long ice-covered bridge at 85 mph!! They were philosophically anarchist. I got to thinking about the Queen of England, the Pope of Rome, and the God of This World. They're a pretty exclusive trio - with extreme power - aren't they? They don't get elected by the general public, do they? Should they? I really don't know. I'm really conflicted about this sort of thing. How does a civilization make sure that they have the very best individuals in those roles? I've been trying to combine the best aspects of theocracy and democracy - and the best of the royal and servant models of leadership and authority. The whole damn thing is a slippery-slope. I've had a lot to say regarding a hypothetical Queen of Heaven ruling Earth as the Goddess of This World. I've imagined having conversations and debates with such a being - and I have really mixed-feelings about the whole thing. Extreme intelligence, economy of words, elegance, straight-forwardness, and beauty - might all be on the plus side. But harshness, cruelty, causing atrocities, committing mass-murder, corruption, deception, treachery, moral-ambiguity, and demonic-possession - might be on the negative side. But I don't know the true state of affairs. They might be human. They might be reptilian. They might be hybrid. They might be male. They might be female. They might be hermaphroditic. They might have a wardrobe of bodies. They might be able to shapeshift into any form and anyone they choose. Could a being be a God or Goddess of This World for any length of time - without becoming corrupt and insane? Are the Pope of Rome and the Queen of England - really the modern-day equivalents of the King and Queen of Egypt - serving the Hidden God Amen Ra? Are all three ruling in place of Christ? I have speculated quite a bit about this in the past. I am concerned about this, because these three seem to have control over pretty much the whole world. Is this power legitimate or illegitimate? Is this power being used benevolently and wisely? Are they doing that which is in everyone's best interest? Could the throne of this world have been stolen in antiquity? Could this hypothetical theft be ongoing? Did someone steal fire from the gods? I really and truly don't know - but I am becoming increasingly suspicious. What effect would a Michael/Horus/Jesus administered Namaste Constitutional Responsible Freedom United States of the Solar System have on these three? What would Michael/Horus/Jesus say? Somebody please talk to me about this. Please think long and hard about these three jobs. They don't give out job-applications - do they? This is VERY tricky territory - to say the least. I deeply appreciate the Divine Feminine as an integral part of the Divinity Within Humanity - but I am deeply suspicious of a hypothetical Reptilian/Human Hybrid, Hermaphrodite Queen of Heaven / God of This World - being at the core of monotheism - ruling a Controlled Patriarchy - and presiding over a Subjugation of Women - to control and enslave the human race - complete with the 'Chastenings of the Lord' in the form of wars, persecutions, tortures, the Crusades, the Inquisition, terorist events, etc, etc. Who REALLY controls the Monarcy and the Papacy?
    malletzky wrote:
    orthodoxymoron wrote:I continue to think that I have provided a significant alternative approach to a lot of the esoteric online madness -- but my efforts continue to be mostly ignored. I feel very exposed, in that I think I have angered some very powerful individuals and groups -- and I'm sure that I'm on a bunch of lists -- which includes being closely monitored. But my line of speculation and reasoning has seemingly been completely ignored by those who might benefit from it. As I keep saying, I feel as if I am in conflict with myself, divinity, and humanity -- in a hopeless, no-win situation. The really smart regressives know exactly what I'm talking about -- but they're not tallking to me. Everyone else seemingly couldn't care less. It takes a helluva lot of work to really get up to speed with this thread -- and I suspect that only the regressives are up to speed with it -- but they don't like me one little bit. On the other hand, what if I have played into some sort of a trap -- and really screwed things up? The bottom-line is 'why should I try to do anything to save the world, if even half of what I just said is true?' Would doing nothing really be doing more? Should I just try to get myself out of the financial and emotional meltdown I'm in the middle of? If you all don't need my help, why should I waste my time, and why should I continue ruining my life, to try to sort things out? Would it be better for me to just hold the coats and watch the fur fly? I seem to be on NOBODY'S WAVELENGTH. So why continue? I feel as if I might've come from somewhere else, to try to help, but that this mission has been a complete failure. The sadness and grief are quite intense -- and I've frankly felt this way for most of my life. I should've become a big-shot brain-surgeon. I thought I wanted to do that, at one point in my life. Reflecting doesn't seem to work. Trying to think things through on a philosophical, theological, political, and sociological basis -- seems to be a waste of time -- especially if one does not tell people what they want to hear. Has the Human Race and Planet Earth come to it's end? It makes me wonder. It really makes me wonder.

    I continue to wonder about the possibility of an Orion-Sirius-Egyptian-Roman Empire -- administered in this solar system by a Reincarnating Osiris-Isis-Horus-Set Royal Family. If this theory is even partially correct -- most, or all, of the world religions might've arisen from this empire and these administrators. Just speculation, mind you. I seem to be both a friend and enemy of the Roman Catholic Church. I am very interested in all of the dark, dirty, and gory details -- yet I am also very interested in the possibility of a constructive internal reformation of this very large and very old religious-political institution. There are aspects of my hypothetical United States of the Solar System which touch upon such a reformation. Unfortunately, there seems to be so much that we don't know -- even at this late date -- about our REAL history. I continue to suspect a very sad and violent past -- which might be part of the reason why we are kept in the dark. I keep fearing the worst regarding my reincarnational history. I might've been a real S.O.B. -- lifetime after lifetime -- and this REALLY worries me. But even if I were the best of the best, historically -- this lifetime has been a total-loss. I'd love to have long and deep conversations regarding the contents of this thread -- but no one seems to want what I am offering. So, once again, why continue? Should I try to get some Political-Religious Science-Fiction published? But wouldn't the PTB Watch-Dogs stop that sort of thing in it's tracks -- especially if there is some truth to my speculation and innovation? Perhaps turning this 'Planet Purgatory' into 'Heaven on Earth' is an impossibility. Perhaps I am making things worse by trying to make things better. Perhaps I should stop -- completely and finally. If I don't stop -- I'm sure 'They' have ways to make me stop. Many ways...
    Oxy...about the passages I highlighted above...this is not the case. You should consider that your threads realy get heavy hits in comparison to other threads here in the mists.

    So your message has been noticed, by whomever is monitoring or by the one who could realy benefit from what you have to say.

    So you ask why continue? I say...because your work is great. Perhaps a bit too early for this planet (or the solar system...or the universe...or the omniverse), but hey...you can't say you haven't try at least to get new structures established.

    Btw...what happened with your beautiful story, where you (or your main character) was taken away by an agency to a secret meeting? You said you would consider to continue that one, which I find to be one of the best openings for a highly interesting book in the last years.

    Much respect to you
    Mall...
    Thank-you Malletsky. If I didn't keep bumping my own thread, it would just fade away. The problem is, I have an eschatological worldview which points toward some sort of a nasty conclusion to humanity as we know it. I'm trying to redirect this seemingly inevitable finale. What runs through my mind 24/7 is a lot worse than what I post. I might do something with that story -- but I'm thinking of continuing it as a first-person fantasy of sorts -- rather than having various characters conversing with each other. Thank-you for remembering. I still think that only the 'Dogma' type characters really understand what I'm getting at -- and I'm sure they're not happy about it at all. In fact, I think I really have talked to some of them, in real-life. You have no idea.  



    I have spoken of wishing to be an 'observer' within the City-States and the Moon -- which would include top-level closed-door meetings. One of the reasons for this is the expectation of highly articulate and concise debate -- regardless of the upsetting and/or corrupt nature of some of these meetings. I simply like to hear debates conducted properly and elegantly. I think some of this desire is just insecurity and a pathological need to know. Part of it is altruistic. And honestly, some of it is probably a raw and primal fascination with power. Given the obviously high levels of intelligence and knowledge within the Mists, I am sometimes disappointed with the pettiness. I often have to generate my own private debates, within the privacy of my mind, to achieve the type of dialogue I crave. Unfortunately, this is probably the Road to Insanity. But what is a nobody to do, when they wish to be a somebody, but they're damn-sure that ain't never (sic) going to happen? In my case, I have to use my imagination. Threads such as this one, are crutches for my rather weak dreams and illusions of grandeur. (The proximity of the photographs below does not imply 'guilt by association'.) Why does there have to be violent, creepy, and corrupt aspects connected with solar system governance (or anything, for that matter)??? I guess I keep hoping for a reformation of that which presently exists -- which might involve a changing of the guard, and greater transparency. Unfortunately, I continue to fly blind -- and without knowing the whole story, it's difficult to know what would really work, long-term. The Illuminati might be over -- but who will take their place? An even nastier faction? A nice but incompetent faction? Anarchy and chaos? When a bad thing is removed -- one must be damn-sure to replace it with something better -- and this is much easier said than done. I have tried to be somewhat idealistic, but I suspect that one would have to be highly pragmatic, to facilitate Peace On Earth (and throughout the Solar System). I continue to think that all of the options are highly problematic, and that we are in for a wild-ride, no matter which faction dominates, or who runs the show. I just know that if I spent a couple of months in subsurface bases throughout the solar system, with access to everyone and everything, in a completely open and honest experience, that things would become crystal clear. Unfortunately, 'They' would never allow me to reenter mainstream society. In many ways, I can 'sense' and 'see' the truth -- but I can't articulate it. I think there are some reasonable reasons for the 'measured release' of information. 'Witholding' might be legitimate, under a wide variety of circumstances. I have pulled my punches, in an excruciating manner, in my internet posting. I try to go way out of my way to be tactful and relevant -- but it still seems to many (from what I gather) as if I am Rebellious and Insane. Watch 'The Century of the Self' (all parts) for some clues as to why 'Just Telling People the Truth' doesn't seem to work. If I had one of these https://www.youtube.com/watch?v=BL3dNpwvYj4&feature=related I might be able to achieve that Unified Theory of Life, the Universe, and Everything -- with the help of some Positive Response-Ability Based Religious and Political Science-Fictional Modeling. I need to take another pill, don't I?

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    Should I conceptually model the implications and ramifications of a universe filled with Interdimensional Reptilian Souls -- with only this Solar System manifesting Male and Female Human Physicality (but still animated by Interdimensional Reptilian Souls)? What if the entire rest of the universe manifests Reptilian Hermaphrodite Physicality -- combined with Absolute Obedience to a Completely Reptilian God? What if only this Solar System seeks Responsible Freedom in harmony with a Physically Human God who harmonizes 'The Sovereignty of God' with 'Responsible Freedom'? What if the situation existing within this Solar System is considered to be Rebellious and Illegal? What if we have been Punished and Taxed for thousands of years? What if we are about to be physically exterminated -- with only the completely submissive souls surviving Armageddon? What if Male and Female Human Physicality -- combined with Responsible Freedom -- is about to be terminated with terrible finality? Is all of the above fair-game in a science-fictional context? Man's Law v God's Law? What are the deep and profound implications and ramifications of all of the above? Is there any evidence for any of the above? Should I try to specialize in Reptilian Law and Governance relative to Human Law and Governance? You can laugh and laugh -- but shouldn't ALL of the possibilities be considered? Should I be a Political-Theological Science-Fiction Writer who specializes in Reptilian v Human Science-Fiction? BTW - 'Rufus' told me he was a Science-Fiction Writer. What Would Loki Do? He 'strikes' me as being more of a 'hands-on' kind of guy! You have no idea how conflicted I am by the contents of this thread! What would Bill Cooper, Alex Collier, and David Icke say? Seriously. Now I'm going to put myself to sleep with Sherry Shriner's Bedtime Stories! The Horror! One more thing. Watch the 'Hungry Earth' and 'Cold Blood' episodes of 'Dr. Who' over and over again, and notice especially the introduction to the 'Cold Blood' episode. Then, try substituting Draconian Reptilians for the Goa'uld in 'Stargate' and 'Stargate SG-1'. This sort of thing is somewhat fascinating, but I think it's potentially highly destructive, which is why I am not in a hurry to 'wake people up' or to 'make a fast buck'. I truly do not wish to be responsible for firings, divorces, suicides -- or even the genocide of humanity. What if I already have a helluva lot of reincarnational blood on my hands? I often suspect that I do. This drives me even nuttier than I would otherwise be. The Horror. OK, this is creepy. Sherri Shriner has now missed two shows -- after a VERY revealing show (assuming that at least half of it was true). I have no idea who she REALLY is, and I have no idea of how much of the information is true, but Sherri makes me think and think and think. The Horror. http://www.thewatcherfiles.com/ I think there are very, very few human beings who are properly qualified to deal with things supernatural (and I am NOT one of these people). I like to research and reflect, but I don't do much more than this, and I don't anticipate changing my MO anytime soon. I tend to think that Perfect Possession is Rampant and Legion -- especially the 'higher' one climbs in the world of Fame, Fortune, and Power.

    I wish to make it abundantly clear that I am NOT in pompous and supercilious defiance of Divinity. I have understood and practiced Reverence and Awe with Genuine Devotion Throughout My Lifetimes. However, I have also come to understand (in some rather startling ways) that All is NOT well in this Solar System -- and that Politics and Religion might be at the center of the trouble. Hard Questions have been posed -- and will continue to be asked. The Omega of Apostasy Will Be of a Most Startling Nature. What Would Ellen White Say (WWEWS)? I have acknowledged that I MIGHT have a dark reincarnational past -- and it wouldn't surprise me one little bit, if I am incarcerated on Titan for a very long time. Siriusly. Regarding Solar System Governance, I have expressed a Ceremonial Preference for Bach and Handel -- but I am NOT a Bach and Handel Only Kind of Guy! I appreciate most types of music (including Hard Rock). I guess I'm really a Bach and Buxtehude Tracker-Backer at Heart (I picked that up from a Stanford DMA named David Rothe)!  I even turned pages for him during an organ-concert at U.C. Berkley (in Hertz Hall). Dr. Rothe was a proponent of North-German Organs, Organists, and Historical Fingering and Articulation. What Would Sandra Soderlund Say?? What Would Harold Gleason Say?? What Would Timothy Tikker Say?? I think I was in the PUC Church when Timothy tried-out the Reiger Four-Manuel Tracker aka Darth Vader. He played BWV 582 perfectly from memory!! BTW -- Dr. Rothe and I both LOVED 'Amadeus'! I remember when Charles Bronkhorst (an electronic-organ proponent and organist at Bidwell Presbyterian) called David a "Latter-day Luddite" in the local newspaper!! I met Richard Purvis (organist-emeritus of Grace Cathedral) at Bidwell Presbyterian. Once, during a John Fenstermaker organ-concert at Grace Cathedral -- John flubbed some notes during the first part of the Passacaglia and Fugue in C-minor (BWV 582) by J.S. Bach!! Richard Purvis was sitting close to me -- and I noticed that he didn't clap when John finished that piece!! What Would Munetaka Yokota Say (WWMYS)? I've never met a more gentle and refined person. I volunteered for a few days with Mr. Yokota's organ-building project at Chico State in Northern California. I think Angela made a recording on that organ. We had some extensive conversations (including one regarding the shortcomings of nationalism). Music is no laughing matter! I Go for Baroque! Your Counterpoint?

    I truly wish to properly deal with the poorest one-percent in the solar system -- but I think we need to properly deal with the richest one percent -- in the most appropriate and responsible manner imaginable -- before the poorest people will be truly helped in effective and lasting ways. I'm not speaking of simple redistribution of wealth. I'm speaking of a change of heart, and a change in the way we do business throughout this solar system. Forgive me if I have caused a lot of headaches regarding my organ proposals. Remember, they were simply proposals. I think the end results would be magnificent, but I don't know the political, financial, PR, and timing details. I simply like Cavaille-Coll and Fisk French-Romantic Pipe-Organs -- located in balconies at the rear of large churches and cathedrals. There are SO many VERY bad church/organ combinations. Ever heard of the 'Dom Shratt'. I couldn't locate an image online, but I'm sure you can find it somewhere. BTW -- I'm not sure if I got the spelling right. It's a creepy image. The Horror. I love the rhapsodic-style of Deitrich Buxtehude! I do not wish to cram religion and politics down the throats of the people of the world, and the beings of the solar system -- I simply wish to help provide a safe and happy environment for responsible freedom to flourish throughout the solar system. This cannot occur if we are spending all of our time and money, preparing to nuke the hell out of each other. I'm not opposed to alternative church services or modern religious music -- but I think we make a HUGE mistake if we neglect the Best of the Past. I think we might walk right off a VERY high cliff, and tumble onto some VERY sharp rocks -- if we do not properly sort out the past -- and if we do not properly sort out the Galactic Issues which seem to confront us. Finally, make sure you follow the Right God. You can serve the Devil -- or you can serve the True and Living Creator God of the Universe -- but 'You Gotta Serve Somebody'. Siriusly.






    Last edited by orthodoxymoron on Sun May 24, 2015 8:19 am; edited 3 times in total
    orthodoxymoron
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    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Fri May 22, 2015 4:35 pm

    http://www.whiteestate.org/books/aa/aa12.html Prominent among the Jewish leaders who became thoroughly aroused by the success attending the proclamation of the gospel, was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent and had been educated in Jerusalem by the most eminent of the rabbis. "Of the stock of Israel, of the tribe of Benjamin," Saul was "a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." Philippians 3:5, 6. He was regarded by the rabbis as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. His elevation to membership in the Sanhedrin council placed him in a position of power.

    Saul had taken a prominent part in the trial and conviction of Stephen, and the striking evidences of God's presence with the martyr had led Saul to doubt the righteousness of the cause he had espoused against the followers of Jesus. His mind was deeply stirred. In his perplexity he appealed to those in whose wisdom and judgment he had full confidence. The arguments of the priests and rulers finally convinced him that Stephen was a blasphemer, that the Christ whom the martyred disciple had preached was an impostor, and that those ministering in holy office must be right.

    Not without severe trial did Saul come to this conclusion. But in the end his education and prejudices, his respect for his former teachers, and his pride of popularity braced him to rebel against the voice of conscience and the grace of God. And having fully decided that the priests and scribes were right, Saul became very bitter in his opposition to the doctrines taught by the disciples of Jesus. His activity in causing holy men and women to be dragged before tribunals, where some were condemned to imprisonment and some even to death, solely because of their faith in Jesus, brought sadness and gloom to the newly organized church, and caused many to seek safety in flight.

    Those who were driven from Jerusalem by this persecution "went everywhere preaching the word." Acts 8:4. Among the cities to which they went was Damascus, where the new faith gained many converts. The priests and rulers had hoped that by vigilant effort and stern persecution the heresy might be suppressed. Now they felt that they must carry forward in other places the decided measures taken in Jerusalem against the new teaching.

    For the special work that they desired to have done at Damascus, Saul offered his services. "Breathing out threatenings and slaughter against the disciples of the Lord," he "went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem." Thus "with authority and commission from the chief priests" (Acts 26:12), Saul of Tarsus, in the strength and vigor of manhood, and fired with mistaken zeal, set out on that memorable journey, the strange occurrences of which were to change the whole current of his life.

    On the last day of the journey, "at midday," as the weary travelers neared Damascus, they came within full view of broad stretches of fertile lands, beautiful gardens, and fruitful orchards, watered by cool streams from the surrounding mountains. After the long journey over desolate wastes such scenes were refreshing indeed. While Saul, with his companions, gazed with admiration on the fruitful plain and the fair city below, "suddenly," as he afterward declared, there shone "round about me and them which journeyed with me" "a light from heaven, above the brightness of the sun" (Acts 26:13), too glorious for mortal eyes to bear. Blinded and bewildered, Saul fell prostrate to the ground.

    While the light continued to shine round about them, Saul heard, "a voice speaking . . . in the Hebrew tongue" (Acts 26:14), "saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks."

    Filled with fear, and almost blinded by the intensity of the light, the companions of Saul heard a voice, but saw no man. But Saul understood the words that were spoken, and to him was clearly revealed the One who spoke --even the Son of God. In the glorious Being who stood before him he saw the Crucified One. Upon the soul of the stricken Jew the image of the Saviour's countenance was imprinted forever. The words spoken struck home to his heart with appalling force. Into the darkened chambers of his mind there poured a flood of light, revealing the ignorance and error of his former life and his present need of the enlightenment of the Holy Spirit.

    Saul now saw that in persecuting the followers of Jesus he had in reality been doing the work of Satan. He saw that his convictions of right and of his own duty had been based largely on his implicit confidence in the priests and rulers. He had believed them when they told him that the story of the resurrection was an artful fabrication of the disciples. Now that Jesus Himself stood revealed, Saul was convinced of the truthfulness of the claims made by the disciples.

    In that hour of heavenly illumination Saul's mind acted with remarkable rapidity. The prophetic records of Holy Writ were opened to his understanding. He saw that the rejection of Jesus by the Jews, His crucifixion, resurrection, and ascension, had been foretold by the prophets and proved Him to be the promised Messiah. Stephen's sermon at the time of his martyrdom was brought forcibly to Saul's mind, and he realized that the martyr had indeed beheld "the glory of God" when he said, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." Acts 7:55, 56. The priests had pronounced these words blasphemy, but Saul now knew them to be truth.

    What a revelation was all this to the persecutor! Now Saul knew for a certainty that the promised Messiah had come to this earth as Jesus of Nazareth and that He had been rejected and crucified by those whom He came to save. He knew also that the Saviour had risen in triumph from the tomb and had ascended into the heavens. In that moment of divine revelation Saul remembered with terror that Stephen, who had borne witness of a crucified and risen Saviour, had been sacrificed by his consent, and that later, through his instrumentality, many other worthy followers of Jesus had met their death by cruel persecution.

    The Saviour had spoken to Saul through Stephen, whose clear reasoning could not be controverted. The learned Jew had seen the face of the martyr reflecting the light of Christ's glory--appearing as if "it had been the face of an angel." Acts 6:15. He had witnessed Stephen's forbearance toward his enemies and his forgiveness of them. He had also witnessed the fortitude and cheerful resignation of many whom he had caused to be tormented and afflicted. He had seen some yield up even their lives with rejoicing for the sake of their faith.

    All these things had appealed loudly to Saul and at times had thrust upon his mind an almost overwhelming conviction that Jesus was the promised Messiah. At such times he had struggled for entire nights against this conviction, and always he had ended the matter by avowing his belief that Jesus was not the Messiah and that His followers were deluded fanatics.

    Now Christ had spoken to Saul with His own voice, saying, "Saul, Saul, why persecutest thou Me?" And the question, "Who art Thou, Lord?" was answered by the same voice, "I am Jesus whom thou persecutest." Christ here identifies Himself with His people. In persecuting the followers of Jesus, Saul had struck directly against the Lord of heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world.

    No doubt entered the mind of Saul that the One who spoke to him was Jesus of Nazareth, the long-looked-for Messiah, the Consolation and Redeemer of Israel. "Trembling and astonished," he inquired, "Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do."

    When the glory was withdrawn, and Saul arose from the ground, he found himself totally deprived of sight. The brightness of Christ's glory had been too intense for his mortal eyes; and when it was removed, the blackness of night settled upon his vision. He believed that this blindness was a punishment from God for his cruel persecution of the followers of Jesus. In terrible darkness he groped about, and his companions, in fear and amazement, "led him by the hand, and brought him into Damascus."

    On the morning of that eventful day, Saul had neared Damascus with feelings of self-satisfaction because of the confidence that had been placed in him by the chief priest. To him had been entrusted grave responsibilities. He was commissioned to further the interests of the Jewish religion by checking, if possible, the spread of the new faith in Damascus. He had determined that his mission should be crowned with success and had looked forward with eager anticipation to the experiences that he expected were before him. But how unlike his anticipations was his entrance into the city? Stricken with blindness, helpless, tortured by remorse, knowing not what further judgment might be in store for him, he sought out the home of the disciple Judas, where, in solitude, he had ample opportunity for reflection and prayer.

    For three days Saul was "without sight, and neither did eat nor drink." These days of soul agony were to him as years. Again and again he recalled, with anguish of spirit, the part he had taken in the martyrdom of Stephen. With horror he thought of his guilt in allowing himself to be controlled by the malice and prejudice of the priests and rulers, even when the face of Stephen had been lighted up with the radiance of heaven. In sadness and brokenness of spirit he recounted the many times he had closed his eyes and ears against the most striking evidences and had relentlessly urged on the persecution of the believers in Jesus of Nazareth.

    These days of close self-examination and of heart humiliation were spent in lonely seclusion. The believers, having been given warning of the purpose of Saul in coming to Damascus, feared that he might be acting a part, in order the more readily to deceive them; and they held themselves aloof, refusing him their sympathy. He had no desire to appeal to the unconverted Jews, with whom he had planned to unite in persecuting the believers; for he knew that they would not even listen to his story. Thus he seemed to be shut away from all human sympathy. His only hope of help was in a merciful God, and to Him he appealed in brokenness of heart.

    During the long hours when Saul was shut in with God alone, he recalled many of the passages of Scripture referring to the first advent of Christ. Carefully he traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. As he reflected on the meaning of these prophecies he was astonished at his former blindness of understanding and at the blindness of the Jews in general, which had led to the rejection of Jesus as the promised Messiah. To his enlightened vision all now seemed plain. He knew that his former prejudice and unbelief had clouded his spiritual perception and had prevented him from discerning in Jesus of Nazareth the Messiah of prophecy.

    As Saul yielded himself fully to the convicting power of the Holy Spirit, he saw the mistakes of his life and recognized the far-reaching claims of the law of God. He who had been a proud Pharisee, confident that he was justified by his good works, now bowed before God with the humility and simplicity of a little child, confessing his own unworthiness and pleading the merits of a crucified and risen Saviour. Saul longed to come into full harmony and communion with the Father and the Son; and in the intensity of his desire for pardon and acceptance he offered up fervent supplications to the throne of grace. The prayers of the penitent Pharisee were not in vain. The inmost thoughts and emotions of his heart were transformed by divine grave; and his nobler faculties were brought into harmony with the eternal purposes of God. Christ and His righteousness became to Saul more than the whole world.

    The conversion of Saul is a striking evidence of the miraculous power of the Holy Spirit to convict men of sin. He had verily believed that Jesus of Nazareth had disregarded the law of God and had taught His disciples that it was of no effect. But after his conversion, Saul recognized Jesus as the one who had come into the world for the express purpose of vindicating His Father's law. He was convinced that Jesus was the originator of the entire Jewish system of sacrifices. He saw that at the crucifixion type had met antitype, that Jesus had fulfilled the Old Testament prophecies concerning the Redeemer of Israel.

    In the record of the conversion of Saul important principles are given us, which we should ever bear in mind. Saul was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to be a "chosen vessel" unto Him; yet the Lord did not at once tell him of the work that had been assigned him. He arrested him in his course and convicted him of sin; but when Saul asked, "What wilt Thou have me to do?" the Saviour placed the inquiring Jew in connection with His church, there to obtain a knowledge of God's will concerning him.

    The marvelous light that illumined the darkness of Saul was the work of the Lord; but there was also a work that was to be done for him by the disciples. Christ had performed the work of revelation and conviction; and now the penitent was in a condition to learn from those whom God had ordained to teach His truth.

    While Saul in solitude at the house of Judas continued in prayer and supplication, the Lord appeared in vision to "a certain disciple at Damascus, named Ananias," telling him that Saul of Tarsus was praying and in need of help. "Arise, and go into the street which is called Straight," the heavenly messenger said, "and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight."

    Ananias could scarcely credit the words of the angel; for the reports of Saul's bitter persecution of the saints at Jerusalem had spread far and wide. He presumed to expostulate: "Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on Thy name." But the command was imperative: "Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel."

    Obedient to the direction of the angel, Ananias sought out the man who had but recently breathed out threatenings against all who believed on the name of Jesus; and putting his hands on the head of the penitent sufferer, he said, "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. "And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized."

    Thus Jesus gave sanction to the authority of His organized church and placed Saul in connection with His appointed agencies on earth. Christ had now a church as His representative on earth, and to it belonged the work of directing the repentant sinner in the way of life.

    Many have an idea that they are responsible to Christ alone for their light and experience, independent of His recognized followers on earth. Jesus is the friend of sinners, and His heart is touched with their woe. He has all power, both in heaven and on earth; but He respects the means that He has ordained for the enlightenment and salvation of men; He directs sinners to the church, which He has made a channel of light to the world.

    When, in the midst of his blind error and prejudice, Saul was given a revelation of the Christ whom he was persecuting, he was placed in direct communication with the church, which is the light of the world. In this case Ananias represents Christ, and also represents Christ's ministers upon the earth, who are appointed to act in His stead. In Christ's stead Ananias touches the eyes of Saul, that they may receive sight. In Christ's stead he places his hands upon him, and, as he prays in Christ's name, Saul receives the Holy Ghost. All is done in the name and by the authority of Christ. Christ is the fountain; the church is the channel of communication.

    http://www.whiteestate.org/books/aa/aa13.html After his baptism, Paul broke his fast and remained "certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God." Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who "died for our sins according to the Scriptures; . . . was buried, and . . . rose again the third day," after which He was seen by the Twelve and by others. "And last of all," Paul added, "He was seen of me also, as of one born out of due time." I Corinthians 15:3, 4, 8. His arguments from prophecy were so conclusive, and his efforts were so manifestly attended by the power of God, that the Jews were confounded and unable to answer him. The news of Paul's conversion had come to the Jews as a great surprise. He who had journeyed to Damascus "with authority and commission from the chief priests" (Acts 26:12) to apprehend and persecute the believers was now preaching the gospel of a crucified and risen Saviour, strengthening the hands of those who were already its disciples, and continually bringing in new converts to the faith he had once so bitterly opposed.

    Paul had formerly been known as a zealous defender of the Jewish religion and an untiring persecutor of the followers of Jesus. Courageous, independent, persevering, his talents and training would have enabled him to serve in almost any capacity. He could reason with extraordinary clearness, and by his withering sarcasm could place an opponent in no enviable light. And now the Jews saw this young man of unusual promise united with those whom he formerly persecuted, and fearlessly preaching in the name of Jesus.

    A general slain in battle is lost to his army, but his death gives no additional strength to the enemy. But when a man of prominence joins the opposing force, not only are his services lost, but those to whom he joins himself gain a decided advantage. Saul of Tarsus, on his way to Damascus, might easily have been struck dead by the Lord, and much strength would have been withdrawn from the persecuting power. But God in His providence not only spared Saul's life, but converted him, thus transferring a champion from the side of the enemy to the side of Christ. An eloquent speaker and a severe critic, Paul, with his stern purpose and undaunted courage, possessed the very qualifications needed in the early church.

    As Paul preached Christ in Damascus, all who heard him were amazed and said, "Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" Paul declared that his change of faith had not been prompted by impulse or fanaticism, but had been brought about by overwhelming evidence. In his presentation of the gospel he sought to make plain the prophecies relating to the first advent of Christ. He showed conclusively that these prophecies had been literally fulfilled in Jesus of Nazareth. The foundation of his faith was the sure word of prophecy.

    As Paul continued to appeal to his astonished hearers to "repent and turn to God, and do works meet for repentance" (Acts 26:20), he "increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ." But many hardened their hearts, refusing to respond to his message, and soon their astonishment at his conversion was changed into intense hatred like that which they had shown toward Jesus. The opposition grew so fierce that Paul was not allowed to continue his labors at Damascus. A messenger from heaven bade him leave for a time, and he "went into Arabia" (Galatians 1:17), where he found a safe retreat.

    Here, in the solitude of the desert, Paul had ample opportunity for quiet study and meditation. He calmly reviewed his past experience and made sure work of repentance. He sought God with all his heart, resting not until he knew for a certainty that his repentance was accepted and his sin pardoned. He longed for the assurance that Jesus would be with him in his coming ministry. He emptied his soul of the prejudices and traditions that had hitherto shaped his life, and received instruction from the Source of truth. Jesus communed with him and established him in the faith, bestowing upon him a rich measure of wisdom and grace. When the mind of man is brought into communion with the mind of God, the finite with the Infinite, the effect on body and mind and soul is beyond estimate. In such communion is found the highest education. It is God's own method of development. "Acquaint now thyself with Him" (Job 22:21), is His message to mankind.

    The solemn charge that had been given Paul on the occasion of his interview with Ananias, rested with increasing weight upon his heart. When, in response to the word, "Brother Saul, receive thy sight," Paul had for the first time looked upon the face of this devout man, Ananias under the inspiration of the Holy Spirit said to him: "The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Acts 22:13-16.

    These words were in harmony with the words of Jesus Himself, who, when He arrested Saul on the journey to Damascus, declared: "I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me." Acts 26:16-18.

    As he pondered these things in his heart, Paul understood more and more clearly the meaning of his call "to be an apostle of Jesus Christ through the will of God." 1 Corinthians 1:1. His call had come, "not of men, neither by man, but by Jesus Christ, and God the Father." Galatians 1:1. The greatness of the work before him led him to give much study to the Holy Scriptures, in order that he might preach the gospel "not with wisdom of words, lest the cross of Christ should be made of none effect," "but in demonstration of the Spirit and of power," that the faith of all who heard "should not stand in the wisdom of men, but in the power of God." 1 Corinthians 1:17; 2:4, 5.

    As Paul searched the Scriptures, he learned that throughout the ages "not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence." 1 Corinthians 1:26-29. And so, viewing the wisdom of the world in the light of the cross, Paul "determined not to know anything, . . . save Jesus Christ, and Him crucified." 1 Corinthians 2:2.

    Throughout his later ministry, Paul never lost sight of the Source of his wisdom and strength. Hear him, years afterward, still declaring, "For to me to live is Christ." Philippians 1:21. And again: "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, . . . that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings." Philippians 3:8-10.

    From Arabia Paul "returned again unto Damascus" (Galatians 1:17), and "preached boldly . . . in the name of Jesus." Unable to withstand the wisdom of his arguments, "the Jews took counsel to kill him." The gates of the city were diligently guarded day and night to cut off his escape. This crisis led the disciples to seek God earnestly, and finally they "took him by night, and let him down through the wall, lowering him in a basket." Acts 9:25, R.V.

    After his escape from Damascus, Paul went to Jerusalem, about three years having passed since his conversion. His chief object in making this visit, as he himself declared afterward, was "to see Peter." Galatians 1:18. Upon arriving in the city where he had once been well known as "Saul the persecutor," "he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple." It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. "But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus."

    Upon hearing this, the disciples received him as one of their number. Soon they had abundant evidence as to the genuineness of his Christian experience. The future apostle to the Gentiles was now in the city where many of his former associates lived, and to these Jewish leaders he longed to make plain the prophecies concerning the Messiah, which had been fulfilled by the advent of the Saviour. Paul felt sure that these teachers in Israel, with whom he had once been so well acquainted, were as sincere and honest as he had been. But he had miscalculated the spirit of his Jewish brethren, and in the hope of their speedy conversion he was doomed to bitter disappointment. Although "he spake boldly in the name of the Lord Jesus, and disputed against the Grecians," those who stood at the head of the Jewish church refused to believe, but "went about to slay him." Sorrow filled his heart. He would willingly have yielded up his life if by that means he might bring some to a knowledge of the truth. With shame he thought of the active part he had taken in the martyrdom of Stephen, and now in his anxiety to wipe out the stain resting upon one so falsely accused, he sought to vindicate the truth for which Stephen had given his life.

    Burdened in behalf of those who refused to believe, Paul was praying in the temple, as he himself afterward testified, when he fell into a trance; whereupon a heavenly messenger appeared before him and said, "Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me." Acts 22:18.

    Paul was inclined to remain at Jerusalem, where he could face the opposition. To him it seemed an act of cowardice to flee, if by remaining he might be able to convince some of the obstinate Jews of the truth of the gospel message, even if to remain should cost him his life. And so he answered, "Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: and when the blood of Thy martyr Stephen was shed, I was also standing by, and consenting unto his death, and kept the raiment of them that slew him." But it was not in harmony with the purpose of God that His servant should needlessly expose his life; and the heavenly messenger replied, "Depart: for I will send thee far hence unto the Gentiles." Acts 22:19-21.

    Upon learning of this vision, the brethren hastened Paul's secret escape from Jerusalem, for fear of his assassination. "They brought him down to Caesarea, and sent him forth to Tarsus." The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers.

    http://www.whiteestate.org/books/aa/aa14.html In the course of his ministry the apostle Peter visited the believers at Lydda. Here he healed Aeneas, who for eight years had been confined to his bed with palsy. "Aeneas, Jesus Christ maketh thee whole," the apostle said; "arise, and make thy bed." "He arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord." At Joppa, which was near Lydda, there lived a woman named Dorcas, whose good deeds had made her greatly beloved. She was a worthy disciple of Jesus, and her life was filled with acts of kindness. She knew who needed comfortable clothing and who needed sympathy, and she freely ministered to the poor and the sorrowful. Her skillful fingers were more active than her tongue.

    "And it came to pass in those days, that she was sick, and died." The church in Joppa realized their loss, and hearing that Peter was at Lydda, the believers sent messengers to him, "desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them." In view of the life of service that Dorcas had lived, it is little wonder that they mourned, that warm teardrops fell upon the inanimate day.

    The apostle's heart was touched with sympathy as he beheld their sorrow. Then, directing that the weeping friends be sent from the room, he kneeled down and prayed fervently to God to restore Dorcas to life and health. Turning to the body, he said, "Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up." Dorcas had been of great service to the church, and God saw fit to bring her back from the land of the enemy, that her skill and energy might still be a blessing to others, and also that by this manifestation of His power the cause of Christ might be strengthened.

    It was while Peter was still at Joppa that he was called by God to take the gospel to Cornelius, in Caesarea. Cornelius was a Roman centurion. He was a man of wealth and noble birth, and his position was one of trust and honor. A heathen by birth, training, and education, through contact with the Jews he had gained a knowledge of God, and he worshiped Him with a true heart, showing the sincerity of his faith by compassion to the poor. He was known far and near for his beneficence, and his righteous life made him of good repute among both Jews and Gentiles.

    His influence was a blessing to all with whom he came in contact. The inspired record describes him as "a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." Believing in God as the Creator of heaven and earth, Cornelius revered Him, acknowledged His authority, and sought His counsel in all the affairs of life. He was faithful to Jehovah in his home life and in his official duties. He had erected the altar of God in his home, for he dared not attempt to carry out his plans or to bear his responsibilities without the help of God.

    Though Cornelius believed the prophecies and was looking for the Messiah to come, he had not a knowledge of the gospel as revealed in the life and death of Christ. He was not a member of the Jewish church and would have been looked upon by the rabbis as a heathen and unclean. But the same Holy Watcher who said of Abraham, "I know him," knew Cornelius also, and sent a message direct from heaven to him.

    The angel appeared to Cornelius while he was at prayer. As the centurion heard himself addressed by name, he was afraid, yet he knew that the messenger had come from God, and he said, "What is it, Lord?" The angel answered, "Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the seaside."

    The explicitness of these directions, in which was named even the occupation of the man with whom Peter was staying, shows that Heaven is acquainted with the history and business of men in every station of life. God is familiar with the experience and work of the humble laborer, as well as with that of the king upon his throne. "Send men to Joppa, and call for one Simon." Thus God gave evidence of His regard for the gospel ministry and for His organized church. The angel was not commissioned to tell Cornelius the story of the cross. A man subject, even as the centurion himself, to human frailties and temptations, was to be the one to tell him of the crucified and risen Saviour.

    As His representatives among men, God does not choose angels who have never fallen, but human beings, men of like passions with those they seek to save. Christ took humanity that He might reach humanity. A divine-human Saviour was needed to bring salvation to the world. And to men and women has been committed the sacred trust of making known "the unsearchable riches of Christ." Ephesians 3:8.

    In His wisdom the Lord brings those who are seeking for truth into touch with fellow beings who know the truth. It is the plan of Heaven that those who have received light shall impart it to those in darkness. Humanity, drawing its efficiency from the great Source of wisdom, is made the instrumentality, the working agency, through which the gospel exercises its transforming power on mind and heart. Cornelius was gladly obedient to the vision. When the angel had gone, the centurion "called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa."

    The angel, after his interview with Cornelius, went to Peter, in Joppa. At the time, Peter was praying upon the housetop of his lodging, and we read that he "became very hungry, and would have eaten: but while they made ready, he fell into a trance." It was not for physical food alone that Peter hungered. As from the housetop he viewed the city of Joppa and the surrounding country be hungered for the salvation of his countrymen. He had an intense desire to point out to them from the Scriptures the prophecies relating to the sufferings and death of Christ.

    In the vision Peter "saw heaven opened, and a certain vessel descending unto them, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven."

    This vision conveyed to Peter both reproof and instruction. It revealed to him the purpose of God--that by the death of Christ the Gentiles should be made fellow heirs with the Jews to the blessings of salvation. As yet none of the disciples had preached the gospel to the Gentiles. In their minds the middle wall of partition, broken down by the death of Christ, still existed, and their labors had been confined to the Jews, for they had looked upon the Gentiles as excluded from the blessings of the gospel. Now the Lord was seeking to teach Peter the world-wide extent of the divine plan. Many of the Gentiles had been interested listeners to the preaching of Peter and the other apostles, and many of the Greek Jews had become believers in Christ, but the conversion of Cornelius was to be the first of importance among the Gentiles.

    The time had come for an entirely new phase of work to be entered upon by the church of Christ. The door that many of the Jewish converts had closed against the Gentiles was now to be thrown open. And the Gentiles who accepted the gospel were to be regarded as on an equality with the Jewish disciples, without the necessity of observing the rite of circumcision.

    How carefully the Lord worked to overcome the prejudice against the Gentiles that had been so firmly fixed in Peter's mind by his Jewish training! By the vision of the sheet and its contents He sought to divest the apostle's mind of this prejudice and to teach the important truth that in heaven there is no respect of persons; that Jew and Gentile are alike precious in God's sight; that through Christ the heathen may be made partakers of the blessings and privileges of the gospel. While Peter was meditating on the meaning of the vision, the men sent from Cornelius arrived in Joppa and stood before the gate of his lodginghouse. Then the Spirit said to him, "Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them."

    To Peter this was a trying command, and it was with reluctance at every step that he undertook the duty laid upon him; but he dared not disobey. He "went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?" They told him of their singular errand, saying, "Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee."

    In obedience to the directions just received from God, the apostle promised to go with them. On the following morning he set out for Caesarea, accompanied by six of his brethren. These were to be witnesses of all that he should say or do while visiting the Gentiles, for Peter knew that he would be called to account for so direct a violation of the Jewish teachings.

    As Peter entered the house of the Gentile, Cornelius did not salute him as an ordinary visitor, but as one honored of Heaven and sent to him by God. It is an Eastern custom to bow before a prince or other high dignitary and for children to bow before their parents; but Cornelius, overwhelmed with reverence for the one sent by God to teach him, fell at the apostle's feet and worshiped him. Peter was horror-stricken, and he lifted the centurion up, saying, "Stand up; I myself also am a man."

    While the messengers of Cornelius had been gone upon their errand, the centurion "had called together his kinsmen and near friends," that they as well as he might hear the preaching of the gospel. When Peter arrived, he found a large company eagerly waiting to listen to his words. To those assembled, Peter spoke first of the custom of the Jews, saying that it was looked upon as unlawful for Jews to mingle socially with the Gentiles, that to do this involved ceremonial defilement. "Ye know," he said, "how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?"

    Cornelius then related his experience and the words of the angel, saying in conclusion, "Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God."

    Peter said, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him."

    Then to that company of attentive hearers the apostle preached Christ--His life, His miracles, His betrayal and crucifixion, His resurrection and ascension, and His work in heaven as man's representative and advocate. As Peter pointed those present to Jesus as the sinner's only hope, he himself understood more fully the meaning of the vision he had seen, and his heart glowed with the spirit of the truth that he was presenting. Suddenly the discourse was interrupted by the descent of the Holy Spirit. "While Peter yet spake these words, the Holy Ghost fell on all them which heard the world. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God.

    "Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord."

    Thus was the gospel brought to those who had been strangers and foreigners, making them fellow citizens with the saints, and members of the household of God. The conversion of Cornelius and his household was but the first fruits of a harvest to be gathered in. From this household a wide-spread work of grace was carried on in that heathen city. Today God is seeking for souls among the high as well as the lowly. There are many like Cornelius, men whom the Lord desires to connect with His work in the world. Their sympathies are with the Lord's people, but the ties that bind them to the world hold them firmly. It requires moral courage for them to take their position for Christ. Special efforts should be made for these souls, who are in so great danger, because of their responsibilities and associations.

    God calls for earnest, humble workers, who will carry the gospel to the higher class. There are miracles to be wrought in genuine conversions,--miracles that are not now discerned. The greatest men of this earth are not beyond the power of a wonder-working God. If those who are workers together with Him will be men of opportunity, doing their duty bravely and faithfully, God will convert men who occupy responsible positions, men of intellect and influence. Through the power of the Holy Spirit many will accept the divine principles. Converted to the truth, they will become agencies in the hand of God to communicate the light. They will have a special burden for other souls of this neglected class. Time and money will be consecrated to the work of the Lord, and new efficiency and power will be added to the church.

    Because Cornelius was living in obedience to all the instruction he had received, God so ordered events that he was given more truth. A messenger from the courts of heaven was sent to the Roman officer and to Peter in order that Cornelius might be brought into touch with one who could lead him into greater light. There are in our world many who are nearer the kingdom of God than we suppose. In this dark world of sin the Lord has many precious jewels, to whom He will guide His messengers. Everywhere there are those who will take their stand for Christ. Many will prize the wisdom of God above any earthly advantage, and will become faithful light bearers. Constrained by the love of Christ, they will constrain others to come to Him.

    When the brethren in Judea heard that Peter had gone to the house of a Gentile and preached to those assembled, they were surprised and offended. They feared that such a course, which looked to them presumptuous, would have the effect of counteracting his own teaching. When they next saw Peter they met him with severe censure, saying, "Thou wentest in to men uncircumcised, and didst eat with them."

    Peter laid the whole matter before them. He related his experience in regard to the vision and pleaded that it admonished him to observe no longer the ceremonial distinction of circumcision and uncircumcision, nor to look upon the Gentiles as unclean. He told them of the command given him to go to the Gentiles, of the coming of the messengers, of his journey to Caesarea, and of the meeting with Cornelius. He recounted the substance of his interview with the centurion, in which the latter had told him of the vision by which he had been directed to send for Peter.

    "As I began to speak," he said, in relating his experience, "the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that He said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"

    On hearing this account, the brethren were silenced. Convinced that Peter's course was in direct fulfillment of the plan of God, and that their prejudices and exclusiveness were utterly contrary to the spirit of the gospel, they glorified God, saying, "Then hath God also to the Gentiles granted repentance unto life." Thus, without controversy, prejudice was broken down, the exclusiveness established by the custom of ages was abandoned, and the way was opened for the gospel to be proclaimed to the Gentiles.




    Last edited by orthodoxymoron on Thu Apr 23, 2020 10:00 am; edited 1 time in total
    orthodoxymoron
    orthodoxymoron


    Posts : 13316
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    Location : The Matrix

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Fri May 22, 2015 5:10 pm

    I just remembered that the sculpture of "Moses" at the Vatican (with horns) is supposedly "Jupiter". If so -- might this have something to do with Jupiter Ascending?? I told the Ancient Egyptian Deity that Moses must've had a horrible time dealing with the disgruntled and crabby Jews in the desert, following the Exodus. The AED replied "Did He??" What if the Exodus was an Alien-Takeover?? I mean this in a neutral sense. Perhaps things were horrible in Egypt -- but things seemed to be horrible in the Desert. Were the Hebrews faced with "damned if we do -- and damned if we don't"?? Did the Exodus involve a conflict between Isis and Ra?? The AED said they were "angry and jealous" and that they "didn't have to sleep". Think about it. He said that "Serqet" had a lot to do with explaining our relationship. I'm NOT making this up -- but I have no idea regarding whether any of this is reflective of reality, or not. An Individual of Interest seemed to suggest that ONE individual wrote the whole Bible. What if part of the Bible was written openly -- and part of the Bible was written covertly?? What if there was a scheduled release of Bible Books -- covering at least a thousand years?? What if the Bible HAD to be written in sort of a CODE (because of hostile politics and religion)?? What if whoever wrote the Bible didn't always agree with what they were writing?? What if we shouldn't agree with everything in the Bible?? What if all (or most of) the bad things in the Bible REALLY happened?? Orion (Sirius, Aldebaran, and M-42??) > Egypt (Gizeh-Intelligence??) > Rome (Pagan and Papal??) > England (Monarchy and City of London??) > United States (British-Colony??)?? How might Germany and/or the Nazis fit into this hypothetical pecking-order?? Again -- I have no animosity -- at this point, anyway. I will attempt to retain neutrality indefinitely -- which will probably make everyone mad at me!! Is the United States of the Solar System simply a proposed idealistic-alternative modus-operandi for managing that which presently exists?? Would this be just the opposite of reinventing the wheel?? Would this transform Purgatory Incorporated into Paradise Incorporated?? I have no idea. I am NOT an insider. I'm just trying to get some of you to think. I'm too miserable and burned-out to think. It only hurts when I think. What Would Jupiter Jones Say?? Check this out!!


    United States AI Solar System (2) - Page 7 Moses-with-Horns
    magamud wrote:


    NEWS FLASH: ORTHODOXYMORON FOUND GUILTY BY REASON OF INSANITY!!
    United States AI Solar System (2) - Page 7 Kangaroo-gitmoUnited States AI Solar System (2) - Page 7 Kangaroo-gitmo
    Dulce Union Academy, Class of '77

    GUANTANAMO BAY -- THE SUPREME KANGAROO COURT OF NO APPEALS HAS UPHELD THE WARRANTLESS COMMISSION OF CHARACTER ASSASSINATIONS REPORT FINDINGS (AIDED BY WARRANTLESS ELECTRONIC AND SUPERNATURAL SURVEILLANCE) THAT ORTHODOXYMORON IS A LONE NUT. SEE 'DOCTOR WHO' "THE FIVE DOCTORS" FOR COURT AUDIO AND VIDEO. TRANSCRIPTS MAY BECOME AVAILABLE AT WESTLAW. ORTHODOXYMORON IS LIKELY TO BE SENTENCED TO SOLITARY VICE CONFINEMENT FOR ALL ETERNITY -- WHERE HE WILL REPAY HIS KARMIC DEBT TO THE UNIVERSE BY MAKING DAILY DONATIONS TO THE OEDIPUS MEMORIAL SPERM BANK ON THE CAMPUS OF CELEBACY SEMINARY. THE TRIUMPHALIST PROGRESSIVE REGRESSIVE LIBERATION PARTY IS CALLING THE RULING 'A PRECEDENT SETTING VICTORY WHICH PAVES THE WAY FOR GREY MARRIAGE'. ORTHODOXYMORON WAS UNAVAILABLE FOR COMMENT OR INTERVIEW, BUT HE WAS MOST RECENTLY QUOTED AS SAYING:

    "I guess I'm leaning toward a Pure and Modernized Minimalist-Christocentric, Egyptian, Babylonian, Grecian, Roman style of living -- which is a combination of the simple and the complex -- where one might live in a Villa with Roman Architecture -- grow their own food -- not own a car -- have three or four PhD's -- yet be 'down to earth' (figuratively and literally). My frustration is that I continue to experience profound frustration (and even a bit of hostility) as I continue to wallow in the madness. I just can't seem to achieve a Unified Theory of Life, the Universe, and Everything -- where everyone lives happily everafter. No matter how I put it together -- it's always wrong. I just know that if I spent a couple of months in subsurface bases throughout the solar system, with access to everyone and everything, in a completely open and honest experience, that things would become crystal clear. Unfortunately, 'They' would never allow me to reenter mainstream society. (Once You've Had Drac -- You Never Go Back) In many ways, I can 'sense' and 'see' the truth -- but I can't articulate it. I think there are some reasonable reasons for the 'measured release' of information. 'Witholding' might be legitimate, under a wide variety of circumstances. I have pulled my punches, in an excruciating manner, in my internet posting. I try to go way out of my way to be tactful and relevant -- but it still seems to many (from what I gather) as if I am Rebellious and Insane. Watch 'The Century of the Self' for some clues as to why 'Just Telling People the Truth' doesn't seem to work. People think they want the truth -- but when they are actually told the truth, they sometimes crucify the messenger. What Would Jesus Say?

    If I had one of these https://www.youtube.com/watch?v=BL3dNpwvYj4&feature=related I might be able to achieve that Unified Theory -- with the help of some Positive Response-Ability Based Religious and Political Science Fictional Modeling. I need to take another pill, don't I? I have tried to ask a helluva lot of questions -- most genuine, and some rhetorical -- to make all of us think, think, think. Somewhat unrelatedly, Narrative Theology is much better than the Proof-Text Method. The stories are not just for the children. What if we need White Lies? What if Ethical Deception is Truly Ethical? What if mystery is a good thing? 'The truth is so overrated.' -- Vala Mal Doran. 'What is one to do, when to rule men it is necessary to deceive them?' -- Helena Petrovna Blavatsky. I like the idea of interviewing people (and other than people). I liked it when Chad Dekker interviewed and questioned Anna in 'V'. I often feel as if I somehow know the Chad and Anna characters in a somewhat mystical way. I liked it when Dr. Who interviewed the Reptilian Being in 'Hungry Earth'. (see my avatar) I have put out a call for the appropriate individuals to answer the questions I have posed within this web-site. I don't know how to properly put such a thing together. I think I might've played a real-life 'Chad Dekker' role approximately one year ago -- where many key questions were answered, but many went unanswered. I considered most of this 'close encounter' to be 'off the record' (although this was never a requirement). I have sprinkled some of this information throughout 'The United States of the Solar System' thread. I enjoyed conversing with this 'person of interest' -- yet I sensed that we were probably on opposite sides of a very ancient conflict. It sort of reminded me of a scene in Dr. Who 'The Five Doctors' where Dr. Who is talking to the 'Most Evil Man on Earth' -- and his assistant is watching this encounter with another observer, and says 'It's Almost As If They Know Each Other. That's What Scares Me.' It really was as if we knew each other -- going way, way back. That's What Scares Me. Notice that Dr. Who and 'Dr. Evil' attended the same 'Academy'. Also notice that 'Dr. Evil' was authorized by the 'High-Council' to engage is his nepharious activities. Notice especially what Dr. Who did at the very end of this episode! Interesting!

    Siriusly, where did most of the science, technology, literature, architecture, and music REALLY originate? Orion? Sirius? Egypt? Babylon? Tesla? What if a lot of all of the above was stolen (along with fire) from the 'gods'? Operating-System = O.S. = Orion-Sirius? Hmmmmmmmmm. Didn't Bill Gates purchase his original operating system (for $50K)? What Would Tim Paterson Say? What Would Eudora Say? Is there an occult-connection? I've heard stories. I once knew an attorney who viewed Bill as being a very evil person. I didn't share that view at the time, but once again, I continue to hear stories. Not good ones either. What if Bill (and a lot of CEO's) are highly-paid front-men for a lot of stolen (and ancient?) technology? What if the whole solar system was stolen from someone? I also wonder if Roswell was a cover-story to obscure where the fancy technology really originated? What Would Philip Corso Say? What Would Joseph Farrell Say? What Would Francis Bacon Say? Al Gore is supposedly a high-ranking member of Gizeh Intelligence -- so perhaps he knew about the internet -- long before it was introduced. Who knows? I sure don't. But really, it seems to me as if the internet has not been a good thing regarding keeping solar system secrets -- secret. It almost seems as if the internet is a Trojan Horse within the Solar System Secret Government. Did anyone really see it coming? I think someone did. I think I might even know who. What Would Pinky and the Brain Say?

    I have been considering the possibility of an Orion-Sirius-Egyptian-Roman Empire, administered in this Solar System by a Reincarnating Osiris-Isis-Horus-Set Royal Family --- and the possibility that Male and Female Human Physicality and Responsible-Freedom was 'created' by Renegate-Reptilians (in violation of Galactic-Law?) -- led by Archangel Michael (a Reptilian Queen?), who was 'wroth with the Dragon (the Galactic PTB?) resulting in the 'War in Heaven' (600,000 year war?) -- and that Earth-Humanity might be a lone-island in a Hermaphrodite-Reptilian Universe -- where Absolute-Obedience to a Reptilian God and/or Goddess is the Law of the Universe -- at the center of a Universal Church Theocracy -- with no separate state, constitution, bill of rights, etc. -- where Michael-Horus-Jesus and the Human Race are hated and despised. This is just a science-fiction theory of mine -- and I am VERY uncomfortable thinking about it. As I wind-down my posting, I'm thinking about doing some Religious and Political Science Fiction writing -- as a modernized methodology of 'Doing Theology'. We are probably dealing with much bigger fish than the Rockefellers, Rothschilds, or the Bilderberg Group. Who knows, we might be dealing with the Nommos! What fate Omoroca? What Would Daniel Jackson Say? One more thing. If one regime is on the way out -- we need to make damn sure that a better regime is on the way in. It might take a really nasty faction to get the present controlling faction out -- but the new guys and gals might be a lot tougher!! I have been attempting to contemplate a kinder and gentler -- but much more righteous -- Orion-Sirius-Egyptian-Roman Empire -- with all of the best aspects of Osiris-Isis-Horus-Set -- and none of the worst aspects. This is where Religious and Political Science Fiction might be a useful tool -- for a completely ignorant fool!! The City-States, Moon, Nazis, Masons, Jesuits, Monarchy, Papacy, Secret-Societies, Ruling-Families, and Alphabet-Agencies seem to all ultimately work for the same boss. I continue to think that a lot of the secret solar system stuff is REALLY cool -- but it also seems to be somewhat corrupt, cruel, creepy, and sick. I've been attempting to conceptually place myself on the 'inside' of all of this -- in a completely reformed and purified version of that which presently exists in secret -- throughout the solar system. I guess I'm looking for an 'Inside-Job' in a Solar System Made New aka New Solar System aka United States of the Solar System.

    The previously mentioned mysterious individual once told me that I was one of two humans who they counted as being genuine friends. They wouldn't tell me who the other one was. Later, they concluded that they couldn't work with me because too much water had gone under the bridge. (Three days later, a helluva lot of water went under [and over] a lot of bridges.) I haven't heard from them in a very long time, and I have no idea what their situation is -- and frankly, I have no idea what my situation is -- but I suspect that all is not well for both of us -- but in very different ways. The 'Law of Confusion' is a descriptive and appropriate term...but I tend to eschew obfuscation...and to espouse elucidation. A Christocentric eschatological theological approach to scriptural studies which utilizes the concept of comprehensive concentration...which assumes the red-letter teachings of Jesus as being fundamental...with the remaining portions of the biblical canon as being merely contextual...cross-referencing utilizing a Strong's Concordance...and applying the accepted norms of grammatical-historical hermeneutics...is supremely beneficial regarding definitively and devotionally ascertaining the Christ Conscious Aspects of the First Source and Center of All Things...to fully experience Jesus as Lord in modernity...being careful to exegete...rather than eisegetically twisting and corrupting the sacred texts to conform to canon law (there is no substantial body of evidence which substantiates transubstantiation)...so as not to become a reprehensible and reprobate hermeneutic whore...a cursed Judas Iscariot in dire need of prostrate penetance, confession, repentance, and reconciliation...and in grave danger of burning for all eternity as a sinner in the hands of an angry God. Don't look now, but your Cray is on fire, and smoke is pouring out of your ears! We're in a flat-spin, and we're going down fast! Whoop! Whoop! Pull-Up! Slam on the Air-Brakes! Jesus wants to go to Venus! Is it because 'The New York Times' said 'God is Dead'? But the 'Dead Know Not Anything' -- and neither do most of the living. Shave and a Haircut: Six-Pence and None the Richer. What Would Machiavelli and the Prince of Sirius Say? World Without End. Amen. BTW -- I require a helluva lot more than a limp and simplistic 'oh yes!' https://www.youtube.com/watch?feature=endscreen&v=PlQ8hVqcIAs&NR=1 I feel as if I know this person (or type of person) -- but not in this sexy form!! Perhaps I should become a Remote-Viewer!! One more thing. What is the Mathematical Relationship Between Remote-Viewing and Quantum-Entanglement?? What Would Schrodinger and Heisenberg Say?? Would Reimann Impose Limits?? What a Tangled-Web I Weave!!" Nuff Said. The Prosecution Rests. Guilty As Charged. Case Closed.

    UNITED PRESS INTERGALACTIC AND INTERDIMENSIONAL 2012. ALL RIGHTS REMOVED.



    By the rivers of babylon, there we sat down
    Ye-eah we wept, when we remembered zion.

    By the rivers of babylon, there we sat down
    Ye-eah we wept, when we remembered zion.

    When the wicked
    Carried us away in captivity
    Required from us a song
    Now how shall we sing the lords song in a strange land

    When the wicked
    Carried us away in captivity
    Requiering of us a song
    Now how shall we sing the lords song in a strange land

    Let the words of our mouth and the meditations of our heart
    Be acceptable in thy sight here tonight

    Let the words of our mouth and the meditation of our hearts
    Be acceptable in thy sight here tonight

    By the rivers of babylon, there we sat down
    Ye-eah we wept, when we remembered zion.

    By the rivers of babylon, there we sat down
    Ye-eah we wept, when we remembered zion.

    By the rivers of babylon (daughters of babylon)
    There we sat down (you got to sing a song)
    Ye-eah we wept, (sing a song of love)
    When we remember zion. (yeah yeah yeah yeah yeah)

    By the rivers of babylon (rough bits of babylon)
    There we sat down (you hear the people cry)
    Ye-eah we wept, (they need their God)
    When we remember zion. (ooh, have the power)
    United States AI Solar System (2) - Page 7 Maat-2
    "What Part of 'KNEEL' Did You NOT Understand?!"
    United States AI Solar System (2) - Page 7 48b46e61bfa9f5799454bbb70d81dafe
    "It's Over Rover!!!
    This Ends Now!!! Right Now!!!
    KNEEL!!!"

    United States AI Solar System (2) - Page 7 Crying-beck
    "Another One Bites the Dust!!"
    magamud wrote:
    Ya I think Jesus would usurp everything.  The devil is a tricky bastard.  
    Whoever finds their life will lose it, and whoever loses their life for my sake will find it?

    Ortho are you Sherry Shriner?  Just asking...

    United States AI Solar System (2) - Page 7 Witch_of_Endor._Dore_1866
    Gustave Dore
    orthodoxymoron wrote: No, I am NOT Sherry Shriner!! I could say quite a bit about Sherry, but I'd rather not. I could say quite a bit about a lot of things, but I'd rather not. This is part of the reason I'm taking a year off of posting. I'm sort of a self-imposed secret society of one. I have a code of silence and ethics. It's really been this way for decades. Sherry is a complex character. Listen to her show every week -- but study this website (and this thread) to give the show a proper context. Don't just be a True Believing Orgone Warrior!! I'm not saying that to you, magamud. I'm saying it generally. I don't get involved in Orgone or Bible Codes. I listen to her show, to keep myself thinking about the alleged hidden crazy stuff. That's why I watch and read science-fiction. I'd like to be able to comfortably involve myself in a lot of nasty contexts and meetings -- without becoming a problem -- if you know what I mean. I'd like to be sort of a Positively Reinforcing Moralistic Smart@ss at the Back of the Lab, Base, or Conference-Room -- without becoming a Loudmouth Martha -- if you know what I mean. Sherry has not posted a show tonight -- so perhaps she didn't do one -- or the government got her!! But what if SHE is the Government??!! http://www.sherrytalkradio.com/
    Thank-you magamud. Mozart didn't fit into the role he was supposed to be playing!! Appearances really are everything -- aren't they?? That -- and the Bottom-Line!! A famous attorney once privately told me that if Jesus showed-up, the church wouldn't know what to do with Him!! The implication was that Jesus would NOT fit into the plans of those with a Monopoly on God!! Jesus (or the one who is truly Man's Best Friend) might be Bad for Business in Purgatory Incorporated!! This might necessitate a Counterfeit Second-Coming of Christ!!

    Three smart@$$ punks were taunting an old bearded man, asking 'Art thou Father Abraham?' Without missing a beat, the man replied 'No. I am Saul, Son of Kish. I am looking for my lost a$$es -- and I have found them!'

    1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. 2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people. 3 And the a$$es of Kish Saul's father were lost . And Kish said to Saul his son, Take now one of the servants with thee, and arise , go seek the a$$es. 4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. 5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come , and let us return ; lest my father leave caring for the a$$es, and take thought for us. 6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass : now let us go thither; peradventure he can shew us our way that we should go . 7 Then said Saul to his servant, But, behold, if we go , what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? 8 And the servant answered Saul again , and said , Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. 9 (Beforetime in Israel, when a man went to enquire of God, thus he spake , Come , and let us go to the seer : for he that is now called a Prophet was beforetime called a Seer .) 10 Then said Saul to his servant, Well said ; come , let us go . So they went unto the city where the man of God was. 11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? 12 And they answered them, and said , He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place: 13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat : for the people will not eat until he come , because he doth bless the sacrifice; and afterwards they eat that be bidden . Now therefore get you up ; for about this time ye shall find him. 14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place. 15 Now the LORD had told Samuel in his ear a day before Saul came , saying , 16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. 17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. 18 Then Saul drew near to Samuel in the gate, and said , Tell me, I pray thee, where the seer's house is. 19 And Samuel answered Saul, and said , I am the seer : go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go , and will tell thee all that is in thine heart. 20 And as for thine a$$es that were lost three days ago, set not thy mind on them; for they are found. --- 1 Samuel 9:1-20

    I'm simply an 'Old-Soul' who's so S.O.L. What Would amazon.god Say? I'm honestly trying to bring this thread to a close. I am somewhat embarrassed by it, at this point -- but I will leave it mostly 'as-is' for the record. The bad should probably be recorded along with the good. Despite the silliness, I still think there is merit to studying this thread -- but view it with extreme discernment. I feel very uncomfortable with a lot of it -- and I honestly don't know why I have posted in such a manner. I am very saddened by all of this. I am deeply saddened by my entire life. I really didn't wish for things to turn out this way. I am presently rejecting myself -- and I suspect that I'm not alone in doing so. I'm now attempting to reinvent myself. Wish me luck. I have no idea what I'm supposed to be doing -- or not supposed to be doing. This seems like a creepy-secret most dangerous game. I continue to be mystified by the absurdities -- historically and presently. Those who care the least -- seem to do the best. I feel as though I might be in the middle of a really nasty galactic tug of war -- whether I like it or not -- or whether I know any of the details or not. The only truly beneficial conversations I presently engage in are those I have with myself -- as insane as that sounds. I feel as if I have let everyone down -- on all sides. I feel this energy 24/7. No matter how long I sleep -- I wake-up exhausted and miserable. This has been the case for most of my life. All is not well. Not at all. I am presently preparing for the worst -- and I sense that I won't have long to wait for whatever's coming. I continue to attempt to be 'principle and concept centered' -- rather than being 'personality centered' -- although some key personalities are Extremely Important. I desire a harmonization of The Sovereignty of God with Responsible Human Freedom. But I still don't know the REAL circumstances surrounding the Origin, Nature, History, and Destiny of the Human Race. Most of the Key Information Remains a Mystery -- and No One Seems to be Willing to Properly Discuss All of This With Me Within This Thread -- and I Know That Those Who Are Most Qualified to Talk About All of This, Know About This Thread -- Yet Choose Not to Talk to Me -- for Whatever Reasons -- Legitimate or Illegitimate. I have been tired of this game for a very long time, and now I'm trying to transition into lurk-mode, so I might not be doing a lot of commenting (if any), but I will be viewing a wide variety of internet content. Somewhat unrelatedly, it is conceivable that there is a lot of supercomputer modeling going on, perhaps with a supernatural component, which can approximate the future. Unfortunately, the more precisely the future is known, the less freedom exists. I much prefer the 'open' view of God, and the maximizing of responsible freedom. As knowledge increases, the secrets and skeletons continue to tumble out of the confessionals. The horror. If you wish to talk to me, many of you know where I work and live -- and some of you are probably 'invisibly-standing' close to me as I type these words, so the ball is in your court. Again, I am very sorry if I have angered, offended, or harmed any of you (visible, invisible, human or otherwise) in any way. You really need to read 'Jesus: An Interview Across Time'. A Psychiatrist (Andrew G. Hodges) Looks at HIS Humanity. Dr. Robert H. Schuller interviewed Dr. Andrew G. Hodges in the 1980's. This might be an excellent reference book, in light of this thread! Do NOT place God in a Box! He and/or She Will NOT Cooperate! Your God is Too Cool! What Would J.B. Phillips Say? I once held a box next to my head, and told 'Rufus' (from Dogma) that I was 'Thinking Outside of the Box'! Often, a military-looking Humvee was waiting outside. Hmmmmmmm. http://www.amazon.com/Jesus-Interview-Psychiatrist-Christs-Humanity/dp/0825427908/ref=sr_1_2?s=books&ie=UTF8&qid=1376965354&sr=1-2 Compete Without Ceasing with Positive Response-Ability, as a Composite of Everyone and Everything. Namaste and Godspeed.

    United States AI Solar System (2) - Page 7 51ybocRlcuL._SL300_
    United States AI Solar System (2) - Page 7 9780785200895
    United States AI Solar System (2) - Page 7 1043191
    United States AI Solar System (2) - Page 7 Obamaconfession
    United States AI Solar System (2) - Page 7 55
    United States AI Solar System (2) - Page 7 Fire-Obama-Lie
    "Can't We All Just Get Along??"


    Last edited by orthodoxymoron on Fri May 22, 2015 9:27 pm; edited 2 times in total
    Eartheart
    Eartheart


    Posts : 466
    Join date : 2012-02-23
    Age : 59
    Location : surface omnidim gridpoint

    United States AI Solar System (2) - Page 7 Empty Babyloon imploded in Oxys heartsink

    Post  Eartheart Fri May 22, 2015 6:48 pm


    Voila, wild defender, i took the newly pressed Oxy tabs, actually two of them
    without a drink, and now i  jocolor  know what his Jesus is driving:

    He's driving out really freaky spirits from the temple pale

    So who wrote the old books, 300years after Babyloon, no hebrew lingua yet,
    some old exagerated fabels to hold identety to and lots of translation error
    to begin with (check the alexandria lib in those vatican faults!)
    To the slaves, the "Old Testament" was intended to mean the Torah (actually the Septuagint, or Greek translation of the Torah). To the royals, the Old Testament was intended to mean the "last will and testament of Julius Caesar." You can see here a perfect example of a dual meaning - one for the slaves and one for the royals. The Septuagint, by the way, was written by seventy Rabbis at the library at Alexandria in Egypt. Because the Ptolemy pharaohs were ancestors of the Piso/Flavians the Septuagint was actually paid for by them. Because they owned it, they decided to include it in their new version of the Bible. It is also interesting that there were 70 Rabbis involved in the writing, and the temple at Jerusalem was destroyed in 70 CE.

    The NT as a provocative political PR-machine, denying the original holographic hierarchy of the cosmic tree in everyone:

    THE NT BOOKS:

       *

         MARK:

         The gospel of Mark was written in a prototype form before it was later crafted into the form that we are familiar with. The earlier version was called ‘Ur Marcus’ and is also known/called ‘Q’ (for ‘Quelle’, which is German for the ‘source’).
         

         Our latest findings regarding the early version of Mark show that this was written at about the time of Claudius Caesar, by the grandfather of Arrius Piso. That version was apparently only a bare sketch and most likely did not give a name to the ‘messiah’. That appears to have been done later by the person who actually played ‘Jesus’ in the Gospels - Arrius Piso

         The version that we are familiar with was written about the year 73 CE by Arrius Calpurnius Piso. Arrius Piso was a Roman on his father’s side, but a descendant of King Herod on his mother’s side and therefore he knew well about the Jewish religion. He was also a close relative to the Flavians and even though secretly he could inherit and use the Flavian name by his mother’s descent from them, he gave a story about receiving it from the emperor Vespasian (in his other identity as Flavius Josephus).
         
       *

         MATTHEW:

         Matthew too, was authored by Arrius Calpurnius Piso. This was written about the year 75 CE.
         
       *

         LUKE:

         Was written 85-90 CE by Arrius C. Piso and Pliny the Younger.
         
       *

         JOHN:

         The 4th Gospel, or the Gospel of John was written by Justus Calpurnius Piso, a son of Arrius C. Piso. This son was very much like this father in his hatred towards humanity. This Gospel was written circa 105 CE.
         
       *

         ACTS:

         The Acts of the Apostles was written by Arrius Piso and his son Justus, with some help from Pliny the Younger 96-100 CE. By the way, there is a portion of Acts that is missing from most English translations/interpretations. That is the 29th Chapter, which has 10 verses.
         
       *

         ROMANS:

         The epistle to the Romans was written by another son of Arrius Piso (Proculus Piso) and Claudia Phoebe about the year 100. Claudia Phoebe is known in history as the wife of the emperor Trajan (as Pompeia Plotina). She wrote the last few verses of this epistle, which many copies of the NT in English leave out because that portion was written by a woman. This is obvious, and she even gives her name as ‘Phoebe’. You can tell where the previous male author leaves off and the female author begins because the male author “signs off” with ‘Amen’. She wrote the last verses (25-27) of Romans, Chapter 16.
         
       *

         1st CORINTHIANS, GALATIONS, and EPHESIANS:

         were all written between 100-103 CE by Pliny the Younger.
         
       *

         2nd CORINTHIANS and PHILIPPIANS:

         were written by Justus C. Piso between 103-105 CE.
         
       *

         COLOSSIANS:

         was written by Justus C. Piso and his son Julianus (Julianus was the father of the emperor Marcus Aurelius, but this is seen in history only by his use of another name ‘Verus’).
         
       *

         1st TIMOTHY:

         was written by Pliny the Younger circa 105 CE.
         
       *

         2nd TIMOTHY:

         was written by Justus C. Piso (also known in history by other names), c. 107 CE.
         
       *

         1st and 2nd THESSALONIANS:

         were written by Justus C. Piso and his son Julianus with some help from his nephew Silanus between the years 105-110 CE.
         
       *

         TITUS:

         was written by Pliny the Younger circa 103-105 CE.
         
       *

         PHILEMON:

         was written by Justus C. Piso and his son Julianus.
         
       *

         JAMES:

         was written by Justus C. Piso around 110 CE.
         
       *

         1st and 2nd PETER:

         were written by Proculus Piso between 110-115 CE.
         
       *

         1st, 2nd and 3rd JOHN:

         were written by Julius Calpurnius Piso (who was still another son of Arrius Calpurnius Piso), between 110-115 CE.
         
       *

         JUDE:

         was written by Julius C. Piso also, between the years 110-115 CE.
         
       *

         THE REVELATION OF JOHN THE DIVINE:

         was written by Julius Calpurnius Piso, who may have been the son of the other Julius Calpurnius Piso (who had the same name), and this was written in or about the year 137 CE. It was not the book of the NT, just written as the end of the story.
         
       *

         HEBREWS:

         This was written by a grandson of Arrius Piso named Flavius Arrianus circa 140 CE. Flavius Arrianus was the real name of the historian who wrote as ‘Appian’. This person was the half-brother of the emperor Antoninus Pius. Antoninus Pius, by the way, also wrote history under the name of Suetonius. Flavius Arrianus also wrote other works, most notably, he wrote under the name of ‘Ptolemy’.



    FROM CHAPTER 1 of  The True Authorship of the New Testament

    by Abelard Reuchlin

    from TheRomanPisoForum Website

       “The New Testament, the Church, and Christianity, were all the creation of the Calpurnius Piso
       (pronounced Peso w/ long “E”) family (a), who were Roman aristocrats. The New Testament and
       all the characters in it—Jesus, all the Josephs, all the Marys, all the disciples, apostles, Paul, and
       John the Baptist—are all fictional.”


       “The Pisos created the story and the characters; they tied the story into a specific time and place in
       history; and they connected it with some peripheral actual people, such as the Herods, Gamaliel, the
       Roman procurators, etc. But Jesus and everyone involved with him were created (that is, fictional!)
       characters.”


       “In the middle of the first century of our present era, Rome’s aristocracy felt itself confronted with a
       growing problem. The Jewish religion was continuing to grow in numbers, adding ever more
       proselytes. Jews numbered more than 8,000,000, and were 10% of the population of the empire
       and 20% of that portion living east of Rome. (b) Approximately half or more of the Jews lived
       outside Palestine, of which many were descended from proselytes, male and female.” (c)


       “However, Judaism’s ethics and morality were incompatible with the hallowed Roman institution of
       slavery on which the aristocracy fed, lived and ruled. They feared that Judaism would become the
       chief religion of the empire. The Roman author, Annaeus Seneca, tutor and confidant of Emperor
       Nero, suggested in a letter to his friend Lucilius (a pseudonym of Lucius Piso) that lighting candles
       on Sabbaths be prohibited. (d) Seneca is later quoted by St. Augustine in his City of God (e)
       (although the quotation does not exist in Seneca’s extant writings) as charging that:

           “the (Sabbath) customs of that most accursed nation have gained such strength that they have been now received in all lands, the conquered have given laws to the conqueror.””

       “The family headed by Seneca’s friend, Lucius Piso, was confronted with an allied problem more
       personal to it. They were the Calpurnius Pisos, who were descended from statesmen and consuls,
       and from great poets and historians as well. Gaius and Lucius Calpurnius Piso, leaders of the family,
       had both married Arria the Younger (from her grandfather’s name, Aristobulus). This made Gaius
       and Lucius Piso’s wife the great-granddaughter of Herod the Great.”


       “Repeatedly, religious-minded Judaean zealots were staging insurrections against the Herodian rulers
       of Judaea who were Piso’s wife’s relations. Piso wished to strengthen his wife’s family’s control of
       the Judaeans. The Pisos searched for a solution to the two problems. They found it in the Jewish
       holy books, which were the foundation both for the rapid spread of the religion and for the zealot’s
       refusal to be governed by Rome’s puppets. The Pisos mocked, but marveled at, the Jewish belief in
       their holy books. Therefore, they felt a new “Jewish” book would be the ideal method to pacify the
       Judaeans and strengthen their in-laws’ control of the country.”


       “About the year, 60 A.D. (C.E.), Lucius Calpurnius Piso composed Ur Marcus, the first version of
       the Gospel of Mark, which no longer exists. He was encouraged by his friend Seneca (f) and
       assisted by his wife’s kinsman, young Persius the Poet. Nero’s mistress (later his wife) Poppea was
       pro-Jewish, and Nero opposed the plan. The result was the Pisonian conspiracy to assassinate
       Nero, detailed in the historian Tacitus. But this attempt failed when he aborted the plot. Instead,
       Nero had Piso and Seneca and their fellow conspirators executed by forcing them to commit
       suicide.”


       “He exiled Piso’s young son Arrius (spelled “Arius” herein), who appears in Tacitus under several
       names, including “Antonius Natalis.” (g) Nero sent young Piso to Syria as governor. That post also
       gave him command of the legions controlling Judaea. His own “history” records his service in Judaea
       in the year 65 under the name of Gessius Florus, and in 66 with the pseudonym Cestius Gallus.”


       “This Arius Calpurnius Piso deliberately provoked the Jewish revolt in 66 so he could destroy the
       Temple in Jerusalem (h)--for the Jews were unwilling to accept his father’s story and thereby
       become pacified by it as it was intended. However, his 12th legion was caught by the zealots in the
       Pass of Beth Horon and almost lost. Nero’s reaction was to exile him instead to Pannonia, to
       command a legion there; and to send Licinius Mucianus to serve in Syria, and Vespasian to Judaea
       to put down the Jewish revolt.”


       “Then in 68 Nero was assassinated by his own slave Epaphroditus (i) --who unknown to his master
       was young Piso’s lackey. Galba became emperor and named Piso’s cousin, Licinianus Piso, (j) as
       his intended successor; but Galba in turn was soon overthrown by Otho. Otho was then overthrown
       by Vitellius, at which point Piso and his friends began to flock together against the latter. The Pisos,
       Mucianus, and Tiberius Alexander all joined ranks behind Vespasian to seek to overthrow Vitellius.
       (k) The were joined by Frontinus and Agricola.”


       “Arius Calpurnius Piso was still commanding the 7th legion in Pannonia (l) (Austria-Hungary), and
       Vespasian sent him (m) (now appearing in Tacitus with the name Marcus Antonius Primus (n)) south
       across the Alps to overthrow Vitellius. Meanwhile, the main body of Vespasian’s legions marched
       overland under Mucianus from the east towards Rome. Piso succeeded in defeating Vitellius’ army
       and secured Rome for Vespasian.(o) Mucianus arrived and promptly sent him to Judaea to help
       Titus at the siege of Jerusalem. He did so, and in 70 they assaulted the city, then the Temple, burned
       it, slaughtered many thousands, sent thousands more to slavery and gladiatorial combat and death.”


       “Then, Arius Calpurnius Piso wrote, in sequence, the following:

                   *

                     Gospel of Matthew (70-75 C.E.)
                   *

                     Present Gospel of Mark (75-80 C.E.)
                   *

                     Gospel of Luke (85-90 C.E., with help of Pliny the Younger)

       In the gospel story he inserted himself by playing the role of not only Jesus, but of all the
       Josephs, as well. He particularly enjoyed assuming the identity of Joseph. Wishing to create a
       Jewish hero, a savior, in fictional form, he (and his father before him), felt the identity of a second
       Joseph secretly, but very aptly, fit them. For their name Piso had the same four letters, rearranged,
       as the four Hebrew letters (Yud Vov Samech Fey) which in that language spelled the name Joseph.
       Thus they saw themselves as the new Joseph. That is why so much of the story of Joseph in Egypt is
       secretly redone and inserted into the gospel story of Jesus.” geek


    http://www.angelfire.com/biz5/piso/"
    >TheRoman Piso Homepage

    http://www.webspawner.com/users/flavianhypothesis/
    ">The Flavian Hypothesis

    href="http://members.tripod.com/ReuchlinA/
    ">OtherPiso Sites

    http://www.caesarsmessiah.com
    ">Caesar's Messiah

    href="http://www.domainofman.com/
    ">Domain of Man

    href="./Sfeder-RodephEmet277.mov
    ">Joseph Atwill in Person (movie)

    href="http://forums.delphiforums.com/romanpiso/
    ">Roman PisoForum

    http://www.perseus.tufts.edu/
    ">The PerseusProject

    href="http://www.fordham.edu/halsall/ancient/asbook09.html
    ">InternetAncient History Sourcebook

    href="zela.gif">TheLocation of Zela
    href="caesar.html">TheCareer of Julius Caesar
    href="http://pace.cns.yorku.ca/York/york/showText?text=wars&version=whiston"
    >Worksof Flavius Josephus

    href="piercingeye.html"
    >The Piercing Eye of TheRevelation

    United States AI Solar System (2) - Page 7 Darkme10

    By this way Dr.Oxy wemeet again at the edge of this fractal  Argh





    Last edited by Eartheart on Fri May 22, 2015 7:06 pm; edited 1 time in total
    orthodoxymoron
    orthodoxymoron


    Posts : 13316
    Join date : 2010-09-28
    Location : The Matrix

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Fri May 22, 2015 6:55 pm

    http://www.whiteestate.org/books/aa/aa15.html "Now about that time Herod the king stretched forth his hands to vex certain of the church." The government of Judea was then in the hands of Herod Agrippa, subject to Claudius, the Roman emperor. Herod also held the position of tetrarch of Galilee. He was professedly a proselyte to the Jewish faith, and apparently very zealous in carrying out the ceremonies of the Jewish law. Desirous of obtaining the favor of the Jews, hoping thus to make secure his offices and honors, he proceeded to carry out their desires by persecuting the church of Christ, spoiling the houses and goods of the believers, and imprisoning the leading members of the church. He cast James, the brother of John, into prison, and sent an executioner to kill him with the sword, as another Herod had caused the prophet John to be beheaded. Seeing that the Jews were well pleased with these efforts, he imprisoned Peter also.

    It was during the Passover that these cruelties were practiced. While the Jews were celebrating their deliverance from Egypt and pretending great zeal for the law of God, they were at the same time transgressing every principle of that law by persecuting and murdering the believers in Christ. The death of James caused great grief and consternation among the believers. When Peter also was imprisoned, the entire church engaged in fasting and prayer.

    Herod's act in putting James to death was applauded by the Jews, though some complained of the private manner in which it was accomplished, maintaining that a public execution would have more thoroughly intimidated the believers and those sympathizing with them. Herod therefore held Peter in custody, meaning still further to gratify the Jews by the public spectacle of his death. But it was suggested that it would not be safe to bring the veteran apostle out for execution before all the people then assembled in Jerusalem. It was feared that the sight of him being led out to die might excite the pity of the multitude.

    The priests and elders also feared lest Peter might make one of those powerful appeals which had frequently aroused the people to study the life and character of Jesus--appeals which they, with all their arguments, had been unable to controvert. Peter's zeal in advocating the cause of Christ had led many to take their stand for the gospel, and the rulers feared that should he be given an opportunity to defend his faith in the presence of the multitude who had come to the city to worship, his release would be demanded at the hands of the king.

    While, upon various pretexts, the execution of Peter was being delayed until after the Passover, the members of the church had time for deep searching of heart and earnest prayer. They prayed without ceasing for Peter, for they felt that he could not be spared from the cause. They realized that they had reached a place where, without the special help of God, the church of Christ would be destroyed.

    Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, "Behold, your house is left unto you desolate." Matthew 23:38. Hitherto He had called the temple His Father's house; but as the Son of God passed our from those walls, God's presence was withdrawn forever from the temple built to His glory.

    The day of Peter's execution was at last appointed, but still the prayers of the believers ascended to heaven; and while all their energies and sympathies were called out in fervent appeals for help, angels of God were watching over the imprisoned apostle.

    Remembering the former escape of the apostles from prison, Herod on this occasion had taken double precautions. To prevent all possibility of release, Peter had been put under the charge of sixteen soldiers, who, in different watches, guarded him day and night. In his cell he was placed between two soldiers and was bound by two chains, each chain being fastened to the wrist of one of the soldiers. He was unable to move without their knowledge. With the prison doors securely fastened, and a strong guard before them, all chance of rescue or escape through human means was cut off. But man's extremity is God's opportunity.

    Peter was confined in a rock-hewn cell, the doors of which were strongly bolted and barred; and the soldiers on guard were made answerable for the safekeeping of the prisoner. But the bolts and bars and the Roman guard, which effectually cut off all possibility of human aid, were but to make more complete the triumph of God in the deliverance of Peter. Herod was lifting his hand against Omnipotence, and he was to be utterly defeated. By the putting forth of His might, God was about to save the precious life that the Jews were plotting to destroy.

    It is the last night before the proposed execution. A mighty angel is sent from heaven to rescue Peter. The strong gates that shut in the saint of God open without the aid of human hands. The angel of the Most High passes through, and the gates close noiselessly behind him. He enters the cell, and there lies Peter, sleeping the peaceful sleep of perfect trust.

    The light that surrounds the angel fills the cell, but does not rouse the apostle. Not until he feels the touch of the angel's hand and hears a voice saying, "Arise up quickly," does he awaken sufficiently to see his cell illuminated by the light of heaven, and an angel of great glory standing before him. Mechanically he obeys the word spoken to him, and as in rising he lifts his hands he is dimly conscious that the chains have fallen from his wrists.

    Again the voice of the heavenly messenger bids him, "Gird thyself, and bind on thy sandals," and again Peter mechanically obeys, keeping his wondering gaze riveted upon his visitor and believing himself to be dreaming or in a vision. Once more the angel commands, "Cast thy garment about thee, and follow me." He moves toward the door, followed by the usually talkative Peter, now dumb from amazement. They step over the guard and reach the heavily bolted door, which of its own accord swings open and closes again immediately, while the guards within and without are motionless at their post.

    The second door, also guarded within and without, is reached. It opens as did the first, with no creaking of hinges or rattling of iron bolts. They pass through, and it closes again as noiselessly. In the same way they pass through the third gateway and find themselves in the open street. No word is spoken; there is no sound of footsteps. The angel glides on in front, encircled by a light of dazzling brightness, and Peter, bewildered, and still believing himself to be in a dream, follows his deliverer. Thus they pass on through one street, and then, the mission of the angel being accomplished, he suddenly disappears.

    The heavenly light faded away, and Peter felt himself to be in profound darkness; but as his eyes became accustomed to the darkness, it gradually seemed to lessen, and he found himself alone in the silent street, with the cool night air blowing upon his brow. He now realized that he was free, in a familiar part of the city; he recognized the place as one that he had often frequented and had expected to pass on the morrow for the last time.

    He tried to recall the events of the past few moments. He remembered falling asleep, bound between two soldiers, with his sandals and outer garments removed. He examined his person and found himself fully dressed and girded. His wrists, swollen from wearing the cruel irons, were free from the manacles. He realized that his freedom was no delusion, no dream or vision, but a blessed reality. On the morrow he was to have been led forth to die; but, lo, an angel had delivered him from prison and from death. "And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews."

    The apostle made his way at once to the house where his brethren were assembled and where they were at that moment engaged in earnest prayer for him. "As Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

    "But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison." And Peter "departed, and went into another place." Joy and praise filled the hearts of the believers, because God had heard and answered their prayers and had delivered Peter from the hands of Herod. In the morning a large concourse of people gathered to witness the execution of the apostle. Herod sent officers to the prison for Peter, who was to be brought with a great display of arms and guards in order not only to ensure against his escape, but to intimidate all sympathizers and to show the power of the king.

    When the keepers before the door found that Peter had escaped, they were seized with terror. It had been expressly stated that their lives would be required for the life of their charge, and because of this they had been especially vigilant. When the officers came for Peter, the soldiers were still at the door of the prison, the bolts and bars were still fast, the chains were still secured to the wrists of the two soldiers; but the prisoner was gone.

    When the report of Peter's escape was brought to Herod, he was exasperated and enraged. Charging the prison guard with unfaithfulness, he ordered them to be put to death. Herod knew that no human power had rescued Peter, but he was determined not to acknowledge that a divine power had frustrated his design, and he set himself in bold defiance against God.

    Not long after Peter's deliverance from prison, Herod went to Caesarea. While there he made a great festival designed to excite the admiration and gain the applause of the people. This festival was attended by pleasure lovers from all quarters, and there was much feasting and wine drinking. With great pomp and ceremony Herod appeared before the people and addressed them in an eloquent oration. Clad in a robe sparkling with silver and gold, which caught the rays of the sun in its glittering folds and dazzled the eyes of the beholders, he was a gorgeous figure. The majesty of his appearance and the force of his well-chosen language swayed the assembly with a mighty power. Their senses already perverted by feasting and wine drinking, they were dazzled by Herod's decorations and charmed by his deportment and oratory; and wild with enthusiasm they showered adulation upon him, declaring that no mortal could present such an appearance or command such startling eloquence. They further declared that while they had ever respected him as a ruler, henceforth they should worship him as a god.

    Some of those whose voices were now heard glorifying a vile sinner had but a few years before raised the frenzied cry, Away with Jesus! Crucify Him, crucify Him! The Jews had refused to receive Christ, whose garments, coarse and often travel-stained, covered a heart of divine love. Their eyes could not discern, under the humble exterior, the Lord of life and glory, even though Christ's power was revealed before them in works that no mere man could do. But they were ready to worship as a god the haughty king whose splendid garments of silver and gold covered a corrupt, cruel heart.

    Herod knew that he deserved none of the praise and homage offered him, yet he accepted the idolatry of the people as his due. His heart bounded with triumph, and a glow of gratified pride overspread his countenance as he heard the shout ascend, "It is the voice of a god, and not of a man." But suddenly a terrible change came over him. His face became pallid as death and distorted with agony. Great drops of sweat started from his pores. He stood for a moment as if transfixed with pain and terror; then turning his blanched and livid face to his horror-stricken friends, he cried in hollow, despairing tones, He whom you have exalted as a god is stricken with death.

    Suffering the most excruciating anguish, he was borne from the scene of revelry and display. A moment before he had been the proud recipient of the praise and worship of that vast throng; now he realized that he was in the hands of a Ruler mightier than himself. Remorse seized him; he remembered his relentless persecution of the followers of Christ; he remembered his cruel command to slay the innocent James, and his design to put to death the apostle Peter; he remembered how in his mortification and disappointed rage he had wreaked an unreasoning vengeance upon the prison guards. He felt that God was now dealing with him, the relentless persecutor. He found no relief from pain of body or anguish of mind, and he expected none.

    Herod was acquainted with the law of God, which says, "Thou shalt have no other gods before Me" (Exodus 20:3); and he knew that in accepting the worship of the people he had filled up the measure of his iniquity and brought upon himself the just wrath of Jehovah. The same angel who had come from the royal courts to rescue Peter, had been the messenger of wrath and judgment to Herod. The angel smote Peter to arouse him from slumber; it was with a different stroke that he smote the wicked king, laying low his pride and bringing upon him the punishment of the Almighty. Herod died in great agony of mind and body, under the retributive judgment of God.

    This demonstration of divine justice had a powerful influence upon the people. The tidings that the apostle of Christ had been miraculously delivered from prison and death, while his persecutor had been stricken down by the curse of God, were borne to all lands and became the means of leading many to a belief in Christ. The experience of Philip, directed by an angel from heaven to go to the place where he met one seeking for truth; of Cornelius, visited by an angel with a message from God; of Peter, in prison and condemned to death, led by an angel forth to safety--all show the closeness of the connection between heaven and earth.

    To the worker for God the record of these angel visits should bring strength and courage. Today, as verily as in the days of the apostles, heavenly messengers are passing through the length and breadth of the land, seeking to comfort the sorrowing, to protect the impenitent, to win the hearts of men to Christ. We cannot see them personally; nevertheless they are with us, guiding, directing, protecting.

    Heaven is brought near to earth by that mystic ladder, the base of which is firmly planted on the earth, while the topmost round reaches the throne of the Infinite. Angels are constantly ascending and descending this ladder of shining brightness, bearing the prayers of the needy and distressed to the Father above, and bringing blessing and hope, courage and help, to the children of men. These angels of light create a heavenly atmosphere about the soul, lifting us toward the unseen and the eternal. We cannot behold their forms with our natural sight; only by spiritual vision can we discern heavenly things. The spiritual ear alone can hear the harmony of heavenly voices.

    "The angel of the Lord encampeth round about them that fear Him, and delivereth them." Psalm 34:7. God commissions His angels to save His chosen ones from calamity, to guard them from "the pestilence that walketh in darkness" and "the destruction that wasteth at noonday." Psalm 91:6. Again and again have angels talked with men as a man speaketh with a friend, and led them to places of security. Again and again have the encouraging words of angels renewed the drooping spirits of the faithful and, carrying their minds above the things of earth, caused them to behold by faith the white robes, the crowns, the palm branches of victory, which overcomers will receive when they surround the great white throne.

    It is the work of the angels to come close to the tried, the suffering, the tempted. They labor untiringly in behalf of those for whom Christ died. When sinners are led to give themselves to the Saviour, angels bear the tidings heavenward, and there is great rejoicing among the heavenly host. "Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." Luke 15:7. A report is borne to heaven of every successful effort on our part to dispel the darkness and to spread abroad the knowledge of Christ. As the deed is recounted before the Father, joy thrills through all the heavenly host.

    The principalities and powers of heaven are watching the warfare which, under apparently discouraging circumstances, God's servants are carrying on. New conquests are being achieved, new honors won, as the Christians, rallying round the banner of their Redeemer, go forth to fight the good fight of faith. All the heavenly angels are at the service of the humble, believing people of God; and as the Lord's army of workers here below sing their songs of praise, the choir above join with them in ascribing praise to God and to His Son.

    We need to understand better than we do the mission of the angels. It would be well to remember that every true child of God has the co-operation of heavenly beings. Invisible armies of light and power attend the meek and lowly ones who believe and claim the promises of God. Cherubim and seraphim, and angels that excel in strength, stand at God's right hand, "all ministering spirits, sent forth to minister for them who shall be heirs of salvation." Hebrews 1:14.

    http://www.whiteestate.org/books/aa/aa16.html After the disciples had been driven from Jerusalem by persecution, the gospel message spread rapidly through the regions lying beyond the limits of Palestine; and many small companies of believers were formed in important centers. Some of the disciples "traveled as far as Phenice, and Cyprus, and Antioch, preaching the word." Their labors were usually confined to the Hebrew and Greek Jews, large colonies of whom were at this time to be found in nearly all the cities of the world.

    Among the places mentioned where the gospel was gladly received is Antioch, at that time the metropolis of Syria. The extensive commerce carried on from that populous center brought to the city many people of various nationalities. Besides, Antioch was favorably known as a resort for lovers of ease and pleasure, because of its healthful situation, its beautiful surroundings, and the wealth, culture, and refinement to be found there. In the days of the apostles it had become a city of luxury and vice. The gospel was publicly taught in Antioch by certain disciples from Cyprus and Cyrene, who came "preaching the Lord Jesus." "The hand of the Lord was with them," and their earnest labors were productive of fruit. "A great number believed, and turned unto the Lord."

    "Tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." Upon arrival in his new field of labor, Barnabas saw the work that had already been accomplished by divine grace, and he "was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord."

    The labors of Barnabas in Antioch were richly blessed, and many were added to the number of believers there. As the work developed, Barnabas felt the need of suitable help in order to advance in the opening providences of God, and he went to Tarsus to seek for Paul, who, after his departure from Jerusalem some time before, had been laboring in "the regions of Syria and Cilicia," proclaiming "the faith which once he destroyed." Galatians 1:21, 23. Barnabas was successful in finding Paul and in persuading him to return with him as a companion in ministry.

    In the populous city of Antioch, Paul found an excellent field of labor. His learning, wisdom, and zeal exerted a powerful influence over the inhabitants and frequenters of that city of culture; and he proved just the help that Barnabas needed. For a year the two disciples labored unitedly in faithful ministry, bringing to many a saving knowledge of Jesus of Nazareth, the world's Redeemer.

    It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

    It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, "Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?" James 2:6, 7. And Peter declared, "If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you." 1 Peter 4:16, 14.

    The believers at Antioch realized that God was willing to work in their lives "both to will and to do of His good pleasure." Philippians 2:13. Living, as they were, in the midst of a people who seemed to care but little for the things of eternal value, they sought to arrest the attention of the honest in heart, and to bear positive testimony concerning Him whom they loved and served. In their humble ministry they learned to depend upon the power of the Holy Spirit to make effective the word of life. And so, in the various walks of life, they daily bore testimony of their faith in Christ.

    The example of the followers of Christ at Antioch should be an inspiration to every believer living in the great cities of the world today. While it is in the order of God that chosen workers of consecration and talent should be stationed in important centers of population to lead out in public efforts, it is also His purpose that the church members living in these cities shall use their God-given talents in working for souls. There are rich blessings in store for those who surrender fully to the call of God. As such workers endeavor to win souls to Jesus, they will find that many who never could have been reached in any other way are ready to respond to intelligent personal effort.

    The cause of God in the earth today is in need of living representatives of Bible truth. The ordained ministers alone are not equal to the task of warning the great cities. God is calling not only upon ministers, but also upon physicians, nurses, colporteurs, Bible workers, and other consecrated laymen of varied talent who have a knowledge of the word of God and who know the power of His grace, to consider the needs of the unwarned cities. Time is rapidly passing, and there is much to be done. Every agency must be set in operation, that present opportunities may be wisely improved.

    Paul's labors at Antioch, in association with Barnabas, strengthened him in his conviction that the Lord had called him to do a special work for the Gentile world. At the time of Paul's conversion, the Lord had declared that he was to be made a minister to the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me." Acts 26:18. The angel that appeared to Ananias had said of Paul, "He is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel." Acts 9:15. And Paul himself, later in his Christian experience, while praying in the temple at Jerusalem, had been visited by an angel from heaven, who bade him, "Depart: for I will send thee far hence unto the Gentiles." Acts 22:21.

    Thus the Lord had given Paul his commission to enter the broad missionary field of the Gentile world. To prepare him for this extensive and difficult work, God had brought him into close connection with Himself and had opened before his enraptured vision views of the beauty and glory of heaven. To him had been given the ministry of making known "the mystery" which had been "kept secret since the world began" (Romans 16:25),--"the mystery of His will" (Ephesians 1:9), "which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof," declares Paul, "I was made a minister. . . . Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord." Ephesians 3:5-11.

    God had abundantly blessed the labors of Paul and Barnabas during the year they remained with the believers in Antioch. But neither of them had as yet been formally ordained to the gospel ministry. They had now reached a point in their Christian experience when God was about to entrust them with the carrying forward of a difficult missionary enterprise, in the prosecution of which they would need every advantage that could be obtained through the agency of the church.

    "There were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, . . . and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them." Before being sent forth as missionaries to the heathen world, these apostles were solemnly dedicated to God by fasting and prayer and the laying on of hands. Thus they were authorized by the church, not only to teach the truth, but to perform the rite of baptism and to organize churches, being invested with full ecclesiastical authority.

    The Christian church was at this time entering upon an important era. The work of proclaiming the gospel message among the Gentiles was now to be prosecuted with vigor; and as a result the church was to be strengthened by a great ingathering of souls. The apostles who had been appointed to lead out in this work would be exposed to suspicion, prejudice, and jealousy. Their teachings concerning the breaking down of "the middle wall of partition" (Ephesians 2:14) that had so long separated the Jewish and the Gentile world, would naturally subject them to the charge of heresy, and their authority as ministers of the gospel would be questioned by many zealous, believing Jews. God foresaw the difficulties that His servants would be called to meet, and, in order that their work should be above challenge, He instructed the church by revelation to set them apart publicly to the work of the ministry. Their ordination was a public recognition of their divine appointment to bear to the Gentiles the glad tidings of the gospel.

    Both Paul and Barnabas had already received their commission from God Himself, and the ceremony of the laying on of hands added no new grace or virtual qualification. It was an acknowledged form of designation to an appointed office and a recognition of one's authority in that office. By it the seal of the church was set upon the work of God.

    To the Jew this form was a significant one. When a Jewish father blessed his children, he laid his hands reverently upon their heads. When an animal was devoted to sacrifice, the hand of the one invested with priestly authority was laid upon the head of the victim. And when the ministers of the church of believers in Antioch laid their hands upon Paul and Barnabas, they, by that action, asked God to bestow His blessing upon the chosen apostles in their devotion to the specific work to which they had been appointed.

    At a later date the rite of ordination by the laying on of hands was greatly abused; unwarrantable importance was attached to the act, as if a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work. But in the setting apart of these two apostles, there is no record indicating that any virtue was imparted by the mere act of laying on of hands. There is only the simple record of their ordination and of the bearing that it had on their future work.

    The circumstances connected with the separation of Paul and Barnabas by the Holy Spirit to a definite line of service show clearly that the Lord works through appointed agencies in His organized church. Years before, when the divine purpose concerning Paul was first revealed to him by the Saviour Himself, Paul was immediately afterward brought into contact with members of the newly organized church at Damascus. Furthermore, the church at that place was not long left in darkness as to the personal experience of the converted Pharisee. And now, when the divine commission given at that time was to be more fully carried out, the Holy Spirit, again bearing witness concerning Paul as a chosen vessel to bear the gospel to the Gentiles, laid upon the church the work of ordaining him and his fellow laborer. As the leaders of the church in Antioch "ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them."

    God has made His church on the earth a channel of light, and through it He communicates His purposes and His will. He does not give to one of His servants an experience independent of and contrary to the experience of the church itself. Neither does He give one man a knowledge of His will for the entire church while the church--Christ's body --is left in darkness. In His providence He places His servants in close connection with His church in order that they may have less confidence in themselves and greater confidence in others whom He is leading out to advance His work.

    There have ever been in the church those who are constantly inclined toward individual independence. They seem unable to realize that independence of spirit is liable to lead the human agent to have too much confidence in himself and to trust in his own judgment rather than to respect the counsel and highly esteem the judgment of his brethren, especially of those in the offices that God has appointed for the leadership of His people. God has invested His church with special authority and power which no one can be justified in disregarding and despising, for he who does this despises the voice of God.

    Those who are inclined to regard their individual judgment as supreme are in grave peril. It is Satan's studied effort to separate such ones from those who are channels of light, through whom God has wrought to build up and extend His work in the earth. To neglect or despise those whom God has appointed to bear the responsibilities of leadership in connection with the advancement of the truth, is to reject the means that He has ordained for the help, encouragement, and strength of His people. For any worker in the Lord's cause to pass these by, and to think that his light must come through no other channel than directly from God, is to place himself in a position where he is liable to be deceived by the enemy and overthrown. The Lord in His wisdom has arranged that by means of the close relationship that should be maintained by all believers, Christian shall be united to Christian and church to church. Thus the human instrumentality will be enabled to co-operate with the divine. Every agency will be subordinate to the Holy Spirit, and all the believers will be united in an organized and well-directed effort to give to the world the glad tidings of the grace of God.

    Paul regarded the occasion of his formal ordination as marking the beginning of a new and important epoch in his lifework. It was from this time that he afterward dated the beginning of his apostleship in the Christian church. While the light of the gospel was shining brightly at Antioch, an important work was continued by the apostles who had remained in Jerusalem. Every year, at the time of the festivals, many Jews from all lands came to Jerusalem to worship at the temple. Some of these pilgrims were men of fervent piety and earnest students of the prophecies. They were looking and longing for the advent of the promised Messiah, the hope of Israel. While Jerusalem was filled with these strangers, the apostles preached Christ with unflinching courage, though they knew that in so doing they were placing their lives in constant jeopardy. The Spirit of God set its seal upon their labors; many converts to the faith were made; and these, returning to their homes in different parts of the world, scattered the seeds of truth through all nations and among all classes of society.

    Prominent among the apostles who engaged in this work were Peter, James, and John, who felt confident that God had appointed them to preach Christ among their countrymen at home. Faithfully and wisely they labored, testifying of the things they had seen and heard, and appealing to "a more sure word of prophecy" (2 Peter 1:19), in an effort to persuade "the house of Israel. . . that God hath made that same Jesus, whom" the Jews "crucified, both Lord and Christ" (Acts 2:36).

    http://www.whiteestate.org/books/aa/aa17.html "Sent forth by the Holy Ghost," Paul and Barnabas, after their ordination by the brethren in Antioch, "departed unto Seleucia; and from thence they sailed to Cyprus." Thus the apostles began their first missionary journey. Cyprus was one of the places to which the believers had fled from Jerusalem because of the persecution following the death of Stephen. It was from Cyprus that certain men had journeyed to Antioch, "preaching the Lord Jesus." Acts 11:20. Barnabas himself was "of the country of Cyprus" (Acts 4:36); and now he and Paul, accompanied by John Mark, a kinsman of Barnabas, visited this island field.

    Mark's mother was a convert to the Christian religion, and her home at Jerusalem was an asylum for the disciples. There they were always sure of a welcome and a season of rest. It was during one of these visits of the apostles to his mother's home, that Mark proposed to Paul and Barnabas that he should accompany them on their missionary tour. He felt the favor of God in his heart and longed to devote himself entirely to the work of the gospel ministry. Arriving at Salamis, the apostles "preached the word of God in the synagogues of the Jews. . . . And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith."

    Not without a struggle does Satan allow the kingdom of God to be built up in the earth. The forces of evil are engaged in unceasing warfare against the agencies appointed for the spread of the gospel, and these powers of darkness are especially active when the truth is proclaimed before men of repute and sterling integrity. Thus it was when Sergius Paulus, the deputy of Cyprus, was listening to the gospel message. The deputy had sent for the apostles, that he might be instructed in the message they had come to bear, and now the forces of evil, working through the sorcerer Elymas, sought with their baleful suggestions to turn him from the faith and so thwart the purpose of God.

    Thus the fallen foe ever works to keep in his ranks men of influence who, if converted, might render effective service in God's cause. But the faithful gospel worker need not fear defeat at the hand of the enemy; for it is his privilege to be endued with power from above to withstand every satanic influence. Although sorely beset by Satan, Paul had the courage to rebuke the one through whom the enemy was working. "Filled with the Holy Ghost," the apostle "set his eyes on him, and said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord."

    The sorcerer had closed his eyes to the evidences of gospel truth, and the Lord, in righteous anger, caused his natural eyes to be closed, shutting out from him the light of day. This blindness was not permanent, but only for a season, that he might be warned to repent and seek pardon of the God whom he had so grievously offended. The confusion into which he was thus brought made of no effect his subtle arts against the doctrine of Christ. The fact that he was obliged to grope about in blindness proved to all that the miracles which the apostles had performed, and which Elymas had denounced as sleight of hand, were wrought by the power of God. The deputy, convinced of the truth of the doctrine taught by the apostles, accepted the gospel.

    Elymas was not a man of education, yet he was peculiarly fitted to do the work of Satan. Those who preach the truth of God will meet the wily foe in many different forms. Sometimes it will be in the person of learned, but more often of ignorant, men, whom Satan has trained to be successful instruments to deceive souls. It is the duty of the minister of Christ to stand faithful at his post, in the fear of God and in the power of His might. Thus he may put to confusion the hosts of Satan and may triumph in the name of the Lord.

    Paul and his company continued their journey, going to Perga, in Pamphylia. Their way was toilsome; they encountered hardships and privations, and were beset with dangers on every side. In the towns and cities through which they passed, and along the lonely highways, they were surrounded by dangers seen and unseen. But Paul and Barnabas had learned to trust God's power to deliver. Their hearts were filled with fervent love for perishing souls. As faithful shepherds in search of the lost sheep, they gave no thought to their own ease and convenience. Forgetful of self, they faltered not when weary, hungry, and cold. They had in view but one object--the salvation of those who had wandered far from the fold.

    It was here that Mark, overwhelmed with fear and discouragement, wavered for a time in his purpose to give himself wholeheartedly to the Lord's work. Unused to hardships, he was disheartened by the perils and privations of the way. He had labored with success under favorable circumstances; but now, amidst the opposition and perils that so often beset the pioneer worker, he failed to endure hardness as a good soldier of the cross. He had yet to learn to face danger and persecution and adversity with a brave heart. As the apostles advanced, and still greater difficulties were apprehended, Mark was intimidated and, losing all courage, refused to go farther and returned to Jerusalem.

    This desertion caused Paul to judge Mark unfavorably, and even severely, for a time. Barnabas, on the other hand, was inclined to excuse him because of his inexperience. He felt anxious that Mark should not abandon the ministry, for he saw in him qualifications that would fit him to be a useful worker for Christ. In after years his solicitude in Mark's behalf was richly rewarded, for the young man gave himself unreservedly to the Lord and to the work of proclaiming the gospel message in difficult fields. Under the blessing of God, and the wise training of Barnabas, he developed into a valuable worker.

    Paul was afterward reconciled to Mark and received him as a fellow laborer. He also recommended him to the Colossians as one who was a fellow worker "unto the kingdom of God," and "a comfort unto me." Colossians 4:11. Again, not long before his own death, he spoke of Mark as "profitable" to him "for the ministry." 2 Timothy 4:11.

    After the departure of Mark, Paul and Barnabas visited Antioch in Pisidia and on the Sabbath day went into the Jewish synagogue and sat down. "After the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." Being thus invited to speak, "Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience." Then followed a wonderful discourse. He proceeded to give a history of the manner in which the Lord had dealt with the Jews from the time of their deliverance from Egyptian bondage, and how a Saviour had been promised, of the seed of David, and he boldly declared that "of this man's seed hath God according to His promise raised unto Israel a Saviour, Jesus: when John had first preached before His coming the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh One after me, whose shoes of His feet I am not worthy to loose." Thus with power he preached Jesus as the Saviour of men, the Messiah of prophecy.

    Having made this declaration, Paul said, "Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him."

    Paul did not hesitate to speak the plain truth concerning the rejection of the Saviour by the Jewish leaders. "Though they found no cause of death in Him," the apostle declared, "yet desired they Pilate that He should be slain. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher. But God raised Him from the dead: and He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people."

    "We declare unto you glad tidings," the apostle continued, "how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee. And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David. Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but He, whom God raised again, saw no corruption."

    And now, having spoken plainly of the fulfillment of familiar prophecies concerning the Messiah, Paul preached unto them repentance and the remission of sin through the merits of Jesus their Saviour. "Be it known unto you," he said, "that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses."

    The Spirit of God accompanied the words that were spoken, and hearts were touched. The apostle's appeal to Old Testament prophecies, and his declaration that these had been fulfilled in the ministry of Jesus of Nazareth, carried conviction to many a soul longing for the advent of the promised Messiah. And the speaker's words of assurance that the "glad tidings" of salvation were for Jew and Gentile alike, brought hope and joy to those who had not been numbered among the children of Abraham according to the flesh. "When the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath." The congregation having finally broken up, "many of the Jews and religious proselytes," who had accepted the glad tidings borne to them that day, "followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God."

    The interest aroused in Antioch of Pisidia by Paul's discourse brought together on the next Sabbath day, "almost the whole city . . . to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

    "Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."

    "When the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed." They rejoiced exceedingly that Christ recognized them as the children of God, and with grateful hearts they listened to the word preached. Those who believed were zealous in communicating the gospel message to others, and thus "the word of the Lord was published throughout all the region."

    Centuries before, the pen of inspiration had traced this ingathering of the Gentiles; but those prophetic utterances had been but dimly understood. Hosea had said: "Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not My people, there it shall be said unto them, Ye are the sons of the living God." And again: I will sow her unto Me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not My people, Thou art My people; and they shall say, Thou art my God." Hosea 1:10; 2:23.

    The Saviour Himself, during His earthly ministry, foretold the spread of the gospel among the Gentiles. In the parable of the vineyard He declared to the impenitent Jews, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Matthew 21:43. And after His resurrection He commissioned His disciples to go "into all the world" and "teach all nations." They were to leave none unwarned, but were to "preach the gospel to every creature." Matthew 28:19; Mark 16:15.

    In turning to the Gentiles in Antioch of Pisidia, Paul and Barnabas did not cease laboring for the Jews elsewhere, wherever there was a favorable opportunity to gain a hearing. Later, in Thessalonica, in Corinth, in Ephesus, and in other important centers, Paul and his companions in labor preached the gospel to both Jews and Gentiles. But their chief energies were henceforth directed toward the building up of the kingdom of God in heathen territory, among peoples who had but little or no knowledge of the true God and of His Son.

    The hearts of Paul and his associate workers were drawn out in behalf of those who were "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Through the untiring ministrations of the apostles to the Gentiles, the "strangers and foreigners," who "sometimes were far off," learned that they had been "made nigh by the blood of Christ," and that through faith in His atoning sacrifice they might become "fellow citizens with the saints, and of the household of God." Ephesians 2:12, 13, 19.

    Advancing in faith, Paul labored unceasingly for the upbuilding of God's kingdom among those who had been neglected by the teachers in Israel. Constantly he exalted Christ Jesus as "the King of kings, and Lord of lords" (1 Timothy 6:15), and exhorted the believers to be "rooted and built up in Him, and stablished in the faith." Colossians 2:7.

    To those who believe, Christ is a sure foundation. Upon this living stone, Jews and Gentiles alike may build. It is broad enough for all and strong enough to sustain the weight and burden of the whole world. This is a fact plainly recognized by Paul himself. In the closing days of his ministry, when addressing a group of Gentile believers who had remained steadfast in their love of the gospel truth, the apostle wrote, "Ye . . .are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone." Ephesians 2:19, 20.

    As the gospel message spread in Pisidia, the unbelieving Jews of Antioch in their blind prejudice "stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them" from that district. The apostles were not discouraged by this treatment; they remembered the words of their Master: "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." Matthew 5:11, 12.

    The gospel message was advancing, and the apostles had every reason for feeling encouraged. Their labors had been richly blessed among the Pisidians at Antioch, and the believers whom they left to carry forward the work alone for a time, "were filled with joy, and with the Holy Ghost."


    Last edited by orthodoxymoron on Thu Apr 23, 2020 10:14 am; edited 4 times in total
    Eartheart
    Eartheart


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    Post  Eartheart Fri May 22, 2015 7:14 pm

    Anchor ok Dr. Oxy, iwill listento alllll of Bach till you thought this out,
    or i will ascend, rapture and transfigure my daily Messaja in the process...
    Sabina
    orthodoxymoron
    orthodoxymoron


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    Post  orthodoxymoron Fri May 22, 2015 8:50 pm

    Thank-you Eartheart. I read your post -- and it basically expanded upon information I was previously aware of -- but it still blew me away!! I'm trying to be as traditional-historical as possible -- with the full realization that a lot of information and individuals are going to come crashing-down in the info-war. I have been trying to build upon the following items (in part):

    1. History.
    2. Historical-Fiction.
    3. Science.
    4. Science-Fiction.
    5. Ethics.
    6. Law.
    7. Law-Enforcement.
    8. The Military.
    9. Business and Finance.

    This involves remaining as close as possible to Reformed Judeo-Christian Theology. The Piso's might've made-up a lot of stuff -- but what if they injected forbidden-knowledge into their historical-fiction?? I think the Bible should be carefully and prayerfully studied -- no matter what happens. BTW -- do you know who I might've been historically (especially regarding what you just posted)?? I wasn't Arrius Piso -- was I?? That would surprise me a lot less than other possibilities which have been hinted-at. Actually, there is an Individual of Interest who might fit that particular role better than I. I know this sounds completely insane -- and it actually is!! That would actually make a fair amount of sense. I just sort of play along with various illusions and delusions. It seems to yield unique insights into the unknown and the unknowable. Why do people think I'm a Nucking-Fut??!! Viewer-Discretion is Advised Regarding the Following Videos. This is NOT Fun-Stuff (to say the least). The Secret is to Keep-Researching When You "Lose" Your Faith!! One more thing. Remember that short-story Heathen God by George Zebrowski?? What Would Bill Cooper Say?? What Would Sherry Shriner Say?? What Would Anubis Do??

    Arrius Piso = Flavius Josephus = Apostle Paul = O.H. KRLLL = Alien Paul = Azazel = Jupiter Ascending = Jupiter Rose = Serqet = ????

    http://www.blogtalkradio.com/sherrytalkradio/2014/07/08/07-07-14-monday-night-with-sherry-shriner

    United States AI Solar System (2) - Page 7 Piso
    United States AI Solar System (2) - Page 7 Azazel_by_gothicnarcissus-d5wqnf8
    United States AI Solar System (2) - Page 7 6220831775_898a24b1b8_z







    http://www.whiteestate.org/books/aa/aa18.html From Antioch in Pisidia, Paul and Barnabas went to Iconium. In this place, as at Antioch, they began their labors in the synagogue of their own people. They met with marked success; "a great multitude both of the Jews and also of the Greeks believed." But in Iconium, as in other places where the apostles labored, "the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren."

    The apostles, however, were not turned aside from their mission, for many were accepting the gospel of Christ. In the face of opposition, envy, and prejudice they went on with their work, "speaking boldly in the Lord," and God "gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands." These evidences of divine approval had a powerful influence on those whose minds were open to conviction, and converts to the gospel multiplied.

    The increasing popularity of the message borne by the apostles, filled the unbelieving Jews with envy and hatred, and they determined to stop the labors of Paul and Barnabas at once. By means of false and exaggerated reports they led the authorities to fear that the entire city was in danger of being incited to insurrection. They declared that large numbers were attaching themselves to the apostles and suggested that it was for secret and dangerous designs.

    In consequence of these charges the disciples were repeatedly brought before the authorities; but their defense was so clear and sensible, and their statement of what they were teaching so calm and comprehensive, that a strong influence was exerted in their favor. Although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could but acknowledge that the teachings of Paul and Barnabas tended to make men virtuous, law-abiding citizens, and that the morals and order of the city would improve if the truths taught by the apostles were accepted. Through the opposition that the disciples met, the message of truth gained great publicity; the Jews saw that their efforts to thwart the work of the new teachers resulted only in adding greater numbers to the new faith. "The multitude of the city was divided: and part held with the Jews, and part with the apostles."

    So enraged were the leaders among the Jews by the turn that matters were taking, that they determined to gain their ends by violence. Arousing the worst passions of the ignorant, noisy mob, they succeeded in creating a tumult, which they attributed to the teaching of the disciples. By this false charge they hoped to gain the help of the magistrates in carrying out their purpose. They determined that the apostles should have no opportunity to vindicate themselves and that the mob should interfere by stoning Paul and Barnabas, thus putting an end to their labors. Friends of the apostles, though unbelievers, warned them of the malicious designs of the Jews and urged them not to expose themselves needlessly to the fury of the mob, but to escape for their lives. Paul and Barnabas accordingly departed in secret from Iconium, leaving the believers to carry on the work alone for a time. But they by no means took final leave; they purposed to return after the excitement had abated, and complete the work begun.

    In every age and in every land, God's messengers have been called upon to meet bitter opposition from those who deliberately chose to reject the light of heaven. Often, by misrepresentation and falsehood, the enemies of the gospel have seemingly triumphed, closing the doors by which God's messengers might gain access to the people. But these doors cannot remain forever closed, and often, as God's servants have returned after a time to resume their labors, the Lord has wrought mightily in their behalf, enabling them to establish memorials to the glory of His name.

    Driven by persecution from Iconium, the apostles went to Lystra and Derbe, in Lycaonia. These towns were inhabited largely by a heathen, superstitious people, but among them were some who were willing to hear and accept the gospel message. In these places and in the surrounding country the apostles decided to labor, hoping to avoid Jewish prejudice and persecution.

    In Lystra there was no Jewish synagogue, though a few Jews were living in the town. Many of the inhabitants of Lystra worshiped at a temple dedicated to Jupiter. When Paul and Barnabas appeared in the town and, gathering the Lystrians about them, explained the simple truths of the gospel, many sought to connect these doctrines with their own superstitious belief in the worship of Jupiter.

    The apostles endeavored to impart to these idolaters a knowledge of God the Creator and of His Son, the Saviour of the human race. They first directed attention to the wonderful works of God--the sun, the moon, and the stars, the beautiful order of the recurring seasons, the mighty snow-capped mountains, the lofty trees, and other varied wonders of nature, which showed a skill beyond human comprehension. Through these works of the Almighty, the apostles led the minds of the heathen to a contemplation of the great Ruler of the universe.

    Having made plain these fundamental truths concerning the Creator, the apostles told the Lystrians of the Son of God, who came from heaven to our world because He loved the children of men. They spoke of His life and ministry, His rejection by those He came to save, His trial and crucifixion, His resurrection, and His ascension to heaven, there to act as man's advocate. Thus, in the Spirit and power of God, Paul and Barnabas preached the gospel in Lystra.

    At one time, while Paul was telling the people of Christ's work as a healer of the sick and afflicted, he saw among his hearers a cripple whose eyes were fastened on him and who received and believed his words. Paul's heart went out in sympathy toward the afflicted man, in whom he discerned one who "had faith to be healed." In the presence of the idolatrous assembly Paul commanded the cripple to stand upright on his feet. Heretofore the sufferer had been able to take a sitting posture only, but now he instantly obeyed Paul's command and for the first time in his life stood on his feet. Strength came with this effort of faith, and he who had been a cripple "leaped and walked."

    "When the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men." This statement was in harmony with a tradition of theirs that the gods occasionally visited the earth. Barnabas they called Jupiter, the father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence expressed in his countenance. Paul they believe to be Mercury, "because he was the chief speaker," earnest and active, and eloquent with words of warning and exhortation.

    The Lystrians, eager to show their gratitude, prevailed upon the priest of Jupiter to do the apostles honor, and he "brought oxen and garlands unto the gates, and would have done sacrifice with the people." Paul and Barnabas, who had sought retirement and rest, were not aware of these preparations. Soon, however, their attention was attracted by the sound of music and the enthusiastic shouting of a large crowd who had come to the house where they were staying.

    When the apostles ascertained the cause of this visit and its attendant excitement, "they rent their clothes, and ran in among the people" in the hope of preventing further proceedings. In a loud, ringing voice, which rose above the shouting of the people, Paul demanded their attention; and as the tumult suddenly ceased, he said: "Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."

    Notwithstanding the positive denial of the apostles that they were divine, and notwithstanding Paul's endeavors to direct the minds of the people to the true God as the only object worthy of adoration, it was almost impossible to turn the heathen from their intention to offer sacrifice. So firm had been their belief that these men were indeed gods, and so great their enthusiasm, that they were loath to acknowledge their error. The record says that they were "scarce restrained."

    The Lystrians reasoned that they had beheld with their own eyes the miraculous power exercised by the apostles. They had seen a cripple who had never before been able to walk,made to rejoice in perfect health and strength. It was only after much persuasion on the part of Paul, and careful explanation regarding the mission of himself and Barnabas as representatives of the God of heaven and of His Son, the great Healer, that the people were persuaded to give up their purpose.

    The labors of Paul and Barnabas at Lystra were suddenly checked by the malice of "certain Jews from Antioch and Iconium," who, upon learning of the success of the apostles' work among the Lycaonians, had determined to follow them and persecute them. On arriving at Lystra, these Jews soon succeeded in inspiring the people with the same bitterness of spirit that actuated their own minds. By words of misrepresentation and calumny those who had recently regarded Paul and Barnabas as divine beings were persuaded that in reality the apostles were worse than murderers and were deserving of death.

    The disappointment that the Lystrians had suffered in being refused the privilege of offering sacrifice to the apostles, prepared them to turn against Paul and Barnabas with an enthusiasm approaching that with which they had hailed them as gods. Incited by the Jews, they planned to attack the apostles by force. The Jews charged them not to allow Paul an opportunity to speak, alleging that if they were to grant him this privilege, he would bewitch the people.

    Soon the murderous designs of the enemies of the gospel were carried out. Yielding to the influence of evil, the Lystrians became possessed with a satanic fury and, seizing Paul, mercilessly stoned him. The apostle thought that his end had come. The martyrdom of Stephen, and the cruel part that he himself had acted upon that occasion, came vividly to his mind. Covered with bruises and faint with pain, he fell to the ground, and the infuriated mob "drew him out of the city, supposing he had been dead."

    In this dark and trying hour the company of Lystrian believers, who through the ministry of Paul and Barnabas had been converted to the faith of Jesus, remained loyal and true. The unreasoning opposition and cruel persecution by their enemies served only to confirm the faith of these devoted brethren; and now, in the face of danger and scorn, they showed their loyalty by gathering sorrowfully about the form of him whom they believed to be dead.

    What was their surprise when in the midst of their lamentations the apostle suddenly lifted up his head and rose to his feet with the praise of God upon his lips. To the believers this unexpected restoration of God's servant was regarded as a miracle of divine power and seemed to set the signet of Heaven upon their change of belief. They rejoiced with inexpressible gladness and praised God with renewed faith.

    Among those who had been converted at Lystra, and who were eyewitnesses of the sufferings of Paul, was one who was afterward to become a prominent worker for Christ and who was to share with the apostle the trials and the joys of pioneer service in difficult fields. This was a young man named Timothy. When Paul was dragged out of the city, this youthful disciple was among the number who took their stand beside his apparently lifeless body and who saw him arise, bruised and covered with blood, but with praises upon his lips because he had been permitted to suffer for the sake of Christ.

    The day following the stoning of Paul, the apostles departed for Derbe, where their labors were blessed, and many souls were led to receive Christ as the Saviour. But "when they had preached the gospel to that city, and had taught many," neither Paul nor Barnabas was content to take up work elsewhere without confirming the faith of the converts whom they had been compelled to leave alone for a time in the places where they had recently labored. And so, undaunted by danger, "they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith." Many had accepted the glad tidings of the gospel and had thus exposed themselves to reproach and opposition. These the apostles sought to establish in the faith in order that the work done might abide.

    As an important factor in the spiritual growth of the new converts the apostles were careful to surround them with the safeguards of gospel order. Churches were duly organized in all places in Lycaonia and Pisidia where there were believers. Officers were appointed in each church, and proper order and system were established for the conduct of all the affairs pertaining to the spiritual welfare of the believers.

    This was in harmony with the gospel plan of uniting in one body all believers in Christ, and this plan Paul was careful to follow throughout his ministry. Those who in any place were by his labor led to accept Christ as the Saviour were at the proper time organized into a church. Even when the believers were but few in number, this was done. The Christians were thus taught to help one another, remembering the promise, "Where two or three are gathered together in My name, there am I in the midst of them." Matthew 18:20.

    And Paul did not forget the churches thus established. The care of these churches rested on his mind as an ever-increasing burden. However small a company might be, it was nevertheless the object of his constant solicitude. He watched over the smaller churches tenderly, realizing that they were in need of special care in order that the members might be thoroughly established in the truth and taught to put forth earnest, unselfish efforts for those around them.

    In all their missionary endeavors Paul and Barnabas sought to follow Christ's example of willing sacrifice and faithful, earnest labor for souls. Wide-awake, zealous, untiring, they did not consult inclination or personal ease, but with prayerful anxiety and unceasing activity they sowed the seed of truth. And with the sowing of the seed, the apostles were careful to give to all who took their stand for the gospel, practical instruction that was of untold value. This spirit of earnestness and godly fear made upon the minds of the new disciples a lasting impression regarding the importance of the gospel message.

    When men of promise and ability were converted, as in the case of Timothy, Paul and Barnabas sought earnestly to show them the necessity of laboring in the vineyard. And when the apostles left for another place, the faith of these men did not fail, but rather increased. They had been faithfully instructed in the way of the Lord, and had been taught how to labor unselfishly, earnestly, perseveringly, for the salvation of their fellow men. This careful training of new converts was an important factor in the remarkable success that attended Paul and Barnabas as they preached the gospel in heathen lands. The first missionary journey was fast drawing to a close. Commending the newly organized churches to the Lord, the apostles went to Pamphylia, "and when they had preached the word in Perga, they went down into Attalia, and thence sailed to Antioch."

    http://www.whiteestate.org/books/aa/aa19.html On reaching Antioch in Syria, from which place they had been sent forth on their mission, Paul and Barnabas took advantage of an early opportunity to assemble the believers and rehearse "all that God had done with them, and how He had opened the door of faith unto the Gentiles." Acts 14:27. The church at Antioch was a large and growing one. A center of missionary activity, it was one of the most important of the groups of Christian believers. Its membership was made up of many classes of people from among both Jews and Gentiles.

    While the apostles united with the ministers and lay members at Antioch in an earnest effort to win many souls to Christ, certain Jewish believers from Judea "of the sect of the Pharisees" succeeded in introducing a question that soon led to wide-spread controversy in the church and brought consternation to the believing Gentiles. With great assurance these Judaizing teachers asserted that in order to be saved, one must be circumcised and must keep the entire ceremonial law. Paul and Barnabas met this false doctrine with promptness and opposed the introduction of the subject to the Gentiles. On the other hand, many of the believing Jews of Antioch favored the position of the brethren recently come from Judea.

    The Jewish converts generally were not inclined to move as rapidly as the providence of God opened the way. From the result of the apostles' labors among the Gentiles it was evident that the converts among the latter people would far exceed the Jewish converts in number. The Jews feared that if the restrictions and ceremonies of their law were not made obligatory upon the Gentiles as a condition of church fellowship, the national peculiarities of the Jews, which had hitherto kept them distinct from all other people, would finally disappear from among those who received the gospel message.

    The Jews had always prided themselves upon their divinely appointed services, and many of those who had been converted to the faith of Christ still felt that since God had once clearly outlined the Hebrew manner of worship, it was improbable that He would ever authorize a change in any of its specifications. They insisted that the Jewish laws and ceremonies should be incorporated into the rites of the Christian religion. They were slow to discern that all the sacrificial offerings had but prefigured the death of the Son of God, in which type met antitype, and after which the rites and ceremonies of the Mosaic dispensation were no longer binding.

    Before his conversion Paul had regarded himself as blameless "touching the righteousness which is in the law." Philippians 3:6. But since his change of heart he had gained a clear conception of the mission of the Saviour as the Redeemer of the entire race, Gentile as well as Jew, and had learned the difference between a living faith and a dead formalism. In the light of the gospel the ancient rites and ceremonies committed to Israel had gained a new and deeper significance. That which they shadowed forth had come to pass, and those who were living under the gospel dispensation had been freed from their observance. God's unchangeable law of Ten Commandments, however, Paul still kept in spirit as well as in letter.

    In the church at Antioch the consideration of the question of circumcision resulted in much discussion and contention. Finally, the members of the church, fearing that a division among them would be the outcome of continued discussion, decided to send Paul and Barnabas, with some responsible men from the church, to Jerusalem to lay the matter before the apostles and elders. There they were to meet delegates from the different churches and those who had come to Jerusalem to attend the approaching festivals. Meanwhile all controversy was to cease until a final decision should be given in general council. This decision was then to be universally accepted by the different churches throughout the country.

    On the way to Jerusalem the apostles visited the believers in the cities through which they passed, and encouraged them by relating their experience in the work of God and the conversion of the Gentiles. At Jerusalem the delegates from Antioch met the brethren of the various churches, who had gathered for a general meeting, and to them they related the success that had attended their ministry among the Gentiles. They then gave a clear outline of the confusion that had resulted because certain converted Pharisees had gone to Antioch declaring that, in order to be saved, the Gentile converts must be circumcised and keep the law of Moses.

    This question was warmly discussed in the assembly. Intimately connected with the question of circumcision were several others demanding careful study. One was the problem as to what attitude should be taken toward the use of meats offered to idols. Many of the Gentile converts were living among ignorant and superstitious people who made frequent sacrifices and offerings to idols. The priests of this heathen worship carried on an extensive merchandise with the offerings brought to them, and the Jews feared that the Gentile converts would bring Christianity into disrepute by purchasing that which had been offered to idols, thereby sanctioning, in some measure, idolatrous customs.

    Again, the Gentiles were accustomed to eat the flesh of animals that has been strangled, while the Jews had been divinely instructed that when beasts were killed for food, particular care was to be taken that the blood should flow from the body; otherwise the meat would not be regarded as wholesome. God had given these injunctions to the Jews for the purpose of preserving their health. The Jews regarded it as sinful to use blood as an article of diet. They held that the blood was the life, and that the shedding of blood was in consequence of sin.

    The Gentiles, on the contrary, practiced catching the blood that flowed from the sacrificial victim and using it in the preparation of food. The Jews could not believe that they ought to change the customs they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile should attempt to eat at the same table, the former would be shocked and outraged by the latter.

    The Gentiles, and especially the Greeks, were extremely licentious, and there was danger that some, unconverted in heart, would make a profession of faith without renouncing their evil practices. The Jewish Christians could not tolerate the immorality that was not even regarded as criminal by the heathen. The Jews therefore held it as highly proper that circumcision and the observance of the ceremonial law should be enjoined on the Gentile converts as a test of their sincerity and devotion. This, they believed, would prevent the addition to the church of those who, adopting the faith without true conversion of heart, might afterward bring reproach upon the cause by immorality and excess. The various points involved in the settlement of the main question at issue seemed to present before the council insurmountable difficulties. But the Holy Spirit had, in reality, already settled this question, upon the decision of which seemed to depend the prosperity, if not the very existence, of the Christian church.

    "When there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." He reasoned that the Holy Spirit had decided the matter under dispute by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts and had bidden him kill and eat. When he refused, affirming that he had never eaten that which was common or unclean, the answer had been, "What God hath cleansed, that call not thou common." Acts 10:15.

    Peter related the plain interpretation of these words, which was given him almost immediately in his summons to go to the centurion and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged all who feared Him. Peter told of his astonishment when, in speaking the words of truth to those assembled at the home of Cornelius, he witnessed the Holy Spirit taking possession of his hearers, Gentiles as well as Jews. The same light and glory that was reflected upon the circumcised Jews shone also upon the faces of the uncircumcised Gentiles. This was God's warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness.

    Once before, Peter had reasoned with his brethren concerning the conversion of Cornelius and his friends, and his fellowship with them. As he on that occasion related how the Holy Spirit fell on the Gentiles he declared, "Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" Acts 11:17. Now, with equal fervor and force, he said: "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" This yoke was not the law of Ten Commandments, as some who oppose the binding claims of the law assert; Peter here referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. Peter's address brought the assembly to a point where they could listen with patience to Paul and Barnabas, who related their experience in working for the Gentiles. "All the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them."

    James also bore his testimony with decision, declaring that it was God's purpose to bestow upon the Gentiles the same privileges and blessings that had been granted to the Jews. The Holy Spirit saw good not to impose the ceremonial law on the Gentile converts, and the mind of the apostles regarding this matter was as the mind of the Spirit of God. James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God."

    This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no Scriptural foundation for their pretensions. Nothing in the life of Peter gives sanction to the claim that he was elevated above his brethren as the vicegerent of the Most High. If those who are declared to be the successors of Peter had followed his example, they would always have been content to remain on an equality with their brethren.

    In this instance James seems to have been chosen as the one to announce the decision arrived at by the council. It was his sentence that the ceremonial law, and especially the ordinance of circumcision, should not be urged upon the Gentiles, or even recommended to them. James sought to impress the minds of his brethren with the fact that, in turning to God, the Gentiles had made a great change in their lives and that much caution should be used not to trouble them with perplexing and doubtful questions of minor importance, lest they be discouraged in following Christ.

    The Gentile converts, however, were to give up the customs that were inconsistent with the principles of Christianity. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were to be urged to keep the commandments and to lead holy lives. They were also to be assured that the men who had declared circumcision to be binding were not authorized to do so by the apostles.

    Paul and Barnabas were recommended to them as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles by word of mouth the decision of the council: "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well." The four servants of God were sent to Antioch with the epistle and message that was to put an end to all controversy; for it was the voice of the highest authority upon the earth.

    The council which decided this case was composed of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, with chosen delegates from various places. Elders from Jerusalem and deputies from Antioch were present, and the most influential churches were represented. The council moved in accordance with the dictates of enlightened judgment, and with the dignity of a church established by the divine will. As a result of their deliberations they all saw that God Himself had answered the question at issue by bestowing upon the Gentiles the Holy Ghost; and they realized that it was their part to follow the guidance of the Spirit.

    The entire body of Christians was not called to vote upon the question. The "apostles and elders," men of influence and judgment, framed and issued the decree, which was thereupon generally accepted by the Christian churches. Not all, however, were pleased with the decision; there was a faction of ambitious and self-confident brethren who disagreed with it. These men assumed to engage in the work on their own responsibility. They indulged in much murmuring and faultfinding, proposing new plans and seeking to pull down the work of the men whom God had ordained to teach the gospel message. From the first the church has had such obstacles to meet and ever will have till the close of time.

    Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law, and they regarded Paul with disfavor because they thought that his principles in regard to the obligations of the Jewish law were lax.

    The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. "Being prophets also themselves," Judas and Silas, "exhorted the brethren with many words, and confirmed them." These godly men tarried in Antioch for a time. "Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also."

    When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews "dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation." This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, "If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" Galatians 2:13, 14.

    Peter saw the error into which he had fallen, and immediately set about repairing the evil that had been wrought, so far as was in his power. God, who knows the end from the beginning, permitted Peter to reveal this weakness of character in order that the tried apostle might see that there was nothing in himself whereof he might boast. Even the best of men, if left to themselves, will err in judgment. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. And this record of the apostle's weakness was to remain as a proof of his fallibility and of the fact that he stood in no way above the level of the other apostles.

    The history of this departure from right principles stands as a solemn warning to men in positions of trust in the cause of God, that they may not fail in integrity, but firmly adhere to principle. The greater the responsibilities placed upon the human agent, and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord and labor in harmony with the decisions arrived at by the general body of believers in united council.

    After all Peter's failures; after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of the Saviour's straightforward practice of right principles; after all the instruction he had received, all the gifts and knowledge and influence he had gained by preaching and teaching the word--is it not strange that he should dissemble and evade the principles of the gospel through fear of man, or in order to gain esteem? Is it not strange that he should waver in his adherence to right? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor.

    In his ministry, Paul was often compelled to stand alone. He was specially taught of God and dared make no concessions that would involve principle. At times the burden was heavy, but Paul stood firm for the right. He realized that the church must never be brought under the control of human power. The traditions and maxims of men must not take the place of revealed truth. The advance of the gospel message must not be hindered by the prejudices and preferences of men, whatever might be their position in the church.

    Paul had dedicated himself and all his powers to the service of God. He had received the truths of the gospel direct from heaven, and throughout his ministry he maintained a vital connection with heavenly agencies. He had been taught by God regarding the binding of unnecessary burdens upon the Gentile Christians; thus when the Judaizing believers introduced into the Antioch church the question of circumcision, Paul knew the mind of the Spirit of God concerning such teaching and took a firm and unyielding position which brought to the churches freedom from Jewish rites and ceremonies.

    Notwithstanding the fact that Paul was personally taught by God, he had no strained ideas of individual responsibility. While looking to God for direct guidance, he was ever ready to recognize the authority vested in the body of believers united in church fellowship. He felt the need of counsel, and when matters of importance arose, he was glad to lay these before the church and to unite with his brethren in seeking God for wisdom to make right decisions. Even "the spirits of the prophets," he declared, "are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints." 1 Corinthians 14:32, 33. With Peter, he taught that all united in church capacity should be "subject one to another." 1 Peter 5:5.

    http://www.whiteestate.org/books/aa/aa20.html After spending some time in ministry at Antioch, Paul proposed to his fellow worker that they set forth on another missionary journey. "Let us go again," he said to Barnabas, "and visit our brethren in every city where we have preached the word of the Lord, and see how they do."

    Both Paul and Barnabas had a tender regard for those who had recently accepted the gospel message under their ministry, and they longed to see them once more. This solicitude Paul never lost. Even when in distant mission fields, far from the scene of his earlier labors, he continued to bear upon his heart the burden of urging these converts to remain faithful, "perfecting holiness in the fear of God." 2 Corinthians 7:1. Constantly he tried to help them to become self-reliant, growing Christians, strong in faith, ardent in zeal, and wholehearted in their consecration to God and to the work of advancing His kingdom.

    Barnabas was ready to go with Paul, but wished to take with them Mark, who had again decided to devote himself to the ministry. To this Paul objected. He "thought not good to take . . . with them" one who during their first missionary journey had left them in a time of need. He was not inclined to excuse Mark's weakness in deserting the work for the safety and comforts of home. He urged that one with so little stamina was unfitted for a work requiring patience, self-denial, bravery, devotion, faith, and a willingness to sacrifice, if need be, even life itself. So sharp was the contention that Paul and Barnabas separated, the latter following out his convictions and taking Mark with him. "So Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God."

    Journeying through Syria and Cilicia, where they strengthened the church, Paul and Silas at length reached Derbe and Lystra in the province of Lycaonia. It was at Lystra that Paul had been stoned, yet we find him again on the scene of his former danger. He was anxious to see how those who through his labors had accepted the gospel were enduring the test of trial. He was not disappointed, for he found that the Lystrian believers had remained firm in the face of violent opposition.

    Here Paul again met Timothy, who had witnessed his sufferings at the close of his first visit to Lystra and upon whose mind the impression then made had deepened with the passing of time until he was convinced that it was his duty to give himself fully to the work of the ministry. His heart was knit with the heart of Paul, and he longed to share the apostle's labors by assisting as the way might open.

    Silas, Paul's companion in labor, was a tried worker, gifted with the spirit of prophecy; but the work to be done was so great that there was need of training more laborers for active service. In Timothy Paul saw one who appreciated the sacredness of the work of a minister; who was not appalled at the prospect of suffering and persecution; and who was willing to be taught. Yet the apostle did not venture to take the responsibility of giving Timothy, an untried youth, a training in the gospel ministry, without first fully satisfying himself in regard to his character and his past life.

    Timothy's father was a Greek and his mother a Jewess. From a child he had known the Scriptures. The piety that he saw in his home life was sound and sensible. The faith of his mother and his grandmother in the sacred oracles was to him a constant reminder of the blessing in doing God's will. The word of God was the rule by which these two godly women had guided Timothy. The spiritual power of the lessons that he had received from them kept him pure in speech and unsullied by the evil influences with which he was surrounded. Thus his home instructors had co-operated with God in preparing him to bear burdens.

    Paul saw that Timothy was faithful, steadfast, and true, and he chose him as a companion in labor and travel. Those who had taught Timothy in his childhood were rewarded by seeing the son of their care linked in close fellowship with the great apostle. Timothy was a mere youth when he was chosen by God to be a teacher, but his principles had been so established by his early education that he was fitted to take his place as Paul's helper. And though young, he bore his responsibilities with Christian meekness.

    As a precautionary measure, Paul wisely advised Timothy to be circumcised--not that God required it, but in order to remove from the minds of the Jews that which might be an objection to Timothy's ministration. In his work Paul was to journey from city to city, in many lands, and often he would have opportunity to preach Christ in Jewish synagogues, as well as in other places of assembly. If it should be known that one of his companions in labor was uncircumcised, his work might be greatly hindered by the prejudice and bigotry of the Jews. Everywhere the apostle met determined opposition and severe persecution. He desired to bring to his Jewish brethren, as well as to the Gentiles, a knowledge of the gospel, and therefore he sought, so far as was consistent with the faith, to remove every pretext for opposition. Yet while he conceded this much to Jewish prejudice, he believed and taught circumcision or uncircumcision to be nothing and the gospel of Christ everything.

    Paul loved Timothy, his "own son in the faith." 1 Timothy 1:2. The great apostle often drew the younger disciple out, questioning him in regard to Scripture history, and as they traveled from place to place, he carefully taught him how to do successful work. Both Paul and Silas, in all their association with Timothy, sought to deepen the impression that had already been made upon his mind, of the sacred, serious nature of the work of the gospel minister.

    In his work, Timothy constantly sought Paul's advice and instruction. He did not move from impulse, but exercised consideration and calm thought, inquiring at every step, Is this the way of the Lord? The Holy Spirit found in him one who could be molded and fashioned as a temple for the indwelling of the divine Presence. As the lessons of the Bible are wrought into the daily life, they have a deep and lasting influence upon the character. These lessons Timothy learned and practiced. He had no specially brilliant talents, but his work was valuable because he used his God-given abilities in the Master's service. His knowledge of experimental piety distinguished him from other believers and gave him influence.

    Those who labor for souls must attain to a deeper, fuller, clearer knowledge of God than can be gained by ordinary effort. They must throw all their energies into the work of the Master. They are engaged in a high and holy calling, and if they gain souls for their hire they must lay firm hold upon God, daily receiving grace and power from the Source of all blessing. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." Titus 2:11-14.

    Before pressing forward into new territory, Paul and his companions visited the churches that had been established in Pisidia and the regions round about. "As they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily."

    The apostle Paul felt a deep responsibility for those converted under his labors. Above all things, he longed that they should be faithful, "that I may rejoice in the day of Christ," he said, "that I have not run in vain, neither labored in vain." Philippians 2:16. He trembled for the result of his ministry. He felt that even his own salvation might be imperiled if he should fail of fulfilling his duty and the church should fail of co-operating with him in the work of saving souls. He knew that preaching alone would not suffice to educate the believers to hold forth the word of life. He knew that line upon line, precept upon precept, here a little and there a little, they must be taught to advance in the work of Christ.

    It is a universal principle that whenever one refuses to use his God-given powers, these powers decay and perish. Truth that is not lived, that is not imparted, loses its life-giving power, its healing virtue. Hence the apostle's fear that he might fail of presenting every man perfect in Christ. Paul's hope of heaven grew dim when he contemplated any failure on his part that would result in giving the church the mold of the human instead of the divine. His knowledge, his eloquence, his miracles, his view of eternal scenes when caught up to the third heaven--all would be unavailing if through unfaithfulness in his work those for whom he labored should fail of the grace of God. And so, by word of mouth and by letter, he pleaded with those who had accepted Christ, to pursue a course that would enable them to be "blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, . . . as lights in the world, holding forth the word of life." Philippians 2:15, 16.

    Every true minister feels a heavy responsibility for the spiritual advancement of the believers entrusted to his care, a longing desire that they shall be laborers together with God. He realizes that upon the faithful performance of his God-given work depends in a large degree the well-being of the church. Earnestly and untiringly he seeks to inspire the believers with a desire to win souls for Christ, remembering that every addition to the church should be one more agency for the carrying out of the plan of redemption.

    Having visited the churches in Pisidia and the neighboring region, Paul and Silas, with Timothy, pressed on into "Phrygia and the region of Galatia," where with mighty power they proclaimed the glad tidings of salvation. The Galatians were given up to the worship of idols; but, as the apostles preached to them, they rejoiced in the message that promised freedom from the thralldom of sin. Paul and his fellow workers proclaimed the doctrine of righteousness by faith in the atoning sacrifice of Christ. They presented Christ as the one who, seeing the helpless condition of the fallen race, came to redeem men and women by living a life of obedience to God's law and by paying the penalty of disobedience. And in the light of the cross many who had never before known of the true God, began to comprehend the greatness of the Father's love.

    Thus the Galatians were taught the fundamental truths concerning "God the Father" and "our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father." "By the hearing of faith" they received the Spirit of God and became "the children of God by faith in Christ." Galatians 1:3, 4; 3:2, 26.

    Paul's manner of life while among the Galatians was such that he could afterward say, "I beseech you, be as I am." Galatians 4:12. His lips had been touched with a live coal from off the altar, and he was enabled to rise above bodily infirmities and to present Jesus as the sinner's only hope. Those who heard him knew that he had been with Jesus. Endued with power from on high, he was able to compare spiritual things with spiritual and to tear down the strongholds of Satan. Hearts were broken by his presentation of the love of God, as revealed in the sacrifice of His only-begotten Son, and many were led to inquire, What must I do to be saved?

    This method of presenting the gospel characterized the labors of the apostle throughout his ministry among the Gentiles. Always he kept before them the cross of Calvary. "We preach not ourselves," he declared in the later years of his experience, "but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Corinthians 4:5, 6.

    The consecrated messengers who in the early days of Christianity carried to a perishing world the glad tidings of salvation, allowed no thought of self-exaltation to mar their presentation of Christ and Him crucified. They coveted neither authority nor pre-eminence. Hiding self in the Saviour, they exalted the great plan of salvation, and the life of Christ, the Author and Finisher of this plan. Christ, the same yesterday, today, and forever, was the burden of their teaching.

    If those who today are teaching the word of God, would uplift the cross of Christ higher and still higher, their ministry would be far more successful. If sinners can be led to give one earnest look at the cross, if they can obtain a full view of the crucified Saviour, they will realize the depth of God's compassion and the sinfulness of sin. Christ's death proves God's great love for man. It is our pledge of salvation. To remove the cross from the Christian would be like blotting the sun from the sky. The cross brings us near to God, reconciling us to Him. With the relenting compassion of a father's love, Jehovah looks upon the suffering that His Son endured in order to save the race from eternal death, and accepts us in the Beloved.

    Without the cross, man could have no union with the Father. On it depends our every hope. From it shines the light of the Saviour's love, and when at the foot of the cross the sinner looks up to the One who died to save him, he may rejoice with fullness of joy, for his sins are pardoned. Kneeling in faith at the cross, he has reached the highest place to which man can attain. Through the cross we learn that the heavenly Father loves us with a love that is infinite. Can we wonder that Paul exclaimed, "God forbid that I should glory, save in the cross of our Lord Jesus Christ"? Galatians 6:14. It is our privilege also to glory in the cross, our privilege to give ourselves wholly to Him who gave Himself for us. Then, with the light that streams from Calvary shining in our faces, we may go forth to reveal this light to those in darkness.


    Last edited by orthodoxymoron on Thu Apr 23, 2020 10:23 am; edited 10 times in total
    shiloh
    shiloh


    Posts : 1050
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    Age : 66
    Location : Akbar Ra

    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  shiloh Fri May 22, 2015 9:57 pm

    orthodoxymoron wrote:
    United States AI Solar System (2) - Page 7 242-39-jpg
    Thank-you Eartheart. I read your post -- and it basically expanded upon information I was previously aware of -- but it still blew me away!! I'm trying to be as traditional-historical as possible -- with the full realization that a lot of things and individuals are going to come crashing-down in the info-war. I have been trying to build upon the following items (in part):

    1. History.
    2. Historical-Fiction.
    3. Science.
    4. Science-Fiction.
    5. Ethics.
    6. Law.
    7. Law-Enforcement.
    8. The Military.
    9. Business and Finance.

    This involves remaining as close as possible to Reformed Judeo-Christian Theology. The Piso's might've made-up a lot of stuff -- but what if they injected forbidden-knowledge into their historical-fiction?? I think the Bible should be carefully and prayerfully studied -- no matter what happens. BTW -- do you know who I might've been historically (especially regarding what you just posted)?? I just sort of play along with various illusions and delusions. It seems to yield unique insights into the unknown and the unknowable. Why do people think I'm a Nucking-Fut??!! Viewer-Discretion is Advised Regarding the Following Videos. This is NOT Fun-Stuff (to say the least). The Secret is to Keep-Researching When You "Lose" Your Faith!!

    [MEDIA=youtube]DbTbEvFSSF8[/MEDIA]

    [MEDIA=youtube]YIzlklisBqw[/MEDIA]

    [MEDIA=youtube]Fd_VTeX9QvA[/MEDIA]

    [MEDIA=youtube]C2m7I4WEoso[/MEDIA]

    [MEDIA=youtube]JdAJl-6bLTY[/MEDIA]

    [MEDIA=youtube]V8tBkuLftDA[/MEDIA]

    [MEDIA=youtube]JrNJR2bZNdA[/MEDIA]

    [MEDIA=youtube]vwVQ-91fCXc[/MEDIA]

    A tendency of Nabsers to be 'blown away' by Nabs and sensationalist propaganda agendas

    Matthew 12:25-27 - King James Version (KJV)

    25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

    26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

    27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

    A 'Zeitgeist' of Carrier, Crossan, Hagin, Fitzgerald and Acharya S. and Co versus Atwill


    [12:30:56 PM-Saturday, May 23rd, 2015/+10UCT] Sirius 17: this is what i thought
    [12:33:14 PM] Sirius 17: EH sure dug up a hell of a reference list for his load of crap; people will publish anything to make a buck and especially on hot topics such as Jesus
    Revolting,  they don't fuc11ing understand

    [12:34:41 PM] Shiloh Za-Rah: http://www.patheos.com/blogs/wwjtd/2013/10/joseph-atwill-has-not-proven-that-jesus-was-made-up-by-the-romans/ ... Lol I am going to reply
    [12:40:09 PM] Sirius 17: oh you should;  i was thinking either you or i should. This article is a good find


    Even logically, his analysis is flawed. If this tactic was used against the Jews, why didn’t the Romans use it against an even greater threat: the Gauls?! The Jewish people were never as serious a threat to the Empire as much as the Gauls were–who sacked Rome twice and destroyed Legions. Atwill never seems to consider how basically incompetent his thesis is in this regard. If the Romans had such success against the Jews using this “psychological warfare” (anachronism alert!! Danger! Danger!), why don’t we see this happening against all of their enemies? It is just so beyond absurd. It really is.


    [12:48:35 PM] Sirius 17: Exactly


    Here is the thing; it may be that Mr. Atwill is completely clueless about this. Maybe he isn’t just trying to scam everyone and sell a bunch of books to a group of gullible people. Maybe he legitimately hasn’t read anything relevant on this subject or any recent scholarship on it.


    [12:49:24 PM] Sirius 17: he is trying to scam everyone, it sells books


    “What? ‘The Romans Invented Jesus’? What a rip off!”

    But that is troubling–would you want to read a science book written by a layperson who hasn’t read a single relevant scientific study? Would you pick up a book on engineering written by someone with a background in computer science, and trust that book enough to build a house based upon its designs? I hope not. I sincerely hope that no one would agree to trust either of these books.



    [12:50:41 PM] Sirius 17: no only on the MOA forum would you consult a layperson or nabs artist extraordinaire;  fuc11 science and anyone actually educated in Greek such as a scholar
    [12:51:28 PM] Sirius 17: oh and physicists too, god forbid an actual expert weigh in on that forum


    Mr. Atwill is just like all the other amateur-Scholar-wannabes who refuse to put in the time and effort to earn a degree in the field, who want to advance their pet theories to sell books and dupe you over. He relies on popular media and the ignorance of the layperson to score points rather than publishing in a credible academic journal or publishing academically. He knows he can’t do that, because he has no clue how academics work, how they think, or what they actually argue on the subject. He might as well claim that Jesus lived on Atlantis, which came from Mars. That theory is about as ridiculous as the notion that Rome invented Jesus.


    [12:54:39 PM] Sirius 17: Mr. Atwill is just like the nabs community, but a bit smarter in that he uses peoples gullabilities and ignorance to sell his bs to them, sell being the keyword here
    [1:06:16 PM] Sirius 17:


    https://www.youtube.com/watch?v=AnV0cJgTRiM

    chris white did a video debunking this before, i seem to recall you posting this or something
    [1:06:43 PM] Sirius 17: ironic the guys name is Joseph Atwill lol; ABBABAAB at their best in humorous synchronicity
    [1:20:22 PM] Shiloh Za-Rah: I will use this
    [1:22:42 PM] Sirius 17: http://caesarsmessiahdebunked.com/ here is his blog on it
    [1:22:48 PM] Sirius 17: and included is the video
    [1:24:52 PM] Sirius 17: http://caesarsmessiahdebunked.com/?page_id=12 here are some more debunking links provided by Chris
    [1:27:02 PM] Sirius 17: https://tomverenna.wordpress.com/2012/09/25/no-joe-atwill-rome-did-not-invent-jesus/ this one seems good too
    [1:27:53 PM] Sirius 17: he quotes Atwil then says this:



    I mean this is just golden cow scat.  Seriously.  Why?  Because that is what you’re watching.

    Let’s start with the blurb itself.  Just the little snippet above should put anyone off from even considering this hypothesis.

       The Dead Sea Scrolls were not all written in the first century, but spread out over many.  There are more than 200 years of texts here, from the terminus a quo of the earliest manuscript to the terminus ad quem of the latest (3rd Century CE – 1st Century CE).  So no, Atwill, you’re not going to find a match to the Gospels because these were written after the Dead Sea Scrolls had been hidden away in the caves of Qumran.  In fact the site was probably destroyed by Romans during the First Jewish War–prior to when it is generally believed Mark wrote the first Gospel around 70 CE.
       The Gospels follow a pattern of what is called ‘Biblical Rewriting’ which was a common Jewish practice, just as ‘Homeric rewriting’ was common with Greek and Roman writers.  So actually the Gospels fit quite well within the scribal framework of the Jewish community at the time.
       Why would the Dead Sea Scrolls mention Jesus when the settlement where these scrolls were probably written is over 130km (80 miles) away from Galilee?  That is the distance between New York City and Philadelphia.  Additionally, the sect at Qumran seems to have kept to themselves, living strict pious lives of obedience to god and to their laws.  I do not believe them to have been Essenes–though probably quite close to them.
       Who else would have mentioned him?  We have no  contemporary attestation to anything from the 30’s CE from Galilee beyond archaeological finds (coins, epigraphical evidence, etc…).  But that does not mean to suggest none existed from the region.  Between the Jewish wars, the passing of time, we’re lucky we have anything from the region.  This is a weak argument from silence.
       If you’re coming ‘into Christian scholarship’ from this position, you’...



    [1:42:10 PM] Sirius 17: it looks like the first link you provided by this JT guy is taken from the above link, this Tom Verenna
    [1:42:31 PM] Sirius 17: noticing similarities, Tom has an update too



    UPDATE 10-9-13

    Since this “documentary” first appeared, it seems that Mr. Atwill is again trying to profit off the ignorance of others.  Now, self-styled as an ‘American Biblical scholar”, Mr. Atwill is peddling his book of lies and misleading theories to those in the UK.   This nonsense does not deserve another post; but I will update this one because it can’t go along unopposed.............



    A tendency of Nabsers to be 'blown away' by Nabs and sensationalist propaganda agendas

    Joseph Atwill has not proven that Jesus was made up by the Romans.

    October 10, 2013 by JT Eberhard 280 Comments

    A lot of people are sending me this article talking about Joseph Atwill’s upcoming presentation of his claim that Rome invented Jesus:



    American Biblical scholar Joseph Atwill will be appearing before the British public for the first time in London on the 19th of October to present a controversial new discovery: ancient confessions recently uncovered now prove, according to Atwill, that the New Testament was written by first-century Roman aristocrats and that they fabricated the entire story of Jesus Christ. His presentation will be part of a one-day symposium entitled “Covert Messiah” at Conway Hall in Holborn.



    This sounds groundbreaking, so I double checked it with some historians I know.  The first to get back to me was David Fitzgerald who lamented that work like Atwill’s makes his job so much harder.  To quote Fitzgerald, Atwill gets the right conclusion (Jesus was never a real person), but for all the wrong reasons.  He linked me to http://tomverenna.wordpress.com/2013/10/09/update-10313-no-joe-atwill-rome-did-not-invent-jesus/ a piece by historian Thomas Verenna who breaks down why Atwill is pretty much the historical equivalent of VenomFangX:


    This is a serious flaw in Atwill’s work. He makes claims but doesn’t seem to realize how ridiculous they actually are; it is that scholars find his work “outlandish”. It is just plain wrong. I mean it is still crazy talk, but it is more that his whole premise is wrong.
    For example, like all sensationalist crap-dealers, Mr, Atwill claims to have discovered the secret, super-dooper, hidden code in the text. Amazing! I self-proclaimed “Biblical scholar”, with no formal training in the material, has used his magic decoder ring and stumbled upon a code! How clever of him. He states:



    Atwill’s most intriguing discovery came to him while he was studying “Wars of the Jews” by Josephus [the only surviving first-person historical account of first-century Judea] alongside the New Testament. “I started to notice a sequence of parallels between the two texts,” he recounts. “Although it’s been recognised by Christian scholars for centuries that the prophesies of Jesus appear to be fulfilled by what Josephus wrote about in the First Jewish-Roman war, I was seeing dozens more. What seems to have eluded many scholars is that the sequence of events and locations of Jesus ministry are more or less the same as the sequence of events and locations of the military campaign of [Emperor] Titus Flavius as described by Josephus. This is clear evidence of a deliberately constructed pattern. The biography of Jesus is actually constructed, tip to stern, on prior stories, but especially on the biography of a Roman Caesar.”


    First, and let me be clear, are there striking similarities between Josephus and the Gospel of Luke? Yes, there are. Steven Mason, a real scholar, has published an entire volume on the subject called 
    http://www.amazon.com/s/ref=nb_sb_ss_i_0_20?url=search-alias%3Dstripbooks&field-keywords=josephus and the new]Josephus and the New Testament[/i]. 

    Richard Carrier has also written on the subject
     of the parallels between Josephus and Luke-Acts. Joel Watts, an actual student of Biblical Studies who has done graduate work in the field (unlike Mr. Atwill), has written an academically-published book on some http://unsettledchristianity.com/2013/10/joe-atwill-bill-oreilly-and-josephus-sitting-in-a-tree/ interesting mimetic elements between Mark and Josephus.

    The difference between what these scholars have written and what Mr. Atwill have written is threefold: (a) all of them have academic training in Greek, (b) all of them published through an academic press (Carrier is the exception, but he has published academically and is qualified on the subject), (c) None of them make the illogical leap that similarities between Josephus (a Jew) and the Gospels (written by Jewish authors) mean that the Romans did it. In fact it is the same misguided leap that some evangelicals make about God. “We don’t know, ergo ‘God did it’.” Instead, all of these scholars agree that the most rational reason for these similarities is that the Gospel authors had copies of Josephus, or Josephus had copies of the Gospels. This sort of interplay of texts is not new in the ancient world.
    Second, what is utterly absurd is the notion that the Jews were ‘a constant source of violent insurrection.” No, they weren’t. In fact, with the exception of two wars–one that started in 69 and ended in 73 and another that started in 132 and ended in 136–there were barely any disruptions in Judaea. In fact, the Romans and the Jews got along fine for over 100 years prior to the first revolt and again for almost another 60 years following the destruction of the Temple and the end of the first revolt.
    Notwithstanding this damning evidence against him, Atwill’s premise is quite narrowed and simplistic, demonstrating a critical lack of understanding of the cultural dynamics of Judea in the first century.

    United States AI Solar System (2) - Page 7 Siege-alesia-vercingetorix-jules-cesar
    “Crap…why didn’t we just use psychological warfare against these guys?”

    There exist over 30 Jewish sects that we know of from the first century, and have some basic understanding of their belief structures. There are some dozens more we just know by name. On top of that, we have to conclude there are perhaps dozens, if not hundreds, more Jewish sects of which we simply have no record. What is so interesting is how incredibly different each sect is from each other.
    Despite Atwill’s unlearned claim that the Jewish people were expecting a ‘Warrior messiah’, in truth there is no universal version of a messiah. Even among the same sect, over time, the concept of their messiah would change. In the Dead Sea Scrolls, which Mr. Atwill seems to think he knows so well, the language of the messiah and his purpose changes (in fact at one point, we see two distinct messiahs at once–one a priestly messiah and another a kingly messiah). Some sects did not even expect a messiah at all. Any of the numerous works on messianic expectations published in the last two decades utterly annihilates any claim that Atwill is making about some uniformity in Jewish thought and ritual.
    Even logically, his analysis is flawed. If this tactic was used against the Jews, why didn’t the Romans use it against an even greater threat: the Gauls?! The Jewish people were never as serious a threat to the Empire as much as the Gauls were–who sacked Rome twice and destroyed Legions. Atwill never seems to consider how basically incompetent his thesis is in this regard. If the Romans had such success against the Jews using this “psychological warfare” (anachronism alert!! Danger! Danger!), why don’t we see this happening against all of their enemies? It is just so beyond absurd. It really is.

    Here is the thing; it may be that Mr. Atwill is completely clueless about this. Maybe he isn’t just trying to scam everyone and sell a bunch of books to a group of gullible people. Maybe he legitimately hasn’t read anything relevant on this subject or any recent scholarship on it.
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    “What? ‘The Romans Invented Jesus’? What a rip off!”

    But that is troubling–would you want to read a science book written by a layperson who hasn’t read a single relevant scientific study? Would you pick up a book on engineering written by someone with a background in computer science, and trust that book enough to build a house based upon its designs? I hope not. I sincerely hope that no one would agree to trust either of these books.
    This is the issue with Mr. Atwill. He may sincerely believe he has discovered the secret code off a cereal box with his 3-D glasses he found inside; that doesn’t make him an expert in the subject, it doesn’t make him knowledgeable enough to give lectures on it. It certainly does not make him credible.

    Mr. Atwill is just like all the other amateur-Scholar-wannabes
     who refuse to put in the time and effort to earn a degree in the field, who want to advance their pet theories to sell books and dupe you over. He relies on popular media and the ignorance of the layperson to score points rather than publishing in a credible academic journal or publishing academically. He knows he can’t do that, because he has no clue how academics work, how they think, or what they actually argue on the subject. He might as well claim that Jesus lived on Atlantis, which came from Mars. That theory is about as ridiculous as the notion that Rome invented Jesus.[/quote]


    Richard Carrier has also gone to town on Atwill:




    There are at least eight general problems with his thesis, which do not refute it but establish that it has a very low prior probability, and therefore requires exceptionally good evidence to be at all credible:
    {1} The Roman aristocracy was nowhere near as clever as Atwill’s theory requires. They certainly were not so masterfully educated in the Jewish scriptures and theology that they could compose hundreds of pages of elegant passages based on it. And it is very unlikely they would ever conceive of a scheme like this, much less think they could succeed at it (even less, actually do so).
    {2} We know there were over forty Gospels, yet the four chosen for the canon were not selected until well into the 2nd century, and not by anyone in the Roman aristocracy. Likewise which Epistles were selected.
    {3} The Gospels and the Epistles all contradict each other far too much to have been composed with a systematic aim in mind. Indeed, they contradict each other in ways that often demonstrate they are deliberately arguing with each other. From the ways Matthew changes Mark; to the way the forged 2 Thessalonians actually tries to argue 1 Thessalonians is the forgery; to how the resurrections depicted in Luke and John are deliberate attempts to refute the doctrine of resurrection defended originally by Paul in 1 Corinthians 15 and 2 Corinthians 5; to how some Epistles insist on Torah observance while others insist it can be discarded; to how Luke’s nativity contradicts Matthew’s on almost every single particular (and not just in placing the event in completely different periods ten years apart); to how Acts blatantly contradicts Paul’s own account of his conversion and travels; to how John invents a real Lazarus to refute a point Luke tried to make with a fictional Lazarus; and so on. (I discuss some of these, and more, in my forthcoming book On the Historicity of Jesus.)
    {4} The Gospels and the Epistles differ far too much in style to have come from the same hand, and many show signs of later doctoring that would problematize attempts to confirm any theory like Atwill’s. For example, Mark 16:9-20, John 20 vs. 21, the hash job made of the epistle to the Romans, etc. Even the fact of how the canon was selected creates a problem for Atwill’s research requirements–for instance, the actual first letter to the Corinthians is completely missing, yet Paul refers to its existence in “our” 1 Corinthians.
    {5} Christianity was probably constructed to “divert Jewish hostility and aggressiveness into a pacifist religion, supportive of–and subservient to–Roman rule,” but not by Romans, but exasperated Jews like Paul, who saw Jewish militarism as unacceptably disastrous in contrast with the obvious advantages of retooling their messianic expectations to produce the peaceful moral reform of society. The precedents were all there already in pre-Christian Jewish ideology and society (in Philo’s philosophy, in Essene and Qumranic efforts to solve the same problems, and so on) so we don’t have to posit super-genius Aryans helping the poor little angry Jews to calm down.
    {6} Pacifying Jews would not have been possible with a cult that eliminated Jewish law and accepted Gentiles as equals, and in actual fact Christianity was pretty much a failure in Palestine. Its success was achieved mainly in the Diaspora, where the Romans rarely had any major problems with the Jews. The Jewish War was only fought in Palestine, and not even against all the Jews there (many sided with Rome). How would inventing a religion that would have no chance of succeeding in the heart of Palestine but instead was tailor made to succeed outside Palestine, ever help the Romans with anything they considered important?
    {7} If the Roman elite’s aim was to “pacify” Palestinian Jews by inventing new scriptures, they were certainly smart and informed enough to know that that wouldn’t succeed by using the language the Judean elite despised as foreign (Greek).
    {8} The Romans knew one thing well: War. Social ideology they were never very good at. That’s why Rome always had such problems keeping its empire together, and why social discontent and other malfunctions continued to escalate until the empire started dissolving. Rome expected to solve every problem militarily instead–and up until the 3rd century Rome did so quite well. The Jewish War was effectively over in just four years (any siege war was expected to take at least three, and Vespasian was actually busy conquering Rome in the fourth year of that War). So why would they think they needed any other solution?
    With all that counting against Atwill, he has a very high burden to meet. And he just doesn’t. He actually has no evidence at all for his thesis, except “Bible Code”-style readings of coincidences among texts, which he seems only to read in English and not the original Greek, all the while relying on egregious fallacies in probabilistic reasoning.





    So thanks for the article, but for the time being all the experts seem to think it’s bullshit to the power of bullshit.  :(
    - See more at: http://www.patheos.com/blogs/wwjtd/2013/10/joseph-atwill-has-not-proven-that-jesus-was-made-up-by-the-romans/#sthash.LGZztyga.dpuf

    http://www.patheos.com/blogs/wwjtd/2013/10/joseph-atwill-has-not-proven-that-jesus-was-made-up-by-the-romans/


    Last edited by shiloh on Fri May 22, 2015 11:09 pm; edited 3 times in total
    orthodoxymoron
    orthodoxymoron


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    Post  orthodoxymoron Fri May 22, 2015 10:10 pm

    Thank-you Shiloh. I'm presently reading Caesar's Messiah by Joseph Atwill -- and it provides a lot of interesting information and possibilities -- but Atwill's logic and evidence seem fatally-flawed. I am MUCH more impressed with the scholarship of Robert Eisenman in James the Brother of Jesus and the Dead Sea Scrolls. I am presently fixated upon Arrius Piso aka Flavius Josephus!! But this stuff scares the hell out of me!! I can't study this tonight -- but I'll try to take a closer look tomorrow. BTW -- could you delete those videos in your post?? Too many videos cause my little computer to overload -- and Internet Explorer stops working. Others have commented on this problem as well. Thank-you.

    http://www.whiteestate.org/books/aa/aa21.html The time had come for the gospel to be proclaimed beyond the confines of Asia Minor. The way was preparing for Paul and his fellow workers to cross over into Europe. At Troas, on the borders of the Mediterranean Sea, "a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." The call was imperative, admitting of no delay. "After he had seen the vision," declares Luke, who accompanied Paul and Silas and Timothy on the journey across to Europe, "immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony."

    "On the Sabbath," Luke continues, "we went out of the city by a riverside, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened." Lydia received the truth gladly. She and her household were converted and baptized, and she entreated the apostles to make her house their home. As the messengers of the cross went about their work of teaching, a woman possessed of a spirit of divination followed them, crying, "These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days."

    This woman was a special agent of Satan and had brought to her masters much gain by soothsaying. Her influence had helped to strengthen idolatry. Satan knew that his kingdom was being invaded, and he resorted to this means of opposing the work of God, hoping to mingle his sophistry with the truths taught by those who were proclaiming the gospel message. The words of recommendation uttered by this woman were an injury to the cause of truth, distracting the minds of the people from the teachings of the apostles and bringing disrepute upon the gospel, and by them many were led to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan.

    For some time the apostles endured this opposition; then under the inspiration of the Holy Ghost Paul commanded the evil spirit to leave the woman. Her immediate silence testified that the apostles were the servants of God and that the demon had acknowledged them to be such and had obeyed their command. Dispossessed of the evil spirit and restored to her right mind, the woman chose to become a follower of Christ. Then her masters were alarmed for their craft. They saw that all hope of receiving money from her divinations and soothsayings was at an end and that their source of income would soon be entirely cut off if the apostles were allowed to continue the work of the gospel.

    Many others in the city were interested in gaining money through satanic delusions, and these, fearing the influence of a power that could so effectually stop their work, raised a mighty cry against the servants of God. They brought the apostles before the magistrates with the charge: "These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans." Stirred by a frenzy of excitement, the multitude rose against the disciples. A mob spirit prevailed and was sanctioned by the authorities, who tore the outer garments from the apostles and commanded that they should be scourged. "And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks."

    The apostles suffered extreme torture because of the painful position in which they were left, but they did not murmur. Instead, in the utter darkness and desolation of the dungeon, they encouraged each other by words of prayer and sang praises to God because they were found worthy to suffer shame for His sake. Their hearts were cheered by a deep and earnest love for the cause of their Redeemer. Paul thought of the persecution he had been instrumental in bringing upon the disciples of Christ, and he rejoiced that his eyes had been opened to see, and his heart to feel, the power of the glorious truths which once he despised. With astonishment the other prisoners heard the sound of prayer and singing issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking the silence of the night; but never before had they heard words of prayer and praise ascending from that gloomy cell. Guards and prisoners marveled and asked themselves who these men could be, who, cold, hungry, and tortured, could yet rejoice.

    Meanwhile the magistrates returned to their homes, congratulating themselves that by prompt and decisive measures they had quelled a tumult. But on the way they heard further particulars concerning the character and work of the men they had sentenced to scourging and imprisonment. They saw the woman who had been freed from satanic influence and were struck by the change in her countenance and demeanor. In the past she had caused the city much trouble; now she was quiet and peaceable. As they realized that in all probability they had visited upon two innocent men the rigorous penalty of the Roman law they were indignant with themselves and decided that in the morning they would command that the apostles be privately released and escorted from the city, beyond the danger of violence from the mob.

    But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten to be gracious to His servants. All heaven was interested in the men who were suffering for Christ's sake, and angels were sent to visit the prison. At their tread the earth trembled. The heavily bolted prison doors were thrown open; the chains and fetters fell from the hands and feet of the prisoners; and a bright light flooded the prison.

    The keeper of the jail had heard with amazement the prayers and songs of the imprisoned apostles. When they were led in, he had seen their swollen and bleeding wounds, and had himself caused their feet to be fastened in the stocks. He had expected to hear from them bitter groans and imprecations, but he heard instead songs of joy and praise. With these sounds in his ears the jailer had fallen into a sleep from which he was awakened by the earthquake and the shaking of the prison walls.

    Starting up in alarm, he saw with dismay that all the prison doors were open, and the fear flashed upon him that the prisoners had escaped. He remembered with what explicit charge Paul and Silas had been entrusted to his care the night before, and he was certain that death would be the penalty of his apparent unfaithfulness. In the bitterness of his spirit he felt that it was better for him to die by his own hand than to submit to a disgraceful execution. Drawing his sword, he was about to kill himself, when Paul's voice was heard in the words of cheer, "Do thyself no harm: for we are all here." Every man was in his place, restrained by the power of God exerted through one fellow prisoner. The severity with which the jailer had treated the apostles had not aroused their resentment. Paul and Silas had the spirit of Christ, not the spirit of revenge. Their hearts, filled with the love of the Saviour, had no room for malice against their persecutors.

    The jailer dropped his sword and, calling for lights, hastened into the inner dungeon. He would see what manner of men these were who repaid with kindness the cruelty with which they had been treated. Reaching the place where the apostles were, and casting himself before them, he asked their forgiveness. Then, bringing them out into the open court, he inquired, "Sirs, what must I do to be saved?"

    The jailer had trembled as he beheld the wrath of God manifested in the earthquake; when he thought that the prisoners had escaped he had been ready to die by his own hand; but now all these things seemed of little consequence compared with the new, strange dread that agitated his mind, and his desire to possess the tranquillity and cheerfulness shown by the apostles under suffering and abuse. He saw in their countenances the light of heaven; he knew that God had interposed in a miraculous manner to save their lives; and with peculiar force the words of the spirit-possessed woman came to his mind: "These men are the servants of the most high God, which show unto us the way of salvation.

    With deep humility he asked the apostles to show him the way of life. "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house," they answered; and "they spake unto him the word of the Lord, and to all that were in his house." The jailer then washed the wounds of the apostles and ministered to them, after which he was baptized by them, with all his household. A sanctifying influence diffused itself among the inmates of the prison, and the minds of all were opened to listen to the truths spoken by the apostles. They were convinced that the God whom these men served had miraculously released them from bondage.

    The citizens of Philippi had been greatly terrified by the earthquake, and when in the morning the officers of the prison told the magistrates of what had occurred during the night, they were alarmed and sent the sergeants to liberate the apostles. But Paul declared, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out." The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial. Paul and Silas had been publicly imprisoned, and they now refused to be privately released without the proper explanation on the part of the magistrates.

    When this word was brought to the authorities, they were alarmed for fear that the apostles would complain to the emperor, and going at once to the prison, they apologized to Paul and Silas for the injustice and cruelty done them and personally conducted them out of the prison, entreating them to depart from the city. The magistrates feared the apostles' influence over the people, and they also feared the Power that had interposed in behalf of these innocent men. Acting upon the instruction given by Christ, the apostles would not urge their presence where it was not desired. "They went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed."

    The apostles did not regard as in vain their labors in Philippi. They had met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and his household, more than atoned for the disgrace and suffering they had endured. The news of their unjust imprisonment and miraculous deliverance became known through all that region, and this brought the work of the apostles to the notice of a large number who otherwise would not have been reached.

    Paul's labors at Philippi resulted in the establishment of a church whose membership steadily increased. His zeal and devotion, and, above all, his willingness to suffer for Christ's sake, exerted a deep and lasting influence upon the converts. They prized the precious truths for which the apostles had sacrificed so much, and gave themselves with wholehearted devotion to the cause of their Redeemer.

    That this church did not escape persecution is shown by an expression in Paul's letter to them. He says, "Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me." Yet such was their steadfastness in the faith that he declares, "I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now." Philippians 1:29, 30, 3-5.

    Terrible is the struggle that takes place between the forces of good and of evil in important centers where the messengers of truth are called upon to labor. "We wrestle not against flesh and blood," declares Paul, "but against principalities, against powers, against the rulers of the darkness of this world." Ephesians 6:12. Till the close of time there will be a conflict between the church of God and those who are under the control of evil angels.

    The early Christians were often called to meet the powers of darkness face to face. By sophistry and by persecution the enemy endeavored to turn them from the true faith. At the present time, when the end of all things earthly is rapidly approaching, Satan is putting forth desperate efforts to ensnare the world. He is devising many plans to occupy minds and to divert attention from the truths essential to salvation. In every city his agencies are busily organizing into parties those who are opposed to the law of God. The archdeceiver is at work to introduce elements of confusion and rebellion, and men are being fired with a zeal that is not according to knowledge.

    Wickedness is reaching a height never before attained, and yet many ministers of the gospel are crying, "Peace and safety." But God's faithful messengers are to go steadily forward with their work. Clothed with the panoply of heaven, they are to advance fearlessly and victoriously, never ceasing their warfare until every soul within their reach shall have received the message of truth for this time.

    http://www.whiteestate.org/books/aa/aa22.html After leaving Philippi, Paul and Silas made their way to Thessalonica. Here they were given the privilege of addressing large congregations in the Jewish synagogue. Their appearance bore evidence of the shameful treatment they had recently received, and necessitated an explanation of what had taken place. This they made without exalting themselves, but magnified the One who had wrought their deliverance.

    In preaching to the Thessalonians, Paul appealed to the Old Testament prophecies concerning the Messiah. Christ in His ministry had opened the minds of His disciples to these prophecies; "beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself." Luke 24:27. Peter in preaching Christ had produced his evidence from the Old Testament. Stephen had pursued the same course. And Paul also in his ministry appealed to the scriptures foretelling the birth, sufferings, death, resurrection, and ascension of Christ. By the inspired testimony of Moses and the prophets he clearly proved the identity of Jesus of Nazareth with the Messiah and showed that from the days of Adam it was the voice of Christ which had been speaking through patriarchs and prophets.

    Plain and specific prophecies had been given regarding the appearance of the Promised One. To Adam was given an assurance of the coming of the Redeemer. The sentence pronounced on Satan, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel" (Genesis 3:15), was to our first parents a promise of the redemption to be wrought out through Christ.

    To Abraham was given the promise that of his line of Saviour of the world should come: "In thy seed shall all the nations of the earth be blessed." "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." Genesis 22:18; Galatians 3:16.

    Moses, near the close of his work as a leader and teacher of Israel, plainly prophesied of the Messiah to come. "The Lord thy God," he declared to the assembled hosts of Israel, "will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken." And Moses assured the Israelites that God Himself had revealed this to him while in Mount Horeb, saying, "I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him." Deuteronomy 18:15, 18.

    The Messiah was to be of the royal line, for in the prophecy uttered by Jacob the Lord said, "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be." Genesis 49:10.

    Isaiah prophesied: "There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots." "Incline your ear, and come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee." Isaiah 11:1; 55:3-5.

    Jeremiah also bore witness of the coming Redeemer as a Prince of the house of David: "Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely: and this is His name whereby He shall be called, The Lord Our Righteousness." And again: "Thus saith the Lord: David shall never want a man to sit upon the throne of the house of Israel; neither shall the priests the Levites want a man before Me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually." Jeremiah 23:5, 6; 33:17, 18.

    Even the birthplace of the Messiah was foretold: "Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting." Micah 5:2. The work that the Saviour was to do on the earth had been fully outlined: "The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord." The One thus anointed was "to preach good tidings unto the meek; . . . to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that He might be glorified." Isaiah 11:2, 3; 61:1-3.

    "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause His voice to be heard in the street. A bruised reed shall He not break, and the smoking flax shall He not quench: He shall bring forth judgment unto truth. He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law." Isaiah 42:1-4.

    With convincing power Paul reasoned from the Old Testament Scriptures that "Christ must needs have suffered, and risen again from the dead." Had not Micah prophesied, "They shall smite the Judge of Israel with a rod upon the cheek"? Micah 5:1. And had not the Promised One, through Isaiah, prophesied of Himself, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting"? Isaiah 50:6. Through the psalmist Christ had foretold the treatment that He should receive from men: "I am . . . a reproach of men, and despised of the people. All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that He would deliver Him: let Him deliver Him, seeing He delighted in Him." "I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture." "I am become a stranger unto My brethren, and an alien unto My mother's children. For the zeal of Thine house hath eaten Me up; and the reproaches of them that reproached Thee are fallen upon Me." "Reproach hath broken My heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none." Psalms 22:6-8, 17, 18; 69:8, 9, 20.

    How unmistakably plain were Isaiah's prophecies of Christ's sufferings and death! "Who hath believed our report? "the prophet inquires, "and to whom is the arm of the Lord revealed? For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. "Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.

    "All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on Him the iniquity of us all. He was oppressed, and he was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. He was taken from prison and from judgment: and who shall declare His generation? for He was cut off out of the land of the living: for the transgression of my people was He stricken." Isaiah 53:1-8.

    Even the manner of His death had been shadowed forth. As the brazen serpent had been uplifted in the wilderness, so was the coming Redeemer to be lifted up, "that whosoever believeth in Him should not perish, but have everlasting life." John 3:16.

    "One shall say unto Him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My friends." Zechariah 13:6.

    "He made His grave with the wicked, and with the rich in His death; because He had done no violence, neither was any deceit in His mouth. Yet it pleased the Lord to bruise Him; He hath put Him to grief." Isaiah 53:9, 10.

    But He who was to suffer death at the hands of evil men was to rise again as a conqueror over sin and the grave. Under the inspiration of the Almighty the Sweet Singer of Israel had testified of the glories of the resurrection morn. "My flesh also," he joyously proclaimed, "shall rest in hope. For Thou wilt not leave My soul in hell [the grave]; neither wilt Thou suffer Thine Holy One to see corruption." Psalm 16:9, 10.

    Paul showed how closely God had linked the sacrificial service with the prophecies relating to the One who was to be "brought as a lamb to the slaughter." The Messiah was to give His life as "an offering for sin." Looking down through the centuries to the scenes of the Saviour's atonement, the prophet Isaiah had testified that the Lamb of God "poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors." Isaiah 53:7, 10, 12.

    The Saviour of prophecy was to come, not as a temporal king, to deliver the Jewish nation from earthly oppressors, but as a man among men, to live a life of poverty and humility, and at last to be despised, rejected, and slain. The Saviour foretold in the Old Testament Scriptures was to offer Himself as a sacrifice in behalf of the fallen race, thus fulfilling every requirement of the broken law. In Him the sacrificial types were to meet their antitype, and His death on the cross was to lend significance to the entire Jewish economy.

    Paul told the Thessalonian Jews of his former zeal for the ceremonial law and of his wonderful experience at the gate of Damascus. Before his conversion he had been confident in a hereditary piety, a false hope. His faith had not been anchored in Christ; he had trusted instead in forms and ceremonies. His zeal for the law had been disconnected from faith in Christ and was of no avail. While boasting that he was blameless in the performance of the deeds of the law, he had refused the One who made the law of value. But at the time of his conversion all had been changed. Jesus of Nazareth, whom he had been persecuting in the person of His saints, appeared before him as the promised Messiah. The persecutor saw Him as the Son of God, the one who had come to the earth in fulfillment of the prophecies and who in His life had met every specification of the Sacred Writings.

    As with holy boldness Paul proclaimed the gospel in the synagogue at Thessalonica, a flood of light was thrown upon the true meaning of the rites and ceremonies connected with the tabernacle service. He carried the minds of his hearers beyond the earthly service and the ministry of Christ in the heavenly sanctuary, to the time when, having completed His mediatorial work, Christ would come again in power and great glory, and establish His kingdom on the earth. Paul was a believer in the second coming of Christ; so clearly and forcibly did he present the truths concerning this event, that upon the minds of many who heard there was made an impression which never wore away.

    For three successive Sabbaths Paul preached to the Thessalonians, reasoning with them from the Scriptures regarding the life, death, resurrection, office work, and future glory of Christ, the "Lamb slain from the foundation of the world." Revelation 13:8. He exalted Christ, the proper understanding of whose ministry is the key that unlocks the Old Testament Scriptures, giving access to their rich treasures. As the truths of the gospel were thus proclaimed in Thessalonica with mighty power, the attention of large congregations was arrested. "Some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few."

    As in the places formerly entered, the apostles met with determined opposition. "The Jews which believed not" were "moved with envy." These Jews were not then in favor with the Roman power, because, not long before, they had raised an insurrection in Rome. They were looked upon with suspicion, and their liberty was in a measure restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favor and at the same time to throw reproach upon the apostles and the converts to Christianity.

    This they set about doing by uniting with "certain lewd fellows of the baser sort," by which means they succeeded in setting "all the city on an uproar." In the hope of finding the apostles, they "assaulted the house of Jason;" but they could find neither Paul nor Silas. And "when they found them not," the mob in their mad disappointment "drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." As Paul and Silas were not to be found, the magistrates put the accused believers under bonds to keep the peace. Fearing further violence, "the brethren immediately sent away Paul and Silas by night unto Berea."

    Those who today teach unpopular truths need not be discouraged if at times they meet with no more favorable reception, even from those who claim to be Christians, than did Paul and his fellow workers from the people among whom they labored. The messengers of the cross must arm themselves with watchfulness and prayer, and move forward with faith and courage, working always in the name of Jesus. They must exalt Christ as man's mediator in the heavenly sanctuary, the One in whom all the sacrifices of the Old Testament dispensation centered, and through whose atoning sacrifice the transgressors of God's law may find peace and pardon.

    http://www.whiteestate.org/books/aa/aa23.html At Berea Paul found Jews who were willing to investigate the truths he taught. Luke's record declares of them: "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few." The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

    Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth's history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God's word the messages brought them, there would today be a large number loyal to the precepts of God's law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

    All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God's word, of the doctrines presented to them.

    The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the apostles, and not content with having driven them from their own city, followed them to Berea and aroused against them the excitable passions of the lower class. Fearing that violence would be done to Paul if he remained there, the brethren sent him to Athens, accompanied by some of the Bereans who had newly accepted the faith. Thus persecution followed the teachers of truth from city to city. The enemies of Christ could not prevent the advancement of the gospel, but they succeeded in making the work of the apostles exceedingly hard. Yet in the face of opposition and conflict, Paul pressed steadily forward, determined to carry out the purpose of God as revealed to him in the vision at Jerusalem: "I will send thee far hence unto the Gentiles." Acts 22:21.

    Paul's hasty departure from Berea deprived him of the opportunity he had anticipated of visiting the brethren at Thessalonica. On arriving at Athens, the apostle sent the Berean brethren back with a message to Silas and Timothy to join him immediately. Timothy had come to Berea prior to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of the faith.

    The city of Athens was the metropolis of heathendom. Here Paul did not meet with an ignorant, credulous populace, as at Lystra, but with a people famous for their intelligence and culture. Everywhere statues of their gods and of the deified heroes of history and poetry met the eye, while magnificent architecture and paintings represented the national glory and the popular worship of heathen deities. The senses of the people were entranced by the beauty and splendor of art. On every hand sanctuaries and temples, involving untold expense, reared their massive forms. Victories of arms and deeds of celebrated men were commemorated by sculpture, shrines, and tablets. All these made Athens a vast gallery of art. As Paul looked upon the beauty and grandeur surrounding him, and saw the city wholly given to idolatry, his spirit was stirred with jealousy for God, whom he saw dishonored on every side, and his heart was drawn out in pity for the people of Athens, who, notwithstanding their intellectual culture, were ignorant of the true God.

    The apostle was not deceived by that which he saw in this center of learning. His spiritual nature was so alive to the attraction of heavenly things that the joy and glory of the riches which will never perish made valueless in his eyes the pomp and splendor with which he was surrounded. As he saw the magnificence of Athens he realized its seductive power over lovers of art and science, and his mind was deeply impressed with the importance of the work before him. In this great city, where God was not worshiped, Paul was oppressed by a feeling of solitude, and he longed for the sympathy and aid of his fellow laborers. So far as human friendship was concerned, he felt himself to be utterly alone. In his epistle to the Thessalonians he expresses his feelings in the words, "Left at the Athens alone." 1 Thessalonians 3:1. Obstacles that were apparently insurmountable presented themselves before him, making it seem almost hopeless for him to attempt to reach the hearts of the people.

    While waiting for Silas and Timothy, Paul was not idle. He "disputed . . . in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." But his principal work in Athens was to bear the tidings of salvation to those who had no intelligent conception of God and of His purpose in behalf of the fallen race. The apostle was soon to meet paganism in its most subtle, alluring form. The great men of Athens were not long in learning of the presence in their city of a singular teacher who was setting before the people doctrines new and strange. Some of these men sought Paul out and entered into conversation with him. Soon a crowd of listeners gathered about them. Some were prepared to ridicule the apostle as one who was far beneath them both socially and intellectually, and these said jeeringly among themselves, "What will this babbler say?" Others, "because he preached unto them Jesus, and the resurrection," said, "He seemeth to be a setter forth of strange gods."

    Among those who encountered Paul in the market place were "certain philosophers of the Epicureans, and of the Stoics;" but they, and all others who came in contact with him, soon saw that he had a store of knowledge even greater than their own. His intellectual power commanded the respect of the learned; while his earnest, logical reasoning and the power of his oratory held the attention of all in the audience. His hearers recognized the fact that he was no novice, but was able to meet all classes with convincing arguments in support of the doctrines he taught. Thus the apostle stood undaunted, meeting his opposers on their own ground, matching logic with logic, philosophy with philosophy, eloquence with eloquence.

    His heathen opponents called his attention to the fate of Socrates, who, because he was a setter forth of strange gods, had been condemned to death, and they counseled Paul not to endanger his life in the same way. But the apostle's discourses riveted the attention of the people, and his unaffected wisdom commanded their respect and admiration. He was not silenced by the science or the irony of the philosophers, and satisfying themselves that he was determined to accomplish his errand among them, and, at all hazards, to tell his story, they decided to give him a fair hearing.

    They accordingly conducted him to Mars' Hill. This was one of the most sacred spots in all Athens, and its recollections and associations were such as to cause it to be regarded with a superstitious reverence that in the minds of some amounted to dread. It was in this place that matters connected with religion were often carefully considered by men who acted as final judges on all the more important moral as well as civil questions.

    Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous discussion, the apostle could be heard without interruption. Around him gathered poets, artists, and philosophers--the scholars and sages of Athens, who thus addressed him: "May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears: we would know thereof what these things mean."

    In that hour of solemn responsibility, the apostle was calm and self-possessed. His heart was burdened with an important message, and the words that fell from his lips convinced his hearers that he was no idle babbler. "Ye men of Athens," he said, "I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you." With all their intelligence and general knowledge, they were ignorant of the God who created the universe. Yet there were some who were longing for greater light. They were reaching out toward the Infinite.

    With hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared that God could not be likened to forms of man's devising. These graven images could not, in the faintest sense, represent the glory of Jehovah. He reminded them that these images had no life, but were controlled by human power, moving only when the hands of men moved them; and therefore those who worshiped them were in every way superior to that which they worshiped.

    Paul drew the minds of his idolatrous hearers beyond the limits of their false religion to a true view of the Deity, whom they had styled the "Unknown God." This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to His power and glory. The people were carried away with admiration for Paul's earnest and logical presentation of the attributes of the true God--of His creative power and the existence of His overruling providence. With earnest and fervid eloquence the apostle declared, "God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshiped with men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things." The heavens were not large enough to contain God, how much less were the temples made by human hands!

    In that age of caste, when the rights of men were often unrecognized, Paul set forth the great truth of human brotherhood, declaring that God "hath made of one blood all nations of men for to dwell on all the face of the earth." In the sight of God all are on an equality, and to the Creator every human being owes supreme allegiance. Then the apostle showed how, through all God's dealings with man, His purpose of grace and mercy runs like a thread of gold. He "hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us."

    Pointing to the noble specimens of manhood about him, with words borrowed from a poet of their own he pictured the infinite God as a Father, whose children they were. "In Him we live, and move, and have our being," he declared; "as certain also of your own poets have said, For we are also His offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

    "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent." In the ages of darkness that had preceded the advent of Christ, the divine Ruler had passed lightly over the idolatry of the heathen; but now, through His Son, He had sent men the light of truth; and He expected from all repentance unto salvation, not only from the poor and humble, but from the proud philosopher and the princes of the earth. "Because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." As Paul spoke of the resurrection from the dead, "some mocked: and others said, We will hear thee again of this matter."

    Thus closed the labors of the apostle at Athens, the center of heathen learning, for the Athenians, clinging persistently to their idolatry, turned from the light of the true religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Though boasting of learning and refinement, the Athenians were constantly becoming more corrupt and more content with the vague mysteries of idolatry.

    Among those who listened to the words of Paul were some to whose minds the truths presented brought conviction, but they would not humble themselves to acknowledge God and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The power of God alone can apply the truth to the heart. He who persistently turns from this power cannot be reached. The Greeks sought after wisdom, yet the message of the cross was to them foolishness because they valued their own wisdom more highly than the wisdom that comes from above. In their pride of intellect and human wisdom may be found the reason why the gospel message met with comparatively little success among the Athenians. The worldly-wise men who come to Christ as poor lost sinners, will become wise unto salvation; but those who come as distinguished men, extolling their own wisdom, will fail of receiving the light and knowledge that He alone can give.

    Thus Paul met the paganism of his day. His labors in Athens were not wholly in vain. Dionysius, one of the most prominent citizens, and some others, accepted the gospel message and united themselves fully with the believers. Inspiration has given us this glance into the life of the Athenians, who, with all their knowledge, refinement, and art, were yet sunken in vice, that it might be seen how God, through His servant, rebuked idolatry and the sins of a proud, self-sufficient people. The words of the apostle, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down to all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity in the very heart of paganism.

    Paul's words contain a treasure of knowledge for the church. He was in a position where he might easily have said that which would have irritated his proud listeners and brought himself into difficulty. Had his oration been a direct attack upon their gods and the great men of the city, he would have been in danger of meeting the fate of Socrates. But with a tact born of divine love, he carefully drew their minds away from heathen deities, by revealing to them the true God, who was to them unknown. Today the truths of Scripture are to be brought before the great men of the world in order that they may choose between obedience to God's law and allegiance to the prince of evil. God sets everlasting truth before them--truth that will make them wise unto salvation, but He does not force them to accept it. If they turn from it, He leaves them to themselves, to be filled with the fruit of their own doings.

    "The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are." 1 Corinthians 1:18, 19, 27, 28. Many of the greatest scholars and statesmen, the world's most eminent men, will in these last days turn from the light because the world by wisdom knows not God. Yet God's servants are to improve every opportunity to communicate the truth to these men. Some will acknowledge their ignorance of the things of God and will take their place as humble learners at the feet of Jesus, the Master Teacher.

    In every effort to reach the higher classes, the worker for God needs strong faith. Appearances may seem forbidding, but in the darkest hour there is light above. The strength of those who love and serve God will be renewed day by day. The understanding of the Infinite is placed at their service, that in carrying out His purposes they may not err. Let these workers hold the beginning of their confidence firm unto the end, remembering that the light of God's truth is to shine amid the darkness that enshrouds our world. There is to be no despondency in connection with God's service. The faith of the consecrated worker is to stand every test brought to bear upon it. God is able and willing to bestow upon His servants all the strength they need and to give them the wisdom that their varied necessities demand. He will more than fulfill the highest expectations of those who put their trust in Him.


    Last edited by orthodoxymoron on Thu Apr 23, 2020 10:45 am; edited 5 times in total
    shiloh
    shiloh


    Posts : 1050
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    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  shiloh Fri May 22, 2015 11:39 pm

    orthodoxymoron wrote:Thank-you Shiloh. I'm presently reading Caesar's Messiah by Joseph Atwill -- and it provides a lot of interesting information and possibilities -- but Atwill's logic and evidence seem fatally-flawed. I am MUCH more impressed with the scholarship of Robert Eisenman in James the Brother of Jesus and the Dead Sea Scrolls. I am presently fixated upon Arrius Piso aka Flavius Josephus!! But this stuff scares the hell out of me!! I can't study this tonight -- but I'll try to take a closer look tomorrow. BTW -- could you delete those videos in your post?? Too many videos cause my little computer to overload -- and Internet Explorer stops working. Others have commented on this problem as well. Thank-you.

    Olivia Brandis - Posted Dec 5th 2012 on Thuban

    United States AI Solar System (2) - Page 7 797-1ecafa959b3dbe373694b7ca4137e38a


    [3:21:08 PM] Thubanis: oh dear oh dear
    [3:02:51 PM] Thubanis: Andrea your beliefs are in requirement of a great overhaul and reset
    [3:06:10 PM] Thubanis: I have been engaged in a yearlong 'controversy' to help the many brainwashed peoples regarding the Zeitgeist 'Caesar's Messiah' hogwash used by certain 'New Age Factions' and devious neopolitical organisations to debunk the Logos and true history of humankind deniers
    [3:07:31 PM] Thubanis: Watch this for example to try to see through the deceptions of Zeitgeist, bonacci, tsarion and so on New Age proponents of this Roman Christianity invention crapola

    [3:10:52 PM] Thubanis:



     ​

    [3:11:19 PM] Thubanis: Try to watch this to gain a different and more informed perspective dear Andrea
    [3:32:10 PM] Thubanis: Caveat Andrea: I do NOT endorse all particulars, this critical presenter bases his own 'belief structure' on; but overall he has discerned the NWO antiagenda rather well

    [3:44:11 PM] Thubanis: The debunkers notion about the 'Nature of Lucifer' in particular is rather limited and in requirement of revision. For a deeper database study the Nag Hammadi scrolls of Egypt (1945-1948) in say the Apocryphon of John. But as said, his filtering the deeper agendas from the external wishy washy is excellent.


    [4:18:01 PM] Thubanis:




    [4:25:38 PM] Thubanis: [4:22 PM] Thubanis:
    <<< I once visited a forum founded and run by Acharya S. It was populated by about a dozen of her non-thinking True Believers, and most were base-ignorant and incapable of rational thought processes.

    When I showed them that MANY of their concepts ( not just Acharya's nonsense about Egypt and religions ) was pure rubbish, Acharya simply blocked me from the forum. So, along with her many other negative traits, she also loves censorship...as long as she does the censoring.
    ExuExiter 5 days ago
    Reply
    Acharya S. merely regurgitates info that was published long ago - nothing new, nothing original. When pressed about her sources, she ALWAYS envokes a victimology "poor little old me, I'm so hounded, persectuted, destroyed!"

    She's a low-level crank like Bill Cooper, Jordan Maxwell, Loyd Pye, etc., and no one in their right mind and capable of reason would pay any attention to her or her work.

    By the way, I'm not a Christer, nor do I care about Christianity or Christians in the least. But, if
    ExuExiter 5 days ago




     ​

    Caesar's Messiah: Rome Invented Jesus, New Doc Claims



    Comments (1) By Edmund Newton Wednesday, Sep 26 2012
    Those were trying times for Rome. Nero, the last of the Julio-Claudian Caesars and a big spender with a reputedly homicidal temper, was on the throne. Stories abound of how he attempted to poison his mother, kicked one of his wives to death, and personally ordered the upside-down crucifixion of St. Peter. Lies and half-truths, most of those tales, but stuff like that sticks. More important, Nero’s Roman Empire was going broke.

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    While Rome simmered, Palestine cooked. The Jews loathed the Romans. They didn’t want statues of Roman emperors in their temples, didn’t want to pay taxes to prop up the empire, and, most of all, didn't want Caesar’s emissaries making claims on their promised land. And they were recklessly brave in battle. Hot rebellion was in the air.
    Through all that, a loose cannon of a prophet was reportedly roaming through the Judean war zone, preaching pacifism and spouting profundities like, “Render unto Caesar the things which are Caesar’s.”
    That’s the situation, more or less, that Joseph Atwill describes at the beginning of Caesar’s Messiah: The Roman Conspiracy to Invent Jesus, the new documentary movie based on Atwill’s book of the same name. (The film screens at Laemmle Music Hall 3 staring September 28 and is available for sale at Atwill's website, caesarsmessiah.com.)
    The wandering prophet was, of course, Jesus Christ. Atwill, a self-taught biblical scholar, contends that not only was there no historical figure of that name, but also the legends that accumulated around him were actually created by the Romans as a way of pacifying the Jews. The evidence is overwhelming, he says.
    The Dead Sea Scrolls, ancient Jewish texts discovered in caves in Israel in 1947, give a different picture than the idyllic first century Holy Land of the Gospels. From year one, there were battles and confrontations between the Romans and the Jews, the Scrolls note, and there was no turning of the other cheek by the likes of rebel leader Judah of Galilee. And there was nary a mention in the Scrolls of the peaceable prophet Jesus Christ.
    “This is where I came into Christian scholarship,” says Atwill, 63, an investor who lives by the proceeds of a dot-com sell off in the 1990s. “There was supposedly this character, Jesus, wandering around in Galilee. Nobody knew anything about him. Galilee is only 30 miles long. Jesus and other historical figures of the time would have known each other.”
    Atwill, an admittedly bookish man, dived in headfirst, digging out whatever historical records he could find, studying the Scrolls, and reading Roman accounts, notably that of a family member of the Flavian dynasty of Caesars named Click|keyword[Gospels+Josephus]">Josephus. He found no historical Jesus in any of those writings. But there were some uncanny connections between the story of Jesus as told in the Gospels and the family of Roman emperors who took power after Nero was forced to commit suicide following a coup d’état.
    The movie spells out an intriguing scenario of creative deception by the Romans: Sometime in the mid 70s AD, Atwill suggests, Greco-Roman intellectuals wrote the now-well-known stories—in Greek, not the popular Aramaic of the Judaic populace—about the Jewish messiah who defied the Judaic traditions of militancy to preach a sweet, accommodationist message. The legends began to take hold in the decades that followed. The illiterate peasants of the time couldn't read them, of course. But preachers preached it—preachers who were given the red-carpet treatment by Roman authorities.
    What about all those Christians being fed to the lions in the colosseum? True enough, Atwill says. Only the victims weren’t followers of Jesus but militant Jews who, as believers in a messiah, or christos in Greek, qualified as “Christians” and earned the ire of the Caesars.
    Atwill and other scholars maintain that the Romans were ingenious in pulling off the pacifist hoax, so useful to the ruthless men who administered the Roman empire. They were able to “create a type of Judaism that was benign,” says one commentator.
    The Romans even got in a plug for the godlike qualities of the bloody Roman general and soon-to-be Caesar Flavius Titus. It was Titus who led the Romans against the Jews in the war of 66 to 73, crushing the towns of Galilee, laying siege to Jerusalem, and ultimately razing the Jewish temple there. Encoded in the Gospels, Atwill contends, are multiple references to Titus, establishing a direct connection between the emperor and Jesus. Reading the Gospels along with Josephus’s Wars of the Jews, the parallels are striking. There are dual encounters, addresses to followers, random incidents, “all these little weird parallels,” Atwill says. They all took place in the same locations, often using the same words, but 40 years apart. Thus, Jesus recruits two fishermen on the shore of the Sea of Galilee and says, “I will make you fishers of men.” At the same spot 40 years later, Josephus describes the Romans in a sea battle, catching rebels from a capsized boat with their spears, like fishermen hooking fish.

    ...continued from page 1
    Atwill says the writers of the Gospels used a literary device called “typology”—“a genre of literature that the ancient Hebrews used”—employing parallels to elicit hidden messages and to suggest the circularity of history and the value of prophecy. But the Romans did it as a joke on the Jews, Atwill says. Introducing themes from Titus’s life into the Gospels, leaving an indelible imprint, like watermarks on paper, was the Romans’ way of leaving their signature, he says.
    What motivated them? “They were the vainest people who ever lived,” Atwill says. “They wanted to make sure that posterity knew they had subdued the Jews through a fake religion.

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    Some of this has been explored by other scholars. Robert Eisenman, professor of religion at California State University, Long Beach, one of the participants in the movie, says he was long familiar with the practice of “overwriting” texts, “people taking texts and writing over them.” He himself suggested, in his 1997 book, James the Brother of Jesus, that the Gospels had been written over to give them a “pro-Roman slant.”
    In uncovering the Titus connection, “Atwill may have carried it a step farther,” Eisenman says.

    Caesar's Messiah: The Roman Conspiracy to Invent Jesus
    (Documentary)
    By Geoff Berkshire

    An Nlightning WorkZ presentation. Directed, edited by Fritz Heede. Written by Nijole Sparkis, Joseph Atwill.
    With: Joseph Atwill. Narrator: Nijole Sparkis.

    According to "Caesar's Messiah," Jesus Christ is an entirely fictional character and the New Testament is nothing but pro-Roman, anti-Semitic propaganda. That's quite a provocative premise for such a didactic, monotonous and unconvincing documentary. One doesn't have to be a true believer to find the film's craftsmanship laughable, creating an unavoidable obstacle to taking any of its convoluted conspiracy theories seriously. Pic has been playing scattered theatrical dates.
    A breathless narrator desperately tries to establish how explosive the ensuing talking-head theories are ("Some of our Bible scholars are mavericks working outside the restrictions of mainstream religious institutions!"), but aside from primary interviewee Joseph Atwill's unwavering conviction that the gospels were self-servingly written by members of the Roman Flavian dynasty, there's nothing all that unusual or unexpected here. If everything weren't so plainly humorless, it would be easy to mistake the film for a satirical interview package on "The Daily Show." The crux of the argument: Since Christianity has been used to justify wars (cue gratuitous image of former President George W. Bush) and refute science, it's important to understand its fictional foundations. The allegation needs a better advocate than this.

    Camera (color, HD), Marisa Maldonado, Heede; music, Heede. Reviewed online, West Hollywood, Oct. 4, 2012. Running time: 83 MIN.
    Contact the Variety newsroom at news@variety.com



    Joseph Atwill's, Caesar’s Messiah: The Roman Conspiracy to Invent Jesus
    Ulysses Press, 2005
    Reviewed by Robert M. Price

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    The controversial thesis of this book is that Christianity began as the opium of the Jewish people, mixed and prescribed for them by the crafty Flavian dynasty. Vespasian, Titus, and Domitian had had their fill of militant Zealotry and Sicariism. They could not bend the Jewish nationalists to their will even after a destructive war that leveled the temple of their God. No amount of torture could make Jewish prisoners deny their faith and call Caesar not only their salad but also their lord. And so Titus Caesar, with the help of his obedient lackey Josephus, devised a master deception whereby Jews should be seduced into worshipping Titus, divine son of the divine Vespasian, without knowing it, under the guise of a fictitious Jesus, divine son of a divine Father. The gospels were composed by Romans (and Roman stooges including defeated Zealot leader John of Gischala AKA John son of Zebedee) to catechize Jews into this new and false Judaism which, if they accepted it, should also lull them into a soporific pacifism convenient for Rome. The four canonical gospels and Josephus’ The Jewish War were designed and composed to be read together and so to reveal to the cognoscenti this secret origin and rationale for the Christian religion. Further, this Flavian Pentateuch, read thus intertextually, should disclose a series of cruel jokes and parodies of the very faith it presented for the consumption of the masses who read them literally. The Flavian aristocrats themselves would have gotten the jokes, especially the rich jest that the fools who fell for their scam religion were worshipping Titus without knowing it. In a cover blurb, Robert Eisenman (a sometime colleague of author Atwill, one hastens to add, on other endeavors) remarks, “If what Joseph Atwill is saying is only partially true, we are looking into the abyss.” And the abyss is looking back at us. But is it even partially true?​
    Eisenman’s interest in Atwill’s proposal is understandable. Eisenman, in his monumental work James the Brother of Jesus, was able to show, from an altogether new perspective, how thoroughly pro-Roman is New Testament faith. Compared with the religion of nationalistic Jewish Christianity it must have seemed the foulest betrayal, an overnight devolution of the faith of a messiah who stormed the temple, condemning its Roman lapdog rulers, into a religion advocating obedience to Caesar, paying him his denarius, and accepting Quisling tax collectors as brothers in the faith. And Atwill is attempting to explain how such a Gentile Christianity, seemingly a perverse parody of Jewish messianism, could have come about. But does Eisenman accept Atwill’s theory? His blurb sounds like an exercise in damning with faint praise: he doesn’t even commit himself to Atwill’s being part right. And one hopes he never does, since that would be tying his own raft to a leaden, sinking ship.​
    I will return presently to a handful of oddities that Atwill rightly points out, providing tasty food for further thought. But first I want to provide a broad sketch of the sense I think Atwill’s theory would make of New Testament phenomena, which is not to say it is the only theory that might account for these features. Picture a religious ethic of conspicuous compromise with the occupying authorities, a gospel that tells its believers not to resist any who confiscate their property, but to pay Roman taxes and to carry a legionary’s field pack twice the distance stipulated by Roman law. Imagine a story that blames not just Jews but implicitly nationalistic, messianic Jews for the destruction of their temple. A story that has the messiah predict that the kingdom will be taken from Jews and given to a more worthy nation. Keep in mind how the preacher of this sect befriends Jews who collaborate with Rome and eulogizes a Roman centurion for having faith unparalleled among Jews. He is declared innocent by Roman authorities but nonetheless is done in by Jewish rulers. Then think of how the predictions of the fall of Jerusalem a single generation later correspond so closely to Josephus’ account of the events, and furthermore, how Josephus even mentions Jesus as a righteous man and even as the messiah of prophetic prediction (though he himself had proclaimed Vespasian the proper object of such prophecy). When someone suggests that Christianity may have been a “safe,” denatured, Roman-domesticated, messianic Methadone to replace the real and dangerous messianic heroin of the Zealots, and that Josephus had something to do with it, it does not sound unreasonable on the face of it.​
    Now even this much is highly controversial, debatable, and necessarily so. But if we find this much of the premise beguiling, should we go the rest of the way with Atwill as our guide? After all, somewhat similar theories of a Roman origin of Christianity and of Jesus have been proposed by Abelard Reuchlin (whose notorious 1979 booklet The True Authorship of the New Testament strikingly anticipates Atwill’s at several points), Margaret Morrison (Jesus Augustus), Cliff Carrington (who also ascribes the gospels to the Flavians), and Stephan Hermann Huller (Marcus Agrippa, etc.). We might find that one of these alternative theories of Roman origins explains many of the same things Atwill’s does, and without the disadvantages.​
    Atwill’s theory does have the advantage of accounting for the persistent pro-Roman tendencies of the New Testament, but consider what else it requires us to accept. First, we are to accept a common, if committee, authorship of Matthew, Mark, Luke John, and Josephus’ The Jewish War. The whole idea seems, well, absurd. There is way, way, too much else in any and all of the gospel texts that cannot be dismissed (really, neglected) as mere padding, ballast, which is all it would be if Atwill is right. (“All of Jesus’ ministry was about the coming war with Rome and was designed to establish Jesus as Titus’ forerunner” p. 260.) Are we to dismiss the diverse, systematic, and subtle theological nuances disclosed by Redaction Criticism? Are all the patterns disclosed by Conzelmann, for instance, to be dismissed as optical illusions in order to justify Atwill?​
    Similarly, only the most obtuse reader, the most tin-eared, can possibly fail to appreciate the sublime quality of so much of the New Testament (agree or disagree with it), which is necessary to do if one is to dismiss the whole thing as an elaborate joke on the reader. Rather, the joke is on Atwill, whose great learning has apparently driven him mad. Just think of someone advancing the same theory about, say, the Buddhist scriptures. The worst of them are far too tedious and turgid to have been composed to fill out a hoax (who would have gone to the trouble?), while the more readable and winsome (like the Dhammapada) are filled with a wisdom beyond the reach of a worldly-minded scoffer. As to Jesus’ teachings, Atwill declares that “those who see spiritual meaning in his words are being played for a fool” (p. 234). Such a statement is only a damning self-condemnation, revealing the author’s own absolute inability to appreciate what he is reading. This is why one must not throw one’s pearls before swine.​
    Can we imagine that Josephus wrote consciously intending that his audience should meticulously compare his text with that of the gospels, and vice versa, for either to make sense? Atwill grants the authenticity of the Testimonium Flavianum, which even apologists cannot seem to swallow without trimming away the most obviously Christian gristle. He thinks the only reason scholars have dismissed it as an interpolation is that they think it fails to fit into the context, which, however, it does, according to his esoteric reading.​
    Atwill claims he has learned to read the esoteric secrets of the gospels, whereby they are seen as black-comedic satires of events in the Jewish War. For instance, when Jesus offers his flesh for consumption at the Last Supper, it is “really” a wink to the reader who is somehow supposed to think of a passage in Josephus set during the Roman siege, when a woman eats the roasted flesh of her own infant. When Jesus offers to make his disciples fishers of men, the line is supposed to sardonically anticipate a wartime episode in which the Romans picked off fleeing Jewish rebels swimming in the Lake of Galilee. Thinking his method justified by comparison to the ancient practice of scriptural typology, Atwill gives himself license to indulge in the most outrageous display of “parallelomania” ever seen. He connects widely separated dots and collects sets of incredibly far-fetched verbal correspondences, from gospel to gospel and between the gospels and Josephus, then uses them to create ostensible parallel accounts. Then he declares himself justified in borrowing names, themes, and intended references from one “parallel” account and reading them into the other, thus supplying “missing” features. Triumphantly, Atwill defies the reader to call it all coincidence, working out the math to show such correspondences could never be the product of chance. Well, of course they are not. They are the product of his own arbitrary gematria in the first place. “That the wicked man in the Fulvia story can be seen as a lampoon of Paul seems difficult to dispute” (p. 247), unless of course one forgot to pick up a pair of 3-D glasses on the way into the theatre. Again, Atwill hammers home the “parallel” between Josephus’ story of a Jewish matron, Paulina, tricked into sleeping with a deceiver, Decius Mundus, claiming to be Anubis incarnate, on the one hand, and that of the supposed deception of disguising Titus as the god Jesus, on the other. What do they have in common? Josephus says Decius came forward to gloat, revealing the hoax three days later, while the adjacent Testimonium Flavianum of Josephus says Jesus was seen alive again three days after his crucifixion. “There is, of course, a difference. Whereas Jesus appears on the third day to show that he is a God, Decius appears on the third day to announce that he is not a god. [But] It is implausible that something as unusual as two ‘third-day divinity declarations’ would wind up next to one another by chance.” (p. 245). But there is no declaration of divinity in either case! As Atwill notes, Decius declares the opposite, while Josephus (or whoever wrote the Testimonium passage) says nothing of Jesus or anyone else declaring him divine as a result of the resurrection. Of such airy bricks is Atwill’s cloudy castle built.​
    What is the utility of reading the gospels together as pieces of a single puzzle? If each evangelist meant to send the baffled reader in search of other texts with which to harmonize the one he began reading, it might enable us to iron out the contradictions, say, of the Easter stories. First, as per John 20, Mary Magdalene finds an empty tomb. But it is not that of Jesus. Rather she has mistakenly gone to the recently vacated tomb of Lazarus! She informs Simon Peter and the Beloved Disciple that Jesus appears to be missing. The Beloved Disciple plus a third man, simply “Peter,” make their way to the tomb. The Beloved Disciple arrives first but lingers for a moment outside the tomb, nearing the opening. Peter has not reached the tomb yet, but Simon Peter beats him there and walks past the Beloved Disciple, becoming the first to enter the sepulcher, where he spots the grave clothes cast aside when Lazarus left. At this specific moment, less than the duration of a minute, one must suppose, a second Mary Magdalene and her sisters (whose visit is recorded in Matthew 28) approach and see the Beloved Disciple outside the tomb. They think him an angel descended from heaven, and he tells them Jesus has risen. The women depart, and the Beloved Disciple joins Simon Peter inside, whereupon another party of women, including a third Mary Magdalene (this time from Luke 24), approaches and see the two men in the tomb. They take Simon Peter and the Beloved Disciples for angels. They leave, and, moments later, so does Simon Peter. As soon as he vanishes, here comes a fourth Mary Magdalene, this one from Mark, and she spies the Beloved Disciple inside the tomb and thinks he is an angel. He tells her and her companions to relate the news to Peter (who has not yet arrived, remember, only the quite distinct Simon Peter!). The Beloved Disciple returns home, but soon the other (Lukan) Peter (not Simon Peter) approaches, having heard the report of the Lukan Magdalene. He has brought at least one other man with him, a la Luke 24:24. The John 20:12 Mary Magdalene sees these men inside the tomb and thinks they are angels. Then she turns and sees a mysterious figure standing outside the tomb, takes him for the gardener, and asks him about Jesus, then thinks he is Jesus. But in “fact” he is Titus Caesar. The savvy reader (i.e., Atwill) will get the joke: the “Jesus” worshipped by stupid Christians is really Titus. It is all supposed to be “a comedy of errors” a la Plautus.​
    Atwill hypothesizes that the Flavian jokesters were compiling the gospels-plus-Josephus as a kind of intelligence test, and Atwill implicitly congratulates himself as the only one in history who has ever passed it. “I would note that the satirical system that unites the New Testament and Wars of the Jews can be seen as an exercise in mind expansion, in that to solve the puzzles the reader must learn to think ‘outside the box,’ so to speak. The authors were making the point that the narrow focus the Sicarii Zealots maintained regarding a few scrolls was a limited and inaccurate mode of thought. The authors seem to be suggesting that only by seeing all sides of a problem can the truth be known. Therefore it is possible that they designed the New Testament as a tool to intellectually uplift the messianic rebels” (p. 225). No it isn’t. “It is possible that the authors of the Gospels created them as a sort of educational tool disguised as a narrative about Jesus. The authors may have wished their readers to work through the various contradictions in logic in order to develop their reasoning ability and thus be able to think their way out of religious superstition. They may have wished the Gospels to be seen by posterity as their contribution to the development of reason” (p. 167). Or maybe as a big Jumble puzzle. “The point I think the creators of Christianity were making with their use of comedy is that there are unlimited ways to interpret scripture and it is easy for the uneducated to see symbolic meaning where there is none. They made this point by creating the New Testament as an example” (p. 234). No, it is Atwill himself whose creation demonstrates the limitless possibilities of perverse and gratuitous interpretations of the text.​
    One hates to be so severe in the analysis of the work of an innovative thinker who gives us the gift of a fresh reading of familiar texts, but in the present case it is hard to euphemize. The reading given here is just ludicrous. There are indeed surprising parallels between Josephus and the gospels that traditional exegesis has never been able to deal with adequately, but surely the more natural theory is the old one, that the gospel writers wrote late enough to have borrowed from Josephus and did so. Thus, as per Edgar J. Goodspeed, Matthew 23:35 probably confuses the biblical prophet Zechariah son of Berechiah with the revolutionary martyr Zechariah son of Baruch whose death Josephus relates. But is this because Josephus and his committee of comedy writers are responsible for both references, meaning for us to read them in tandem, as Atwill avers? Or is it because Mathew read the information in Josephus and mixed it up (as Luke did Josephus’ references to Theudas the Magician and Judas the Galilean in Acts 5:36-37)?​
    Atwill reasons that Jesus’ prediction of the fall of Jerusalem plainly prefigures Josephus’ account of the actual events, and he infers that both versions (in the future and the past tenses) stem from the same source, Josephus and his Flavian collaborators. Then, he reasons, the Son of Man whose coming was to climax the apocalyptic scenario must be none other than the actual man who did wreak judgment on Jerusalem, Titus. Atwill congratulates the Preterist school of interpreters (like J. Stuart Russell, The Parousia) on recognizing that the Synoptic predictions of the desolation of Jerusalem must have been completely fulfilled in 70 CE, with nothing left over for futurist expectation. Here is one of Atwill’s most attractive suggestions, though he does not put it the way I am about to do. I believe that Bultmann was right that several “son of man” sayings in the gospels referred originally simply to “mankind” in general (e.g., Mark 2:10, 28; Matthew 12:32). In fact, I wonder if they do not retain this non-Christological “Everyman” denotation even in the gospels. Further, I suspect even more of the son of man sayings are intended this way, e.g., Mark 14:21. Perhaps Mark 13:36 (“And then they will see the son of man coming in the clouds with great power and glory.”) is another one. If it were, then maybe what we read there is a reference to Josephus’ account of the end of Jerusalem, heralded, he says, by people beholding in the flame-tinged clouds the forms of battling soldiers and charioteers. After all, the introductory (redactional) question placed in the disciples’ mouths concerns the time of the temple’s destruction.​
    Again, Atwill suggests that Mark’s story of Joseph of Arimathea requesting the body of Jesus be taken down and given to him comes from Josephus’ own experience of recognizing three crucifixion victims as former associates of his and securing Roman permission to have them taken down alive and treated, though only one survived. How similar are the names “Joseph of Arimathea” and “Joseph bar-Matthias” (the historian’s full name)! If the gospel story is based on Josephus’ story, that would solve the problem of why Joseph seems to have asked only for Jesus, and what happened to the two other “thieves” crucified alongside him. But to posit such a thing, one hardly need envision a committee writing both stories in the hope that the clever reader would connect them (as if doing so would remotely imply some identity between Jesus and Titus Caesar!).​
    Unaware of the work of Theodore J. Weeden, Atwill traces out the numerous striking parallels between the Passion story of Jesus Christ and the Josephus story of Jesus ben-Ananias, his interrogation by the Sanhedrin and the Roman procurator, his predictions of Jerusalem’s destruction, and his flogging and eventual death, suggesting the two Jesuses are one and the same. (It is too bad the rest of Atwill’s parallels are not similarly compelling, even plausible.) But surely, as Weeden argues, the explanation is that Mark simply borrowed the story from Josephus.​
    What about the Roman-tilting anti-Judaism (maybe anti-Semitism) of the gospels? Again, the old explanations are quite natural and adequate: we are reading the documents of Gentile Christianity which viewed itself as superseding Judaism and Jewish Christianity. Why do their authors seem to kiss the Roman posterior? For apologetical reasons, to avoid persecution. Brandon, Eisler, and others saw that long ago. One need hardly posit that the gospels are cynical Roman (not merely pro-Roman) propaganda a la Reuchlin and Atwill.​
    According to Atwill, “the reader needs to comprehend perhaps the most complex literary satire ever written” (p. 169). But Atwill’s envisioned satire seems so complex as to be incoherent. “Jesus” stands not only for Tiberius but also for a hypothetical Zealot leader named Eleazar, who also appears in the New Testament as Lazarus. Mary Magdalene stands for several different women, “Mary” being, Atwill guesses, a term for any female Jewish rebel or sympathizer. Simon Peter and Peter are not the same, either. The two gospel genealogies, a la Rudolf Steiner, represent two distinct Jesuses. In Atwill’s hands, everything means everything else. And, in the end, you know what that means.​




    This 'real historian's' daughter was bullied by 'peers' 'believing' particular 'zeitgeist' and related genre' disinformation. The Macquarie University historian responded as in the above.



    Some things are common sensical and require no debunking whatsoever, (as long as there are no evil ETs or reptilian archosaurs engaged - but there you have a 'reason' as to why certain 'informers' are allowed to continue amidst the murkiness) - well said David!

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    http://pleaseconvinceme.com/2013/the-minimal-facts-of-the-resurrection/

    The Minimal Facts of the Resurrection

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    written by Aaron Brake

    “The evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.”
    —Antony Flew— ​

    INTRODUCTION
    The truth of Christianity stands or falls on the bodily resurrection of Jesus Christ. As Paul himself said, “If Christ has not been raised, our preaching is useless and so is your faith.” Here the Apostle provides an objective criterion by which to judge the legitimacy of the Christian worldview. Show that Christ has not been raised from the dead and you will have successfully proven Christianity false. Conversely, if Jesus did rise from the dead then His life and teachings are vindicated.


    The Christian faith, as it turns out, is falsifiable. It is the only religion which bases its faith on an empirically verifiable event.

    Christ Himself testified that His resurrection is the sign given to the world as evidence for His extraordinary claims: “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.” Furthermore, the resurrection was the central message proclaimed by the early church as most clearly demonstrated in the book of Acts.
    Therefore, it is entirely appropriate that an objective examination of Christianity focus on the most pivotal historical event of the faith: the Resurrection.
    .............

    Objection #4: Christianity Borrowed From Pagan Religions (The Copycat Theory)

    Perhaps then Christianity finds its origin in paganism. Popular internet movies such as Zeitgeist have made ubiquitous the belief that there really is nothing unique about the Christian Savior. Jesus is simply a conglomeration of past dying and rising “messiahs” repackaged for a first-century audience whose zealousness eventually grew into the Christian religion we know today. Despite the pervasiveness of this belief it suffers from numerous problems.

    First, pagan mythology is the wrong interpretive context considering that “Jesus and his disciples were first-century Palestinian Jews, and it is against that background that they must be understood.”
    Second, the Jews were familiar with seasonal deities (Ezek. 37:1-14) and found them detestable, making it extremely improbable that they would borrow mythology from them. This is why no trace of pagan cults celebrating dying and rising gods can be found in first-century Palestine.
    Third, the earliest account of a dying and rising god that somewhat parallels Jesus’ resurrection appears at least 100 years later. The historical evidence for these myths is non-existent and the accounts are easily explained by naturalistic theories.
    Fourth, the Copycat Theory begs the question. It assumes the accounts of Jesus’ resurrection are false (the very thing it is intending to prove) and then attempts to explain how these accounts originated by appealing to supposed parallels within pagan mythology. But first it must be shown that the accounts of Jesus’ resurrection are false! In other words, even if it could be shown that parallels exist, it does not follow that the resurrection of Jesus is not a historical event. The evidence for Jesus’ resurrection must be judged on its own merit because “the claims of resurrections in other religions do not explain the evidence that exists for Jesus’ resurrection.”

    Finally, to put to rest this outdated and unsubstantiated theory, the late Dr. Ronald Nash summarizes seven important points that completely undermine the idea that Christianity derived its doctrine from the pagan mystery religions:



    1. Arguments offered to “prove” a Christian dependence on the mysteries illustrate the logical fallacy of false cause… Coincidence does not prove causal connection. Nor does similarity prove dependence.
    2. Many alleged similarities between Christianity and the mysteries are either greatly exaggerated or fabricated. Scholars often describe pagan rituals in language they borrow from Christianity…
    3. The chronology is all wrong. Almost all of our sources of information about the pagan religions alleged to have influenced early Christianity are dated very late. We frequently find writers quoting from documents written 300 years later than Paul in efforts to produce ideas that allegedly influenced Paul. We must reject the assumption that just because a cult had a certain belief or practice in the third or fourth century after Christ, it therefore had the same belief or practice in the first century.
    4. Paul would never have consciously borrowed from the pagan religions…
    5. Early Christianity was an exclusivistic faith…
    6. Unlike the mysteries, the religion of Paul was grounded on events that actually happened in history…
    7. What few parallels may still remain reflect a Christian influence on the pagan systems…



    Nash offers this final word regarding the copycat theory: “Liberal efforts to undermine the uniqueness of the Christian revelation via claims of a pagan religious influence collapse quickly once a full account of the information is available. It is clear that the liberal arguments exhibit astoundingly bad scholarship. Indeed, this conclusion may be too generous.” Therefore, it is safe to conclude that “the birth and rapid rise of the Christian Church…remain an unsolved enigma for any historian who refuses to take seriously the only explanation offered by the Church itself.”





    INTRODUCTION

    The truth of Christianity stands or falls on the bodily resurrection of Jesus Christ. As Paul himself said, “If Christ has not been raised, our preaching is useless and so is your faith.”[1] Here the Apostle provides an objective criterion by which to judge the legitimacy of the Christian worldview. Show that Christ has not been raised from the dead and you will have successfully proven Christianity false. Conversely, if Jesus did rise from the dead then His life and teachings are vindicated. The Christian faith, as it turns out, is falsifiable. It is the only religion which bases its faith on an empirically verifiable event.[2]
    Christ Himself testified that His resurrection is the sign given to the world as evidence for His extraordinary claims: “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.”[3] Furthermore, the resurrection was the central message proclaimed by the early church as most clearly demonstrated in the book of Acts.[4] Therefore, it is entirely appropriate that an objective examination of Christianity focus on the most pivotal historical event of the faith: the Resurrection.


    THE MINIMAL FACTS APPROACH

    The approach I will take in this paper is commonly referred to as the “minimal facts approach.” This method “considers only those data that are so strongly attested historically that they are granted by nearly every scholar who studies the subject, even the rather skeptical ones.”[5] It should be noted this approach does not assume the inerrancy or divine inspiration of any New Testament document. Rather it merely holds these writings to be historical documents penned during the first century AD.[6]
    Though as many as 12 minimal facts surrounding the death and resurrection of Christ may be examined,[7] the brevity of this paper limits our examination to four: the death of Jesus by crucifixion, the empty tomb,[8] the post-resurrection appearances, and the origin of the Christian faith. I contend that the best explanation for these minimal facts is that Jesus was raised bodily from the grave.
    Finally, if these facts “can be established and no plausible natural explanation can account for them as well as the resurrection hypothesis, then one is justified in inferring Jesus’ resurrection as the most plausible explanation of the data.”[9]


    A MATTER OF HISTORY

    Before looking at the facts surrounding the death and resurrection of Jesus Christ it is important to identify a set of objective criteria by which the validity of historical events may be judged. In other words, what criteria may be used to establish the occurrence of an event with reasonable historical certainty? New Testament scholars Gary Habermas and Michael Licona list the following five criteria noting that “a historian who is able to apply one or more of the following principles to a text can conclude with much greater confidence whether a certain event occurred.”[10]



    1. Historical claims are strong when supported by multiple, independent sources.
    2. Historical claims which are also attested to by enemies are more likely to be authentic since enemies are unsympathetic, and often hostile, witnesses.
    3. Historical claims which include embarrassing admissions reflect honest reporting rather than creative storytelling.
    4. Historical claims are strong when supported by eyewitness testimony.
    5. Historical claims which are supported by early testimony are more reliable and less likely to be the result of legendary development.[11]



    Therefore, when inquiring into a historical event “the historian combs through the data, considers all the possibilities, and seeks to determine which scenario best explains the data.”[12]
    Some skeptics argue that the resurrection of Jesus cannot be investigated historically. But this is mistaken. The facts surrounding the resurrection are of a historical nature and available for anyone to examine. Consequently, “the meaning of the resurrection is a theological matter, but the fact of the resurrection is a historical matter.”[13] Thus either the bodily resurrection of Jesus actually occurred in history or it did not. Either the resurrection is the best explanation for the known historical data or it is not. Regardless, what we cannot do is simply dismiss it as “supernatural” or “miraculous” in an attempt to remove it from the pool of live options a priori. Moreover, we need to be careful not to confuse “the evidence for the resurrection with the best explanation of the evidence. The resurrection of Jesus is a miraculous explanation of the evidence. But the evidence itself is not miraculous. None of these four facts is any way supernatural or inaccessible to the historian.”[14] So although the resurrection may be classified as a “miraculous event,” it is a historical event nonetheless and should be investigated as such. John Warwick Montgomery provides helpful insight:

    The only way we can know whether an event can occur is to see whether in fact it has occurred. The problem of “miracles,” then, must be solved in the realm of historical investigation, not in the realm of philosophical speculation. And note that a historian, in facing an alleged “miracle,” is really facing nothing new. All historical events are unique, and the test of their factual character can be only the accepted documentary approach that we have followed here. No historian has the right to a closed system of natural causation….”[15]
    Therefore, whether or not Jesus rose from the dead is really quite straightforward: “If Jesus was dead at point A, and alive again at point B, then resurrection has occurred: res ipsa loquitur.[16]


    FACT #1—THE DEATH OF JESUS BY CRUCIFIXION

    Perhaps no other fact surrounding the life of the historical Jesus is better attested to than His death by crucifixion. Not only is the crucifixion account included in every gospel narrative[17] but it is also confirmed by several non-Christian sources. These include the Jewish historian Josephus, the Roman historian Tacitus, the Greek satirist Lucian of Samosata, as well as the Jewish Talmud.[18] Josephus tells us that “Pilate, at the suggestion of the principal men among us…condemned him to the cross…”[19] From a perspective of historiography, Jesus’ crucifixion meets the historical criteria of multiple, independent and early eyewitness sources including enemy attestation. John Dominic Crossan, non-Christian critical scholar and co-founder of the Jesus Seminar, states, “That he was crucified is as sure as anything historical can ever be.”[20]


    Objection #1: Jesus Didn’t Really Die (The Swoon Theory)

    Some skeptics argue that Jesus may have been crucified but He did not actually die. Instead, He lost consciousness (swooned) and merely appeared to be dead only to later be revived in the cool, damp tomb in which He was laid. After reviving He made His way out of the tomb and presented Himself to His disciples as the “resurrected” Messiah. Thus the Christian religion begins. This theory is problematic for several reasons.
    First, the Swoon Theory does not take seriously what we know about the horrendous scourging and torture associated with crucifixion. As an expert team from the Journal of the American Medical Association concludes, “Accordingly, interpretations based on the assumption that Jesus did not die on the cross appear to be at odds with modern medical knowledge.”[21]
    Second, Jesus faking His own resurrection goes against everything we know about His ethical ministry.
    Third, a half-dead, half-resurrected “messiah” could hardly serve as the foundation for the disciples’ belief in the resurrection. German theologian David Friederick Strauss explains:

    It is impossible that a being who had stolen half-dead out of the sepulcher, who crept about weak and ill, wanting medical treatment, who required bandaging, strengthening and indulgence, and who still at last yielded to his sufferings, could have given to the disciples the impression that he was a Conqueror of death and the grave, the Prince of Life, an impression which lay at the bottom of their future ministry. Such a resuscitation could only have weakened the impression which He had made upon them in life and in death, at the most could only have given it an elegiac voice, but could by no possibility have changed their sorrow into enthusiasm, have elevated their reverence into worship.[22]
    Fourth, this theory is anachronistic in postulating that the disciples, upon seeing Jesus in his half-comatose state, would be led to conclude that He had been raised from the dead within history, in opposition to the Jewish belief in one final resurrection at the end of time. On the contrary, seeing Him again would lead them to conclude He didn’t die![23]
    Fifth, Roman soldiers were professional executioners and everything we know about the torture and crucifixion of Jesus confirms His death, making this theory physically impossible.
    Sixth, no early evidence or testimony exists claiming Jesus was merely wounded.
    Finally, this theory cannot account for the conversion of skeptics like Paul who also testified to having seen the risen Lord and willing suffered and died for his belief in the resurrection.


    FACT #2—THE EMPTY TOMB

    Something happened to the body of Jesus. Of this we can be sure. Not only was Jesus publicly executed in Jerusalem but “His post-mortem appearances and empty tomb were first publicly proclaimed there.”[24] This would have been impossible with a decaying corpse still in the tomb. “It would have been wholly un-Jewish,” notes William Lane Craig, “not to say foolish, to believe that a man was raised from the dead when his body was still in the grave.”[25] The Jewish authorities had plenty of motivation to produce a body and silence these men who “turned the world upside down,”[26] effectively ending the Christian religion for good. But no one could. The only early opposing theory recorded by the enemies of Christianity is that the disciples stole the body.[27] Ironically, this presupposes the empty tomb.
    In addition, all four gospel narratives attest to the burial of Jesus by Joseph of Arimathea and place women as the primary witnesses to the empty tomb.[28] Both of these are highly unlikely to be Christian inventions.
    First, with regard to Joseph of Arimathea, Biblical scholar James G. D. Dunn explains that he

    is a very plausible historical character: he is attested in all four Gospels… and in the Gospel of Peter…; when the tendency of the tradition was to shift blame to the Jewish council, the creation ex nihilo of a sympathizer from among their number would be surprising; and ‘Arimathea, ‘a town very difficult to identify and reminiscent of no scriptural symbolism, makes a thesis of invention even more implausible.’[29]
    Atheist Jeffery Lowder agrees that “the burial of Jesus by Joseph of Arimathea has a high final probability.”[30]
    Second, just as unlikely to be invented is the report of women followers discovering the empty tomb, especially when considering the low social status of women in both Jewish and Roman cultures and their inability to testify as legal witnesses.[31] If the empty tomb account were a fabricated story intended to persuade skeptics it would have been better served by including male disciples as the primary witnesses. In other words, both the burial and empty tomb accounts demonstrate a ring of authenticity which lends credibility to the gospel narratives.
    As with the crucifixion, the account of the empty tomb meets the historical criteria of multiple, independent and early eyewitness sources,[32] including implicit enemy attestation as well as the principle of embarrassment. In addition, the reports of the burial and empty tomb are simple and lack theological or legendary development.
    Finally, there is no competing burial story in existence. Historian and skeptic Michael Grant concedes that “the historian… cannot justifiably deny the empty tomb” since applied historical criteria shows “the evidence is firm and plausible enough to necessitate the conclusion that the tomb was indeed found empty.”[33]


    Objection #2: The Disciples Stole the Body (The Fraud or Conspiracy Theory)

    As mentioned above, the earliest recorded polemic against the empty tomb is the charge by Jewish authorities that the disciples stole the body. This is commonly referred to as the Fraud or Conspiracy Theory. This scenario posits that Jesus’ followers stole the body away unbeknownst to anyone and lied about the resurrection appearances, pulling off what has thus far been the greatest hoax in human history. There are several problems with this view.
    First, this theory does not explain well the simplicity of the resurrection narratives nor why the disciples would invent women as the primary witnesses to the empty tomb.[34] This is hardly the way one gets a conspiracy theory off the ground.
    Second, this also doesn’t explain why the disciples would perpetuate a story that they stole they body (Matt. 28:11-15) if in fact they stole the body! Propagating an explanation which incriminates oneself is again at odds with a conspiracy theory.
    Third, as will be discussed below, this theory does not account for the fact that the disciples of Jesus had genuine experiences in which they believed they saw the risen Christ. So convinced were these men that their lives were transformed into committed followers willing to suffer and die for their belief. Liars make poor martyrs.
    Fourth, this theory runs opposite to everything we know about the disciples. As J. N. D. Anderson states, “This would run totally contrary to all we know of them: their ethical teaching, the quality of their lives, their steadfastness in suffering and persecution. Nor would it begin to explain their dramatic transformation from dejected and dispirited escapists into witnesses whom no opposition could muzzle.”[35]
    Fifth, this theory is completely anachronistic. There was no expectation by first century Jews of a suffering-servant Messiah who would be shamefully executed by Gentiles as a criminal only to rise again bodily before the final resurrection at the end of time: “As Wright nicely puts it, if your favorite Messiah got himself crucified, then you either went home or else you got yourself a new Messiah. But the idea of stealing Jesus’ corpse and saying that God had raised him from the dead is hardly one that would have entered the minds of the disciples.”[36]
    Finally, this theory cannot account for the conversion of skeptics like Paul who also testified to having seen the risen Lord and willing suffered and died for his belief in the resurrection.


    FACT #3—THE POST-RESURRECTION APPEARANCES

    In 1 Corinthians 15:3-8 Paul recounts what biblical scholars recognize as an early Christian creed dating to within a few years of the crucifixion. Notice the creedal nature and repetitive structure of this passage when broken down in the following form:
    For I delivered to you as of first importance what I also received, in which also you stand,
    that Christ died for our sins according to the Scriptures,
    and that He was buried,
    and that He was raised on the third day according to the Scriptures,
    and that He appeared to Cephas, then to the twelve.

    After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also.[37]
    Included in this creed are three of our minimal facts: the death of Jesus, the empty tomb, and the post-resurrection appearances. Furthermore, our fourth minimal fact (the origin of Christianity) is easily explained given the first thee facts. Paul not only mentions the multiple post-resurrection appearances but includes himself as having seen the risen Lord. Several indicators in the text confirm this to be an early Christian creed.
    First, as shown above, the passage uses stylized wording and parallel structure common to creedal formulas.
    Second, the words “delivered” and “received” are technical terms indicating a rabbinic heritage is in view.
    Third, the phrases “He was raised,” “third day,” and “the twelve” are unusual Pauline terms making this unlikely to have originated with Paul himself.
    Fourth, the Aramaic term “Cephas” is used for Peter indicating an extremely early origin.[38] New Testament scholar and skeptic Gerd Lüdemann assigns this passage a very early date stating, “the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus…not later than three years…the formation of the appearance traditions mentioned in 1 Cor. 15:3-8 falls into the time between 30 and 33 C.E.”[39]
    The early date of this creed rules out the possibility of myth or legendary development as a plausible explanation and demonstrates that the disciples began proclaiming Jesus’ death, resurrection, and post-resurrection appearances very early. Christian philosopher and theologian J. P. Moreland elaborates:

    There was simply not enough time for a great deal of myth and legend to accrue and distort the historical facts in any significant way. In this regard, A. N. Sherwin-White, a scholar of ancient Roman and Greek history at Oxford, has studied the rate at which legend accumulated in the ancient world, using the writings of Herodotus as a test case. He argues that even a span of two generations is not sufficient for legend to wipe out a solid core of historical facts. The picture of Jesus in the New Testament was established well within that length of time.[40]
    Again Lüdemann acknowledges, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.”[41] There is no dispute among scholars that the disciples experienced something.
    But there’s more. The disciples not only proclaimed that Jesus was raised but they sincerely believed the resurrection occurred as demonstrated by their transformed lives. Eleven early sources testify to the willingness of the apostles to suffer and die for their belief in the resurrection.[42] For example, we know extra-Biblically that Jesus’ brother James was stoned to death by the Sanhedrin and that the apostle Paul was beheaded in Rome under Nero.[43] Many people will die for what they believe to be true but no one willingly suffers and dies for what they know to be false. Again, liars make poor martyrs. This important point should not be confused by an appeal to modern-day martyrs who willingly die for their religious beliefs. Making this comparison is a false analogy: “Modern martyrs act solely out of their trust in beliefs that others have taught them. The apostles died for holding to their own testimony that they had personally seen the risen Jesus. Contemporary martyrs die for what they believe to be true. The disciples of Jesus died for what they knew to be either true or false.”[44]
    As with the crucifixion and empty tomb, the post-resurrection appearances meet the historical criteria of multiple, independent and early eyewitness sources, as well as the testimony of a former enemy of Christianity: Saul of Tarsus. Nine early and independent sources testify to the disciples’ proclamation that Jesus rose from the dead and appeared to them.[45] To list just one example of this, the appearance “to the twelve” mentioned by Paul above is also attested to in Luke 24:36-42 and John 20:19-20. “The evidence,” says William Lane Craig, “makes it certain that on separate occasions different individuals and groups had experiences of seeing Jesus alive from the dead. This conclusion is virtually indisputable—and therefore undisputed.”[46]


    Objection #3: The Disciples Experienced Hallucinations (The Hallucination Theory)

    The most popular theory offered by skeptics to explain away the post-resurrection appearances is that the disciples experienced hallucinations. This is the position taken by Gerd Lüdemann (quoted above) among others. However, appealing to hallucinations as an explanation simply won’t work for the following reasons.
    First, the testimony of Paul along with the Gospel writers is that the appearances of Jesus were physical, bodily appearances.[47] In fact, this is the unanimous consent of the Gospel narratives. This is an important point because if “none of the appearances was originally a physical, bodily appearance, then it is very strange that we have a completely unanimous testimony in the Gospels that all of them were physical, with no trace of the supposed original, non-physical appearances.”[48]
    Second, hallucinations are private experiences (as opposed to group experiences). A group of people “may be in the frame of mind to hallucinate, but each experiences hallucinations on an individual basis. Nor will they experience the same hallucination. Hallucinations are like dreams in this way.”[49] Therefore, hallucinations cannot explain the group appearances attested to in 1 Cor. 15, the Gospel narratives, and the book of Acts.[50]
    Third, ironically, the Hallucination Theory cannot explain the origin of the disciples’ belief in Jesus’ resurrection! Just like in today’s modern world, “for someone in the ancient world, visions of the deceased are not evidence that the person is alive, but evidence that he is dead!”[51] This is a crucial argument to grasp:

    Hallucinations, as projections of the mind, can contain nothing new. Therefore, given the current Jewish beliefs about life after death, the disciples, were they to project hallucinations of Jesus, would have seen Jesus in heaven or in Abraham’s bosom, where the souls of the righteous dead were believed to abide until the resurrection. And such visions would not have caused belief in Jesus’ resurrection.[52]
    In other words, a hallucination of the resurrected Jesus presupposes the proper frame of mind which the disciples simply did not possess.
    Finally, hallucinations cannot explain such facts as the empty tomb, the conversions of skeptics like Paul, nor the multiple and varied resurrection appearances which defy a purely psychological, naturalistic explanation.[53] “To be perfectly candid,” concludes Craig, “the only grounds for denying the physical, corporeal nature of the postmortem appearances of Jesus is philosophical, not historical.”[54]


    FACT #4—THE ORIGIN OF THE CHRISTIAN FAITH

    No scholar denies the fact that the Christian religion exploded out of first century Israel. Within one generation of the death of Christ this movement known as “the Way” had spread to Europe, Africa, and Asia. Christianity is an effect that needs an adequate cause and explanation. Where exactly did the Christian faith come from and what best explains its origin?
    The most obvious answer to this question is that the disciples truly saw the resurrected Christ. Only an event of this magnitude could turn scared, scattered, and skeptical disciples, with no prior concept and expectation of a crucified and risen Messiah, into courageous proclaimers of the gospel willing to suffer and die for their belief that Jesus rose bodily from the grave. This is what Peter boldly declared: “This Jesus God raised up again, to which we are all witnesses… Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.”[55] The origin of the Christian faith is best explained by the disciples’ sincere belief that God raised Jesus from the dead.
    Anyone who denies the resurrection itself as the explanation for the origin of Christianity must posit some other explanation. Only three possibilities seem to exist. If the resurrection did not occur, then Christianity was either the result of Christian, Jewish, or pagan influences.[56] Obviously the disciples could not succumb to Christian influences since Christianity was not yet in existence. But just as unlikely is the idea that the disciples’ belief in the resurrection originated from Jewish influences. The Jewish conception of the resurrection was one final, general resurrection of all mankind (or all the righteous) occurring after the end of the world. Nowhere in Jewish thought do we find the idea of a single individual resurrecting within history never to die again.[57]


    Objection #4: Christianity Borrowed From Pagan Religions (The Copycat Theory)

    Perhaps then Christianity finds its origin in paganism. Popular internet movies such as Zeitgeist have made ubiquitous the belief that there really is nothing unique about the Christian Savior. Jesus is simply a conglomeration of past dying and rising “messiahs” repackaged for a first-century audience whose zealousness eventually grew into the Christian religion we know today. Despite the pervasiveness of this belief it suffers from numerous problems.
    First, pagan mythology is the wrong interpretive context considering that “Jesus and his disciples were first-century Palestinian Jews, and it is against that background that they must be understood.”[58]
    Second, the Jews were familiar with seasonal deities (Ezek. 37:1-14) and found them detestable, making it extremely improbable that they would borrow mythology from them. This is why no trace of pagan cults celebrating dying and rising gods can be found in first-century Palestine.[59]
    Third, the earliest account of a dying and rising god that somewhat parallels Jesus’ resurrection appears at least 100 years later. The historical evidence for these myths is non-existent and the accounts are easily explained by naturalistic theories.[60]
    Fourth, the Copycat Theory begs the question. It assumes the accounts of Jesus’ resurrection are false (the very thing it is intending to prove) and then attempts to explain how these accounts originated by appealing to supposed parallels within pagan mythology. But first it must be shown that the accounts of Jesus’ resurrection are false! In other words, even if it could be shown that parallels exist, it does not follow that the resurrection of Jesus is not a historical event. The evidence for Jesus’ resurrection must be judged on its own merit because “the claims of resurrections in other religions do not explain the evidence that exists for Jesus’ resurrection.”[61]
    Finally, to put to rest this outdated and unsubstantiated theory, the late Dr. Ronald Nash summarizes seven important points that completely undermine the idea that Christianity derived its doctrine from the pagan mystery religions:



    1. Arguments offered to “prove” a Christian dependence on the mysteries illustrate the logical fallacy of false cause… Coincidence does not prove causal connection. Nor does similarity prove dependence.
    2. Many alleged similarities between Christianity and the mysteries are either greatly exaggerated or fabricated. Scholars often describe pagan rituals in language they borrow from Christianity…
    3. The chronology is all wrong. Almost all of our sources of information about the pagan religions alleged to have influenced early Christianity are dated very late. We frequently find writers quoting from documents written 300 years later than Paul in efforts to produce ideas that allegedly influenced Paul. We must reject the assumption that just because a cult had a certain belief or practice in the third or fourth century after Christ, it therefore had the same belief or practice in the first century.
    4. Paul would never have consciously borrowed from the pagan religions…
    5. Early Christianity was an exclusivistic faith…
    6. Unlike the mysteries, the religion of Paul was grounded on events that actually happened in history…
    7. What few parallels may still remain reflect a Christian influence on the pagan systems…[62]



    Nash offers this final word regarding the copycat theory: “Liberal efforts to undermine the uniqueness of the Christian revelation via claims of a pagan religious influence collapse quickly once a full account of the information is available. It is clear that the liberal arguments exhibit astoundingly bad scholarship. Indeed, this conclusion may be too generous.”[63] Therefore, it is safe to conclude that “the birth and rapid rise of the Christian Church…remain an unsolved enigma for any historian who refuses to take seriously the only explanation offered by the Church itself.”[64]


    CONCLUSION

    If Jesus was dead at point A, and alive at point B, we have a resurrection. The bodily resurrection of Jesus Christ is the best explanation for the known historical data: His death by crucifixion, the empty tomb, the post-resurrection appearances, and the origin of the Christian faith. Furthermore, Jesus’ resurrection fits the context of his life, vindicating His teachings and radical claim to be the unique, divine Son of God. Paul says that Christ “was declared with power to be the Son of God by his resurrection from the dead.”[65] Naturalistic explanations (swoon theory, legendary development, fraud, hallucinations) fail to account for all the relevant data and in some cases (copycat theories) are outright false and ahistorical. Conversely, the Resurrection Hypothesis accounts for all of the known facts, has greater explanatory scope and power, is more plausible, and less ad hoc.[66] Only if one is guided by a prior commitment to philosophical naturalism will the conclusion “God raised Jesus from the dead” seem unjustified.



    [1] 1 Cor. 15:14, NIV.
    [2] Clay Jones, Lecture Notes: In Defense of the Resurrection (Biola University: School of Professional Studies), Spring 2010).
    [3] Matt. 12:39-40.
    [4] Acts 1:21-22; 2:22, 24, 32; 10:39-41, 43a; 13:30-31, 34a, 37; 17:2-3, 30-31; 24:21; 26:22-23.
    [5] Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus (Grand Rapids: Kregel, 2004), 44.
    [6] For more information on the historical reliability of the New Testament see Craig Blomberg, The Historical Reliability of the Gospels, 2nd ed. (Downers Grove: IVP Academic, 2007), and F.F. Bruce, The New Testament Documents: Are They Reliable?, 6th ed. (Grand Rapids: Eerdmans, 1981).
    [7] See Gary Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ, Rev. ed. (Joplin: College Press, 1996), 158-167.
    [8] Habermas and Licona note that “roughly 75 percent of scholars on the subject accept the empty tomb as a historical fact” (The Case for the Resurrection of Jesus, 70).
    [9] William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton: Crossway, 2008), 361.
    [10] Habermas and Licona, The Case for the Resurrection of Jesus, 36.
    [11] Ibid., 36-40.
    [12] Ibid., 32.
    [13] Wilbur Smith, Therefore Stand (Grand Rapids: Baker Book House, 1945), 386, as quoted in Josh McDowell, The New Evidence That Demands a Verdict (Nashville: Thomas Nelson, 1999), 211.
    [14] William Lane Craig and Bart D. Ehrman, Is There Historical Evidence for the Resurrection of Jesus?: A Debate between William Lane Craig and Bart D. Ehrman (Worcester: College of the Holy Cross, March 28, 2006), http://www.reasonablefaith.org/site/DocServer/resurrection-debate-transcript.pdf?docID=621 (accessed May 2, 2010).
    [15] John Warwick Montgomery, History, Law and Christianity (Edmonton: Canadian Institute for Law, Theology, and Public Policy Inc., 2002), 61.
    [16] John Warwick Montgomery, “The Jury Returns: A Juridical Defense of Christianity,” in Evidence for Faith: Deciding the God Question, ed. John Warwick Montgomery (Probe Books, 1991), http://www.mtio.com/articles/bissart1.htm (accessed May 1, 2010).
    [17] See Matthew 27:35, Mark 15:24, Luke 23:33, and John 19:18.
    [18] Josephus Jewish Antiquities 18.3.3; Tacitus Annals 15:44; Lucian of Samosata The Death of Peregrine 11-13; Talmud Sanhedrin 43a.
    [19] Flavius Josephus, The New Complete Works of Josephus, Rev. ed., trans. William Whiston (Grand Rapids: Kregel, 1999), 590.
    [20] John Dominic Crossan, Jesus: A Revolutionary Biography (San Francisco: HarperOne, 2009), 163.
    [21] William D. Edwards, Wesley J. Gabel, and Floyd E. Hosmer, “On the Physical Death of Jesus Christ,” Journal of the American Medical Association 255, no. 11 (March 21, 1986): 1463.

    [22] David Friederick Strauss, The Life of Jesus for the People (London: Williams and Norgate, 1879), 1:412, as quoted in Josh McDowell, More Than a Carpenter (Wheaton: Tyndale House, 1977), 91.
    [23] Craig, Reasonable Faith, 373.
    [24] Habermas and Licona, The Case for the Resurrection of Jesus, 70. See also Acts 2 and Tacitus Annals 15:44.
    [25] Craig, Reasonable Faith, 361.
    [26] Acts 17:6, NKJV.
    [27] See Matt. 28:12-13; Justin Martyr Trypho 108; Tertullian De Spectaculis 30.
    [28] See Matt. 27:57-61, 28:1-8; Mark 15:43-16:7; Luke 23:50-24:12; John 19:38- 20:18.
    [29] James D. G. Dunn, Jesus Remembered (Grand Rapids: Eerdmans, 2003), 782.
    [30] Jeffrey Jay Lowder, “Historical Evidence and the Empty Tomb Story: A Reply to William Lane Craig,” in The Empty Tomb: Jesus Beyond the Grave, ed. Robert M. Price and Jeffrey Jay Lowder (Amherst: Prometheus, 2005), 266.
    [31] Craig, Reasonable Faith, 367.
    [32] For example, 1 Cor. 15:3-5, Acts 13:28-31, and Mark 15:37-16:7
    [33] Michael Grant, Jesus: An Historian’s Review of the Gospels (New York: Scribners, 1976), 176.
    [34] Craig, Reasonable Faith, 371.
    [35] J. N. D. Anderson, Christianity: The Witness of History (London: Tyndale Press, 1969), 92, as quoted in Josh McDowell, More Than a Carpenter (Wheaton: Tyndale House, 1977), 92.
    [36] Craig (citing N.T. Wright), Reasonable Faith, 372.
    [37] 1 Cor. 15:3-8, NASB.
    [38] Jones, In Defense of the Resurrection, Spring 2010.
    [39] Gerd Lüdemann, The Resurrection of Jesus: History, Experience, Theology, trans. John Bowden (Minneapolis: Fortress, 1994), 38.
    [40] J. P. Moreland, Scaling the Secular City: A Defense of Christianity (Grand Rapids: Baker, 1987), 156.
    [41] Gerd Lüdemann, What Really Happened to Jesus?: A Historical Approach to the Resurrection, trans. John Bowden (Louisville: Westminster John Knox, 1995), 80. Lüdemann appeals to hallucinations as an explanation.
    [42] Luke, Paul, Josephus, Clement of Rome, Clement of Alexandria, Polycarp, Ignatius, Dionysius of Corinth, Tertullian, Origen, and Hegesippus. See Habermas and Licona, The Case for the Resurrection of Jesus, 56-62.
    [43] Josephus Jewish Antiquities 20.9.1; Tertullian Scorpiace 15.
    [44] Habermas and Licona, The Case for the Resurrection of Jesus, 59.
    [45] Paul, Creeds (1 Cor. 15:3-Cool, Sermon Summaries (Acts 2), Matthew, Mark, Luke, John, Clement of Rome, Polycarp. See Habermas and Licona, The Case for the Resurrection of Jesus, 51-56.
    [46] Craig, Reasonable Faith, 381.
    [47] 1 Cor. 15:42-44; Matt. 28:5-6, 9; Mark 16:6; Luke 24:5-6, 22-24, 30, 39-43; John 20:1-20, 27, 21:13.
    [48] Craig, Reasonable Faith, 383.
    [49] Habermas and Licona, The Case for the Resurrection of Jesus, 106.
    [50] Matt. 28:9, 16-20; Mark 16:7; Luke 24:33-36; John 20:19-30; 21:1-22; Acts 1:3-9.
    [51] Craig, Reasonable Faith, 385.
    [52] Ibid., 394.
    [53] See The Case for the Resurrection of Jesus, 104-119, and Reasonable Faith, 384-387, for more on the hallucination theory.
    [54] Craig, Reasonable Faith, 384.
    [55] Acts 2:32, 36, NASB.
    [56] Craig, Reasonable Faith, 390.
    [57] Ibid., 392.
    [58] Craig, Reasonable Faith, 391.
    [59] Ibid.
    [60] Habermas and Licona, The Case for the Resurrection of Jesus, 90.
    [61] Ibid., 91.
    [62] Ronald Nash, “Was the New Testament Influenced by Pagan Religions?” Christian Research Journal (Winter 1994), http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0169a.html (accessed May 2, 2010).
    [63] Ibid.
    [64] C. F. D. Moule, The Phenomenon of the New Testament, Studies in Biblical Theology 2/1 (London: SCM, 1967), 13, as quoted in Craig, Reasonable Faith, 394.
    [65] Rom. 1:4.
    [66] Craig, Reasonable Faith, 397-399.


    Last edited by shiloh on Sat May 23, 2015 12:38 am; edited 1 time in total
    shiloh
    shiloh


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    Post  shiloh Sat May 23, 2015 12:32 am

    Quo Vadis Orthodoxymoron - Do you Identify?

    Hidden Sayings Revealed by the Eagle of John


    Saying#115:

    Jesus said, "You can define yourself any way you wish; but if you do not eat the lion of truth, then your self~image will not be able to shine in the wisdom of the father and you will mirror the darkness in the world back to yourself and you will be that darkness."

    United States AI Solar System (2) - Page 7 Raventree-png

    Saying#116:

    Jesus said to the apostles: "If the people come up to you in numbers, saying, tell us your secrets, tell us your secrets; then reply to them, that you cannot do so for reason of the secrecy. Tell them, that should they know, they would become insane.
    But if some persist and ask you privately; then share the secrets with them in measure of their willingness to become insane in the world."




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    United States AI Solar System (2) - Page 7 Eagle-jpg


    Ezekiel 17:

    1And the word of the LORD came unto me, saying,
    2Son of man, put forth a riddle, and speak a parable unto the house of Israel;
    3And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:
    4He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.
    5He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.
    6And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
    7There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.
    8It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.
    9Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.
    10Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.
    11Moreover the word of the LORD came unto me, saying,
    12Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;
    13And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:
    14That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
    15But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?
    16As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.
    17Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:
    18Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.
    19Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.
    20And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.
    21And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.
    22Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:
    23In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.
    24And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.



    Just who or what the 'fowls of heaven' and the 'doves' and the 'vessels of mercy' are; I shall leave for the minds of the imaginations of the participators to discern.

    Isaiah.60.8:
    Who are these that fly as a cloud, and as the doves to their windows?

    Romans.9.23:
    And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

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    Eartheart
    Eartheart


    Posts : 466
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    United States AI Solar System (2) - Page 7 Empty crosswordpuzzleNABS

    Post  Eartheart Sat May 23, 2015 7:32 am


    Shocked  fighting with a nest of thumpsize hornets last summer(supper)
    was like this selfrevealing onion mutant lighten up our moods...

    What is this?
    Mental acrobatix in false accusations again, this NABS tests or dracopoo??? Cow

    Guys, there is original genius borrowed to fake the his/herstory, to invent this childrenf**king cult and beasthigharchieve, even to think about the content of the parables or get an awakened awarness and to comprehend the here &now aka eternal moment... So nouse to fight or discuss DOG like drunken students - make an idol and loose it...

    dosnt this include the praised gentleness and gracefoolness of spirit -
    like a pure sonata on organs lift us into the pureness of holy vibe to
    regenerate unity beyond all the PR Machinations of fallen pearls into
    dracopoo...

    Farewell  Ok, Dr. Oxy, i saw & read a copy of the medival italian book about the Piso family scam into absolut power, which they probably used to distract aristos from feeling conected ect., the scam goes on like modern alphabetagency saboteur ops for 3 generations and involves all of the western cultured genpool. Scream murder on god in every fashion and faction avaible. And them/we seem to comprehend this historical karma since Earth herself was tricked to accept a bunch (22Mill) of shattered souls from the borgwars in our mids for healing of the species rift ect...
    The Book -besides the arrogance of medival mind- shows all of the above related hints indepentent to Attwillor similar researchers and tubes...
    The facts from roman M-pire and history faked couldnt shock me so much, because before i lived two years on lake Galilee allready(where U walk on water), meeting the young Jeshua on his childhood playgrounds and saw the akashic Mnemos from their benevolent tracers, beeeing instructed by the
    sourcefield revelations allready, beeing forced to write the "THIRD TESTAMENT", which landed in a f**king israely SAFE, but i easy let go because all is original in our Akasha, grew into formless and massless intelligence of HS+supasourcefield, survived this anyhow, like the finding of the "Jesica scrolls" in Qumran and the usally hunt by Ooopsey and moss-adds in their delirious quest to destroy all evidential doors of perception...Blabla like OT and same scripts, boring 4 Living Devkids  H20

    Thats why iam not at all interested in those very old discussions about very old BS, books and error translations, triple OPs,  UFO2  , pro & contra of religious versus scientific X-tremism ect...   Fighters
    But i concourt  Insanely Happy  that from Attwills or Sitchins or similar Investigator
    speculative rsearchers is nothing to gain - aka bad association...
    Think 4 all in yourself!
    And  Jenneta  behave like your quotes!  Spiritual

    As well i reaked about you beeing Oxy Shriner, what a thought  The Karen ...

    The other clue was: This arcangelo Gabi fakes the devil as commander of the darko side in twisted service to his majestic12  Candle in the Wind  and the real bad subcommandante is some Bitch called "Hope", presiding as soon to achive,
    nearly reached goal, carrot on a stick before mental coherence and Eartheart resonance.  Hadriel  Hadriel  Hadriel  Its da Wave

    So Loove Jesus without the "Jesuite Mount of Blood" they wash themself in,
    take a bath in dragonblood to smooth those scars of your own cosmix initiiations, and be at Peace thourougly Beau....  Hot Easy



    Carol
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    Post  Carol Sat May 23, 2015 4:01 pm

    Jawdrop


    _________________
    What is life?
    It is the flash of a firefly in the night, the breath of a buffalo in the wintertime. It is the little shadow which runs across the grass and loses itself in the sunset.

    With deepest respect ~ Aloha & Mahalo, Carol
    orthodoxymoron
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    Post  orthodoxymoron Sat May 23, 2015 4:11 pm

    United States AI Solar System (2) - Page 7 IMG_1395

    Wow!! This is an information-overload!! Thank-you!! I might not respond directly to your posts for a while. In fact, I might never make a satisfactory and/or complete response. I've simply been attempting to construct an alternative study-guide for myself and others -- which might take years, decades, or centuries to properly process and apply. In the meantime, consider yet another minimalist study-list:

    1. Prophets and Kings by Ellen White.
    2. Acts of the Apostles by Ellen White.

    Try reading these two books straight-through -- over and over -- noticing the Picture of Christ which emerges. Notice that this approach does not involve the direct study of the Gospels or the First-Few Bible-Books. Then consider this minimal-list:

    1. James the Brother of Jesus and the Dead Sea Scrolls by Robert Eisenman.
    2. The Gods of Eden by William Bramley.

    Try reading these two books straight-through -- over and over -- noticing the Historical Undercurrents which emerge. What's really going-on regarding All of the Above?? This is a more difficult and involved study than you can imagine!! Finally, consider applying All of the Above to the following:

    1. Stargate SG-1 Series and Movies.
    2. Babylon 5 Series and Movies.

    Try watching these series and movies straight-through -- over and over -- noticing the interface of Science, Science-Fiction, History, Historical-Fiction, Politics and Religion!! Pretty Interesting Stuff!! As sort of an "afterglow" try watching the following old classics (in light of All of the Above):

    1. Cleopatra (1963).
    2. The Agony and the Ecstasy (1965).

    Are empires simply about Greed and Power?? MUST there be empires?? How else should things work?? People might talk about love and cooperation -- but what are the "Hidden-Agendas"?? "We Come in Peace (Until We Figure-Out How to Kick Your @$$)"??!! Now, I'll try to digest those new posts!! Thanks Again!! Consider an in-depth side by side study of the following two books of the Bible (noting especially the Messianic-Aspects):

    1. Psalms.
    2. Isaiah.

    What if Isis wrote the Whole-Bible (and then some) in Ancient-Egypt -- and the Piso-Family adapted portions of it to their circumstances?? What if these writings were "Booby-Trapped" with "Egyptology", "Astro-Theology", and "Conflicting-Details"?? What Would Gerald Massey Say?? What Would Albert Schweitzer Say?? What Would Rudolph Bultmann Say?? What Would Monseigneur Bowe Say?? What if the Piso-Family were Reincarnating Ancient Egyptian Deities?? What if the hypothetical Ancient-Egyptian Pisos are Alive and Well -- and Living on Planet Earth (even as I type)?? I keep thinking that the circumstances in this solar system have been pretty-bad -- going way, way, way back. I keep thinking that the Info-War is going to be Utterly-Devastating. I keep thinking that we should be prepared for just about anything. Here's some more Piso-Trivia!!
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    http://www.bibliotecapleyades.net/sociopolitica/esp_sociopol_piso07.htm
    United States AI Solar System (2) - Page 7 Sociopolpiso07_top1
    by Roman Piso

    July 2000

    from RomanPisoHomepageBookshelf Website

    FOLLOWING THE TRAIL

    (from the family of Vespasian to the Pisos):

    The tie-in is that Arria the Elder was married to the emperor Vespasian’s brother (before Vespasian became emperor). He was T. Flavius Sabinus.

    From this relationship we find the connection to the alias names of the Pisos as “Paetus”. Quoting from “The True Authorship of the New Testament,” by Abelard Reuchlin:

    “Vespasian relied upon Piso because he was grandson of his own brother - Vespasian’s brother, T. Flavius Sabinus, had married Arria Sr. (i.e., Arria the Elder), who was Piso’s maternal grandmother. Piso’s identity as thus also a Flavian is decipherable from the appearance in the Flavian family line of L. Caesennius Paetus

    (Townend, Gavin, “Some Flavian Connections,” Journal of Roman Studies, LI. 54, 62, 1961).

    That was an alias (like Thrasea Paetus) of Piso’s father, L. Calpurnius Piso [Note: we now know Arrius Piso’s father to have been Gaius Calpurnius Piso who was executed by Nero].

    See page 20 supra, wherein Piso himself also is mentioned as a Caesennius Paetus. That is the true reason Piso used the literary pseudonym of Flavius; it was not because of his alleged - but untrue and hardly necessary - adoption by Emperor Flavius Vespasian. He was in fact (already) a Flavian.”

    This information leads us to:

    (1) The son of Thrasea Paetus/Gaius Calpurnius Piso (who is unnamed in history). And then to…
    (2) Flavius Josephus, and to…
    (3) Montanus, as another alias name of Arrius Piso.

    There are elements of this that are given in “The True Authorship of the New Testament” that may not be necessary to repeat here in detail such as how it is that Thrasea Paetus and Arria are seen as actually being Gaius Piso and his wife. You can find that with the use of that booklet and your own research.

    Instead, I will try to stick to the main issue here rather than side-track or let this get too confusing for you the reader/researcher. I will concentrate upon what you need to know in order to ‘follow the trail’ from one alias name to the next. To fill in the gaps and further deduce from this information, we examine more closely the family of Thrasea Paetus and both of the Arrias (Arria the Elder and Arria the Younger). From this, we find the daughter of Arria the Younger as one “Fannia”. “Fannia” too, is an alias name.

    Her real name was used to make her alias name. She was Flavia Arria. The feminine form of “Flavius”, and the name of her mother and grandmother - Arria. They used the “F” in “Flavia” as an initial and left it in front of her Arria name and changed the “r”’s in her name to “n”’s (which is explained by the use of “royal language”). This rendered the alias name of “Fannia” (F.Annia).

    Her brother, likewise also already carried/used the Flavius name and he would have the masculine form of his mother’s name and therefore would be “Arrius”. And now we have the “Arrius” portion of his name. But we will also find much more confirmation of this as we research and deduce further.

    Quoting from “The True Authorship of the New Testament”:

    “Likewise “Montanus” (the mountain?) “is spared out of consideration for his father [having died because of Nero]” when Thrasea Paetus is killed.” (pg. 20). Ref. Tacitus, Annals, XVI. 33., Loeb Classical Library edition.

    See the Bibliographical Index in the Letters of Pliny the Younger (Letters and Panegyricus), Loeb Classical Library edition, for data on:

    Thrasea Paetus, Arria the Elder, Arria the Younger, Fannia, Montanus and Arrius Antoninus.
    Note that Arria the Younger is called “Caecina ANNIA” also in history.

    Ref. Tacitus, The Annals, Book XVI, XXXIV, pg. 387, Loeb edition.

    EVIDENCE:

    (Flavius Josephus was a penname of Arrius Piso)

    This next section is called “Evidence”. Some of the items from above may be repeated here for various reasons; emphasis, clarification or because it also relates to other items that we are examining here.

    First of all, this particular subject really requires a full book length treatise to illustrate it fully - or ideally, several books which explore the whole thing in detail. But this is simply a short article and so we will do our best that we can here.

    One of the first things that comes to mind in trying to explain this is just “where to start?” And next is the reality of the fact that the average reader is unprepared and not fully familiar with primary information that they would need in order to fully comprehend what would be stated regarding this. So, there is an extreme disadvantage here right from the start.

    Because of this and the fact that this is just a short article, it would probably be best to just give a “list” of the various proofs that

    (1) Flavius Josephus was really Arrius Piso, and

    (2) Arrius Piso was/played “Jesus” in the New Testament

    In terms of Arrius Calpurnius Piso himself, he indeed made certain that his full and real name was never to be found anywhere that was obvious in history - therefore hiding his true identity from everyone but a small few.

    To restate this, the name “Arrius Calpurnius Piso” is not found outright in ancient history. But, it can be deduced and therefore reconstructed, because it is found in parts or ‘chopped up’ here and there. It is a matter of putting all of the ‘parts’ together to get his true full name. Remember, this name was deliberately hidden and for an express purpose.

    Abelard Reuchlin puts it this way:

    “He does not appear (in history) as Arius Calpurnius Piso. His true identity is decipherable only by reconstruction.”

    Ref. “The True Authorship of the New Testament,” pg. 3.

    When his true name and identity are discovered and known the rest starts to fall into place and the truth unravels. The easiest way to find that “Arrius Calpurnius Piso” is his real name is to find him as (C.) Caesennius Paetus when his father as Thrasea Paetus is found out to really be Gaius Calpurnius Piso, who was put to death (by order of suicide) by Nero in 65 CE.

    At that point, you know that he is the son of Gaius Calpurnius Piso, and that therefore the “Calpurnius Piso” part of his real/true name becomes known. From there one may deduce from information available in ancient history and in articles dealing with specifics of it that his firstname was “Arrius” as the masculine form of his mother’s name (Arria). You may well wish to note that the Jewish historic commentary tries to point this out with the “Pantera” riddle. This will be explained in more detail later on in this article.

    And one may also wish to note that Arrius Calpurnius Piso’s real name was not “Gaius Calpurnius Piso, Jr.”, as he just assumes that as an alter or alias name for the specific purpose of indicating that he was the son of Gaius Calpurnius Piso. His true name is the one that people in his family knew him as and called him by - and as we go on in our studies, it will become more and more apparent that this name was indeed “Arrius”.

    One of the best proofs for Flavius Josephus being the primary author of the Gospels and the inventor of “Jesus” is simply the correlations that are found between the works of Flavius Josephus and the New Testament itself. Those correlations will be made available to the public in the upcoming years.

    It is quite fortunate for us that the Romans were not the only ones who were leaving us records and information of persons and history in those times. The Jews (Pharisees), whom Rome was at war with over this very issue likewise left us what information that they could within their particular circumstance. Like the Romans, they too used what we refer to as ‘royal language’ as they could not write about this openly either and had to resort to hints, riddles and clues as well. But now that we know just how to read that ‘royal language’, we can also read what they had written - just as they had wrote it and intended it to be read by those whom could do so.

    Because of what this reveals, it demonstrates to us that history (especially ancient history) as we think we know it, did not happen in the way in which we had previously thought that it had and we must now expect that more and more evidence likewise will be found that is consistent with the way in which it DID happen.

    What this also means is that because the ancient authors were in complete control of what kind of evidence (in terms of their literary creations) and how much of various facts and information that they would give to us, we more or less find ourselves at their virtual ‘mercy’ as far as just what evidence they chose to leave to us for the purpose of finding out the real truth of matters in ancient history. And this should be considered when one is expecting to find one type of evidence or another.

    But this also means that what WAS left was left to us in what may be called ‘near pristine’ condition as far as what we find in the original texts - and that is much better than what we had previously thought we had in terms of what texts and info we had from those times. What I mean by this is that they did not write about just anyone, all persons that they made mention of in history was a relative of theirs whether by use of an alias name or not. There were not a lot of different persons writing either, which makes identifying just who wrote what much easier for us.

    Now, a bit about Josephus and Joseph the father of Jesus. Jesus’ father is Joseph (Josephus), his mother is not impregnated by a mere mortal man, but rather “God”. “God” came to mean something different to us in this time than it did to those authors living in those times. “God” had previously been a generic title inherited and used by Kings and other rulers. But because we (as a society) do not know this today, in our own time, we tend to think that Jesus’ mother had to be impregnated by “God” and that “God” could not also be her husband (figuratively speaking… remember, we are talking about a fictional story). While writing his ‘histories’, etc., Josephus deliberately mislead his readers (deliberate deception). And as Josephus he is the first ‘historian’ to mention “Jesus” outside of the New Testament.

    Josephus, as “Joseph”, the father of Jesus was a High Priest, but he was also a ruler/king (kings were sometimes called ‘governors’ in ancient history - which is something recently revealed by our research). However, as just stated, he (Josephus) would theoretically not actually have to be a king or ruler to use the inherited name/title “God”, if he was of the/a royal line. He would just have it as a “birthright” to use when and how he pleased - which, is precisely what he did.

    Another thing that is quite telling about the Piso family and their close relatives is that the Piso family had a history of being ‘governors’ of Syria. That is to say in actuality, kings installed there by Rome. Syria was generally a region that was ruled over by the Pisos for many generations consecutively, with perhaps a close relative of theirs stepping in as a figurehead occasionally. But primarily, Syria was the territory of the Pisos for a very long expanse of time.

    The Pisos and Syria in ancient history had very nearly become synonymous with each other - and so, this is another way of knowing what is being said regarding the Pisos in a secretive way. There is a place where “Jesus” is said to have been “famous” in Syria, for instance. It wasn’t “Jesus” most certainly who was “famous” in Syria, but rather the person who was playing Jesus in the NT (Ref. Matt. 4:24, “Jesus” famous or well-known in Syria).

    As Caesennius Paetus, Arrius Piso was the governor of Syria (Ref. Flavius Josephus, Jewish War II, VII, 59, Whiston translation; and also “The True Authorship of the New Testament”, by Abelard Reuchlin, pg. 20). Reuchlin says

    "Then Caesennius Paetus appears as governor of Syria, but because he is still Caesennius, he is still Josephus.”

    As Claudius Ariston “he was called the “leading citizen” of Ephesus (Ref. Pliny, VI.31.3.). Ephesus, was the Chief City of the Roman province of Asia which was to the South West of Bithynia. We also find him as Flavius Archippus who was supposedly a philosopher whom emperor Domitian commended to Pliny the Younger (under Pliny’s alter name/identity of Lappius Maximus, see “True Authorship of the New Testament,” pg. 15-16).

    The emperor ordered Pliny to “buy” him a farm near Prusa (in Bithynia) and out of public funds it would appear, or else by ruthless means to obtain this farm property. The people of Prusa (supposedly) voted to put up a statue as tribute to him (Flavius Archippus aka Josephus). Now, if we could just find one of these statues or other likenesses of Piso from his time we would really have something to show what he looked like.
     
    IMPORTANT ITEMS TO NOTE IN THIS ARTICLE:

    1.   The Pantera Riddle, solved and explained
    2.   The Correlations between the works of Flavius Josephus & the New Testament
    3.   “Jesus” and Piso are BOTH famous in Syria
    4.   The word “Denarius” used in Revelations as a question!
    5.   Alias names can be used to build profiles of the actual persons
    6.   Arrius Piso’s descent from Marc Anthony (and Cleopatra)
    7.   The word “nini” and “dragon” meaning “baby boy”, which is “Jesus”
    8.   Arrius Piso as founder of Annii Verii and Annii Anicii
    9.   Arrius Piso’s inherited name of “Pollio”
    10. Listing of those ‘historians’ who were involved in the fraud

    BACK ON THE TRAIL

    (following Arrius Piso through his alias names)

    Here is the order in which we will go so as to keep this organized in a way that will be easier for the reader to understand and to follow:

    1.   (C.) CAESENNIUS PAETUS leads us to Arrius Calpurnius Piso
    2.   ARRIUS CALPURNIUS PISO (his real name) leads us to Montanus
    3.   MONTANUS leads us to Arrius Antoninus
    4.   ARRIUS ANTONINUS leads us to Arrius Verus
    5.   ARRIUS VERUS leads us to Annius Gallus
    6.   ANNIUS GALLUS leads us to Cestius Gallus
    7.   CESTIUS GALLUS leads us to Gessius Florus
    8.   GESSIUS FLORUS leads us to ANTONIUS PRIMUS
    9.   ANTONIUS PRIMUS

    CAESENNIUS PAETUS

    We have already examined (C.) Caesennius Paetus and will have references for that and other items here at the end of this article. So, we can go on to examine Arrius Calpurnius Piso.

    ARRIUS CALPURNIUS PISO

    C(ENTURIO) ARRI  

    Centurial Stone
    'The century of Arrius (built this)
    The term 'centurial stone' is given to building stones of Hadrian's Wall on which a century of 80 Roman soldiers scratched the name of their unit on completing 'their' stretch of Hadrian's Wall.

    Arrius Calpurnius Piso definitely had many, many more alias names. But for now it is important to know these names before going on to the rest. Below you will find examples of his “Arrius” name used both in the history of his time and in the New Testament as well.  

    1. He is “Arrius” as Arrius Antoninus, in the history of his time.

    2. He is Areios/Arrius as the god Mars incarnate and is mentioned as the god Mars throughout the works of Juvenal (Loeb editions).

    3. He is “Arrius” (Annius) as the brother of Flavia Arria (i.e. Fannia).

    4. He is “Arrius”, because as Jesus he is called by the Jews “ben Pantera”, meaning that he is “son of his mother”. The Jews were pointing out that his name was “Arrius” as the masculine form of his mother’s name (Arria). One of the other things that we found in our research of royal language is that “T” and “TH” were often switched or used interchangeably.

    So, “Pantera” (or “Pentera”) could also be “PenTHera”, which is “mother” (i.e., HIS mother, “Arria”). Knowing this shows us that “ben PenTHera”, means “son of mother” (Arria). The Jews say that he is “son of mother”, so that when one finds out that “Jesus” was really being played by the person who invented him, and we know that person to be Josephus and/or even (C.) Caesennius Paetus, that we would be pointed to his MOTHER so that we could find his name as being “Arrius” as the masculine form of his mother’s name. Another thing that they knew and used was the hints and clues given by the authors of the New Testament themselves!

    The Greek word “PenTHera” for “mother” is in Mark 1:30, Matt. 8.14, Luke 4:38. In Matthew 12:48, Jesus (or the person who was playing him rather) says; “Who is my mother?” He is asking a question, a question that of course the average person thinks that they know the answer to - “Mary” (“Mary” is another form/spelling of “Arria”), but it is a deceptive one. The question is asked by him, Arrius Piso, to point towards his own mother as the source of his real name of Arrius… and so more is said in the form of questions.

    Matt. 13:55; “Is not HIS (Jesus/Arrius Piso) mother called “Mary?” If his name is “Arrius” as the masculine form of “Arria” (his mother), then his sister would also have the same name as his mother, i.e. “Arria”. Her name was hidden in history by simply changing the r’s to n’s, and by putting the initial of her first name (“F”) in front of her name instead of spelling it out (“Flavia”).

    5. As Jesus, he is the “Lamb”, and the word for lamb is “Arnius” in Greek and in the royal language it is seen as “Arrius” because r’s and n’s are interchangeable (Ref. John 1:29, Greek/English Interlinear New Testament).

    6. His name is inserted into the New Testament by several means. One of which is by the mention of the marketplace of “Appius”, as in the royal language r’s and p’s are interchangeable to render the name “Arrius” (Acts 28:15, Greek/English Interlinear New Testament).

    7. In the Revelations, 6:6, “Arrius” is inserted by mentioning the word “denARIUS”. And in his true ingenious style the author of the Revelations (Julius Calpurnius Piso) also makes this secretly as a question. And the reason we know this is this, “den” means “did not”, and so it actually reads; “did not Arrius?” And when one knows this, we also get to read the question with the inferred words to give the full question of; “Did not Arrius (Piso) do/create it?” Sheer genius on the part of Julius Piso.

    Now, with the combined knowledge that (C.) Caesennius Paetus was an alias name of Arrius Calpurnius Piso, we now go on to examine the name Montanus in comparison with what we already know.

    MONTANUS

    Well, we have already found that Thrasea Paetus and Caesennius Paetus were alias names of Gaius Calpurnius Piso and his son Arrius Calpurnius Piso because of the many factors involved with each and their other family members. Thrasea Paetus and Caesennius Paetus were not just alias names, but were also “composites” for the real persons behind the names.

    Note that this allows us to build profiles of these persons as their alias names are revealed. That is the way that these ancient authors had ‘designed’ this so that it WOULD be found out. And so, we look to find other similar composites that may be telling and we find the same similarity in the name and figure of “Montanus”. So, we examine this critically.  

    Why “Montanus” for an alias name of Arrius Piso? Because he saw himself as a large immovable object such as a large hill or mountain. And he saw himself as the god Mars, who was the God of War, incarnate. And then he could also joke about this in the New Testament were “Mar’s Hill” is mentioned - because “Mar’s Hill” in Greek is “Areios Pagos”. And a “mount” (like Olympus), a large hill or mountain in Greek is “Pagos”, so here we have “Areios (Arrius) Mountain/Montanus”. But “pagos” can also be “opos” or “ipos” in Greek when viewing it in royal language and “ip(p)os” is “horse” or “beast” which is also what Arrius Piso was referred to. “Ippos” is the name “Piso” rearranged, and in the Revelations, Julius Piso refers to his father (Arrius) as “the Beast”. So, to say “Mar’s Hill” we could say in our meaning in Greek “Arrius Ippos/Piso” (Ref. Acts 17:19 and 17:22).  

    A more detailed explanation of things not explained more fully here will be found in other works on this subject. There is also another joke in the New Testament where as Jesus, he (Arrius Piso) is slyly referred to as a “Mountain” (John 4:21). But bear in mind that many of these jokes and names cannot be seen in translated or interpreted versions of the New Testament. To ‘see’ these, you’ll have to use a good Greek/English Interlinear New Testament. You will have to go to the earliest Greek translation (not “interpretation”) to see/read this. In any case, this particular joke is rather interesting as it shows the author clearly “talking out of the side of his mouth.”  

    In John 4:21, Jesus (Arrius Piso) says;

    “Woman, believe me, the hour is coming when you shall worship the (ancestral) Father neither in (the form of) THIS MOUNTAIN (“Montanus”, i.e. Arrius Piso), nor in Jerusalem.”

    He is saying more than one thing here. He is referring to himself as “this mountain”, that is HIMSELF as “the Mountain” because he is “Montanus”. The reason he says that she will not worship the (ancestral) Father (i.e. “god”, whom was the original “god”, that being Pharaoh Adamenhept I whom Arrius Piso derives his ‘power’ and inherited name/title of “god” from) in Jerusalem is because he was pointing to the fact that Jerusalem by that time had been destroyed. It was later than 70 CE when this was being written.

    And he is also saying that the day when Christianity will end will eventually come. There is more and more evidence pointing towards Arrius Piso’s son Julius Piso having a great concern about Christianity, and that they, as the authors should make statements in the New Testament that will allow humanity to one day find out about all of this. And so, it appears that statements referring to the end of Christianity that were inserted into the New Testament were done to appease this son of Arrius Piso.

    In Pliny (the works of Pliny the Younger), we find “Montanus” as a senator. From the Bibliographical Index in the works of Pliny the Younger (Loeb Classical Library edition): “Montanus, unknown senator; letters on monument to freedman Pallas and honors voted him, VII. 29; VIII. 6.”

    We also see as we follow the trail, all of these who were involved in this fraud as well (such as Pliny the Younger). And we find, eventually, that this involved ALL of the Roman authors and we also find them to be closely related to each other - the Roman emperors and those who were writing their histories. Note that this is not a “conspiracy”, but more like what would be called an “oligarchy”. This should make some people sit up and take notice.

    “Montanus” was spared (by Nero) out of consideration for his father (Gaius Piso, who was forced to commit suicide by Nero), with the proviso (provision) that his official career should not be continued” (Ref. Tacitus, Annals, Book XVI, XXXIII, pg. 387, Loeb). “Montanus” is also mentioned in many other places. A list of these will appear at the end of this article.  Now knowing that “Montanus” is Arrius Piso, we continue looking for “Arrius” and we now find “Arrius Antoninus”.

    ARRIUS ANTONINUS

    Why the alias name of Arrius Antoninus? We have already found his name as “Arrius”.  So, we wonder why “Antoninus”? We have found examples of other alias names that were used that incorporated the use of component parts of other names and/or initials or abbreviations in some instances to create alias names/identities. And it may well be further found that there were indeed various purposes involved for the use of alias names and their component parts as yet not fully recognized, such as the use of these as “indicators” of ancestry. We are finding out more and more about these things all of the time.

    Titus Aurelius Fulvus Boionius Arrius Antoninus (138-161 AD)

    Now we look at “Antoninus” and find an obvious indication of descent from the Antonii line - and as we will find as we go along, this WAS purposeful. It was given as an indication that Arrius Piso was indeed descended from Marc Antony himself. And that explains the “Antoni” portion of the invented name. When one stops to think of all of this it is truly amazing that all of this was done and remained hidden from the public for so long - but there were a variety of methods and means used by them specifically for that purpose. Even fooling the brightest of scholars up to this time. But now all of this is known and available to everyone on the Internet - that “Dark Age” will now end.

    Remembering the purpose of these alias names and also realizing that great pains were taken specifically to HIDE these things, and not to make the appear obvious (except in small bits and pieces), while likewise bearing in mind that they… the authors were most ingenious, used the royal language, etc., we can easily envision them making “double use” of letters already used in these names as just another way of further hiding hints, clues and other info.

    In the alias name “Antoninus” we find the use of “ninus”. What is “ninus”? “Ninus” is a secret title. It is really the Greek “nini”, which is “baby” or infant - which, in reality refers, indicates and confirms that this person was “a baby” - the baby JESUS! Do you remember that it was mentioned above that Julius Piso called his father a “dragon” in the Revelations? That was because by doing so he was also pointing out that his father was “a baby boy” as that is what the word used for dragon refers to - he too was saying that Arrius Piso was JESUS!

    Let’s take a moment to review what we have found so far. We found that Flavius Josephus was really just a penname of Arrius Calpurnius Piso, and that Arrius Piso had played the fictional character “Jesus” in the New Testament. We also found that Tacitus, the historian, was involved in this fraud as well as Pliny the Younger. I sincerely hope that now that all of this is known that ancient history will NEVER be viewed in the same way again. How deluded must a person be to not recognize that this is the true way in which all of this had happened? Who could read and investigate all of this and say that it is merely a coincidence?

    No one at all I should think, as long as they have a working brain, basic information - and are honest with themselves. “Heart” and emotionalism does not enter into this as far as the premise of “Jesus” being good, etc., because all of that is depends upon the information about “Jesus” being true - and it is not, it is a fraud.

    ARRIUS VARUS

    Now why “Arrius Varus” as an alias? Well, it gives Arrius a chance to use his real name of “Arrius”, and that is one reason. But another is because he can really play with and use this alias while honoring himself and his descendants.

    The name “Varus” is the Roman form of the Egyptian “Veru,” meaning “great men”, but when used as a ‘name’ of an individual it means that the man who has and uses the name is a “great man”. As Arrius Verus, he is found as the founding ancestor of the later great Roman family - the “Annii Anicii.” “Annius” and “Arrius” are the same as explained previously. And he (Arrius Piso) is also the founder of the “Annii Verii.” Using the royal language one sees in this alias name another name that was used - “Severus.” Let’s look at this.  

    “Arrius Verus” (vowels were interchangeable always because they are seen as not really being there excepting as to be used to make names appear to readers to be different), the ‘s’ from Arrius is given a vowel (“e”) to bind it to “Verus”, thus rendering “Severus”. This is a name used by Arrius Piso’s son Julius Piso as a commander of the Roman forces against the Jews in the Bar Cochba revolt.

    Tacitus says:

    “As Antonius (that is, “Antonius Primus”) hurried forward some dispatchments from the cohorts and part of the cavalry to invade Italy, he was accompanied by Arrius Varus…”

    He was “accompanied” by Arrius Varus, in this instance, because he was one and the same person. Naturally, where ever Antonius Primus went, Arrius Varus was sure to go… as they are the same person! Are you starting to understand just how ancient history was REALLY written? I hope so.

    In the same passage, Tacitus says:

    “However, Antonius (Primus) and Varus (of course!) occupied Aquileia…”

    Yes, they were BOTH there, in one place, and in one body! Another interesting thing that Tacitus does is to call “Antonius Primus” - “Primus Antonius”. One would think the purpose that Tacitus had in mind was to further confuse/confound the reader into thinking that he is speaking of two different persons, just as he does in calling Arrius Piso several different (alias) names. He is VERY actively participating in this fraud (Ref. Tacitus, II, Histories, Book III, VI, pg. 337, Loeb Classical Library edition).

    ANNIUS GALLUS

    We will start to see proof that the other historians of the time were also very actively involved in this fraud as well. This name is particularly telling when we find just which authors of the day had used this alias name to refer to Arrius Piso.  

    As if the circle has not been completed by this point, still there is more to bring this all around “full circle” again. We know by now that “Annius” is just another spelling of “Arrius”, so we look for “Gallus”. Turning now to Suetonius we find that the person who killed the emperor Vitellius was none other than our “friend” Antonius Primus, and he is called “Gallus” there by saying that he is a (“c” word for male chicken) “rooster” and a person from Gaul. By the way, “Gallus” is also another way of using the “Pollio” name that Arrius Piso had also inherited, as they are the same in meaning. They both refer to the “rooster” and in turn, the “rooster” is also a secret way of alluding to the Phoenix, which ones finds to be synonymous with the phallic symbol and in meaning, “god”. So, in a very hidden way, calling Arrius “Gallus” is in fact saying or acknowledging him as “god”.

    So, note that we now add Suetonius to the list of authors who were contributing to this fraud. We also find “Annius Gallus” in Plutarch’s “Lives” under “Otho”. And Juvenal also makes mention of a “Gallus” in his works (Juvenal, VII. 144, Loeb).  

    Tacitus did not miss the chance to use this alias name of Arrius Piso either. See: Tacitus, II, Histories, Book II, XLIV, pg. 233; and Tacitus, II, Histories, Book II, XXXIII, pg. 215; as well as Tacitus, II, Histories, Book II, XI; and Tacitus, II, Histories, Book I, LXXXVII, pg. 151.

    “Annius Gallus” by now should be easy to see as an alias name of Arrius Piso and should be seen as “Arrius Gallus”. This is a connecting/affirming alias name that allows the reader who is able to deduce things such as this and who has the ability to make use of their knowledge of ‘royal language’ to make the affirmation and connection to the fact that “Cestius Gallus” also was an alias name of Arrius Piso. This is, after all, a “trail” that was left to follow… and add Plutarch, Juvenal and Suetonius to our list of participants in the fraud.  

    CESTIUS GALLUS & GESSIUS FLORUS

    (We will look at both of these in comparison to each other to help us better understand the other alias names that have been listed and those that we are yet to find out about)

    Why Gessius Florus? He disguises an ancestral name which is “Cassius”, as “Gessius” and gives “FL” from “Flavius”, while enjoying the name/title of (H)orus - as the Egyptian god which is reborn/incarnate now in the form of Arrius Piso. As Gessius Florus, he is a Roman procurator in Judea and is the cause of the Jewish revolt at that time.

    Writing as Josephus, Arrius Piso tries to make it appear that Gessius Florus is a different person from Cestius Gallus, but the name Cestius Gallus is telling. The name “Cestius” is the same as “Gessius” as seen in royal language because “C” and “G” are interchangeable to the point of being exactly the same anyway. And “S” and “T” are likewise as well.

    While we are on the subject of Arrius Piso and his use of the name “Gallus” and that being another way of saying/using his inherited name of “Pollio”, we should not forget another name that he was known by; that of “Annius Pollio”. Again, we should be used to ‘seeing’ the “Annius” name as “Arrius” and now we see the use of the name that came down to him from many of his ancestors and relatives -“Pollio”. Arrius Piso as “Annius Pollio” is incriminated in the Pisonian Conspiracy (plot) against Nero and sent into exile. Which is exactly what happened to him under other alias names! Refer to the article “Domitius Corbulo” by Ronald Syme in the JRS (Journal of Roman Studies), post 1969; and also Tacitus, Annals, XVI, 30, 3.; and Tacitus, Annals, XVI, 21, I. Arrius Piso as “Annius Pollio” was sentenced to exile (in Tacitus, Annals, Book XV, LXXI, pg. 329, Loeb).

    And by the way, the Roman writer Martial mentions Cestius Gallus in his works (Ref. Martial, XLII, 2., Loeb). Add Martial to our list of participants in the fraud.

    And the name “Gallus” is very telling because:

    a) it is another way of saying “Poll(i)o”, which is an ancestral name of the Flavians, and

    b) because they both mean chicken or “fowl” in general, as previously stated. Moreover,

    c) chicken or fowl refers to the winged-phallus that Jesus also was synonymous with, and

    d) Arrius Piso as Antonius Primus is supposed to have been born in Gaul (and so can be referred to as “Gallus”) according to Suetonius, and

    e) Suetonius adds that as a boy, Antonius Primus had the “nickname” (alias name) of “becko” (rooster’s beak). And further...

    f) as you can see, this and other alias names of Arrius Piso lead us to yet another one - that of “Antonius Primus.”

    ANTONIUS PRIMUS

    Why “Antonius Primus” as an alias name for Arrius Piso? Well, for one thing we were led to this name by the process of logical deduction. And here, we find the use and emphasis of the “Antonius” name again. And “Primus” is used because he considered himself the “prime” one or prime source (which he was, because he made himself so), and numero uno - number “1”, the big shot.  

    He was/is the “key” to finding out about all of the rest of this. No one gets to anything of any real consequence regarding this unless they first “go through him”. One needs to know that Arrius Piso used many, many alias names (more than anyone else that I could find!), and the rest of this comes out as a result of that. The name “Antonius Primus” was used by Arrius Piso himself in the works that he wrote as Flavius Josephus, and that name is also found used in reference to him (Arrius Piso) in the works of Suetonius, and in Tacitus (Ref. Tacitus, II, Histories, Book II, LXXXVI, pg. 131, Loeb).

    It seems that one way that reconciled to themselves the use of alias for the purpose of deception was to think of them as “nicknames” - nicknames for which only they were fully aware of the full and true meanings. Arrius Piso was rather proud of his ancestry and particularly that of his descent from Marc Antony. His ancestry from Marc Antony has been reconstructed by us and we were able to do it because he made certain that it was given out in bits and pieces for those who were able to, to figure out and to see this for themselves.

    NOTES & REFERENCES FOR:

    Caesennius Paetus and family:

    C. Caecina Paetus
    M. Arria the Elder
    |
    Caecina Arria the Younger
    M. Thrasea Paetus
    |
    Fannia
    M. Helvidius Priscus

    References

    • “Domitius Corbulo”, Ronald Syme, JRS. Pliny the Younger, Epp. III, 16, 7ff.

    • Tacitus, Annals, Book XVI, XXXIV, pg. 387, Loeb.

    • Thrasea Paetus’ wife Arria the Younger was a relative of Persius the Poet. Ref. Suetonius, “Lives of Illustrious Men”, “On Poets - Persius”, pg. 497, 499.

    • Tacitus is careful not to mention that Thrasea Paetus and Arria had a son (Arrius Piso) also. He says; “To touch Nero with shame for his infamies was an idle dream, and it was much more to be feared that he (Nero) would exercise his cruelty on Thrasea’s wife, his daughter, and OTHER objects of his affection.” He does not mention son directly, but leaves open the possibility that one (or more) might exist. Then, to further hide the existence of this son (Arrius) he says; “Arria, who aspired to follow her husband’s ending and the precedent set by her mother and namesake, he (Thrasea Paetus) advised (her) to keep her life and not to deprive the child of their union of HER one support.” He could say this because Arrius was in exile!

    And that meant that he was not THERE to support his sister - as it also implies that Fannia did not or would not have a husband at that time (Ref. Tacitus, Annals, Book XVI, XXVI). There is quite a bit of information about this family in an article titled “People in Pliny”, by Ronald Syme, JRS (Journal of Roman Studies), 1968-69, pg. 144, 146, 148.

    Such as,

    ◦ (1) A. Caecina Paetus, suff. 37 CE, of Patavium.

    ◦ (2) P. Clodius Thrasea Paetus (also of Patavium), who married the daughter of the above A. Caecina Paetus.

    ◦ (3) Arria the Younger as wife of Thrasea Paetus.

    ◦ (4) C. Fannius (Arrius Piso) as barrister who wrote the biographies of Nero’s victims. To quote: “Supposed relative of Fannia, the daughter of Patavine (P. Clodius) Thrasea Paetus by marriage with Arria, the daughter of A. Caecina Paetus (suff. 37), cf. Groag in PIR-2, F 116.” Syme here says; “Why she should be called “Fannia”, no clue.” He is right, one would think a daughter of an “Arrian” would carry the name of her own mother - somewhere. It is there. She is “F.” Arria/Annia w/ r’s as n’s.

    Ref. for Thrasea Paetus and C. Caecina Paetus; “Domitius Corbulo”, by Ronald Syme, JRS, (post 1969). His source was Pliny the Younger, Epp. III, 16. 7 ff. As Caesennius Paetus, Arrius Piso married Vespasian’s niece, who was probably his first wife (Ref. “Some Flavian Connections”, Gavin Townend, JRS (Journal of Roman Studies), 1961. Also see Syme, “Tacitus”, 595, n5).

    Ref. for Caecina Paetus and Arria the Elder; Dio Cassius, 7. 407f. Polla, the wife of Lucan the Poet is called “Queen” by Martial. Note that “Polla” is the feminine form of “Pollo/Pollio” (Martial, Book X, LXIV, Loeb). Arria mentioned by Martial (I. XIII). Pliny the Younger mentions Arria in Epist. III, 16.3. Tacitus speaks of Arria (Tacitus, Annals, XVI). “Thrasea” is mentioned in Juvenal (Juvenal, V.36, Loeb).

    Thrasea Paetus, Arria the Elder, Arria the Younger, and Fannia are all mentioned in the Annals of Tacitus; Book XVI, XXIV, pg. 373; Book XVI, XXV, pg. 375-377; Book XVI, XXVIII, pg. 379-381; Book XVI, XXXIV, pg. 387. Read through books: XVI, XXIV, XXV, XXVI, XXVII, XXIX, XXXIII, XXXIV, XXXV (Loeb).

    In Appian’s Roman History, there is C. Philo Caesennius (Paetus). “Paetus” is inferred the same way that “Piso” would be when the name “Frugi” is used (Appian, Roman History, IV. 27, Loeb). Note that it has been discovered that Arrius Piso wrote as Philo of Alexandria, and so it is natural to find “Philo” as another alias of his or used to produce one. Arrius Piso wrote as Philo for several reasons, not the least of which to historicize characters and make mention of those which he wised to emphasize. Case in point, (Pontius) Pilate (Ref. Philo, Vol. X, “The Embassy to Gaius (Caligula)”, pg. 151, 153, Loeb).  

    History records that both Arria the Younger and Fannia were alive when Nerva became emperor in 96 CE. They had been in exile under Domitian.

    Arrius Piso as “Caesennius Paetus” was the governor (president/king) of Syria, as the Pisos were noted for being “governors of Syria” (Ref. Flavius Josephus, Jewish Wars, II, VII. 59; or Flavius Josephus, Whiston translation, pg. 597).

    • Montanus:
    “Likewise “Montanus” (the mountain?) “is spared out of consideration for his father” when Thrasea Paetus is killed.” Ref. “The True Authorship of the New Testament,” in “The Proof that Josephus as Calpurnius Piso,” pg. 20, Abelard Reuchlin, 1979, 1986.Note that this is found in the Annals of Tacitus, XVI, 33, Loeb.
    “Montanus” is found in “People in Pliny”, Ronald Syme, JRS, 1968-69, pg. 149-150. And in Tacitus, Histories, III, 35. 2; and in Tacitus, Annals, Book XVI, XXIX, pg. 381, Loeb. Tacitus, Annals, Book XVI, XXXIII, pg. 387, Loeb. “Montanus” is mentioned in Juvenal, IV. 107, 131, Loeb.

    • Arrius Antoninus:
    Arrius Antoninus was proconsul under Vespasian in 69 CE (Ref. “The Consulate of the Elder Trajan”, by John Morris, JRS, Vol. 43-45, 1953-1955, pg. 79-80. And Josephus, BF, 4, 9, 2 (499); Tacitus, Histories, II, I, cf. 1, 10; Suetonius, The Twelve Caesars”, under “Titus”, 5.
    He is also in the Historia Augusta by this name. He is grandfather of emperor Antoninus Pius. And we have found that Antoninus Pius and Suetonius were one in the same (Ref. Antoninus Pius, 1, 4; and “The True Authorship of the New Testament,” Abelard Reuchlin.
    Also see “”Marcus Aurelius” (A Biography), Appendix 2, “The Antonine Dynasty”, B: ANTONINUS PIUS, pg. 242, Birley, published by Yale University Press, c. 1986.

    • Annius Varus:
    In the Historia Augusta, Annius Verus is given as the great-grandfather of Marcus Aurelius (Ref. Marcus Aurelius, 1. 4)
    This “Annius Varus” (Arrius Piso) was obviously the founder of the “Annii Verii” (i.e., the Antonine Dynasty). You will find quite of bit of information regarding this family and the names that they used in the work titled “Marcus Aurelius” (A Biography), Appendix 2, “The Antonine Dynasty”, C: ANNII VERII (pg. 243-244), by Birley, pub. by Yale Univ.,
    c. 1986. Arrius is “M. Annius Verus” (even dared give us the “M” for “Marcus in Marcus Antonius!), suff. in 97 (Ref. “People in Pliny”, Ronald Syme, JRS, 1968-1969, pg 137).

    • Annius Gallus:
    “Annius Gallus” is in Plutarch’s “Lives” under “Otho”. And Juvenal also makes mention of a “Gallus” in his works (Juvenal, VII. 144, Loeb). Tacitus, II, Histories, Book II, XLIV, pg. 233; and Tacitus, II, Histories, Book II, XXXIII, pg. 215; as well as Tacitus, II, Histories, Book II, XI; and Tacitus, II, Histories, Book I, LXXXVII, pg. 151.

    • Cestius Gallus and Gessius Florus:
    The Roman writer Martial mentions Cestius Gallus in his works (Ref. Martial, XLII, 2., Loeb). Josephus speaking about Gessius Florus (.ie., himself as Roman General and procurator of Judea says; “… nor could anyone out do him in disguising the truth.” He is right about that, his is the all-time champion at doing that! Ref. Josephus, pg. 484, Whiston.
    Also note that as “Gessius”, Arrius could pronounce his alias name as “Jes(I)us.” And in the royal language he could change vowels to render “Josi(ph)us” or simply “Jos” as short for “Josephus”.

    • Antonius Primus:
    Antonius Primus is found described in Tacitus, Histories, Book II, LXXXVI, pg. 299. In the works of Flavius Josephus, “Antonius Primus” turns into “Antonius Julianus”.
    Church father Origen says that to find out about the destruction of the Temple look in (the works of) Flavius Josephus and “Antonius Julianus” (as if Antonius Julianus was a contemporary historian with Flavius Josephus and well-known. But there is NO historian “Antonius Julianus” except for being another name of or alias of Arrius Piso!
    Note that the name “Antonius Julianus” is in the works of Flavius Josephus, but that is just another alias name that is used by Arrius Piso

    It should be appropriate to end with a few words from
    Flavius Josephus himself:

    Josephus calls himself "Joseph" (as in the father of Jesus), on pg. 427 of the works of Flavius Josephus, Whiston.

    There is a joke/allusion to Josephus being Arrius Piso by use of a reference to a passage in the works of Flavius Josephus which appears in the New Testament as given by Julius Piso in the Revelations. It is the "I am Alpha and Omega, beginning and end." The name "Arrius Piso" starts with "A" (Alpha) and ends with "O" (Omega). Julius refers to a statement that may be found on pg. 427 of the works of Flavius Josephus, Whiston. Ref. Rev. 1:8, 11; 21:6; 22:13.

    And here is a great piece of rhetoric in the works of Flavius Josephus:

    "…and where it must be reproachful to write lies, when they must be known by the reader to be such."  

    Note that he says "known by the READER," not the writer!!! (pg. 428, Josephus, Whiston).

    Like Alexander (the brother of Aristobulus), Arrius Piso "composed 4 books against his enemies." Those, of course, are the "Gospels". This is what we know of as and call "propaganda", and this was used during the ‘war’ as a part of the tactics against their enemies. So, when it is said that the New Testament was written as a part of the war, this is what is meant. Arrius Piso, writing as "Flavius Josephus" was here alluding to what HE did by writing the Gospels (Ref. Flavius Josephus, pg. 458, Whiston).

    "…and by degrees he laid blame on these men (his enemies) whose names were in these books, …"

    Again, alluding to what HE did. And we have found that this is true. He does place ‘blame’ on the Jews for the death of Jesus in his story and he does get more and more antisemetic in the Gospels as each one was written. Another thing is that he does place them in his works by their real names and by alias names with their ‘profiles’ so that people who knew these persons with a great familiarity would KNOW of whom he was speaking (Ref. Flavius Josephus, pg. 459, Whiston).

    And here is an admission to what he was doing:

    "yet were there fictitious stories added to what was really done."

    (Ref. Josephus, pg. 517, Whiston)

    And about the ‘signs’ that the Temple and Jerusalem would be destroyed, he says:

    "… the signs were so evident…" and that "… (the Jews) did not regard the denunciations that God made to them. ["God" in this case being Arrius Piso himself] Thus, there was a star resembling a sword [he is referring to his ‘sword’, i.e. "Jesus" which was his strength as the bright morning star, like Achilles had with his "evening star"], which stood over the city (of Jerusalem), that continued (lasted) for a while year."

    There at the end he could be referring to his position as Roman procurator in Judea.

    He states further…

    "I suppose the account of it would seem to be a fable, …." Ref. Flavius Josephus, pg 582, Whiston

    And "… as if they had been ready to (play as)/be "actors" against them." Ref. Flavius Josephus, pg. 602, Whiston.

    "Some of them betook themselves to the writing of fabulous narrations…" Ref. Flavius Josephus, pg. 608, in "Against Apion", Whiston.

    "As for myself, I have composed a true history of that whole war…" Josephus calls it a "war", not a "revolt" as most others do. He says; "I "acted" as general…" Ref. Flavius Josephus, pg. 609, in "Against Apion", Whiston.

    Josephus the Actor… He says:

    "…and as for the History of the War, I wrote it as having been an "actor" myself…" Ref. Flavius Josephus, pg. 610, in "Against Apion", Whiston.

    "I say nothing of such kings as have been famous for piety, particularly of one of the whose name was Cresus,…" "Cresus" is part "C(h)r(ist)" and part "(J)esus"… what a joker! Ref. Flavius Josephus, pg. 628, in "Against Apion", Whiston translation.
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    orthodoxymoron
    orthodoxymoron


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    Post  orthodoxymoron Sun May 24, 2015 4:50 pm

    My quest is getting too scary for me. My worst fears seem to be gaining momentum. I could say a HUGE amount about my concerns -- but I'd rather not. I don't want to talk about it. I highly doubt that I'll write a book -- or delegate that task to anyone. I think I just want to "go away". I think it might be highly irresponsible for me to take this thing much further. I think I might simply live a "life of quiet-desperation". Actually, I've been doing that my whole-life -- so nothing will change. Some things (and people) never change. Consider Flavius Josephus.

    http://en.wikipedia.org/wiki/Josephus Titus Flavius Josephus (/dʒoʊˈsiːfəs/;[1] 37 – c. 100),[2] born Joseph ben Matityahu (Hebrew: יוסף בן מתתיהו, Yosef ben Matityahu),[3] was a first-century Romano-Jewish scholar, historian and hagiographer, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry.

    He initially fought against the Romans during the First Jewish–Roman War as head of Jewish forces in Galilee, until surrendering in 67 to Roman forces led by Vespasian after the six-week siege of Jotapata. Josephus claimed the Jewish Messianic prophecies that initiated the First Roman-Jewish War made reference to Vespasian becoming Emperor of Rome. In response Vespasian decided to keep Josephus as a slave and interpreter. After Vespasian became Emperor in 69, he granted Josephus his freedom, at which time Josephus assumed the emperor's family name of Flavius.

    Flavius Josephus fully defected to the Roman side and was granted Roman citizenship. He became an advisor and friend of Vespasian's son Titus, serving as his translator when Titus led the Siege of Jerusalem, which resulted—when the Jewish revolt did not surrender—in the city's destruction and the looting and destruction of Herod's Temple (Second Temple).

    Josephus recorded Jewish history, with special emphasis on the first century AD and the First Jewish–Roman War, including the Siege of Masada. His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94).[4] The Jewish War recounts the Jewish revolt against Roman occupation (66–70). Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Roman audience. These works provide valuable insight into first century Judaism and the background of Early Christianity.[4] (See main article Josephus on Jesus).

    Josephus introduces himself in Greek as Iōsēpos (Ιώσηπος), son of Matthias, an ethnic Hebrew. He was the second-born son of Matthias. His older full-blooded brother was also called Matthias.[5] Their mother was an aristocratic woman who descended from the royal and formerly ruling Hasmonean dynasty.[6] Josephus’ paternal grandparents were Josephus and his wife—an unnamed Hebrew noblewoman, distant relatives of each other and direct descendants of Simon Psellus.[7] Josephus' family was wealthy. He descended through his father from the priestly order of the Jehoiarib, which was the first of the 24 orders of priests in the Temple in Jerusalem.[8] Josephus was a descendant of the high priest Jonathon. Jonathon may have been Alexander Jannaeus, the high priest and Hasmonean ruler who governed Judea from 103 BC–76 BC.[8] Born and raised in Jerusalem, Josephus was educated alongside his brother.[9]

    He fought the Romans in the First Jewish-Roman War of 66–73 as a Jewish military leader in Galilee. Prior to this, in his early twenties, he traveled to negotiate with Emperor Nero for the release of several Jewish priests. Upon his return to Jerusalem, he was drafted as a commander of the Galilean forces.[10] After the Jewish garrison of Yodfat fell under siege, the Romans invaded, killing thousands; the survivors committed suicide. According to Josephus, he was trapped in a cave with forty of his companions in July 67. The Romans (commanded by Flavius Vespasian and his son Titus, both subsequently Roman emperors) asked the group to surrender, but they refused. Josephus suggested a method of collective suicide[citation needed]: they drew lots and killed each other, one by one, counting to every third person. The sole survivor of this process was Josephus (this method as a mathematical problem is referred to as the Josephus problem, or Roman roulette),[11] who surrendered to the Roman forces and became a prisoner. In 69 Josephus was released.[12] According to his account, he acted as a negotiator with the defenders during the Siege of Jerusalem in 70, in which his parents and first wife died.

    It was while being confined at Yodfat (Jotapata) that Josephus claimed to have experienced a divine revelation, that later led to his speech predicting Vespasian would become emperor. After the prediction came true, he was released by Vespasian, who considered his gift of prophecy to be divine. Josephus wrote that his revelation had taught him three things: that God, the creator of the Jewish people, had decided to "punish" them, that "fortune" had been given to the Romans, and that God had chosen him "to announce the things that are to come".[13][14][15]

    In 71, he went to Rome in the entourage of Titus, becoming a Roman citizen and client of the ruling Flavian dynasty (hence he is often referred to as Flavius Josephus—see below). In addition to Roman citizenship, he was granted accommodation in conquered Judaea and a decent, if not extravagant, pension. While in Rome and under Flavian patronage, Josephus wrote all of his known works. Although he uses "Josephus", he appears to have taken the Roman praenomen Titus and nomen Flavius from his patrons.[16] This was standard practice for "new" Roman citizens.[citation needed]

    Vespasian arranged for the widower Josephus to marry a captured Jewish woman, who ultimately left him. About 71, Josephus married an Alexandrian Jewish woman as his third wife. They had three sons, of whom only Flavius Hyrcanus survived childhood. Josephus later divorced his third wife. Around 75, he married as his fourth wife, a Greek Jewish woman from Crete, who was a member of a distinguished family. They had a happy married life and two sons Flavius Justus and Flavius Simonides Agrippa.

    Josephus's life story remains ambiguous. He was described by Harris in 1985 as a law-observant Jew who believed in the compatibility of Judaism and Graeco-Roman thought, commonly referred to as Hellenistic Judaism.[4] Before the nineteenth century, the scholar Nitsa Ben-Ari notes that his work was shunned like that of converts, then banned as those of a traitor, whose work was not to be studied or translated into Hebrew.[17] His critics were never satisfied as to why he failed to commit suicide in Galilee and, after his capture, accepted the patronage of Romans.

    The historian E. Mary Smallwood writes:

    [Josephus] was conceited, not only about his own learning but also about the opinions held of him as commander both by the Galileans and by the Romans; he was guilty of shocking duplicity at Jotapata, saving himself by sacrifice of his companions; he was too naive to see how he stood condemned out of his own mouth for his conduct, and yet no words were too harsh when he was blackening his opponents; and after landing, however involuntarily, in the Roman camp, he turned his captivity to his own advantage, and benefited for the rest of his days from his change of side.[18]

    Author Joseph Raymond calls Josephus "the Jewish Benedict Arnold" for betraying his own troops at Jotapata.[19]

    Josephan scholarship in the 19th and early 20th century became focused on Josephus' relationship to the sect of the Pharisees[citation needed]. It consistently portrayed him as a member of the sect, and as a traitor to the Jewish nation—a view which became known as the classical concept of Josephus.[20] In the mid-20th century a new generation of scholars[who?] challenged this view and formulated the modern concept of Josephus. They consider him a Pharisee, but restore his reputation in part as patriot and a historian of some standing. In his 1991 book, Steve Mason argued that Josephus was not a Pharisee but an orthodox Aristocrat-Priest who became part of the Temple Establishment as a matter of deference, and not by willing association.[21]

    The works of Josephus include material about individuals, groups, customs, and geographical places. Some of these, such as the city of Seron, receive no mention in the surviving texts of any other ancient authority. His writings provide a significant, extra-Biblical account of the post-Exilic period of the Maccabees, the Hasmonean dynasty, and the rise of Herod the Great. He refers to the Sadducees, Jewish High Priests of the time, Pharisees and Essenes, the Herodian Temple, Quirinius' census and the Zealots, and to such figures as Pontius Pilate, Herod the Great, Agrippa I and Agrippa II, John the Baptist, James the brother of Jesus, and to Jesus (for more see Josephus on Jesus).[22] Josephus represents an important source for studies of immediate post-Temple Judaism and the context of early Christianity.

    A careful reading of Josephus' writings and years of excavation allowed Ehud Netzer, an archaeologist from Hebrew University, to discover what he considered to be the location of Herod's Tomb, after a search of 35 years. It was above aqueducts and pools, at a flattened desert site, halfway up the hill to the Herodium, 12 kilometers south of Jerusalem—as described in Josephus's writings.[23] In October 2013, archaeologists Joseph Patrich and Benjamin Arubas challenged the identification of the tomb as that of Herod.[24] According to Patrich and Arubas, the tomb is too modest to be Herod's and has several unlikely features.[24] Roi Porat, who replaced Netzer as excavation leader after the latter's death, stood by the identification.[24]

    For many years, printed editions of the works of Josephus appeared only in an imperfect Latin translation from the original Greek. Only in 1544 did a version of the standard Greek text become available, edited by the Dutch humanist Arnoldus Arlenius. The first English translation, by Thomas Lodge, appeared in 1602, with subsequent editions appearing throughout the 17th century. The 1544 Greek edition formed the basis of the 1732 English translation by William Whiston, which achieved enormous popularity in the English-speaking world. It was often the book—after the Bible—that Christians most frequently owned.[citation needed] A cross-reference apparatus for Whiston's version of Josephus and the biblical canon also exists.[25][26]

    Later editions of the Greek text include that of Benedikt Niese, who made a detailed examination of all the available manuscripts, mainly from France and Spain. Henry St. John Thackeray used Niese's version for the Loeb Classical Library edition widely used today. William Whiston, who created perhaps the most famous of the English translations of Josephus, claimed that certain works by Josephus had a similar style to the Epistles of St Paul (Saul).[27]

    The standard editio maior of the various Greek manuscripts is that of Benedictus Niese, published 1885–95. The text of Antiquities is damaged in some places. In the Life, Niese follows mainly manuscript P, but refers also to AMW and R. Henry St. John Thackeray for the Loeb Classical Library has a Greek text also mainly dependent on P.[citation needed] André Pelletier edited a new Greek text for his translation of Life. The ongoing Münsteraner Josephus-Ausgabe of Münster University will provide a new critical apparatus. There also exist late Old Slavonic translations of the Greek, but these contain a large number of Christian interpolations.[28]

    The works of Jewish historian, Josephus (37-100 ca), are major sources of our understanding of Jewish life and history during the first century.[29]

    The works of Josephus translated by Thomas Lodge (1602).(c. 75) War of the Jews, or The Jewish War, or Jewish Wars, or History of the Jewish War (commonly abbreviated JW, BJ or War)
    (date unknown) Josephus's Discourse to the Greeks concerning Hades (spurious; adaptation of "Against Plato, on the Cause of the Universe" by Hippolytus of Rome)
    (c. 94) Antiquities of the Jews, or Jewish Antiquities, or Antiquities of the Jews/Jewish Archeology (frequently abbreviated AJ, AotJ or Ant. or Antiq.)
    (c. 97) Flavius Josephus Against Apion, or Against Apion, or Contra Apionem, or Against the Greeks, on the antiquity of the Jewish people (usually abbreviated CA)
    (c. 99) The Life of Flavius Josephus, or Autobiography of Flavius Josephus (abbreviated Life or Vita)

    His first work in Rome was an account of the Jewish War, addressed to certain "upper barbarians"—usually thought to be the Jewish community in Mesopotamia—in his "paternal tongue" (War I.3), arguably the Western Aramaic language. He then wrote a seven-volume account in Greek known as the Jewish War (Latin Bellum Judaicum or De Bello Judaico). It starts with the period of the Maccabees and concludes with accounts of the fall of Jerusalem, and the succeeding fall of the fortresses of Herodion, Macharont and Masada and the Roman victory celebrations in Rome, the mopping-up operations, Roman military operations elsewhere in the Empire and the uprising in Cyrene. Together with the account in his Life of some of the same events, it also provides the reader with an overview of Josephus' own part in the events since his return to Jerusalem from a brief visit to Rome in the early 60s (Life 13–17).

    In the wake of the suppression of the Jewish revolt, Josephus would have witnessed the marches of Titus's triumphant legions leading their Jewish captives, and carrying treasures from the despoiled Temple in Jerusalem. It was against this background that Josephus wrote his War, claiming to be countering anti-Judean accounts. He disputes the claim[citation needed] that the Jews served a defeated God, and were naturally hostile to Roman civilization. Rather, he blames the Jewish War on what he calls "unrepresentative and over-zealous fanatics" among the Jews, who led the masses away from their traditional aristocratic leaders (like himself), with disastrous results. Josephus also blames some of the Roman governors of Judea, representing them as atypically corrupt and incompetent administrators. According to Josephus, the traditional Jew was, should be, and can be a loyal and peace-loving citizen. Jews can, and historically have, accepted Rome's hegemony precisely because their faith declares that God himself gives empires their power

    The next work by Josephus is his twenty-one volume Antiquities of the Jews, completed during the last year of the reign of the Emperor Flavius Domitian (between 1.9.93 and 14.3.94, cf. AJ X.267). In expounding Jewish history, law and custom, he is entering into many philosophical debates current in Rome at that time. Again he offers an apologia for the antiquity and universal significance of the Jewish people.

    He outlines Jewish history beginning with the creation, as passed down through Jewish historical tradition. Abraham taught science to the Egyptians, who, in turn, taught the Greeks.[30] Moses set up a senatorial priestly aristocracy, which, like that of Rome, resisted monarchy. The great figures of the Tanakh are presented as ideal philosopher-leaders. He includes an autobiographical appendix defending his conduct at the end of the war when he cooperated with the Roman forces.

    Josephus's Against Apion is a two-volume defence of Judaism as classical religion and philosophy, stressing its antiquity, as opposed to what Josephus claimed was the relatively more recent tradition of the Greeks. Some anti-Judaic allegations ascribed by Josephus to the Greek writer Apion, and myths accredited to Manetho are also addressed.

    Literature about Josephus

    The Josephus Trilogy, a novel by Lion Feuchtwanger Der jüdische Krieg (Josephus), 1932
    Die Söhne (The Jews of Rome), 1935
    Der Tag wird kommen (The day will come, Josephus and the Emperor), 1942

    Flavius Josephus Eyewitness to Rome's first-century conquest of Judea, Mireille Hadas-lebel, Macmillan 1993, Simon and Schuster 2001
    "The 2000 Year Old Middle East Policy Expert", a chapter from Give War A Chance by P. J. O'Rourke[31]
    Josephus and the New Testament: Second Edition, by Steve Mason, Hendrickson Publishers, 2003.

    Notes

    1.Jump up ^ "Josephus" entry in Collins English Dictionary, HarperCollins Publishers, 1998.
    2.Jump up ^ Louis Feldman, Steve Mason (1999). Flavius Josephus. Brill Academic Publishers.
    3.Jump up ^ Josephus refers to himself in his Greek works as Ἰώσηπος Ματθίου παῖς, Iōsēpos Matthiou pais (Josephus the son of Matthias). Josephus spoke Aramaic, Hebrew and Greek.
    4.^ Jump up to: a b c Stephen L. Harris, Understanding the Bible, (Palo Alto: Mayfield, 1985).
    5.Jump up ^ Josephus, Flavius Josephus: translation and commentary p.p.12-3
    6.Jump up ^ Nodet, A search for the Origins of Judaism: From Joshua to the Mishnah p.250
    7.Jump up ^ Josephus’ Lineage, History of the Daughters
    8.^ Jump up to: a b Fergus Millar, The History of the Jewish People in the Age of Jesus Christ pp. 45–6
    9.Jump up ^ Josephus, Flavius Josephus: Translation and Commentary, p.13
    10.Jump up ^ G J Goldberg. "The Life of Flavius Josephus". Josephus.org. Retrieved 2012-05-18.
    11.Jump up ^ Cf. this example, Roman Roulette.
    12.Jump up ^ Jewish War IV.622–629
    13.Jump up ^ Rebecca Gray, Prophetic Figures in Late Second Temple Jewish Palestine: The Evidence from Josephus, pp. 35–38 (Oxford University Press, 1993). ISBN 0-19-507615-X
    14.Jump up ^ David Edward Aune, Prophecy In Early Christianity and the Ancient Mediterranean World, page 140 (William B. Eerdmans Publishing Company, 1991; first published 1983). ISBN 0-8028-0635-X
    15.Jump up ^ Robert Karl Gnuse, Dreams & Dream Reports in the Writings of Josephus: A Traditio-Historical Analysis, pages 136-142 (E. J. Brill, 1996). ISBN 90-04-10616-2
    16.Jump up ^ Attested by the third-century Church theologian Origen (Comm. Matt. 10.17).
    17.Jump up ^ Nitsa Ben-Ari, "The double conversion of Ben-Hur: a case of manipulative translation", Target, Vol. 14, No. 2, 2003, pp. 263–301, Quote: "The converts themselves were banned from society as outcasts and so was their historiographic work or, in the more popular historical novels, their literary counterparts. Josephus Flavius, formerly Yosef Ben Matityahu (34-95), had been shunned, then banned as a traitor.", accessed 28 November 2011.
    18.Jump up ^ Josephus, Flavius: The Jewish War. Translated by G. A. Williamson, introduction by E. Mary Smallwood. New York, Penguin, 1981, p. 24.
    19.Jump up ^ Herodian Messiah: Case For Jesus As Grandson of Herod (Tower Grover Publishing 2010) at page 222.
    20.Jump up ^ Alan Ralph Millard, Discoveries From Bible Times: Archaeological Treasures Throw Light on The Bible, p. 306 (Lion Publishing, 1997). ISBN 0-7459-3740-3
    21.Jump up ^ "Flavius Josephus and the Pharisees". Bibleinterp.com. Retrieved 2012-05-18.
    22.Jump up ^ "In the sixteenth century the authenticity of the text [Testimonium Flavianum] was publicly challenged, launching a controversy that has still not been resolved today", in Alice Whealey, Josephus on Jesus: The Testimonium Flavianum Controversy from Late Antiquity to Modern Times (Peter Lang Publishing; 2003). ISBN 978-0-8204-5241-8
    23.Jump up ^ Catherine M. Murphy, The Historical Jesus For Dummies, page 99 (Wiley Publishing, Inc., 2008). ISBN 978-0-470-16785-4
    24.^ Jump up to: a b c Nir Hasson (October 11, 2013). "Archaeological stunner: Not Herod's Tomb after all?". Haaretz.
    25.Jump up ^ Clontz, T. E. and J., "The Comprehensive New Testament", Cornerstone Publications (2008), ISBN 978-0-9778737-1-5
    26.Jump up ^ Rick Bennett. "New Release: Comprehensive Crossreferences". Accordancebible.com. Retrieved 2012-05-18.
    27.Jump up ^ Josephus (1999). "Appendix: Dissertation 6 (by Whiston)". In Maier, Paul L. The New Complete Works of Josephus. Kregel Academic. p. 1070. ISBN 978-0-8254-9692-9. Retrieved 2013-05-07.
    28.Jump up ^ Steven Bowman, "Josephus in Byzantium", in Louis H. Feldman, Gōhei Hata (editors), Josephus, Judaism and Christianity. p. 373 (Wayne State University Press, 1987). ISBN 90-04-08554-8
    29.Jump up ^ Bart D. Ehrman. Jesus: Apocalyptic Prophet of the New Millennium (Kindle Locations 848–849). Kindle Edition.
    30.Jump up ^ Louis H. Feldman, Josephus's Interpretation of The Bible, p. 232 (University of California Press, 1998). ISBN 0-520-20853-6
    31.Jump up ^ O'Rourke, P. J. Give War a Chance. Vintage, 1993.

    References

    M. Fergus, S. Emil & V. Geza, The History of the Jewish People in the Age of Jesus Christ (175 B.C.–A.D. 135), Continuum International Publishing Group, 1973
    É. Nodet: A search for the origins of Judaism: from Joshua to the Mishnah. Continuum International Publishing Group, 1997
    The Works of Josephus, Complete and Unabridged New Updated Edition Translated by William Whiston & A. M. Peabody, M. A. Hendrickson Publishers, Inc., 1987. ISBN 0-913573-86-8 (Hardcover). ISBN 1-56563-167-6 (Paperback).
    Flavius Josephus: Translation and Commentary. Edited by Steve Mason, 10 vols. in 12 Leiden: Brill, 2000–).
    Pastor, Jack, Stern, Pnina, Mor, Menahem (ed.): Flavius Josephus: Interpretation and History. Leiden: Brill, 2011. ISBN 978-90-04-19126-6. ISSN 1384-2161
    Bilde, Per. Flavius Josephus between Jerusalem and Rome: his life, his works and their importance. Sheffield: JSOT, 1988.
    Shaye J. D. Cohen. Josephus in Galilee and Rome: his vita and development as a historian. (Columbia Studies in the Classical Tradition; Cool. Leiden: Brill, 1979.
    Louis Feldman. "Flavius Josephus revisited: the man, his writings, and his significance". In: Aufstieg und Niedergang der Römischen Welt 21.2 (1984).
    Mason, Steve: Flavius Josephus on the Pharisees: a composition-critical study. Leiden: Brill, 1991.
    Rajak, Tessa: Josephus: the Historian and His Society. 2nd ed. London: 2002. (Oxford D.Phil. thesis, 2 vols. 1974.)
    Marian Hillar, "Flavius Josephus and His Testimony Concerning the Historical Jesus." Paper published in Essays in the Philosophy of Humanism, Vol. 13, 2005, pp. 66–103 (Washington, DC: American Humanist Association.

    http://www.whiteestate.org/books/aa/aa24.html During the first century of the Christian Era, Corinth was one of the leading cities, not only of Greece, but of the world. Greeks, Jews, and Romans, with travelers from every land, thronged its streets, eagerly intent on business and pleasure. A great commercial center, situated within easy access of all parts of the Roman Empire, it was an important place in which to establish memorials for God and His truth. Among the Jews who had taken up their residence in Corinth were Aquila and Priscilla, who afterward became distinguished as earnest workers for Christ. Becoming acquainted with the character of these persons, Paul "abode with them."

    At the very beginning of his labors in this thoroughfare of travel, Paul saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favorite goddess, and with the worship of Venus were connected many demoralizing rites and ceremonies. The Corinthians had become conspicuous, even among the heathen, for their gross immorality. They seemed to have little thought or care beyond the pleasures and gaieties of the hour. In preaching the gospel in Corinth, the apostle followed a course different from that which had marked his labors at Athens. While in the latter place, he had sought to adapt his style to the character of his audience; he had met logic with logic, science with science, philosophy with philosophy. As he thought of the time thus spent, and realized that his teaching in Athens had been productive of but little fruit, he decided to follow another plan of labor in Corinth in his efforts to arrest the attention of the careless and the indifferent. He determined to avoid elaborate arguments and discussions, and "not to know anything" among the Corinthians "save Jesus Christ, and Him crucified." He would preach to them "not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." 1 Corinthians 2:2, 4.

    Jesus, whom Paul was about to present before the Greeks in Corinth as the Christ, was a Jew of lowly origin, reared in a town proverbial for its wickedness. He had been rejected by His own nation and at last crucified as a malefactor. The Greeks believed that there was need of elevating the human race, but they regarded the study of philosophy and science as the only means of attaining to true elevation and honor. Could Paul lead them to believe that faith in the power of this obscure Jew would uplift and ennoble every power of the being?

    To the minds of multitudes living at the present time, the cross of Calvary is surrounded by sacred memories. Hallowed associations are connected with the scenes of the crucifixion. But in Paul's day the cross was regarded with feelings of repulsion and horror. To uphold as the Saviour of mankind one who had met death on the cross, would naturally call forth ridicule and opposition.

    Paul well knew how his message would be regarded by both the Jews and the Greeks of Corinth. "We preach Christ crucified," he admitted, "unto the Jews a stumbling block, and unto the Greeks foolishness." 1 Corinthians 1:23. Among his Jewish hearers there were many who would be angered by the message he was about to proclaim. In the estimation of the Greeks his words would be absurd folly. He would be looked upon as weak-minded for attempting to show how the cross could have any connection with the elevation of the race or the salvation of mankind.

    But to Paul the cross was the one object of supreme interest. Ever since he had been arrested in his career of persecution against the followers of the crucified Nazarene he had never ceased to glory in the cross. At that time there had been given him a revelation of the infinite love of God, as revealed in the death of Christ; and a marvelous transformation had been wrought in his life, bringing all his plans and purposes into harmony with heaven. From that hour he had been a new man in Christ. He knew by personal experience that when a sinner once beholds the love of the Father, as seen in the sacrifice of His Son, and yields to the divine influence, a change of heart takes place, and henceforth Christ is all and in all.

    At the time of his conversion, Paul was inspired with a longing desire to help his fellow men to behold Jesus of Nazareth as the Son of the living God, mighty to transform and to save. Henceforth his life was wholly devoted to an effort to portray the love and power of the Crucified One. His great heart of sympathy took in all classes. "I am debtor," he declared, "both to the Greeks, and to the barbarians; both to the wise, and to the unwise." Romans 1:14. Love for the Lord of glory, whom he had so relentlessly persecuted in the person of His saints, was the actuating principle of his conduct, his motive power. If ever his ardor in the path of duty flagged, one glance at the cross and the amazing love there revealed, was enough to cause him to gird up the loins of his mind and press forward in the path of self-denial.

    Behold the apostle preaching in the synagogue at Corinth, reasoning from the writings of Moses and the prophets, and bringing his hearers down to the advent of the promised Messiah. Listen as he makes plain the work of the Redeemer as the great high priest of mankind--the One who through the sacrifice of His own life was to make atonement for sin once for all, and was then to take up His ministry in the heavenly sanctuary. Paul's hearers were made to understand that the Messiah for whose advent they had been longing, had already come; that His death was the antitype of all the sacrificial offerings, and that His ministry in the sanctuary in heaven was the great object that cast its shadow backward and made clear the ministry of the Jewish priesthood.

    Paul "testified to the Jews that Jesus was Christ." From the Old Testament Scriptures he showed that according to the prophecies and the universal expectation of the Jews, the Messiah would be of the lineage of Abraham and of David; then he traced the descent of Jesus from the patriarch Abraham through the royal psalmist. He read the testimony of the prophets regarding the character and work of the promised Messiah, and His reception and treatment on the earth; then he showed that all these predictions had been fulfilled in the life, ministry, and death of Jesus of Nazareth.

    Paul showed that Christ had come to offer salvation first of all to the nation that was looking for the Messiah's coming as the consummation and glory of their national existence. But that nation had rejected Him who would have given them life, and had chosen another leader, whose reign would end in death. He endeavored to bring home to his hearers the fact that repentance alone could save the Jewish nation from impending ruin. He revealed their ignorance concerning the meaning of those Scriptures which it was their chief boast and glory that they fully understood. He rebuked their worldliness, their love of station, titles, and display, and their inordinate selfishness.

    In the power of the Spirit, Paul related the story of his own miraculous conversion and of his confidence in the Old Testament Scriptures, which had been so completely fulfilled in Jesus of Nazareth. His words were spoken with solemn earnestness, and his hearers could not but discern that he loved with all his heart the crucified and risen Saviour. They saw that his mind was centered in Christ, that his whole life was bound up with his Lord. So impressive were his words, that only those who were filled with the bitterest hatred against the Christian religion could stand unmoved by them. But the Jews of Corinth closed their eyes to the evidence so clearly presented by the apostle, and refused to listen to his appeals. The same spirit that had led them to reject Christ, filled them with wrath and fury against His servant; and had not God especially protected him, that he might continue to bear the gospel message to the Gentiles, they would have put an end to his life.

    "And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. And he departed thence, and entered into a certain man's house, named Justus, one that worshiped God, whose house joined hard to the synagogue."

    Silas and Timothy had "come from Macedonia" to help Paul, and together they labored for the Gentiles. To the heathen, as well as to the Jews, Paul and his companions preached Christ as the Saviour of the fallen race. Avoiding complicated, far-fetched reasoning, the messengers of the cross dwelt upon the attributes of the Creator of the world, the Supreme Ruler of the universe. Their hearts aglow with the love of God and of His Son, they appealed to the heathen to behold the infinite sacrifice made in man's behalf. They knew that if those who had long been groping in the darkness of heathenism could but see the light streaming from Calvary's cross, they would be drawn to the Redeemer. "I, if I be lifted up," the Saviour had declared, "will draw all men unto Me." John 12:32.

    The gospel workers in Corinth realized the terrible dangers threatening the souls of those for whom they were laboring; and it was with a sense of the responsibility resting on them that they presented the truth as it is in Jesus. Clear, plain, and decided was their message--a savor of life unto life, or of death unto death. And not only in their words, but in the daily life, was the gospel revealed. Angels co-operated with them, and the grace and power of God was shown in the conversion of many. "Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized."

    The hatred with which the Jews had always regarded the apostles was now intensified. The conversion and baptism of Crispus had the effect of exasperating instead of convincing these stubborn opposers. They could not bring arguments to disprove Paul's preaching, and for lack of such evidence they resorted to deception and malignant attack. They blasphemed the gospel and the name of Jesus. In their blind anger no words were too bitter, no device too low, for them to use. They could not deny that Christ had worked miracles; but they declared that He had performed them through the power of Satan; and they boldly affirmed that the wonderful works wrought by Paul were accomplished through the same agency.

    Though Paul had a measure of success in Corinth, yet the wickedness that he saw and heard in that corrupt city almost disheartened him. The depravity that he witnessed among the Gentiles, and the contempt and insult that he received from the Jews, caused him great anguish of spirit. He doubted the wisdom of trying to build up a church from the material that he found there.

    As he was planning to leave the city for a more promising field, and seeking earnestly to understand his duty, the Lord appeared to him in a vision and said, "Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." Paul understood this to be a command to remain in Corinth and a guarantee that the Lord would give increase to the seed sown. Strengthened and encouraged, he continued to labor there with zeal and perseverance.

    The apostle's efforts were not confined to public speaking; there were many who could not have been reached in that way. He spent much time in house-to-house labor, thus availing himself of the familiar intercourse of the home circle. He visited the sick and the sorrowing, comforted the afflicted, and lifted up the oppressed. And in all that he said and did he magnified the name of Jesus. Thus he labored, "in weakness, and in fear, and in much trembling." 1 Corinthians 2:3. He trembled lest his teaching should reveal the impress of the human rather than the divine.

    "We speak wisdom among them that are perfect," Paul afterward declared; "yet not the wisdom of this world, nor of the princes of this world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

    "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." 1 Corinthians 2:6-13.

    Paul realized that his sufficiency was not in himself, but in the presence of the Holy Spirit, whose gracious influence filled his heart, bringing every thought into subjection to Christ. He spoke of himself as "always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." 2 Corinthians 4:10. In the apostle's teachings Christ was the central figure. "I live," he declared, "yet not I, but Christ liveth in me." Galatians 2:20. Self was hidden; Christ was revealed and exalted.

    Paul was an eloquent speaker. Before his conversion he had often sought to impress his hearers by flights of oratory. But now he set all this aside. Instead of indulging in poetic descriptions and fanciful representations, which might please the senses and feed the imagination, but which would not touch the daily experience, Paul sought by the use of simple language to bring home to the heart the truths that are of vital importance. Fanciful representations of truth may cause an ecstasy of feeling, but all too often truths presented in this way do not supply the food necessary to strengthen and fortify the believer for the battles of life. The immediate needs, the present trials, of struggling souls--these must be met with sound, practical instruction in the fundamental principles of Christianity. Paul's efforts in Corinth were not without fruit. Many turned from the worship of idols to serve the living God, and a large church was enrolled under the banner of Christ. Some were rescued from among the most dissipated of the Gentiles and became monuments of the mercy of God and the efficacy of the blood of Christ to cleanse from sin.

    The increased success that Paul had in presenting Christ, roused the unbelieving Jews to more determined opposition. They rose in a body and "made insurrection with one accord against Paul, and brought him to the judgment seat" of Gallio, who was then proconsul of Achaia. They expected that the authorities, as on former occasions, would side with them; and with loud, angry voices they uttered their complaints against the apostle, saying, "This fellow persuadeth men to worship God contrary to the law."

    The Jewish religion was under the protection of the Roman power, and the accusers of Paul thought that if they could fasten upon him the charge of violating the laws of their religion, he would probably be delivered to them for trial and sentence. They hoped thus to compass his death. But Gallio was a man of integrity, and he refused to become the dupe of the jealous, intriguing Jews. Disgusted with their bigotry and self-righteousness, he would take no notice of the charge. As Paul prepared to speak in self-defense, Gallio told him that it was not necessary. Then turning to the angry accusers, he said, "If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment seat."

    Both Jews and Greeks had waited eagerly for Gallio's decision; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled and angry. The proconsul's decided course opened the eyes of the clamorous crowd who had been abetting the Jews. For the first time during Paul's labors in Europe, the mob turned to his side; under the very eye of the proconsul, and without interference from him, they violently beset the most prominent accusers of the apostle. "All the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things." Thus Christianity obtained a signal victory.

    "Paul after this tarried there yet a good while." If the apostle had at this time been compelled to leave Corinth, the converts to the faith of Jesus would have been placed in a perilous position. The Jews would have endeavored to follow up the advantage gained, even to the extermination of Christianity in that region.

    http://www.whiteestate.org/books/aa/aa25.html The arrival of Silas and Timothy from Macedonia, during Paul's sojourn in Corinth, had greatly cheered the apostle. They brought him "good tidings" of the "faith and charity" of those who had accepted the truth during the first visit of the gospel messengers to Thessalonica. Paul's heart went out in tender sympathy toward these believers, who, in the midst of trial and adversity, had remained true to God. He longed to visit them in person, but as this was not then possible, he wrote to them. In this letter to the church at Thessalonica the apostle expresses his gratitude to God for the joyful news of their increase of faith. "Brethren," he wrote, "we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?"

    "We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father."

    Many of the believers in Thessalonica had "turned . . . from idols to serve the living and true God." They had "received the word in much affliction;" and their hearts were filled with "joy of the Holy Ghost." The apostle declared that in their faithfulness in following the Lord they were "ensamples to all that believe in Macedonia and Achaia." These words of commendation were not unmerited; "for from you," he wrote, "sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad."

    The Thessalonian believers were true missionaries. Their hearts burned with zeal for their Saviour, who had delivered them from fear of "the wrath to come." Through the grace of Christ a marvelous transformation had taken place in their lives, and the word of the Lord, as spoken through them, was accompanied with power. Hearts were won by the truths presented, and souls were added to the number of believers.

    In this first epistle, Paul referred to his manner of labor among the Thessalonians. He declared that he had not sought to win converts through deception or guile. "As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us."

    "Ye are witnesses, and God also," the apostle continued, "how holily and justly and unblamably we behaved ourselves among you that believe: as ye know how we exhorted and comforted and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto His kingdom and glory.

    "For this cause also thank we God without ceasing, because, when ye receive the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe." "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy."

    In his first epistle to the Thessalonian believers, Paul endeavored to instruct them regarding the true state of the dead. He spoke of those who die as being asleep--in a state of unconsciousness: "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. . . . For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

    The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and to take them to Himself. They had carefully guarded the lives of their friends, lest they should die and lose the blessing which they looked forward to receiving at the coming of their Lord. But one after another their loved ones had been taken from them, and with anguish the Thessalonians had looked for the last time upon the faces of their dead, hardly daring to hope to meet them in a future life.

    As Paul's epistle was opened and read, great joy and consolation was brought to the church by the words revealing the true state of the dead. Paul showed that those living when Christ should come would not go to meet their Lord in advance of those who had fallen asleep in Jesus. The voice of the Archangel and the trump of God would reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."

    The hope and joy that this assurance brought to the young church at Thessalonica can scarcely be appreciated by us. They believed and cherished the letter sent to them by their father in the gospel, and their hearts went out in love to him. He had told them these things before; but at that time their minds were striving to grasp doctrines that seemed new and strange, and it is not surprising that the force of some points had not been vividly impressed on their minds. But they were hungering for truth, and Paul's epistle gave them new hope and strength, and a firmer faith in, and a deeper affection for, the One who through His death had brought life and immortality to light.

    Now they rejoiced in the knowledge that their believing friends would be raised from the grave to live forever in the kingdom of God. The darkness that had enshrouded the resting place of the dead was dispelled. A new splendor crowned the Christian faith, and they saw a new glory in the life, death, and resurrection of Christ.

    "Even so them also which sleep in Jesus will God bring with Him," Paul wrote. Many interpret this passage to mean that the sleeping ones will be brought with Christ from heaven; but Paul meant that as Christ was raised from the dead, so God will call the sleeping saints from their graves and take them with Him to heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all Christians wherever they may be.

    While laboring at Thessalonica, Paul had so fully covered the subject of the signs of the times, showing what events would occur prior to the revelation of the Son of man in the clouds of heaven, that he did not think it necessary to write at length regarding this subject. He, however, pointedly referred to his former teachings. "Of the times and the seasons," he said, "ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them."

    There are in the world today many who close their eyes to the evidences that Christ has given to warn men of His coming. They seek to quiet all apprehension, while at the same time the signs of the end are rapidly fulfilling, and the world is hastening to the time when the Son of man shall be revealed in the clouds of heaven. Paul teaches that it is sinful to be indifferent to the signs which are to precede the second coming of Christ. Those guilty of this neglect he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober."

    Especially important to the church in our time are the teachings of the apostle upon this point. To those living so near the great consummation, the words of Paul should come with telling force: "Let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him."

    The watchful Christian is a working Christian, seeking zealously to do all in his power for the advancement of the gospel. As love for his Redeemer increases, so also does love for his fellow men. He has severe trials, as had his Master; but he does not allow affliction to sour his temper or destroy his peace of mind. He knows that trial, if well borne, will refine and purify him, and bring him into closer fellowship with Christ. Those who are partakers of Christ's sufferings will also be partakers of His consolation and at last sharers of His glory.

    "We beseech you, brethren," Paul continued in his letter to the Thessalonians, "to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves."

    The Thessalonian believers were greatly annoyed by men coming among them with fanatical ideas and doctrines. Some were "disorderly, working not at all, but . . . busy-bodies." The church had been properly organized, and officers had been appointed to act as ministers and deacons. But there were some, self-willed and impetuous, who refused to be subordinate to those who held positions of authority in the church. They claimed not only the right of private judgment, but that of publicly urging their views upon the church. In view of this, Paul called the attention of the Thessalonians to the respect and deference due to those who had been chosen to occupy positions of authority in the church.

    In his anxiety that the believers at Thessalonica should walk in the fear of God, the apostle pleaded with them to reveal practical godliness in the daily life. "We beseech you, brethren," he wrote, "and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication." "For God hath not called us unto uncleanness, but unto holiness."

    The apostle felt that he was to a large extent responsible for the spiritual welfare of those converted under his labors. His desire for them was that they might increase in a knowledge of the only true God, and Jesus Christ, whom He had sent. Often in his ministry he would meet with little companies of men and women who loved Jesus, and bow with them in prayer, asking God to teach them how to maintain a living connection with Him. Often he took counsel with them as to the best methods of giving to others the light of gospel truth. And often, when separated from those for whom he had thus labored, he pleaded with God to keep them from evil and help them to be earnest, active missionaries.

    One of the strongest evidences of true conversion is love to God and man. Those who accept Jesus as their Redeemer have a deep, sincere love for others of like precious faith. Thus it was with the believers at Thessalonica. "As touching brotherly love," the apostle wrote, "ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing."

    "The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end He may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints."

    "Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you." The apostle cautioned the Thessalonians not to despise the gift of prophecy, and in the words, "Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good," he enjoined a careful discrimination in distinguishing the false from the true. He besought them to "abstain from all appearance of evil;" and closed his letter with the prayer that God would sanctify them wholly, that in "Spirit and soul and body" they might "be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you," he added, "who also will do it."

    The instruction that Paul sent the Thessalonians in his first epistle regarding the second coming of Christ, was in perfect harmony with his former teaching. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour's advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their responsibilities and duties, now became more persistent in urging their erroneous views.

    In his second letter Paul sought to correct their misunderstanding of his teaching and to set before them his true position. He again expressed his confidence in their integrity, and his gratitude that their faith was strong, and that their love abounded for one another and for the cause of their Master. He told them that he presented them to other churches as an example of the patient, persevering faith that bravely withstands persecution and tribulation, and he carried their minds forward to the time of the second coming of Christ, when the people of God shall rest from all their cares and perplexities.

    "We ourselves," he wrote, "glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: . . . and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power. . . . Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ."

    But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: "Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall 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."

    Paul's words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God's people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. "Remember ye not," Paul inquired, "that, when I was yet with you, I told you these things?"

    Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the "mystery of iniquity" had already begun to work. The developments that were to take place in the future were to be "after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish."

    Especially solemn is the apostle's statement regarding those who should refuse to receive "the love of the truth." "For this cause," he declared of all who should deliberately reject the messages of truth, "God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.

    Thus Paul outlined the baleful work of that power of evil which was to continue through long centuries of darkness and persecution before the second coming of Christ. The Thessalonian believers had hoped for immediate deliverance; now they were admonished to take up bravely and in the fear of God the work before them. The apostle charged them not to neglect their duties or resign themselves to idle waiting. After their glowing anticipations of immediate deliverance the round of daily life and the opposition that they must meet would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith:

    "Stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. Now our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good work and work." "The Lord is faithful, who shall stablish you, and keep you from evil. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ."

    The work of the believers had been given them by God. By their faithful adherence to the truth they were to give to others the light which they had received. The apostle bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while laboring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that "with quietness they work, and eat their own bread." He also enjoined upon the church to separate from their fellowship anyone who should persist in disregarding the instruction given by God's ministers. "Yet," he added, "count him not as an enemy, but admonish him as a brother." This epistle also Paul concluded with a prayer that amidst life's toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support.

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    http://www.whiteestate.org/books/aa/aa26.html After leaving Corinth, Paul's next scene of labor was Ephesus. He was on his way to Jerusalem to attend an approaching festival, and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and so favorable was the impression made upon them that they entreated him to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying then, but he promised to return to them, "if God will." Aquila and Priscilla had accompanied him to Ephesus, and he left them there to carry on the work that he had begun.

    It was at this time that "a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." He had heard the preaching of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet had not been in vain. The Scripture record of Apollos is that he "was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John."

    While in Ephesus, Apollos "began to speak boldly in the synagogue." Among his hearers were Aquila and Priscilla, who, perceiving that he had not yet received the full light of the gospel, "took him unto them, and expounded unto him the way of God more perfectly." Through their teaching he obtained a clearer understanding of the Scriptures and became one of the ablest advocates of the Christian faith.

    Apollos was desirous of going on into Achaia, and the brethren at Ephesus "wrote, exhorting the disciples to receive him" as a teacher in full harmony with the church of Christ. He went to Corinth, where, in public labor and from house to house, "he mightily convinced the Jews, . . . showing by the Scriptures that Jesus was Christ." Paul had planted the seed of truth; Apollos now watered it. The success that attended Apollos in preaching the gospel led some of the believers to exalt his labors above those of Paul. This comparison of man with man brought into the church a party spirit that threatened to hinder greatly the progress of the gospel.

    During the year and a half that Paul had spent in Corinth, he had purposely presented the gospel in its simplicity. "Not with excellency of speech or of wisdom" had he come to the Corinthians; but with fear and trembling, and "in demonstration of the Spirit and of power," had he declared "the testimony of God," that their "faith should not stand in the wisdom of men, but in the power of God." 1 Corinthians 2:1, 4, 5.

    Paul had necessarily adapted his manner to teaching to the condition of the church. "I, brethren could not speak unto you as unto spiritual," he afterward explained to them, "but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able." 1 Corinthians 3:1, 2. Many of the Corinthian believers had been slow to learn the lessons that he was endeavoring to teach them. Their advancement in spiritual knowledge had not been proportionate to their privileges and opportunities. When they should have been far advanced in Christian experience, and able to comprehend and to practice the deeper truths of the word, they were standing where the disciples stood when Christ said to them, "I have yet many things to say unto you, but ye cannot bear them now." John 16:12. Jealousy, evil surmising, and accusation had closed the hearts of many of the Corinthian believers against the full working of the Holy Spirit, which "searcheth all things, yea, the deep things of God." 1 Corinthians 2:10. However wise they might be in worldly knowledge, they were but babes in the knowledge of Christ.

    It had been Paul's work to instruct the Corinthian converts in the rudiments, the very alphabet, of the Christian faith. He had been obliged to instruct them as those who were ignorant of the operations of divine power upon the heart. At that time they were unable to comprehend the mysteries of salvation; for "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." Verse 14. Paul had endeavored to sow the seed, which others must water. Those who followed him must carry forward the work from the point where he had left it, giving spiritual light and knowledge in due season, as the church was able to bear it. When the apostle took up his work in Corinth, he realized that he must introduce most carefully the great truths he wished to teach. He knew that among his hearers would be proud believers in human theories, and exponents of false systems of worship, who were groping with blinds eyes, hoping to find in the book of nature theories that would contradict the reality of the spiritual and immortal life as revealed in the Scriptures. He also knew that critics would endeavor to controvert the Christian interpretation of the revealed word, and that skeptics would treat the gospel of Christ with scoffing and derision.

    As he endeavored to lead souls to the foot of the cross, Paul did not venture to rebuke, directly, those who were licentious, or to show how heinous was their sin in the sight of a holy God. Rather he set before them the true object of life and tried to impress upon their minds the lessons of the divine Teacher, which, if received, would lift them from worldliness and sin to purity and righteousness. He dwelt especially upon practical godliness and the holiness to which those must attain who shall be accounted worthy of a place in God's kingdom. He longed to see the light of the gospel of Christ piercing the darkness of their minds, that they might see how offensive in the sight of God were their immoral practices. Therefore the burden of his teaching among them was Christ and Him crucified. He sought to show them that their most earnest study and their greatest joy must be the wonderful truth of salvation through repentance toward God and faith in the Lord Jesus Christ.

    The philosopher turns aside from the light of salvation, because it puts his proud theories to shame; the worldling refuses to receive it, because it would separate him from his earthly idols. Paul saw that the character of Christ must be understood before men could love Him or view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.

    The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place, and if it were possible for them to enter, they would find there nothing congenial. The propensities that control the natural heart must be subdued by the grace of Christ before fallen man is fitted to enter heaven and enjoy the society of the pure, holy angels. When man dies to sin and is quickened to new life in Christ, divine love fills his heart; his understanding is sanctified; he drinks from an inexhaustible fountain of joy and knowledge, and the light of an eternal day shines upon his path, for with him continually is the Light of life.

    Paul had sought to impress upon the minds of his Corinthian brethren the fact that he and the ministers associated with him were but men commissioned by God to teach the truth, that they were all engaged in the same work, and that they were alike dependent upon God for success in their labors. The discussion that had arisen in the church regarding the relative merits of different ministers was not in the order of God, but was the result of cherishing the attributes of the natural heart. "While one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase." 1 Corinthians 3:4-7.

    It was Paul who had first preached the gospel in Corinth, and who had organized the church there. This was the work that the Lord had assigned him. Later, by God's direction, other workers were brought in, to stand in their lot and place. The seed sown must be watered, and this Apollos was to do. He followed Paul in his work, to give further instruction, and to help the seed sown to develop. He won his way to the hearts of the people, but it was God who gave the increase. It is not human, but divine power, that works transformation of character. Those who plant and those who water do not cause the growth of the seed; they work under God, as His appointed agencies, co-operating with Him in His work. To the Master Worker belongs the honor and glory that comes with success.

    God's servants do not all possess the same gifts, but they are all His workmen. Each is to learn of the Great Teacher, and is then to communicate what he has learned. God has given to each of His messengers an individual work. There is a diversity of gifts, but all the workers are to blend in harmony, controlled by the sanctifying influence of the Holy Spirit. As they make known the gospel of salvation, many will be convicted and converted by the power of God. The human instrumentality is hid with Christ in God, and Christ appears as the chiefest among ten thousand, the One altogether lovely.

    "Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. For we are laborers together with God: ye are God's husbandry, ye are God's building." Verses 8, 9. In this scripture the apostle compares the church to a cultivated field, in which the husbandmen labor, caring for the vines of the Lord's planting; and also to a building, which is to grow into a holy temple for the Lord. God is the Master Worker, and He has appointed to each man his work. All are to labor under His supervision, letting Him work for and through His workmen. He gives them tact and skill, and if they heed His instruction, crowns their efforts with success.

    God's servants are to work together, blending in kindly, courteous order, "in honor preferring one another." Romans 12:10. There is to be no unkind criticism, no pulling to pieces of another's work; and there are to be no separate parties. Every man to whom the Lord has entrusted a message has his specific work. Each one has an individuality of his own, which he is not to sink in that of any other man. Yet each is to work in harmony with his brethren. In their service God's workers are to be essentially one. No one is to set himself up as a criterion, speaking disrespectfully of his fellow workers or treating them as inferior. Under God each is to do his appointed work, respected, loved, and encouraged by the other laborers. Together they are to carry the work forward to completion.

    These principles are dwelt upon at length in Paul's first letter to the Corinthian church. The apostle refers to "the ministers of Christ" as "stewards of the mysteries of God," and of their work he declares: "It is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself; yet I am not hereby justified: but He that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God." 1 Corinthians 4:1-5.

    It is not given to any human being to judge between the different servants of God. The Lord alone is the judge of man's work, and He will give to each his just reward. The apostle, continuing, referred directly to the comparisons that had been made between his labors and those of Apollos: "These things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" Verses 6, 7.

    Paul plainly set before the church the perils and the hardships that he and his associates had patiently endured in their service for Christ. "Even unto this present hour," he declared, "we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel." Verses 11-15.

    He who sends forth gospel workers as His ambassadors is dishonored when there is manifested among the hearers so strong an attachment to some favorite minister that there is an unwillingness to accept the labors of some other teacher. The Lord sends help to His people, not always as they may choose, but as they need; for men are shortsighted and cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect a church in all the requirements of Christianity; therefore God often sends to them other ministers, each possessing some qualifications in which the others were deficient. The church should gratefully accept these servants of Christ, even as they would accept the Master Himself. They should seek to derive all the benefit possible from the instruction which each minister may give them from the word of God. The truths that the servants of God bring are to be accepted and appreciated in the meekness of humility, but no minister is to be idolized.

    Through the grace of Christ, God's ministers are made messengers of light and blessing. As by earnest, persevering prayer they obtain the endowment of the Holy Spirit and go forth weighted with the burden of soulsaving, their hearts filled with zeal to extend the triumphs of the cross, they will see fruit of their labors. Resolutely refusing to display human wisdom or to exalt self, they will accomplish a work that will withstand the assaults of Satan. Many souls will be turned from darkness to light, and many churches will be established. Men will be converted, not to the human instrumentality, but to Christ. Self will be kept in the background; Jesus only, the Man of Calvary, will appear.

    Those who are working for Christ today may reveal the same distinguishing excellencies revealed by those who in the apostolic age proclaimed the gospel. God is just as ready to give power to His servants today as He was to give power to Paul and Apollos, to Silas and Timothy, to Peter, James, and John. In the apostles' day there were some misguided souls who claimed to believe in Christ, yet refused to show respect to His ambassadors. They declared that they followed no human teacher, but were taught directly by Christ without the aid of the ministers of the gospel. They were independent in spirit and unwilling to submit to the voice of the church. Such men were in grave danger of being deceived.

    God has placed in the church, as His appointed helpers, men of varied talents, that through the combined wisdom of many the mind of the Spirit may be met. Men who move in accordance with their own strong traits of character, refusing to yoke up with others who have had a long experience in the work of God, will become blinded by self-confidence, unable to discern between the false and the true. It is not safe for such ones to be chosen as leaders in the church; for they would follow their own judgment and plans, regardless of the judgment of their brethren. It is easy for the enemy to work through those who, themselves needing counsel at every step, undertake the guardianship of souls in their own strength, without having learned the lowliness of Christ.

    Impressions alone are not a safe guide to duty. The enemy often persuades men to believe that it is God who is guiding them, when in reality they are following only human impulse. But if we watch carefully, and take counsel with our brethren, we shall be given an understanding of the Lord's will; for the promise is, "The meek will He guide in judgment: and the meek will He teach His way." Psalm 25:9.

    In the early Christian church there were some who refused to recognize either Paul or Apollos, but held that Peter was their leader. They affirmed that Peter had been most intimate with Christ when the Master was upon the earth, while Paul had been a persecutor of the believers. Their views and feelings were bound about by prejudice. They did not show the liberality, the generosity, the tenderness, which reveals that Christ is abiding in the heart. There was danger that this party spirit would result in great evil to the Christian church, and Paul was instructed by the Lord to utter words of earnest admonition and solemn protest. Of those who were saying, "I am of Paul; and I of Apollos; and I of Cephas; and I of Christ," the apostle inquired, "Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" "Let no man glory in men," he pleaded. "For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." 1 Corinthians 1:12, 13; 3:21-23.

    Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church at Corinth; he took no advantage of the preference shown to himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to revisit Corinth, he declined and did not again labor there until long afterward when the church had reached a better spiritual state.

    http://www.whiteestate.org/books/aa/aa27.html While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem and had spent some time at Antioch, the scene of his early labors. Thence he traveled through Asia Minor, "over all the country of Galatia and Phrygia" (Acts 18:23), visiting the churches which he himself had established, and strengthening the faith of the believers. In the time of the apostles the western portion of Asia Minor was known as the Roman province of Asia. Ephesus, the capital, was a great commercial center. Its harbor was crowded with shipping, and its streets were thronged with people from every country. Like Corinth, it presented a promising field for missionary effort.

    The Jews, now widely dispersed in all civilized lands, were generally expecting the advent of the Messiah. When John the Baptist was preaching, many, in their visits to Jerusalem at the annual feasts, had gone out to the banks of the Jordan to listen to him. There they had heard Jesus proclaimed as the Promised One, and they had carried the tidings to all parts of the world. Thus had Providence prepared the way for the labors of the apostles. On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained some knowledge of the mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread abroad the knowledge they had received. These brethren knew nothing of the mission of the Holy Spirit. When asked by Paul if they had received the Holy Ghost, they answered, "We have not so much as heard whether there be any Holy Ghost." "Unto what then were ye baptized?" Paul inquired, and they said, "Unto John's baptism."

    Then the apostle set before them the great truths that are the foundation of the Christian's hope. He told them of Christ's life on this earth and of His cruel death of shame. He told them how the Lord of life had broken the barriers of the tomb and risen triumphant over death. He repeated the Saviour's commission to His disciples: "All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Matthew 28:18, 19. He told them also of Christ's promise to send the Comforter, through whose power mighty signs and wonders would be wrought, and he described how gloriously this promise had been fulfilled on the Day of Pentecost.

    With deep interest and grateful, wondering joy the brethren listened to Paul's words. By faith they grasped the wonderful truth of Christ's atoning sacrifice and received Him as their Redeemer. They were then baptized in the name of Jesus, and as Paul "laid his hands upon them," they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations and to prophesy. Thus they were qualified to labor as missionaries in Ephesus and its vicinity and also to go forth to proclaim the gospel in Asia Minor.

    It was by cherishing a humble, teachable spirit that these men gained the experience that enabled them to go out as workers into the harvest field. Their example presents to Christians a lesson of great value. There are many who make but little progress in the divine life because they are too self-sufficient to occupy the position of learners. They are content with a superficial knowledge of God's word. They do not wish to change their faith or practice and hence make no effort to obtain greater light.

    If the followers of Christ were but earnest seekers after wisdom, they would be led into rich fields of truth as yet wholly unknown to them. He who will give himself fully to God will be guided by the divine hand. He may be lowly and apparently ungifted; yet if with a loving, trusting heart he obeys every intimation of God's will, his powers will be purified, ennobled, energized, and his capabilities will be increased. As he treasures the lessons of divine wisdom, a sacred commission will be entrusted to him; he will be enabled to make his life an honor to God and a blessing to the world. "The entrance of Thy words giveth light; it giveth understanding unto the simple." Psalm 119:130.

    There are today many as ignorant of the Holy Spirit's work upon the heart as were those believers in Ephesus; yet no truth is more clearly taught in the word of God. Prophets and apostles have dwelt upon this theme. Christ Himself calls our attention to the growth of the vegetable world as an illustration of the agency of His Spirit in sustaining spiritual life. The sap of the vine, ascending from the root, is diffused to the branches, sustaining growth and producing blossoms and fruit. So the life-giving power of the Holy Spirit, proceeding from the Saviour, pervades the soul, renews the motives and affections, and brings even the thoughts into obedience to the will of God, enabling the receiver to bear the precious fruit of holy deeds.

    The Author of this spiritual life is unseen, and the exact method by which that life is imparted and sustained, it is beyond the power of human philosophy to explain. Yet the operations of the Spirit are always in harmony with the written word. As in the natural, so in the spiritual world. The natural life is preserved moment by moment by divine power; yet it is not sustained by a direct miracle, but through the use of blessings placed within our reach. So the spiritual life is sustained by the use of those means that Providence has supplied. If the follower of Christ would grow up "unto a perfect man, unto the measure of the stature of the fullness of Christ" (Ephesians 4:13), he must eat of the bread of life and drink of the water of salvation. He must watch and pray and work, in all things giving heed to the instructions of God in His word.

    There is still another lesson for us in the experience of those Jewish converts. When they received baptism at the hand of John they did not fully comprehend the mission of Jesus as the Sin Bearer. They were holding serious errors. But with clearer light, they gladly accepted Christ as their Redeemer, and with this step of advance came a change in their obligations. As they received a purer faith, there was a corresponding change in their life. In token of this change, and as an acknowledgment of their faith in Christ, they were rebaptized in the name of Jesus.

    As was his custom, Paul had begun his work at Ephesus by preaching in the synagogue of the Jews. He continued to labor there for three months, "disputing and persuading the things concerning the kingdom of God." At first he met with a favorable reception; but as in other fields, he was soon violently opposed. "Divers were hardened, and believed not, but spake evil of that way before the multitude." As they persisted in their rejection of the gospel, the apostle ceased to preach in the synagogue.

    The Spirit of God had wrought with and through Paul in his labors for his countrymen. Sufficient evidence had been presented to convince all who honestly desired to know the truth. But many permitted themselves to be controlled by prejudice and unbelief, and refused to yield to the most conclusive evidence. Fearing that the faith of the believers would be endangered by continued association with these opposers of the truth, Paul separated from them and gathered the disciples into a distinct body, continuing his public instructions in the school of Tyrannus, a teacher of some note. Paul saw that "a great door and effectual" was opening before him, although there were "many adversaries." 1 Corinthians 16:9. Ephesus was not only the most magnificent, but the most corrupt, of the cities of Asia. Superstition and sensual pleasure held sway over her teeming population. Under the shadow of her temples, criminals of every grade found shelter, and the most degrading vices flourished.

    Ephesus was a popular center for the worship of Diana. The fame of the magnificent temple of "Diana of the Ephesians" extended throughout all Asia and the world. Its surpassing splendor made it the pride, not only of the city, but of the nation. The idol within the temple was declared by tradition to have fallen from the sky. Upon it were inscribed symbolic characters, which were believed to possess great power. Books had been written by the Ephesians to explain the meaning and use of these symbols. Among those who gave close study to these costly books were many magicians, who wielded a powerful influence over the minds of the superstitious worshipers of the image within the temple.

    The apostle Paul, in his labors at Ephesus, was given special tokens of divine favor. The power of God accompanied his efforts, and many were healed of physical maladies. "God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." These manifestations of supernatural power were far more potent than had ever before been witnessed in Ephesus, and were of such a character that they could not be imitated by the skill of the juggler or the enchantments of the sorcerer. As these miracles were wrought in the name of Jesus of Nazareth, the people had opportunity to see that the God of heaven was more powerful than the magicians who were worshipers of the goddess Diana. Thus the Lord exalted His servant, even before the idolaters themselves, immeasurably above the most powerful and favored of the magicians.

    But the One to whom all the spirits of evil are subject and who had given His servants authority over them, was about to bring still greater shame and defeat upon those who despised and profaned His holy name. Sorcery had been prohibited by the Mosaic law, on pain of death, yet from time to time it had been secretly practiced by apostate Jews. At the time of Paul's visit to Ephesus there were in the city "certain of the vagabond Jews, exorcists," who, seeing the wonders wrought by him, "took upon them to call over them which had evil spirits the name of the Lord Jesus." An attempt was made by "seven sons of one Sceva, a Jew, and chief of the priests." Finding a man possessed with a demon, they addressed him, "We adjure you by Jesus whom Paul preacheth." But "the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." Thus unmistakable proof was given of the sacredness of the name of Christ, and the peril which they incurred who should invoke it without faith in the divinity of the Saviour's mission. "Fear fell on them all, and the name of the Lord Jesus was magnified."

    Facts which had previously been concealed were now brought to light. In accepting Christianity, some of the believers had not fully renounced their superstitions. To some extent they still continued the practice of magic. Now, convinced of their error, "many that believed came, and confessed, and showed their deeds." Even to some of the sorcerers themselves the good work extended; and "many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed."

    By burning their books on magic, the Ephesian converts showed that the things in which they had once delighted they now abhorred. It was by and through magic that they had especially offended God and imperiled their souls; and it was against magic that they showed such indignation. Thus they gave evidence of true conversion.

    These treatises on divination contained rules and forms of communication with evil spirits. They were the regulations of the worship of Satan--directions for soliciting his help and obtaining information from him. By retaining these books the disciples would have exposed themselves to temptation; by selling them they would have placed temptation in the way of others. They had renounced the kingdom of darkness, and to destroy its power they did not hesitate at any sacrifice. Thus truth triumphed over men's prejudices and their love of money. By this manifestation of the power of Christ, a mighty victory for Christianity was gained in the very stronghold of superstition. The influence of what had taken place was more widespread than even Paul realized. From Ephesus the news was widely circulated, and a strong impetus was given to the cause of Christ. Long after the apostle himself had finished his course, these scenes lived in the memory of men and were the means of winning converts to the gospel.

    It is fondly supposed that heathen superstitions have disappeared before the civilization of the twentieth century. But the word of God and the stern testimony of facts declare that sorcery is practiced in this age as verily as in the days of the old-time magicians. The ancient system of magic is, in reality, the same as what is now known as modern spiritualism. Satan is finding access to thousands of minds by presenting himself under the guise of departed friends. The Scriptures declare that "the dead know not anything." Ecclesiastes 9:5. Their thoughts, their love, their hatred, have perished. The dead do not hold communion with the living. But true to his early cunning, Satan employs this device in order to gain control of minds.

    Through spiritualism many of the sick, the bereaved, the curious, are communicating with evil spirits. All who venture to do this are on dangerous ground. The word of truth declares how God regards them. In ancient times He pronounced a stern judgment on a king who had sent for counsel to a heathen oracle: "Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." 2 Kings 1:3, 4.

    The magicians of heathen times have their counterpart in the spiritualistic mediums, the clairvoyants, and the fortune-tellers of today. The mystic voices that spoke at Endor and at Ephesus are still by their lying words misleading the children of men. Could the veil be lifted from before our eyes, we should see evil angels employing all their arts to deceive and to destroy. Wherever an influence is exerted to cause men to forget God, there Satan is exercising his bewitching power. When men yield to his influence, ere they are aware the mind is bewildered and the soul polluted. The apostle's admonition to the Ephesian church should be heeded by the people of God today: "Have no fellowship with the unfruitful works of darkness, but rather reprove them." Ephesians 5:11.

    http://www.whiteestate.org/books/aa/aa28.html For over three years Ephesus was the center of Paul's work. A flourishing church was raised up here, and from this city the gospel spread throughout the province of Asia, among both Jews and Gentiles. The apostle had now for some time had been contemplating another missionary journey. He "purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome." In harmony with this plan "he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus;" but feeling that the cause in Ephesus still demanded his presence, he decided to remain until after Pentecost. An event soon occurred, however, which hastened his departure. Once a year, special ceremonies were held at Ephesus in honor of the goddess Diana. These attracted great numbers of people from all parts of the province. Throughout this period, festivities were conducted with the utmost pomp and splendor.

    This gala season was a trying time for those who had newly come to the faith. The company of believers who met in the school of Tyrannus were an inharmonious note in the festive chorus, and ridicule, reproach, and insult were freely heaped upon them. Paul's labors had given the heathen worship a telling blow, in consequence of which there was a perceptible falling off in the attendance at the national festival and in the enthusiasm of the worshipers. The influence of his teachings extended far beyond the actual converts to the faith. Many who had not openly accepted the new doctrines became so far enlightened as to lose all confidence in their heathen gods.

    There existed also another cause of dissatisfaction. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of small shrines and images, modeled after the temple and the image of Diana. Those interested in this industry found their gains diminishing, and all united in attributing the unwelcome change to Paul's labors.

    Demetrius, a manufacturer of silver shrines, calling together the workmen of his craft, said: "Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshipeth." These words roused the excitable passions of the people. "They were full of wrath, and cried out, saying, Great is Diana of the Ephesians."

    A report of this speech was rapidly circulated. "The whole city was filled with confusion." Search was made for Paul, but the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God had been sent to guard the apostle; his time to die a martyr's death had not yet come. Failing to find the object of their wrath, the mob seized "Gaius and Aristarchus, men of Macedonia, Paul's companions in travel," and with these "they rushed with one accord into the theater."

    Paul's place of concealment was not far distant, and he soon learned of the peril of his beloved brethren. Forgetful of his own safety, he desired to go at once to the theater to address the rioters. But "the disciples suffered him not." Gaius and Aristarchus were not the prey the people sought; no serious harm to them was apprehended. But should the apostle's pale, care-worn face be seen, it would arouse at once the worst passions of the mob and there would not be the least human possibility of saving his life. Paul was still eager to defend the truth before the multitude, but he was at last deterred by a message of warning from the theater. "Certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theater."

    The tumult in the theater was continually increasing. "Some . . . cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together." The fact that Paul and some of his companions were of Hebrew extraction made the Jews anxious to show plainly that they were not sympathizers with him and his work. They therefore brought forward one of their own number to set the matter before the people. The speaker chosen was Alexander, one of the craftsmen, a coppersmith, to whom Paul afterward referred as having done him much evil. 2 Timothy 4:14. Alexander was a man of considerable ability, and he bent all his energies to direct the wrath of the people exclusively against Paul and his companions. But the crowd, seeing that Alexander was a Jew, thrust him aside, and "all with one voice about the space of two hours cried out, Great is Diana of the Ephesians."

    At last, from sheer exhaustion, they ceased, and there was a momentary silence. Then the recorder of the city arrested the attention of the crowd, and by virtue of his office obtained a hearing. He met the people on their own ground and showed that there was no cause for the present tumult. He appealed to their reason. "Ye men of Ephesus," he said, "what man is there that knoweth not how that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly."

    In his speech Demetrius had said, "This our craft is in danger." These words reveal the real cause of the tumult at Ephesus, and also the cause of much of the persecution which followed the apostles in their work. Demetrius and his fellow craftsmen saw that by the teaching and spread of the gospel the business of image making was endangered. The income of pagan priests and artisans was at stake, and for this reason they aroused against Paul the most bitter opposition. The decision of the recorder and of others holding honorable offices in the city had set Paul before the people as one innocent of any unlawful act. This was another triumph of Christianity over error and superstition. God had raised up a great magistrate to vindicate His apostle and hold the tumultuous mob in check. Paul's heart was filled with gratitude to God that his life had been preserved and that Christianity had not been brought into disrepute by the tumult at Ephesus.

    "After the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia." On this journey he was accompanied by two faithful Ephesian brethren, Tychicus and Trophimus. Paul's labors in Ephesus were concluded. His ministry there had been a season of incessant labor, of many trials, and of deep anguish. He had taught the people in public and from house to house, with many tears instructing and warning them. Continually he had been opposed by the Jews, who lost no opportunity to stir up the popular feeling against him. And while thus battling against opposition, pushing forward with untiring zeal the gospel work, and guarding the interests of a church yet young in the faith, Paul was bearing upon his soul a heavy burden for all the churches.

    News of apostasy in some of the churches of his planting caused him deep sorrow. He feared that his efforts in their behalf might prove to be in vain. Many a sleepless night was spent in prayer and earnest thought as he learned of the methods employed to counteract his work. As he had opportunity and as their condition demanded, he wrote to the churches, giving reproof, counsel, admonition, and encouragement. In these letters the apostle does not dwell on his own trials, yet there are occasional glimpses of his labors and sufferings in the cause of Christ. Stripes and imprisonment, cold and hunger and thirst, perils by land and by sea, in the city and in the wilderness, from his own countrymen, from the heathen, and from false brethren-- all this he endured for the sake of the gospel. He was "defamed," "reviled," made "the offscouring of all things," "perplexed," "persecuted," "troubled on every side," "in jeopardy every hour," "alway delivered unto death for Jesus' sake."

    Amidst the constant storm of opposition, the clamor of enemies, and the desertion of friends the intrepid apostle almost lost heart. But he looked back to Calvary and with new ardor pressed on to spread the knowledge of the Crucified. He was but treading the blood-stained path that Christ had trodden before him. He sought no discharge from the warfare till he should lay off his armor at the feet of his Redeemer.




    Last edited by orthodoxymoron on Fri Apr 24, 2020 12:30 am; edited 2 times in total
    shiloh
    shiloh


    Posts : 1050
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    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  shiloh Sun May 24, 2015 11:05 pm

    orthodoxymoron wrote:
    United States AI Solar System (2) - Page 7 242-39-jpg
    United States AI Solar System (2) - Page 7 IMG_1395

    Wow!! This is an information-overload!! Thank-you!! I might not respond directly to your posts for a while. In fact, I might never make a satisfactory and/or complete response. I've simply been attempting to construct an alternative study-guide for myself and others -- which might take years, decades, or centuries to properly process and apply. In the meantime, consider yet another minimalist study-list:

    1. Prophets and Kings by Ellen White.
    2. Acts of the Apostles by Ellen White.

    Try reading these two books straight-through -- over and over -- noticing the Picture of Christ which emerges. Notice that this approach does not involve the direct study of the Gospels or the First-Few Bible-Books. Then consider this minimal-list:

    1. James the Brother of Jesus and the Dead Sea Scrolls by Robert Eisenman.
    2. The Gods of Eden by William Bramley.

    Try reading these two books straight-through -- over and over -- noticing the Historical Undercurrents which emerge. What's really going-on regarding All of the Above?? This is a more difficult and involved study than you can imagine!! Finally, consider applying All of the Above to the following:

    1. Stargate SG-1 Series and Movies.
    2. Babylon 5 Series and Movies.

    Try watching these series and movies straight-through -- over and over -- noticing the interface of Science, Science-Fiction, History, Historical-Fiction, Politics and Religion!! Pretty Interesting Stuff!! As sort of an "afterglow" try watching the following old classics (in light of All of the Above):

    1. Cleopatra (1963).
    2. The Agony and the Ecstasy (1965).

    Are empires simply about Greed and Power?? MUST there be empires?? How else should things work?? People might talk about love and cooperation -- but what are the "Hidden-Agendas"?? "We Come in Peace (Until We Figure-Out How to Kick Your @$$)"??!! Now, I'll try to digest those new posts!! Thanks Again!! Consider an in-depth side by side study of the following two books of the Bible (noting especially the Messianic-Aspects):

    1. Psalms.
    2. Isaiah.

    What if Isis wrote the Whole-Bible (and then some) in Ancient-Egypt -- and the Piso-Family adapted portions of it to their circumstances?? What if these writings were "Booby-Trapped" with "Egyptology", "Astro-Theology", and "Conflicting-Details"?? What Would Gerald Massey Say?? What Would Albert Schweitzer Say?? What Would Rudolph Bultmann Say?? What Would Monseigneur Bowe Say?? What if the Piso-Family were Reincarnating Ancient Egyptian Deities?? What if the hypothetical Ancient-Egyptian Pisos are Alive and Well -- and Living on Planet Earth (even as I type)?? I keep thinking that the circumstances in this solar system have been pretty-bad -- going way, way, way back. I keep thinking that the Info-War is going to be Utterly-Devastating. I keep thinking that we should be prepared for just about anything. Here's some more Piso-Trivia!!
    United States AI Solar System (2) - Page 7 78p265a
    United States AI Solar System (2) - Page 7 65401_2.jpg?0
    http://www.bibliotecapleyades.net/sociopolitica/esp_sociopol_piso07.htm
    United States AI Solar System (2) - Page 7 Sociopolpiso07_top1
    by Roman Piso

    July 2000

    from RomanPisoHomepageBookshelf Website

    FOLLOWING THE TRAIL

    (from the family of Vespasian to the Pisos):

    The tie-in is that Arria the Elder was married to the emperor Vespasian’s brother (before Vespasian became emperor). He was T. Flavius Sabinus.

    From this relationship we find the connection to the alias names of the Pisos as “Paetus”. Quoting from “The True Authorship of the New Testament,” by Abelard Reuchlin:

    “Vespasian relied upon Piso because he was grandson of his own brother - Vespasian’s brother, T. Flavius Sabinus, had married Arria Sr. (i.e., Arria the Elder), who was Piso’s maternal grandmother. Piso’s identity as thus also a Flavian is decipherable from the appearance in the Flavian family line of L. Caesennius Paetus

    (Townend, Gavin, “Some Flavian Connections,” Journal of Roman Studies, LI. 54, 62, 1961).

    That was an alias (like Thrasea Paetus) of Piso’s father, L. Calpurnius Piso [Note: we now know Arrius Piso’s father to have been Gaius Calpurnius Piso who was executed by Nero].

    See page 20 supra, wherein Piso himself also is mentioned as a Caesennius Paetus. That is the true reason Piso used the literary pseudonym of Flavius; it was not because of his alleged - but untrue and hardly necessary - adoption by Emperor Flavius Vespasian. He was in fact (already) a Flavian.”

    This information leads us to:

    (1) The son of Thrasea Paetus/Gaius Calpurnius Piso (who is unnamed in history). And then to…
    (2) Flavius Josephus, and to…
    (3) Montanus, as another alias name of Arrius Piso.

    There are elements of this that are given in “The True Authorship of the New Testament” that may not be necessary to repeat here in detail such as how it is that Thrasea Paetus and Arria are seen as actually being Gaius Piso and his wife. You can find that with the use of that booklet and your own research.

    Instead, I will try to stick to the main issue here rather than side-track or let this get too confusing for you the reader/researcher. I will concentrate upon what you need to know in order to ‘follow the trail’ from one alias name to the next. To fill in the gaps and further deduce from this information, we examine more closely the family of Thrasea Paetus and both of the Arrias (Arria the Elder and Arria the Younger). From this, we find the daughter of Arria the Younger as one “Fannia”. “Fannia” too, is an alias name.

    Her real name was used to make her alias name. She was Flavia Arria. The feminine form of “Flavius”, and the name of her mother and grandmother - Arria. They used the “F” in “Flavia” as an initial and left it in front of her Arria name and changed the “r”’s in her name to “n”’s (which is explained by the use of “royal language”). This rendered the alias name of “Fannia” (F.Annia).

    Her brother, likewise also already carried/used the Flavius name and he would have the masculine form of his mother’s name and therefore would be “Arrius”. And now we have the “Arrius” portion of his name. But we will also find much more confirmation of this as we research and deduce further.

    Quoting from “The True Authorship of the New Testament”:

    “Likewise “Montanus” (the mountain?) “is spared out of consideration for his father [having died because of Nero]” when Thrasea Paetus is killed.” (pg. 20). Ref. Tacitus, Annals, XVI. 33., Loeb Classical Library edition.

    See the Bibliographical Index in the Letters of Pliny the Younger (Letters and Panegyricus), Loeb Classical Library edition, for data on:

    Thrasea Paetus, Arria the Elder, Arria the Younger, Fannia, Montanus and Arrius Antoninus.
    Note that Arria the Younger is called “Caecina ANNIA” also in history.

    Ref. Tacitus, The Annals, Book XVI, XXXIV, pg. 387, Loeb edition.

    EVIDENCE:

    (Flavius Josephus was a penname of Arrius Piso)

    This next section is called “Evidence”. Some of the items from above may be repeated here for various reasons; emphasis, clarification or because it also relates to other items that we are examining here.

    First of all, this particular subject really requires a full book length treatise to illustrate it fully - or ideally, several books which explore the whole thing in detail. But this is simply a short article and so we will do our best that we can here.

    One of the first things that comes to mind in trying to explain this is just “where to start?” And next is the reality of the fact that the average reader is unprepared and not fully familiar with primary information that they would need in order to fully comprehend what would be stated regarding this. So, there is an extreme disadvantage here right from the start.

    Because of this and the fact that this is just a short article, it would probably be best to just give a “list” of the various proofs that

    (1) Flavius Josephus was really Arrius Piso, and

    (2) Arrius Piso was/played “Jesus” in the New Testament

    In terms of Arrius Calpurnius Piso himself, he indeed made certain that his full and real name was never to be found anywhere that was obvious in history - therefore hiding his true identity from everyone but a small few.

    To restate this, the name “Arrius Calpurnius Piso” is not found outright in ancient history. But, it can be deduced and therefore reconstructed, because it is found in parts or ‘chopped up’ here and there. It is a matter of putting all of the ‘parts’ together to get his true full name. Remember, this name was deliberately hidden and for an express purpose.

    Abelard Reuchlin puts it this way:

    “He does not appear (in history) as Arius Calpurnius Piso. His true identity is decipherable only by reconstruction.”

    Ref. “The True Authorship of the New Testament,” pg. 3.

    When his true name and identity are discovered and known the rest starts to fall into place and the truth unravels. The easiest way to find that “Arrius Calpurnius Piso” is his real name is to find him as (C.) Caesennius Paetus when his father as Thrasea Paetus is found out to really be Gaius Calpurnius Piso, who was put to death (by order of suicide) by Nero in 65 CE.

    At that point, you know that he is the son of Gaius Calpurnius Piso, and that therefore the “Calpurnius Piso” part of his real/true name becomes known. From there one may deduce from information available in ancient history and in articles dealing with specifics of it that his firstname was “Arrius” as the masculine form of his mother’s name (Arria). You may well wish to note that the Jewish historic commentary tries to point this out with the “Pantera” riddle. This will be explained in more detail later on in this article.

    And one may also wish to note that Arrius Calpurnius Piso’s real name was not “Gaius Calpurnius Piso, Jr.”, as he just assumes that as an alter or alias name for the specific purpose of indicating that he was the son of Gaius Calpurnius Piso. His true name is the one that people in his family knew him as and called him by - and as we go on in our studies, it will become more and more apparent that this name was indeed “Arrius”.

    One of the best proofs for Flavius Josephus being the primary author of the Gospels and the inventor of “Jesus” is simply the correlations that are found between the works of Flavius Josephus and the New Testament itself. Those correlations will be made available to the public in the upcoming years.

    It is quite fortunate for us that the Romans were not the only ones who were leaving us records and information of persons and history in those times. The Jews (Pharisees), whom Rome was at war with over this very issue likewise left us what information that they could within their particular circumstance. Like the Romans, they too used what we refer to as ‘royal language’ as they could not write about this openly either and had to resort to hints, riddles and clues as well. But now that we know just how to read that ‘royal language’, we can also read what they had written - just as they had wrote it and intended it to be read by those whom could do so.

    Because of what this reveals, it demonstrates to us that history (especially ancient history) as we think we know it, did not happen in the way in which we had previously thought that it had and we must now expect that more and more evidence likewise will be found that is consistent with the way in which it DID happen.

    What this also means is that because the ancient authors were in complete control of what kind of evidence (in terms of their literary creations) and how much of various facts and information that they would give to us, we more or less find ourselves at their virtual ‘mercy’ as far as just what evidence they chose to leave to us for the purpose of finding out the real truth of matters in ancient history. And this should be considered when one is expecting to find one type of evidence or another.

    But this also means that what WAS left was left to us in what may be called ‘near pristine’ condition as far as what we find in the original texts - and that is much better than what we had previously thought we had in terms of what texts and info we had from those times. What I mean by this is that they did not write about just anyone, all persons that they made mention of in history was a relative of theirs whether by use of an alias name or not. There were not a lot of different persons writing either, which makes identifying just who wrote what much easier for us.

    Now, a bit about Josephus and Joseph the father of Jesus. Jesus’ father is Joseph (Josephus), his mother is not impregnated by a mere mortal man, but rather “God”. “God” came to mean something different to us in this time than it did to those authors living in those times. “God” had previously been a generic title inherited and used by Kings and other rulers. But because we (as a society) do not know this today, in our own time, we tend to think that Jesus’ mother had to be impregnated by “God” and that “God” could not also be her husband (figuratively speaking… remember, we are talking about a fictional story). While writing his ‘histories’, etc., Josephus deliberately mislead his readers (deliberate deception). And as Josephus he is the first ‘historian’ to mention “Jesus” outside of the New Testament.

    Josephus, as “Joseph”, the father of Jesus was a High Priest, but he was also a ruler/king (kings were sometimes called ‘governors’ in ancient history - which is something recently revealed by our research). However, as just stated, he (Josephus) would theoretically not actually have to be a king or ruler to use the inherited name/title “God”, if he was of the/a royal line. He would just have it as a “birthright” to use when and how he pleased - which, is precisely what he did.

    Another thing that is quite telling about the Piso family and their close relatives is that the Piso family had a history of being ‘governors’ of Syria. That is to say in actuality, kings installed there by Rome. Syria was generally a region that was ruled over by the Pisos for many generations consecutively, with perhaps a close relative of theirs stepping in as a figurehead occasionally. But primarily, Syria was the territory of the Pisos for a very long expanse of time.

    The Pisos and Syria in ancient history had very nearly become synonymous with each other - and so, this is another way of knowing what is being said regarding the Pisos in a secretive way. There is a place where “Jesus” is said to have been “famous” in Syria, for instance. It wasn’t “Jesus” most certainly who was “famous” in Syria, but rather the person who was playing Jesus in the NT (Ref. Matt. 4:24, “Jesus” famous or well-known in Syria).

    As Caesennius Paetus, Arrius Piso was the governor of Syria (Ref. Flavius Josephus, Jewish War II, VII, 59, Whiston translation; and also “The True Authorship of the New Testament”, by Abelard Reuchlin, pg. 20). Reuchlin says

    "Then Caesennius Paetus appears as governor of Syria, but because he is still Caesennius, he is still Josephus.”

    As Claudius Ariston “he was called the “leading citizen” of Ephesus (Ref. Pliny, VI.31.3.). Ephesus, was the Chief City of the Roman province of Asia which was to the South West of Bithynia. We also find him as Flavius Archippus who was supposedly a philosopher whom emperor Domitian commended to Pliny the Younger (under Pliny’s alter name/identity of Lappius Maximus, see “True Authorship of the New Testament,” pg. 15-16).

    The emperor ordered Pliny to “buy” him a farm near Prusa (in Bithynia) and out of public funds it would appear, or else by ruthless means to obtain this farm property. The people of Prusa (supposedly) voted to put up a statue as tribute to him (Flavius Archippus aka Josephus). Now, if we could just find one of these statues or other likenesses of Piso from his time we would really have something to show what he looked like.
     
    IMPORTANT ITEMS TO NOTE IN THIS ARTICLE:

    1.   The Pantera Riddle, solved and explained
    2.   The Correlations between the works of Flavius Josephus & the New Testament
    3.   “Jesus” and Piso are BOTH famous in Syria
    4.   The word “Denarius” used in Revelations as a question!
    5.   Alias names can be used to build profiles of the actual persons
    6.   Arrius Piso’s descent from Marc Anthony (and Cleopatra)
    7.   The word “nini” and “dragon” meaning “baby boy”, which is “Jesus”
    8.   Arrius Piso as founder of Annii Verii and Annii Anicii
    9.   Arrius Piso’s inherited name of “Pollio”
    10. Listing of those ‘historians’ who were involved in the fraud

    BACK ON THE TRAIL

    (following Arrius Piso through his alias names)

    Here is the order in which we will go so as to keep this organized in a way that will be easier for the reader to understand and to follow:

    1.   (C.) CAESENNIUS PAETUS leads us to Arrius Calpurnius Piso
    2.   ARRIUS CALPURNIUS PISO (his real name) leads us to Montanus
    3.   MONTANUS leads us to Arrius Antoninus
    4.   ARRIUS ANTONINUS leads us to Arrius Verus
    5.   ARRIUS VERUS leads us to Annius Gallus
    6.   ANNIUS GALLUS leads us to Cestius Gallus
    7.   CESTIUS GALLUS leads us to Gessius Florus
    8.   GESSIUS FLORUS leads us to ANTONIUS PRIMUS
    9.   ANTONIUS PRIMUS

    CAESENNIUS PAETUS

    We have already examined (C.) Caesennius Paetus and will have references for that and other items here at the end of this article. So, we can go on to examine Arrius Calpurnius Piso.

    ARRIUS CALPURNIUS PISO

    C(ENTURIO) ARRI  

    Centurial Stone
    'The century of Arrius (built this)
    The term 'centurial stone' is given to building stones of Hadrian's Wall on which a century of 80 Roman soldiers scratched the name of their unit on completing 'their' stretch of Hadrian's Wall.

    Arrius Calpurnius Piso definitely had many, many more alias names. But for now it is important to know these names before going on to the rest. Below you will find examples of his “Arrius” name used both in the history of his time and in the New Testament as well.  

    1. He is “Arrius” as Arrius Antoninus, in the history of his time.

    2. He is Areios/Arrius as the god Mars incarnate and is mentioned as the god Mars throughout the works of Juvenal (Loeb editions).

    3. He is “Arrius” (Annius) as the brother of Flavia Arria (i.e. Fannia).

    4. He is “Arrius”, because as Jesus he is called by the Jews “ben Pantera”, meaning that he is “son of his mother”. The Jews were pointing out that his name was “Arrius” as the masculine form of his mother’s name (Arria). One of the other things that we found in our research of royal language is that “T” and “TH” were often switched or used interchangeably.

    So, “Pantera” (or “Pentera”) could also be “PenTHera”, which is “mother” (i.e., HIS mother, “Arria”). Knowing this shows us that “ben PenTHera”, means “son of mother” (Arria). The Jews say that he is “son of mother”, so that when one finds out that “Jesus” was really being played by the person who invented him, and we know that person to be Josephus and/or even (C.) Caesennius Paetus, that we would be pointed to his MOTHER so that we could find his name as being “Arrius” as the masculine form of his mother’s name. Another thing that they knew and used was the hints and clues given by the authors of the New Testament themselves!

    The Greek word “PenTHera” for “mother” is in Mark 1:30, Matt. 8.14, Luke 4:38. In Matthew 12:48, Jesus (or the person who was playing him rather) says; “Who is my mother?” He is asking a question, a question that of course the average person thinks that they know the answer to - “Mary” (“Mary” is another form/spelling of “Arria”), but it is a deceptive one. The question is asked by him, Arrius Piso, to point towards his own mother as the source of his real name of Arrius… and so more is said in the form of questions.

    Matt. 13:55; “Is not HIS (Jesus/Arrius Piso) mother called “Mary?” If his name is “Arrius” as the masculine form of “Arria” (his mother), then his sister would also have the same name as his mother, i.e. “Arria”. Her name was hidden in history by simply changing the r’s to n’s, and by putting the initial of her first name (“F”) in front of her name instead of spelling it out (“Flavia”).

    5. As Jesus, he is the “Lamb”, and the word for lamb is “Arnius” in Greek and in the royal language it is seen as “Arrius” because r’s and n’s are interchangeable (Ref. John 1:29, Greek/English Interlinear New Testament).

    6. His name is inserted into the New Testament by several means. One of which is by the mention of the marketplace of “Appius”, as in the royal language r’s and p’s are interchangeable to render the name “Arrius” (Acts 28:15, Greek/English Interlinear New Testament).

    7. In the Revelations, 6:6, “Arrius” is inserted by mentioning the word “denARIUS”. And in his true ingenious style the author of the Revelations (Julius Calpurnius Piso) also makes this secretly as a question. And the reason we know this is this, “den” means “did not”, and so it actually reads; “did not Arrius?” And when one knows this, we also get to read the question with the inferred words to give the full question of; “Did not Arrius (Piso) do/create it?” Sheer genius on the part of Julius Piso.

    Now, with the combined knowledge that (C.) Caesennius Paetus was an alias name of Arrius Calpurnius Piso, we now go on to examine the name Montanus in comparison with what we already know.

    MONTANUS

    Well, we have already found that Thrasea Paetus and Caesennius Paetus were alias names of Gaius Calpurnius Piso and his son Arrius Calpurnius Piso because of the many factors involved with each and their other family members. Thrasea Paetus and Caesennius Paetus were not just alias names, but were also “composites” for the real persons behind the names.

    Note that this allows us to build profiles of these persons as their alias names are revealed. That is the way that these ancient authors had ‘designed’ this so that it WOULD be found out. And so, we look to find other similar composites that may be telling and we find the same similarity in the name and figure of “Montanus”. So, we examine this critically.  

    Why “Montanus” for an alias name of Arrius Piso? Because he saw himself as a large immovable object such as a large hill or mountain. And he saw himself as the god Mars, who was the God of War, incarnate. And then he could also joke about this in the New Testament were “Mar’s Hill” is mentioned - because “Mar’s Hill” in Greek is “Areios Pagos”. And a “mount” (like Olympus), a large hill or mountain in Greek is “Pagos”, so here we have “Areios (Arrius) Mountain/Montanus”. But “pagos” can also be “opos” or “ipos” in Greek when viewing it in royal language and “ip(p)os” is “horse” or “beast” which is also what Arrius Piso was referred to. “Ippos” is the name “Piso” rearranged, and in the Revelations, Julius Piso refers to his father (Arrius) as “the Beast”. So, to say “Mar’s Hill” we could say in our meaning in Greek “Arrius Ippos/Piso” (Ref. Acts 17:19 and 17:22).  

    A more detailed explanation of things not explained more fully here will be found in other works on this subject. There is also another joke in the New Testament where as Jesus, he (Arrius Piso) is slyly referred to as a “Mountain” (John 4:21). But bear in mind that many of these jokes and names cannot be seen in translated or interpreted versions of the New Testament. To ‘see’ these, you’ll have to use a good Greek/English Interlinear New Testament. You will have to go to the earliest Greek translation (not “interpretation”) to see/read this. In any case, this particular joke is rather interesting as it shows the author clearly “talking out of the side of his mouth.”  

    In John 4:21, Jesus (Arrius Piso) says;

    “Woman, believe me, the hour is coming when you shall worship the (ancestral) Father neither in (the form of) THIS MOUNTAIN (“Montanus”, i.e. Arrius Piso), nor in Jerusalem.”

    He is saying more than one thing here. He is referring to himself as “this mountain”, that is HIMSELF as “the Mountain” because he is “Montanus”. The reason he says that she will not worship the (ancestral) Father (i.e. “god”, whom was the original “god”, that being Pharaoh Adamenhept I whom Arrius Piso derives his ‘power’ and inherited name/title of “god” from) in Jerusalem is because he was pointing to the fact that Jerusalem by that time had been destroyed. It was later than 70 CE when this was being written.

    And he is also saying that the day when Christianity will end will eventually come. There is more and more evidence pointing towards Arrius Piso’s son Julius Piso having a great concern about Christianity, and that they, as the authors should make statements in the New Testament that will allow humanity to one day find out about all of this. And so, it appears that statements referring to the end of Christianity that were inserted into the New Testament were done to appease this son of Arrius Piso.

    In Pliny (the works of Pliny the Younger), we find “Montanus” as a senator. From the Bibliographical Index in the works of Pliny the Younger (Loeb Classical Library edition): “Montanus, unknown senator; letters on monument to freedman Pallas and honors voted him, VII. 29; VIII. 6.”

    We also see as we follow the trail, all of these who were involved in this fraud as well (such as Pliny the Younger). And we find, eventually, that this involved ALL of the Roman authors and we also find them to be closely related to each other - the Roman emperors and those who were writing their histories. Note that this is not a “conspiracy”, but more like what would be called an “oligarchy”. This should make some people sit up and take notice.

    “Montanus” was spared (by Nero) out of consideration for his father (Gaius Piso, who was forced to commit suicide by Nero), with the proviso (provision) that his official career should not be continued” (Ref. Tacitus, Annals, Book XVI, XXXIII, pg. 387, Loeb). “Montanus” is also mentioned in many other places. A list of these will appear at the end of this article.  Now knowing that “Montanus” is Arrius Piso, we continue looking for “Arrius” and we now find “Arrius Antoninus”.

    ARRIUS ANTONINUS

    Why the alias name of Arrius Antoninus? We have already found his name as “Arrius”.  So, we wonder why “Antoninus”? We have found examples of other alias names that were used that incorporated the use of component parts of other names and/or initials or abbreviations in some instances to create alias names/identities. And it may well be further found that there were indeed various purposes involved for the use of alias names and their component parts as yet not fully recognized, such as the use of these as “indicators” of ancestry. We are finding out more and more about these things all of the time.

    Titus Aurelius Fulvus Boionius Arrius Antoninus (138-161 AD)

    Now we look at “Antoninus” and find an obvious indication of descent from the Antonii line - and as we will find as we go along, this WAS purposeful. It was given as an indication that Arrius Piso was indeed descended from Marc Antony himself. And that explains the “Antoni” portion of the invented name. When one stops to think of all of this it is truly amazing that all of this was done and remained hidden from the public for so long - but there were a variety of methods and means used by them specifically for that purpose. Even fooling the brightest of scholars up to this time. But now all of this is known and available to everyone on the Internet - that “Dark Age” will now end.

    Remembering the purpose of these alias names and also realizing that great pains were taken specifically to HIDE these things, and not to make the appear obvious (except in small bits and pieces), while likewise bearing in mind that they… the authors were most ingenious, used the royal language, etc., we can easily envision them making “double use” of letters already used in these names as just another way of further hiding hints, clues and other info.

    In the alias name “Antoninus” we find the use of “ninus”. What is “ninus”? “Ninus” is a secret title. It is really the Greek “nini”, which is “baby” or infant - which, in reality refers, indicates and confirms that this person was “a baby” - the baby JESUS! Do you remember that it was mentioned above that Julius Piso called his father a “dragon” in the Revelations? That was because by doing so he was also pointing out that his father was “a baby boy” as that is what the word used for dragon refers to - he too was saying that Arrius Piso was JESUS!

    Let’s take a moment to review what we have found so far. We found that Flavius Josephus was really just a penname of Arrius Calpurnius Piso, and that Arrius Piso had played the fictional character “Jesus” in the New Testament. We also found that Tacitus, the historian, was involved in this fraud as well as Pliny the Younger. I sincerely hope that now that all of this is known that ancient history will NEVER be viewed in the same way again. How deluded must a person be to not recognize that this is the true way in which all of this had happened? Who could read and investigate all of this and say that it is merely a coincidence?

    No one at all I should think, as long as they have a working brain, basic information - and are honest with themselves. “Heart” and emotionalism does not enter into this as far as the premise of “Jesus” being good, etc., because all of that is depends upon the information about “Jesus” being true - and it is not, it is a fraud.

    ARRIUS VARUS

    Now why “Arrius Varus” as an alias? Well, it gives Arrius a chance to use his real name of “Arrius”, and that is one reason. But another is because he can really play with and use this alias while honoring himself and his descendants.

    The name “Varus” is the Roman form of the Egyptian “Veru,” meaning “great men”, but when used as a ‘name’ of an individual it means that the man who has and uses the name is a “great man”. As Arrius Verus, he is found as the founding ancestor of the later great Roman family - the “Annii Anicii.” “Annius” and “Arrius” are the same as explained previously. And he (Arrius Piso) is also the founder of the “Annii Verii.” Using the royal language one sees in this alias name another name that was used - “Severus.” Let’s look at this.  

    “Arrius Verus” (vowels were interchangeable always because they are seen as not really being there excepting as to be used to make names appear to readers to be different), the ‘s’ from Arrius is given a vowel (“e”) to bind it to “Verus”, thus rendering “Severus”. This is a name used by Arrius Piso’s son Julius Piso as a commander of the Roman forces against the Jews in the Bar Cochba revolt.

    Tacitus says:

    “As Antonius (that is, “Antonius Primus”) hurried forward some dispatchments from the cohorts and part of the cavalry to invade Italy, he was accompanied by Arrius Varus…”

    He was “accompanied” by Arrius Varus, in this instance, because he was one and the same person. Naturally, where ever Antonius Primus went, Arrius Varus was sure to go… as they are the same person! Are you starting to understand just how ancient history was REALLY written? I hope so.

    In the same passage, Tacitus says:

    “However, Antonius (Primus) and Varus (of course!) occupied Aquileia…”

    Yes, they were BOTH there, in one place, and in one body! Another interesting thing that Tacitus does is to call “Antonius Primus” - “Primus Antonius”. One would think the purpose that Tacitus had in mind was to further confuse/confound the reader into thinking that he is speaking of two different persons, just as he does in calling Arrius Piso several different (alias) names. He is VERY actively participating in this fraud (Ref. Tacitus, II, Histories, Book III, VI, pg. 337, Loeb Classical Library edition).

    ANNIUS GALLUS

    We will start to see proof that the other historians of the time were also very actively involved in this fraud as well. This name is particularly telling when we find just which authors of the day had used this alias name to refer to Arrius Piso.  

    As if the circle has not been completed by this point, still there is more to bring this all around “full circle” again. We know by now that “Annius” is just another spelling of “Arrius”, so we look for “Gallus”. Turning now to Suetonius we find that the person who killed the emperor Vitellius was none other than our “friend” Antonius Primus, and he is called “Gallus” there by saying that he is a (“c” word for male chicken) “rooster” and a person from Gaul. By the way, “Gallus” is also another way of using the “Pollio” name that Arrius Piso had also inherited, as they are the same in meaning. They both refer to the “rooster” and in turn, the “rooster” is also a secret way of alluding to the Phoenix, which ones finds to be synonymous with the phallic symbol and in meaning, “god”. So, in a very hidden way, calling Arrius “Gallus” is in fact saying or acknowledging him as “god”.

    So, note that we now add Suetonius to the list of authors who were contributing to this fraud. We also find “Annius Gallus” in Plutarch’s “Lives” under “Otho”. And Juvenal also makes mention of a “Gallus” in his works (Juvenal, VII. 144, Loeb).  

    Tacitus did not miss the chance to use this alias name of Arrius Piso either. See: Tacitus, II, Histories, Book II, XLIV, pg. 233; and Tacitus, II, Histories, Book II, XXXIII, pg. 215; as well as Tacitus, II, Histories, Book II, XI; and Tacitus, II, Histories, Book I, LXXXVII, pg. 151.

    “Annius Gallus” by now should be easy to see as an alias name of Arrius Piso and should be seen as “Arrius Gallus”. This is a connecting/affirming alias name that allows the reader who is able to deduce things such as this and who has the ability to make use of their knowledge of ‘royal language’ to make the affirmation and connection to the fact that “Cestius Gallus” also was an alias name of Arrius Piso. This is, after all, a “trail” that was left to follow… and add Plutarch, Juvenal and Suetonius to our list of participants in the fraud.  

    CESTIUS GALLUS & GESSIUS FLORUS

    (We will look at both of these in comparison to each other to help us better understand the other alias names that have been listed and those that we are yet to find out about)

    Why Gessius Florus? He disguises an ancestral name which is “Cassius”, as “Gessius” and gives “FL” from “Flavius”, while enjoying the name/title of (H)orus - as the Egyptian god which is reborn/incarnate now in the form of Arrius Piso. As Gessius Florus, he is a Roman procurator in Judea and is the cause of the Jewish revolt at that time.

    Writing as Josephus, Arrius Piso tries to make it appear that Gessius Florus is a different person from Cestius Gallus, but the name Cestius Gallus is telling. The name “Cestius” is the same as “Gessius” as seen in royal language because “C” and “G” are interchangeable to the point of being exactly the same anyway. And “S” and “T” are likewise as well.

    While we are on the subject of Arrius Piso and his use of the name “Gallus” and that being another way of saying/using his inherited name of “Pollio”, we should not forget another name that he was known by; that of “Annius Pollio”. Again, we should be used to ‘seeing’ the “Annius” name as “Arrius” and now we see the use of the name that came down to him from many of his ancestors and relatives -“Pollio”. Arrius Piso as “Annius Pollio” is incriminated in the Pisonian Conspiracy (plot) against Nero and sent into exile. Which is exactly what happened to him under other alias names! Refer to the article “Domitius Corbulo” by Ronald Syme in the JRS (Journal of Roman Studies), post 1969; and also Tacitus, Annals, XVI, 30, 3.; and Tacitus, Annals, XVI, 21, I. Arrius Piso as “Annius Pollio” was sentenced to exile (in Tacitus, Annals, Book XV, LXXI, pg. 329, Loeb).

    And by the way, the Roman writer Martial mentions Cestius Gallus in his works (Ref. Martial, XLII, 2., Loeb). Add Martial to our list of participants in the fraud.

    And the name “Gallus” is very telling because:

    a) it is another way of saying “Poll(i)o”, which is an ancestral name of the Flavians, and

    b) because they both mean chicken or “fowl” in general, as previously stated. Moreover,

    c) chicken or fowl refers to the winged-phallus that Jesus also was synonymous with, and

    d) Arrius Piso as Antonius Primus is supposed to have been born in Gaul (and so can be referred to as “Gallus”) according to Suetonius, and

    e) Suetonius adds that as a boy, Antonius Primus had the “nickname” (alias name) of “becko” (rooster’s beak). And further...

    f) as you can see, this and other alias names of Arrius Piso lead us to yet another one - that of “Antonius Primus.”

    ANTONIUS PRIMUS

    Why “Antonius Primus” as an alias name for Arrius Piso? Well, for one thing we were led to this name by the process of logical deduction. And here, we find the use and emphasis of the “Antonius” name again. And “Primus” is used because he considered himself the “prime” one or prime source (which he was, because he made himself so), and numero uno - number “1”, the big shot.  

    He was/is the “key” to finding out about all of the rest of this. No one gets to anything of any real consequence regarding this unless they first “go through him”. One needs to know that Arrius Piso used many, many alias names (more than anyone else that I could find!), and the rest of this comes out as a result of that. The name “Antonius Primus” was used by Arrius Piso himself in the works that he wrote as Flavius Josephus, and that name is also found used in reference to him (Arrius Piso) in the works of Suetonius, and in Tacitus (Ref. Tacitus, II, Histories, Book II, LXXXVI, pg. 131, Loeb).

    It seems that one way that reconciled to themselves the use of alias for the purpose of deception was to think of them as “nicknames” - nicknames for which only they were fully aware of the full and true meanings. Arrius Piso was rather proud of his ancestry and particularly that of his descent from Marc Antony. His ancestry from Marc Antony has been reconstructed by us and we were able to do it because he made certain that it was given out in bits and pieces for those who were able to, to figure out and to see this for themselves.

    NOTES & REFERENCES FOR:

    Caesennius Paetus and family:

    C. Caecina Paetus
    M. Arria the Elder
    |
    Caecina Arria the Younger
    M. Thrasea Paetus
    |
    Fannia
    M. Helvidius Priscus

    References

    • “Domitius Corbulo”, Ronald Syme, JRS. Pliny the Younger, Epp. III, 16, 7ff.

    • Tacitus, Annals, Book XVI, XXXIV, pg. 387, Loeb.

    • Thrasea Paetus’ wife Arria the Younger was a relative of Persius the Poet. Ref. Suetonius, “Lives of Illustrious Men”, “On Poets - Persius”, pg. 497, 499.

    • Tacitus is careful not to mention that Thrasea Paetus and Arria had a son (Arrius Piso) also. He says; “To touch Nero with shame for his infamies was an idle dream, and it was much more to be feared that he (Nero) would exercise his cruelty on Thrasea’s wife, his daughter, and OTHER objects of his affection.” He does not mention son directly, but leaves open the possibility that one (or more) might exist. Then, to further hide the existence of this son (Arrius) he says; “Arria, who aspired to follow her husband’s ending and the precedent set by her mother and namesake, he (Thrasea Paetus) advised (her) to keep her life and not to deprive the child of their union of HER one support.” He could say this because Arrius was in exile!

    And that meant that he was not THERE to support his sister - as it also implies that Fannia did not or would not have a husband at that time (Ref. Tacitus, Annals, Book XVI, XXVI). There is quite a bit of information about this family in an article titled “People in Pliny”, by Ronald Syme, JRS (Journal of Roman Studies), 1968-69, pg. 144, 146, 148.

    Such as,

    ◦ (1) A. Caecina Paetus, suff. 37 CE, of Patavium.

    ◦ (2) P. Clodius Thrasea Paetus (also of Patavium), who married the daughter of the above A. Caecina Paetus.

    ◦ (3) Arria the Younger as wife of Thrasea Paetus.

    ◦ (4) C. Fannius (Arrius Piso) as barrister who wrote the biographies of Nero’s victims. To quote: “Supposed relative of Fannia, the daughter of Patavine (P. Clodius) Thrasea Paetus by marriage with Arria, the daughter of A. Caecina Paetus (suff. 37), cf. Groag in PIR-2, F 116.” Syme here says; “Why she should be called “Fannia”, no clue.” He is right, one would think a daughter of an “Arrian” would carry the name of her own mother - somewhere. It is there. She is “F.” Arria/Annia w/ r’s as n’s.

    Ref. for Thrasea Paetus and C. Caecina Paetus; “Domitius Corbulo”, by Ronald Syme, JRS, (post 1969). His source was Pliny the Younger, Epp. III, 16. 7 ff. As Caesennius Paetus, Arrius Piso married Vespasian’s niece, who was probably his first wife (Ref. “Some Flavian Connections”, Gavin Townend, JRS (Journal of Roman Studies), 1961. Also see Syme, “Tacitus”, 595, n5).

    Ref. for Caecina Paetus and Arria the Elder; Dio Cassius, 7. 407f. Polla, the wife of Lucan the Poet is called “Queen” by Martial. Note that “Polla” is the feminine form of “Pollo/Pollio” (Martial, Book X, LXIV, Loeb). Arria mentioned by Martial (I. XIII). Pliny the Younger mentions Arria in Epist. III, 16.3. Tacitus speaks of Arria (Tacitus, Annals, XVI). “Thrasea” is mentioned in Juvenal (Juvenal, V.36, Loeb).

    Thrasea Paetus, Arria the Elder, Arria the Younger, and Fannia are all mentioned in the Annals of Tacitus; Book XVI, XXIV, pg. 373; Book XVI, XXV, pg. 375-377; Book XVI, XXVIII, pg. 379-381; Book XVI, XXXIV, pg. 387. Read through books: XVI, XXIV, XXV, XXVI, XXVII, XXIX, XXXIII, XXXIV, XXXV (Loeb).

    In Appian’s Roman History, there is C. Philo Caesennius (Paetus). “Paetus” is inferred the same way that “Piso” would be when the name “Frugi” is used (Appian, Roman History, IV. 27, Loeb). Note that it has been discovered that Arrius Piso wrote as Philo of Alexandria, and so it is natural to find “Philo” as another alias of his or used to produce one. Arrius Piso wrote as Philo for several reasons, not the least of which to historicize characters and make mention of those which he wised to emphasize. Case in point, (Pontius) Pilate (Ref. Philo, Vol. X, “The Embassy to Gaius (Caligula)”, pg. 151, 153, Loeb).  

    History records that both Arria the Younger and Fannia were alive when Nerva became emperor in 96 CE. They had been in exile under Domitian.

    Arrius Piso as “Caesennius Paetus” was the governor (president/king) of Syria, as the Pisos were noted for being “governors of Syria” (Ref. Flavius Josephus, Jewish Wars, II, VII. 59; or Flavius Josephus, Whiston translation, pg. 597).

    • Montanus:
    “Likewise “Montanus” (the mountain?) “is spared out of consideration for his father” when Thrasea Paetus is killed.” Ref. “The True Authorship of the New Testament,” in “The Proof that Josephus as Calpurnius Piso,” pg. 20, Abelard Reuchlin, 1979, 1986.Note that this is found in the Annals of Tacitus, XVI, 33, Loeb.
    “Montanus” is found in “People in Pliny”, Ronald Syme, JRS, 1968-69, pg. 149-150. And in Tacitus, Histories, III, 35. 2; and in Tacitus, Annals, Book XVI, XXIX, pg. 381, Loeb. Tacitus, Annals, Book XVI, XXXIII, pg. 387, Loeb. “Montanus” is mentioned in Juvenal, IV. 107, 131, Loeb.

    • Arrius Antoninus:
    Arrius Antoninus was proconsul under Vespasian in 69 CE (Ref. “The Consulate of the Elder Trajan”, by John Morris, JRS, Vol. 43-45, 1953-1955, pg. 79-80. And Josephus, BF, 4, 9, 2 (499); Tacitus, Histories, II, I, cf. 1, 10; Suetonius, The Twelve Caesars”, under “Titus”, 5.
    He is also in the Historia Augusta by this name. He is grandfather of emperor Antoninus Pius. And we have found that Antoninus Pius and Suetonius were one in the same (Ref. Antoninus Pius, 1, 4; and “The True Authorship of the New Testament,” Abelard Reuchlin.
    Also see “”Marcus Aurelius” (A Biography), Appendix 2, “The Antonine Dynasty”, B: ANTONINUS PIUS, pg. 242, Birley, published by Yale University Press, c. 1986.

    • Annius Varus:
    In the Historia Augusta, Annius Verus is given as the great-grandfather of Marcus Aurelius (Ref. Marcus Aurelius, 1. 4)
    This “Annius Varus” (Arrius Piso) was obviously the founder of the “Annii Verii” (i.e., the Antonine Dynasty). You will find quite of bit of information regarding this family and the names that they used in the work titled “Marcus Aurelius” (A Biography), Appendix 2, “The Antonine Dynasty”, C: ANNII VERII (pg. 243-244), by Birley, pub. by Yale Univ.,
    c. 1986. Arrius is “M. Annius Verus” (even dared give us the “M” for “Marcus in Marcus Antonius!), suff. in 97 (Ref. “People in Pliny”, Ronald Syme, JRS, 1968-1969, pg 137).

    • Annius Gallus:
    “Annius Gallus” is in Plutarch’s “Lives” under “Otho”. And Juvenal also makes mention of a “Gallus” in his works (Juvenal, VII. 144, Loeb). Tacitus, II, Histories, Book II, XLIV, pg. 233; and Tacitus, II, Histories, Book II, XXXIII, pg. 215; as well as Tacitus, II, Histories, Book II, XI; and Tacitus, II, Histories, Book I, LXXXVII, pg. 151.

    • Cestius Gallus and Gessius Florus:
    The Roman writer Martial mentions Cestius Gallus in his works (Ref. Martial, XLII, 2., Loeb). Josephus speaking about Gessius Florus (.ie., himself as Roman General and procurator of Judea says; “… nor could anyone out do him in disguising the truth.” He is right about that, his is the all-time champion at doing that! Ref. Josephus, pg. 484, Whiston.
    Also note that as “Gessius”, Arrius could pronounce his alias name as “Jes(I)us.” And in the royal language he could change vowels to render “Josi(ph)us” or simply “Jos” as short for “Josephus”.

    • Antonius Primus:
    Antonius Primus is found described in Tacitus, Histories, Book II, LXXXVI, pg. 299. In the works of Flavius Josephus, “Antonius Primus” turns into “Antonius Julianus”.
    Church father Origen says that to find out about the destruction of the Temple look in (the works of) Flavius Josephus and “Antonius Julianus” (as if Antonius Julianus was a contemporary historian with Flavius Josephus and well-known. But there is NO historian “Antonius Julianus” except for being another name of or alias of Arrius Piso!
    Note that the name “Antonius Julianus” is in the works of Flavius Josephus, but that is just another alias name that is used by Arrius Piso

    It should be appropriate to end with a few words from
    Flavius Josephus himself:

    Josephus calls himself "Joseph" (as in the father of Jesus), on pg. 427 of the works of Flavius Josephus, Whiston.

    There is a joke/allusion to Josephus being Arrius Piso by use of a reference to a passage in the works of Flavius Josephus which appears in the New Testament as given by Julius Piso in the Revelations. It is the "I am Alpha and Omega, beginning and end." The name "Arrius Piso" starts with "A" (Alpha) and ends with "O" (Omega). Julius refers to a statement that may be found on pg. 427 of the works of Flavius Josephus, Whiston. Ref. Rev. 1:8, 11; 21:6; 22:13.

    And here is a great piece of rhetoric in the works of Flavius Josephus:

    "…and where it must be reproachful to write lies, when they must be known by the reader to be such."  

    Note that he says "known by the READER," not the writer!!! (pg. 428, Josephus, Whiston).

    Like Alexander (the brother of Aristobulus), Arrius Piso "composed 4 books against his enemies." Those, of course, are the "Gospels". This is what we know of as and call "propaganda", and this was used during the ‘war’ as a part of the tactics against their enemies. So, when it is said that the New Testament was written as a part of the war, this is what is meant. Arrius Piso, writing as "Flavius Josephus" was here alluding to what HE did by writing the Gospels (Ref. Flavius Josephus, pg. 458, Whiston).

    "…and by degrees he laid blame on these men (his enemies) whose names were in these books, …"

    Again, alluding to what HE did. And we have found that this is true. He does place ‘blame’ on the Jews for the death of Jesus in his story and he does get more and more antisemetic in the Gospels as each one was written. Another thing is that he does place them in his works by their real names and by alias names with their ‘profiles’ so that people who knew these persons with a great familiarity would KNOW of whom he was speaking (Ref. Flavius Josephus, pg. 459, Whiston).

    And here is an admission to what he was doing:

    "yet were there fictitious stories added to what was really done."

    (Ref. Josephus, pg. 517, Whiston)

    And about the ‘signs’ that the Temple and Jerusalem would be destroyed, he says:

    "… the signs were so evident…" and that "… (the Jews) did not regard the denunciations that God made to them. ["God" in this case being Arrius Piso himself] Thus, there was a star resembling a sword [he is referring to his ‘sword’, i.e. "Jesus" which was his strength as the bright morning star, like Achilles had with his "evening star"], which stood over the city (of Jerusalem), that continued (lasted) for a while year."

    There at the end he could be referring to his position as Roman procurator in Judea.

    He states further…

    "I suppose the account of it would seem to be a fable, …." Ref. Flavius Josephus, pg 582, Whiston

    And "… as if they had been ready to (play as)/be "actors" against them." Ref. Flavius Josephus, pg. 602, Whiston.

    "Some of them betook themselves to the writing of fabulous narrations…" Ref. Flavius Josephus, pg. 608, in "Against Apion", Whiston.

    "As for myself, I have composed a true history of that whole war…" Josephus calls it a "war", not a "revolt" as most others do. He says; "I "acted" as general…" Ref. Flavius Josephus, pg. 609, in "Against Apion", Whiston.

    Josephus the Actor… He says:

    "…and as for the History of the War, I wrote it as having been an "actor" myself…" Ref. Flavius Josephus, pg. 610, in "Against Apion", Whiston.

    "I say nothing of such kings as have been famous for piety, particularly of one of the whose name was Cresus,…" "Cresus" is part "C(h)r(ist)" and part "(J)esus"… what a joker! Ref. Flavius Josephus, pg. 628, in "Against Apion", Whiston translation.
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    Roman Piso  


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    The Roman Piso theory is a pseudohistorical theory of the origins of Christianity. It states that a conspiracy of well-educated Romans — the Piso family — wrote the New Testament, and particularly the Gospels, as a social control mechanism. Its advocates call it "The New Classical Scholarship". Nobody else takes it seriously.[1]
    The theory originated in Bruno Bauer's Christus und Caesaren (Christ and the Caesars) from 1877, which claimed that that the Romans had authored the New Testament and that Josephus Flavius was the inventor of Jesus.[2]
    The Pisos are also claimed to have invented the Christian calendar,[3] rather than it having been proposed around 525 and adopted in the 800s.[4]
    Joseph Atwill,[5] in Caesar's Messiah: The Roman Conspiracy to Invent Jesus, claims that the events of Jesus' ministry in the Gospels parallel the military campaigns of Titus Flavius in Josephus' Wars of the Jews. Atwill's theory is based on Bible Code-style pareidolia applied to the four canonical Gospels (ignoring the forty-plus others) and apparently only in English translation (his claimed puns don't work in the original Greek). Conspiracy connoiseurs will delight at Atwill's explanation:[6]
    How could this go unnoticed in the most scrutinised books of all time? "Many of the parallels are conceptual or poetic, so they aren't all immediately obvious. After all, the authors did not want the average believer to see what they were doing, but they did want the alert reader to see it. An educated Roman in the ruling class would probably have recognised the literary game being played."
    Other proponents include Abelard Reuchlin (the "Abelard Reuchlin Foundation" used to sell his 1979 pamphlet The True Authorship of the New Testament on the subject in the newspaper small ads; he invented the supposed kingpin of the conspiracy, Arrius Calpurnius Piso), James Ballantyne Hannay and Jay Gallus, and an author who writes as "Roman Piso" (John Duran, who used to advocate this theory on Usenet).[7]
    A decent takedown of this nonsense is here, a longer one here, and Richard Carrier knocks it out of the park here.
    It's people like this that give Jesus mythicists a bad name.

    In real life

    Gaius Calpurnius Piso[wp] was a 1st century Roman senator, who gave his name to the actual Pisonian conspiracy[wp], a plot to usurp Nero. This had nothing to do with religious works over in Judea.

    See also


    Footnotes


     

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    Isaiah 66:22-24 - King James Version (KJV)

    22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain.

    23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord.

    24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
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    EARTH=FINANCE=DEVIL=52=DOGGOD=GODDOG=26+26=LIVED=PRIDE=HEART
    Man's Best Friend on the Plateau of Destiny!

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    United States AI Solar System (2) - Page 7 Empty Re: United States AI Solar System (2)

    Post  orthodoxymoron Mon May 25, 2015 9:06 am

    Thank-you Shiloh. I don't take any one individual or theory too seriously. I'm mostly just pursuing a general-theory in an eclectic-manner while suspending-judgment. It's hard to separate the Front-Men from the Master-Minds -- especially regarding the historical and the otherworldly. Regarding the Bible (and other Sacred-Sources) it's probably wise to focus upon the writer(s) rather than the content (although the content is revelatory regarding the writer(s)). I've often thought that if the Greatest Story Ever Told was simple and straightforward -- Jesus would've had someone writing the Gospels on a daily-basis -- or He might've written the Gospels Himself. But what if He DID write the New Testament (and perhaps the Old Testament as well)??!! What if there were Very-Real Gods and Goddesses behind Fictional Biblical Characters and Stories?? Is Historical-Fiction NOT a Valid Communication-Methodology Under Extenuating-Circumstances?? Perhaps I should imagine being King David, Flavius Josephus, Francis Bacon, and Nicola Tesla -- just for the hell of it!! What if they were all the Same-Soul??!! At least I'm not imagining being Cleopatra in a previous-life (like so many people do)!! I once told someone that we don't remember our past-lives because that would be too much to have to deal-with. They became very excited and appreciative of that insight -- even though I thought it was pretty obvious. BTW -- could you explain the Thuban-Speak at the bottom of your posts??


    GODGOD=DOGDOG=DEMONA=DEVIL=LIVED=FINANCE=PRIDE=EARTH=HEART
    GODDOG=DOGGOD=JCCJCJJC=52=26+26=13+13+13+13=5+2=7
    7=7dec=7bin=111=DRAGONHEART
    Decoder Michael = 54+51=105=15=6=123=ABC=ABBA=BAAB=33=E3=8=3E=ME=WE
    MICHAEL SUN = INFINITY-1 = JERUSALEM+1 = EARTH1HEART = DEMON GABRIEL = LOVE MICHAEL

    Hollywood seems to Demonize Gabriel and Elevate Michael -- but what is the basis for this?? I've sort of played along with this bias -- but I have NO Idea what the truth is in this regard. What worries me is that some bad@$$ aliens and/or angels might depose a God who is having a rough-time on Earth -- and place a much less threatening Puppet-Deity on a Make-Believe Throne -- while the New-Dudes continue to exploit Humanity. Consider very carefully the Dr. Who Trial of a Time-Lord wherein the Evil-Master defends Dr. Who (even though he hates him enough to wish he were dead) -- simply because Dr. Who is less of a threat to the Evil-Master than the Corrupt High-Council. In the end -- when Dr. Who is offered his job back as Lord-President of Gallifrey -- he turns it down -- and embarks on yet another Galactic-Adventure!! I am strangely attracted to those old and somewhat corny episodes!! The message seems highly-significant in light of this particular thread. The 1980's movie The Changeling is hauntingly-fascinating to me (in connection with all of the above). I think the Guys at the Vatican figured all of this out centuries ago -- but they tend to keep secrets quite effectively. They also tend to conduct business in a shrewd and lawyer-like manner. I sure wouldn't want to tangle with them!! I'm trying very hard to wrap things up -- and end this thread -- especially in light of recent insights. I also have some medical and financial matters to attend to -- so the end of May might be the end of my posting for a significant time-period. I know I've said this sort of thing dozens of times, over several years -- but this time seems different. I've never been more frightened and distressed.

    Someone seems to keep "turning-up the heat". Perhaps there really is a literal Hell of some sort. But could someone please answer ALL of the questions I've asked on the internet over the past several years?? Is an Investigative and Executive Judgment spanning 2013 to 2133 A.D. -- examining All-Concerned in an Open and Honest Manner -- a reasonable modus-operandi?? Is a Reasonable System of Rewards and Punishments too much to ask?? Is simply "turning-up the heat" preferable to answering simple-questions in an open and honest manner?? Are Closed-Session Kangaroo-Courts combined with Cruel and Unusual Punishment the Way Things REALLY Work?? Does Might Make Right?? Are the Galactic PTB Always Right (by definition)?? Are there Legitimate-Limits to "God's-Prerogative"?? Are Genocide and Mass-Murder NOT Included in "Thou Shalt NOT Kill"?? Is the Holy-War Any Longer Holy?? An Individual of Interest recently told me that Mankind Deserves the Imminent Punishment (or something to that effect). They marveled at the Patience of God in dealing with Mankind. This was really nothing new from this individual -- but what surprised me is that they included themselves in deserving the Imminent Punishment of Mankind. This really startled me -- because of who I think they might really be. I continue to wonder if a Solar System Administrator would have to have Multiple-Personalities (including Father, Son, Holy-Spirit, and Lucifer/Satan). Is this particular solar system enough to drive ANY Deity NUTS??!! I mean no disrespect -- as I keep speculating about Powerful (but not All-Powerful) Middle-Management Sun-Gods!! Beware of Undod the Sun-God!! System-Lord = Star-Lord = Sun-God = Solar-Deity = Archangel?? Sorry if that offends!! I'm SO Going to Burn!!

    http://www.whiteestate.org/books/aa/aa29.html The first epistle to the Corinthian church was written by the apostle Paul during the latter part of his stay at Ephesus. For no others had he felt a deeper interest or put forth more untiring effort than for the believers in Corinth. For a year and a half he had labored among them, pointing them to a crucified and risen Saviour as the only means of salvation, and urging them to rely implicitly on the transforming power of His grace. Before accepting into church fellowship those who made a profession of Christianity, he had been careful to give them special instruction as to the privileges and duties of the Christian believer, and he had earnestly endeavored to help them to be faithful to their baptismal vows. Paul had a keen sense of the conflict which every soul must wage with the agencies of evil that are continually seeking to deceive and ensnare, and he had worked untiringly to strengthen and confirm those who were young in the faith. He had entreated them to make an entire surrender to God; for he knew that when the soul fails to make this surrender, then sin is not forsaken, the appetites and passions still strive for the mastery, and temptations confuse the conscience. The surrender must be complete. Every weak, doubting, struggling soul who yields fully to the Lord is placed in direct touch with agencies that enable him to overcome. Heaven is near to him, and he has the support and help of angels of mercy in every time of trial and need.

    The members of the church at Corinth were surrounded by idolatry and sensuality of the most alluring form. While the apostle was with them, these influences had but little power over them. Paul's firm faith, his fervent prayers and earnest words of instruction, and, above all, his godly life had helped them to deny self for Christ's sake rather than to enjoy the pleasures of sin.

    After the departure of Paul, however, unfavorable conditions arose; tares that had been sown by the enemy appeared among the wheat, and erelong these began to bring forth their evil fruit. This was a time of severe trial to the Corinthian church. The apostle was no longer with them to quicken their zeal and aid them in their endeavors to live in harmony with God, and little by little many became careless and indifferent, and allowed natural tastes and inclinations to control them. He who had so often urged them to high ideals of purity and uprightness was no longer with them, and not a few who, at the time of their conversion, had put away their evil habits, returned to the debasing sins of heathenism. Paul had written briefly to the church, admonishing them "not to company" with members who should persist in profligacy; but many of the believers perverted the apostle's meaning, quibbled over his words, and excused themselves for disregarding his instruction.

    A letter was sent to Paul by the church, asking for counsel concerning various matters, but saying nothing of the grievous sins existing among them. The apostle was, however, forcibly impressed by the Holy Spirit that the true state of the church had been concealed and that this letter was an attempt to draw from him statements which the writers could construe to serve their own purposes.

    About this time there came to Ephesus members of the household of Chloe, a Christian family of high repute in Corinth. Paul asked them regarding the condition of things, and they told him that the church was rent by divisions. The dissensions that had prevailed at the time of Apollos's visit had greatly increased. False teachers were leading the members to despise the instructions of Paul. The doctrines and ordinances of the gospel had been perverted. Pride, idolatry, and sensualism, were steadily increasing among those who had once been zealous in the Christian life.

    As this picture was presented before him, Paul saw that his worst fears were more than realized. But he did not because of this give way to the thought that his work had been a failure. With "anguish of heart" and with "many tears" he sought counsel from God. Gladly would he have visited Corinth at once, had this been the wisest course to pursue. But he knew that in their present condition the believers would not profit by his labors, and therefore he sent Titus to prepare the way for a visit from himself later on. Then, putting aside all personal feelings over the course of those whose conduct revealed such strange perverseness, and keeping his soul stayed upon God, the apostle wrote to the church at Corinth one of the richest, most instructive, most powerful of all his letters. With remarkable clearness he proceeded to answer the various questions brought forward by the church, and to lay down general principles, which, if heeded, would lead them to a higher spiritual plane. They were in peril, and he could not bear the thought of failing at this critical time to reach their hearts. Faithfully he warned them of their dangers and reproved them for their sins. He pointed them again to Christ and sought to kindle anew the fervor of their early devotion.

    The apostle's great love for the Corinthian believers was revealed in his tender greeting to the church. He referred to their experience in turning from idolatry to the worship and service of the true God. He reminded them of the gifts of the Holy Spirit which they had received, and showed that it was their privilege to make continual advancement in the Christian life until they should attain to the purity and holiness of Christ. "In everything ye are enriched by Him," he wrote, "in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ."

    Paul spoke plainly of the dissensions that had arisen in the Corinthian church, and exhorted the members to cease from strife. "I beseech you, brethren," he wrote, "by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment."

    The apostle felt at liberty to mention how and by whom he had been informed of the divisions in the church. "It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you."

    Paul was an inspired apostle. The truths he taught to others he had received "by revelation;" yet the Lord did not directly reveal to him at all times just the condition of His people. In this instance those who were interested in the prosperity of the church at Corinth, and who had seen evils creeping in, had presented the matter before the apostle, and from divine revelations which he had formerly received he was prepared to judge of the character of these developments. Notwithstanding the fact that the Lord did not give him a new revelation for that special time, those who were really seeking for light accepted his message as expressing the mind of Christ. The Lord had shown him the difficulties and dangers which would arise in the churches, and, as these evils developed, the apostle recognized their significance. He had been set for the defense of the church. He was to watch for souls as one who must render account to God, and was it not consistent and right for him to take notice of the reports concerning the anarchy and divisions among them? Most assuredly; and the reproof he sent them was as certainly written under the inspiration of the Spirit of God as were any of his other epistles.

    The apostle made no mention of the false teachers who were seeking to destroy the fruit of his labor. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. He called attention to his own work among them as that of "a wise master builder," who had laid the foundation upon which others had built. But he did not thereby exalt himself; for he declared, "We are laborers together with God." He claimed no wisdom of his own, but acknowledged that divine power alone had enabled him to present the truth in a manner pleasing to God. United with Christ, the greatest of all teachers, Paul had been enabled to communicate lessons of divine wisdom, which met the necessities of all classes, and which were to apply at all times, in all places, and under all conditions.

    Among the more serious of the evils that had developed among the Corinthian believers, was that of a return to many of the debasing customs of heathenism. One former convert had so far backslidden that his licentious course was a violation of even the low standard of morality held by the Gentile world. The apostle pleaded with the church to put away from among them "that wicked person." "Know ye not," he admonished them, "that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened."

    Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. "If thy brother shall trespass against thee," the Saviour had counseled, "go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." Matthew 18:15-18.

    To the Corinthian believers who had lost sight of this plain counsel, Paul wrote in no uncertain terms of admonition and rebuke. "Dare any of you," he asked, "having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? . . . Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God?"

    Satan is constantly seeking to introduce distrust, alienation, and malice among God's people. We shall often be tempted to feel that our rights are invaded, even when there is no real cause for such feelings. Those whose love for self is stronger than their love for Christ and His cause will place their own interests first and will resort to almost any expedient to guard and maintain them. Even many who appear to be conscientious Christians are hindered by pride and self-esteem from going privately to those whom they think in error, that they may talk with them in the spirit of Christ and pray together for one another. When they think themselves injured by their brethren, some will even go to law instead of following the Saviour's rule.

    Christians should not appeal to civil tribunals to settle differences that may arise among church members. Such differences should be settled among themselves, or by the church, in harmony with Christ's instruction. Even though injustice may have been done, the follower of the meek and lowly Jesus will suffer himself "to be defrauded" rather than open before the world the sins of his brethren in the church. Lawsuits between brethren are a reproach to the cause of truth. Christians who go to law with one another expose the church to the ridicule of her enemies and cause the powers of darkness to triumph. They are wounding Christ afresh and putting Him to open shame. By ignoring the authority of the church, they show contempt for God, who gave to the church its authority.

    In this letter to the Corinthians Paul endeavored to show them Christ's power to keep them from evil. He knew that if they would comply with the conditions laid down, they would be strong in the strength of the Mighty One. As a means of helping them to break away from the thralldom of sin and to perfect holiness in the fear of the Lord, Paul urged upon them the claims of Him to whom they had dedicated their lives at the time of their conversion. "Ye are Christ's," he declared. "Ye are not your own. . . . Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

    The apostle plainly outlined the result of turning from a life of purity and holiness to the corrupt practices of heathenism. "Be not deceived," he wrote; "neither fornicators, nor idolaters, nor adulterers, . . . nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." He begged them to control the lower passions and appetites. "Know ye not," he asked, "that your body is the temple of the Holy Ghost which is in you, which ye have of God?"

    While Paul possessed high intellectual endowments, his life revealed the power of a rarer wisdom, which gave him quickness of insight and sympathy of heart, and brought him into close touch with others, enabling him to arouse their better nature and inspire them to strive for a higher life. His heart was filled with an earnest love for the Corinthian believers. He longed to see them revealing an inward piety that would fortify them against temptation. He knew that at every step in the Christian pathway they would be opposed by the synagogue of Satan and that they would have to engage in conflicts daily. They would have to guard against the stealthy approach of the enemy, forcing back old habits and natural inclinations, and ever watching unto prayer. Paul knew that the higher Christian attainments can be reached only through much prayer and constant watchfulness, and this he tried to instill into their minds. But he knew also that in Christ crucified they were offered power sufficient to convert the soul and divinely adapted to enable them to resist all temptations to evil. With faith in God as their armor, and with His word as their weapon of warfare, they would be supplied with an inner power that would enable them to turn aside the attacks of the enemy.

    The Corinthian believers needed a deeper experience in the things of God. They did not know fully what it meant to behold His glory and to be changed from character to character. They had seen but the first rays of the early dawn of that glory. Paul's desire for them was that they might be filled with all the fullness of God, following on to know Him whose going forth is prepared as the morning, and continuing to learn of Him until they should come into the full noontide of a perfect gospel faith.

    http://www.whiteestate.org/books/aa/aa30.html In the hope of impressing vividly upon the minds of the Corinthian believers the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ, Paul in his letter to them made a striking comparison between the Christian warfare and the celebrated foot races held at stated intervals near Corinth. Of all the games instituted among the Greeks and the Romans, the foot races were the most ancient and the most highly esteemed. They were witnessed by kings, nobles, and statesmen. Young men of rank and wealth took part in them and shrank from no effort or discipline necessary to obtain the prize.

    The contests were governed by strict regulations, from which there was no appeal. Those who desired their names entered as competitors for the prize had first to undergo a severe preparatory training. Harmful indulgence of appetite, or any other gratification that would lower mental or physical vigor, was strictly forbidden. For one to have any hope of success in these trials of strength and speed, the muscles must be strong and supple, and the nerves well under control. Every movement must be certain, every step swift and unswerving; the physical powers must reach the highest mark. As the contestants in the race made their appearance before the waiting multitude, their names were heralded, and the rules of the race were distinctly stated. Then they all started together, the fixed attention of the spectators inspiring them with a determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close and give the prize to the true victor. If a man reached the goal first by taking an unlawful advantage, he was not awarded the prize.

    In these contests great risks were run. Some never recovered from the terrible physical strain. It was not unusual for men to fall on the course, bleeding at the mouth and nose, and sometimes a contestant would drop dead when about to seize the prize. But the possibility of lifelong injury or of death was not looked upon as too great a risk to run for the sake of the honor awarded the successful contestant.

    As the winner reached the goal, the applause of the vast multitude of onlookers rent the air and awoke the echoes of the surrounding hills and mountains. In full view of the spectators, the judge presented him with the emblems of victory--a laurel crown and a palm branch to carry in his right hand. His praise was sung throughout the land; his parents received their share of honor; and even the city in which he lived was held in high esteem for having produced so great an athlete.

    In referring to these races as a figure of the Christian warfare, Paul emphasized the preparation necessary to the success of the contestants in the race--the preliminary discipline, the abstemious diet, the necessity for temperance. "Every man that striveth for the mastery," he declared, "is temperate in all things." The runners put aside every indulgence that would tend to weaken the physical powers, and by severe and continuous discipline trained their muscles to strength and endurance, that when the day of the contest should arrive, they might put the heaviest tax upon their powers. How much more important that the Christian, whose eternal interests are at stake, bring appetite and passion under subjection to reason and the will of God! Never must he allow his attention to be diverted by amusements, luxuries, or ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of God's word and guided by His Spirit, must hold the reins of control.

    And after this has been done, the Christian must put forth the utmost exertion in order to gain the victory. In the Corinthian games the last few strides of the contestants in the race were made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, will press onward with even more zeal and determination than at the first of his course.

    Paul presents the contrast between the chaplet of fading laurel received by the victor in the foot races, and the crown of immortal glory that will be given to him who runs with triumph the Christian race. "They do it," he declares, "to obtain a corruptible crown; but we an incorruptible." To win a perishable prize, the Grecian runners spared themselves no toil or discipline. We are striving for a prize infinitely more valuable, even the crown of everlasting life. How much more careful should be our striving, how much more willing our sacrifice and self-denial!

    In the epistle to the Hebrews is pointed out the single-hearted purpose that should characterize the Christian's race for eternal life: "Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith." Hebrews 12:1, 2. Envy, malice, evil thinking, evilspeaking, covetousness--these are weights that the Christian must lay aside if he would run successfully the race for immortality. Every habit or practice that leads into sin and brings dishonor upon Christ must be put away, whatever the sacrifice. The blessing of heaven cannot attend any man in violating the eternal principles of right. One sin cherished is sufficient to work degradation of character and to mislead others.

    "If thy hand cause thee to stumble," the Saviour said, "Cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell." Mark 9:43-45, R.V. If to save the body from death, the foot or the hand should be cut off, or even the eye plucked out, how much more earnest should the Christian be to put away sin, which brings death to the soul! The competitors in the ancient games, after they had submitted to self-denial and rigid discipline, were not even then sure of the victory. "Know ye not," Paul asked, "that they which run in a race run all, but one receiveth the prize?" However eagerly and earnestly the runners might strive, the prize could be awarded to but one. One hand only could grasp the coveted garland. Some might put forth the utmost effort to obtain the prize, but as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure.

    Such is not the case in the Christian warfare. Not one who complies with the conditions will be disappointed at the end of the race. Not one who is earnest and persevering will fail of success. The race is not to the swift, nor the battle to the strong. The weakest saint, as well as the strongest, may wear the crown of immortal glory. All may win who, through the power of divine grace, bring their lives into conformity to the will of Christ. The practice, in the details of life, of the principles laid down in God's word, is too often looked upon as unimportant--a matter too trivial to demand attention. But in view of the issue at stake, nothing is small that will help or hinder. Every act casts its weight into the scale that determines life's victory or defeat. And the reward given to those who win will be in proportion to the energy and earnestness with which they have striven.

    The apostle compared himself to a man running in a race, straining every nerve to win the prize. "I therefore so run," he says, "not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." That he might not run uncertainly or at random in the Christian race, Paul subjected himself to severe training. The words, "I keep under my body," literally mean to beat back by severe discipline the desires, impulses, and passions.

    Paul feared lest, having preached to others, he himself should be a castaway. He realized that if he did not carry out in his life the principles he believed and preached, his labors in behalf of others would avail him nothing. His conversation, his influence, his refusal to yield to self-gratification, must show that his religion was not a profession merely, but a daily, living connection with God. One goal he kept ever before him, and strove earnestly to reach-- "the righteousness which is of God by faith." Philippians 3:9.

    Paul knew that his warfare against evil would not end so long as life should last. Ever he realized the need of putting a strict guard upon himself, that earthly desires might not overcome spiritual zeal. With all his power he continued to strive against natural inclinations. Ever he kept before him the ideal to be attained, and this ideal he strove to reach by willing obedience to the law of God. His words, his practices, his passions--all were brought under the control of the Spirit of God. It was this singlehearted purpose to win the race for eternal life that Paul longed to see revealed in the lives of the Corinthian believers. He knew that in order to reach Christ's ideal for them, they had before them a life struggle from which there would be no release. He entreated them to strive lawfully, day by day seeking for piety and moral excellence. He pleaded with them to lay aside every weight and to press forward to the goal of perfection in Christ.

    Paul pointed the Corinthians to the experience of ancient Israel, to the blessings that rewarded their obedience, and to the judgments that followed their transgressions. He reminded them of the miraculous way in which the Hebrews were led from Egypt under the protection of the cloud by day and the pillar of fire by night. Thus they were safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. By these acts God had acknowledged Israel as His church. They "did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for men's transgressions, that the stream of salvation might flow to all.

    Notwithstanding the favor that God showed to the Hebrews, yet because of their lust for the luxuries left behind in Egypt, and because of their sin and rebellion, the judgments of God came upon them. The apostle enjoined the Corinthian believers to heed the lesson contained in Israel's experience. "Now these things were our examples," he declared, "to the intent we should not lust after evil things, as they also lusted." He showed how love of ease and pleasure had prepared the way for sins that called forth the signal vengeance of God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the fear of God, which they had felt as they listened to the giving of the law; and, making a golden calf to represent God, they worshiped it. And it was after enjoying a luxurious feast connected with the worship of Baalpeor, that many of the Hebrews fell through licentiousness. The anger of God was aroused, and at His command "three and twenty thousand" were slain by the plague in one day.

    The apostle adjured the Corinthians, "Let him that thinketh he standeth take heed lest he fall." Should they become boastful and self-confident, neglecting to watch and pray, they would fall into grievous sin, calling down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. He gave them the assurance: "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it."

    Paul urged his brethren to ask themselves what influence their words and deeds would have upon others and to do nothing, however innocent in itself, that would seem to sanction idolatry or offend the scruples of those who might be weak in the faith. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God." The apostle's words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion. A mere profession of faith in Christ, a boastful knowledge of the truth, does not make a man a Christian. A religion that seeks only to gratify the eye, the ear, and the taste, or that sanctions self-indulgence, is not the religion of Christ.

    By a comparison of the church with the human body, the apostle aptly illustrated the close and harmonious relationship that should exist among all members of the church of Christ. "By one Spirit," he wrote, "are well all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body?

    But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. . . . God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular."

    And then, in words which from that day to this have been to men and women a source of inspiration and encouragement, Paul set forth the importance of that love which should be cherished by the followers of Christ: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."

    No matter how high the profession, he whose heart is not filled with love for God and his fellow men is not a true disciple of Christ. Though he should possess great faith and have power even to work miracles, yet without love his faith would be worthless. He might display great liberality; but should he, from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyr's death, yet if not actuated by love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite. "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up." The purest joy springs from the deepest humiliation. The strongest and noblest characters are built on the foundation of patience, love, and submission to God's will.

    Charity "doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." Christ-like love places the most favorable construction on the motives and acts of others. It does not needlessly expose their faults; it does not listen eagerly to unfavorable reports, but seeks rather to bring to mind the good qualities of others.

    Love "rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things." This love "never faileth." It can never lose its value; it is a heavenly attribute. As a precious treasure, it will be carried by its possessor through the portals of the city of God.

    "And now abideth faith, hope, charity, these three; but the greatest of these is charity."

    In the lowering of the moral standard among the Corinthian believers, there were those who had given up some of the fundamental features of their faith. Some had gone so far as to deny the doctrine of the resurrection. Paul met this heresy with a very plain testimony regarding the unmistakable evidence of the resurrection of Christ. He declared that Christ, after His death, "rose again the third day according to the Scriptures," after which "He was seen of Cephas, then of the Twelve: after that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also."

    With convincing power the apostle set forth the great truth of the resurrection. "If there be no resurrection of the dead," he argued, "then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept."

    The apostle carried the minds of the Corinthian brethren forward to the triumphs of the resurrection morn, when all the sleeping saints are to be raised, henceforth to live forever with their Lord. "Behold," the apostle declared, "I show you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? . . . Thanks be to God, which giveth us the victory through our Lord Jesus Christ."

    Glorious is the triumph awaiting the faithful. The apostle, realizing the possibilities before the Corinthian believers, sought to set before them that which uplifts from the selfish and the sensual, and glorifies life with the hope of immortality. Earnestly he exhorted them to be true to their high calling in Christ. "My beloved brethren," he pleaded, "be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord."

    Thus the apostle, in the most decided and impressive manner, endeavored to correct the false and dangerous ideas and practices that were prevailing in the Corinthian church. He spoke plainly, yet in love for their souls. In his warnings and reproofs, light from the throne of God was shining upon them, to reveal the hidden sins that were defiling their lives. How would it be received?

    After the letter had been dispatched, Paul feared lest that which he had written might wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation and sometimes longed to recall his words. Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusing. The servants of God who bear the burden of His work for this time know something of the same experience of labor, conflict, and anxious care that fell to the lot of the great apostle. Burdened by divisions in the church, meeting with ingratitude and betrayal from some to whom he looked for sympathy and support, realizing the peril of the churches that harbored iniquity, compelled to bear a close, searching testimony in reproof of sin, he was at the same time weighed down with fear that he might have dealt with too great severity. With trembling anxiety he waited to receive some tidings as to the reception of his message.

    http://www.whiteestate.org/books/aa/aa31.html From Ephesus Paul set forth on another missionary tour, during which he hoped to visit once more the scenes of his former labors in Europe. Tarrying for a time at Troas, "to preach Christ's gospel," he found some who were ready to listen to his message. "A door was opened unto me of the Lord," he afterward declared of his labors in this place. But successful as were his efforts at Troas, he could not remain there long. "The care of all the churches," and particularly of the church at Corinth, rested heavily on his heart. He had hoped to meet Titus at Troas and to learn from him how the words of counsel and reproof sent to the Corinthian brethren had been received, but in this he was disappointed. "I had no rest in my spirit," he wrote concerning this experience, "because I found not Titus my brother." He therefore left Troas and crossed over to Macedonia, where, at Philippi he met Timothy.

    During this time of anxiety concerning the church at Corinth, Paul hoped for the best; yet at times feelings of deep sadness would sweep over his soul, lest his counsels and admonitions might be misunderstood. "Our flesh had no rest," he afterward wrote, "but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus."

    This faithful messenger brought the cheering news that a wonderful change had taken place among the Corinthian believers. Many had accepted the instruction contained in Paul's letter and had repented of their sins. Their lives were no longer a reproach to Christianity, but exerted a powerful influence in favor of practical godliness.

    Filled with joy, the apostle sent another letter to the Corinthian believers, expressing his gladness of heart because of the good work wrought in them: "Though I made you sorry with a letter, I do not repent, though I did repent." When tortured by the fear that his words would be despised, he had sometimes regretted that he had written so decidedly and severely. "Now I rejoice," he continued, "not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of." That repentance which is produced by the influence of divine grace upon the heart will lead to confession and forsaking of sin. Such were the fruits which the apostle declared had been seen in the lives of the Corinthian believers. "What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal."

    For some time Paul had been carrying a burden of soul for the churches--a burden so heavy that he could scarcely endure it. False teachers had sought to destroy his influence among the believers and to urge their own doctrines in the place of gospel truth. The perplexities and discouragements with which Paul was surrounded are revealed in the words, "We were pressed out of measure, above strength, insomuch that we despaired even of life."

    But now one cause of anxiety was removed. At the tidings of the acceptance of his letter to the Corinthians, Paul broke forth into words of rejoicing: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation."

    In expressing his joy over their reconversion and their growth in grace, Paul ascribed to God all the praise for this transformation of heart and life. "Thanks be unto God," he exclaimed, "which always causeth us to triumph in Christ, and maketh manifest the savor of His knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish." It was the custom of the day for a general victorious in warfare to bring with him on his return a train of captives. On such occasions incense bearers were appointed, and as the army marched triumphantly home, the fragrant odor was to the captives appointed to die, a savor of death, showing that they were nearing the time of their execution; but to those of the prisoners who had found favor with their captors, and whose lives were to be spared, it was a savor of life, in that it showed them that their freedom was near.

    Paul was now full of faith and hope. He felt that Satan was not to triumph over the work of God in Corinth, and in words of praise he poured forth the gratitude of his heart. He and his fellow laborers would celebrate their victory over the enemies of Christ and the truth, by going forth with new zeal to extend the knowledge of the Saviour. Like incense the fragrance of the gospel was to be diffused throughout the world. To those who should accept Christ, the message would be a savor of life unto life; but to those who should persist in unbelief, a savor of death unto death.

    Realizing the overwhelming magnitude of the work, Paul exclaimed, "Who is sufficient for these things?" Who is able to preach Christ in such a way that His enemies shall have no just cause to despise the messenger or the message that he bears? Paul desired to impress upon believers the solemn responsibility of the gospel ministry. Faithfulness in preaching the word, united with a pure, consistent life, can alone make the efforts of ministers acceptable to God and profitable to souls. Ministers of our day, burdened with a sense of the greatness of the work, may well exclaim with the apostle, "Who is sufficient for these things?"

    There were those who had charged Paul with self-commendation in writing his former letter. The apostle now referred to this by asking the members of the church if they thus judged his motives. "Do we begin again to commend ourselves?" he inquired; "or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Believers moving to a new place often carried with them letters of commendation from the church with which they had formerly been united; but the leading workers, the founders of these churches, had no need of such commendation. The Corinthian believers, who had been led from the worship of idols to the faith of the gospel, were themselves all the recommendation that Paul needed. Their reception of the truth, and the reformation wrought in their lives, bore eloquent testimony to the faithfulness of his labors and to his authority to counsel, reprove, and exhort as a minister of Christ.

    Paul regarded the Corinthian brethren as his testimonial. "Ye are our epistle," he said, "written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart."

    The conversion of sinners and their sanctification through the truth is the strongest proof a minister can have that God has called him to the ministry. The evidence of his apostleship is written upon the hearts of those converted, and is witnessed to by their renewed lives. Christ is formed within, the hope of glory. A minister is greatly strengthened by these seals of his ministry.

    Today the ministers of Christ should have the same witness as that which the Corinthian church bore to Paul's labors. But though in this age there are many preachers, there is a great scarcity of able, holy ministers--men filled with the love that dwelt in the heart of Christ. Pride, self-confidence, love of the world, faultfinding, bitterness, envy, are the fruit borne by many who profess the religion of Christ. Their lives, in sharp contrast to the life of the Saviour, often bear sad testimony to the character of the ministerial labor under which they were converted.

    A man can have no greater honor than to be accepted by God as an able minister of the gospel. But those whom the Lord blesses with power and success in His work do not boast. They acknowledge their entire dependence on Him, realizing that of themselves they have no power. With Paul they say, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament."

    A true minister does the work of the Master. He feels the importance of his work, realizing that he sustains to the church and to the world a relation similar to that which Christ sustained. He works untiringly to lead sinners to a nobler, higher life, that they may obtain the reward of the overcomer. His lips are touched with a live coal from the altar, and he uplifts Jesus as the sinner's only hope. Those who hear him know that he has drawn near to God in fervent, effectual prayer. The Holy Spirit has rested upon him, his soul has felt the vital, heavenly fire, and he is able to compare spiritual things with spiritual. Power is given him to tear down the strongholds of Satan. Hearts are broken by his presentation of the love of God, and many are led to inquire, "What must I do to be saved?"

    "Therefore seeing we have this ministry, as we have received mercy, we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

    Thus the apostle magnified the grace and mercy of God, shown in the sacred trust committed to him as a minister of Christ. By God's abundant mercy he and his brethren had been sustained in difficulty, affliction, and danger. They had not modeled their faith and teaching to suit the desires of their hearers, nor kept back truths essential to salvation in order to make their teaching more attractive. They had presented the truth with simplicity and clearness, praying for the conviction and conversion of souls. And they had endeavored to bring their conduct into harmony with their teaching, that the truth presented might commend itself to every man's conscience.

    "We have this treasure," the apostle continued, "in earthen vessels, that the excellency of the power may be of God, and not of us." God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin. In loving ministry they are to meet the sinful and the needy, and lead them to the cross. And in all their work they are to ascribe glory, honor, and praise to Him who is above all and over all.

    Referring to his own experience, Paul showed that in choosing the service of Christ he had not been prompted by selfish motives, for his pathway had been beset by trial and temptation. "We are troubled on every side," he wrote, "yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."

    Paul reminded his brethren that as Christ's messengers he and his fellow laborers were continually in peril. The hardships they endured were wearing away their strength. "We which live," he wrote, "are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you." Suffering physically through privation and toil, these ministers of Christ were conforming to His death. But that which was working death in them was bringing spiritual life and health to the Corinthians, who by a belief in the truth were being made partakers of life eternal. In view of this, the followers of Jesus were to be careful not to increase, by neglect and disaffection, the burdens and trials of the laborers.

    "We having the same spirit of faith," Paul continued, "according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak." Fully convinced of the reality of the truth entrusted to him, nothing could induce Paul to handle the word of God deceitfully or to conceal the convictions of his soul. He would not purchase wealth, honor, or pleasure by conformity to the opinions of the world. Though in constant danger of martyrdom for the faith that he had preached to the Corinthians, he was not intimidated, for he knew that He who had died and risen again would raise him from the grave and present him to the Father.

    "All things are for your sakes," he said, "that the abundant grace might through the thanksgiving of many redound to the glory of God." Not for self-aggrandizement did the apostles preach the gospel. It was the hope of saving souls that led them to devote their lives to this work. And it was this hope that kept them from ceasing their efforts because of threatened danger or actual suffering.

    "For which cause," Paul declared, "we faint not; but though our outward man perish, yet the inward man is renewed day by day." Paul felt the power of the enemy; but though his physical strength was declining, yet faithfully and unflinchingly he declared the gospel of Christ. Clad in the whole armor of God, this hero of the cross pressed forward in the conflict. His voice of cheer proclaimed him triumphant in the combat. Fixing his gaze on the reward of the faithful, he exclaimed in tones of victory, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

    Very earnest and touching is the apostle's appeal that his Corinthian brethren consider anew the matchless love of their Redeemer. "Ye know the grace of our Lord Jesus Christ," he wrote, "that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." You know the height from which He stooped, the depth of humiliation to which He descended. Having once entered upon the path of self-denial and sacrifice, he turned not aside until He had given His life. There was no rest for Him between the throne and the cross.

    Point after point Paul lingered over, in order that those who should read his epistle might fully comprehend the wonderful condescension of the Saviour in their behalf. Presenting Christ as He was when equal with God and with Him receiving the homage of the angels, the apostle traced His course until He had reached the lowest depths of humiliation. Paul was convinced that if they could be brought to comprehend the amazing sacrifice made by the Majesty of heaven, all selfishness would be banished from their lives. He showed how the Son of God had laid aside His glory, voluntarily subjecting Himself to the conditions of human nature, and then had humbled Himself as a servant, becoming obedient unto death, "even the death of the cross" (Philippians 2:Cool, that He might lift fallen man from degradation to hope and joy and heaven.

    When we study the divine character in the light of the cross we see mercy, tenderness, and forgiveness blended with equity and justice. We see in the midst of the throne One bearing in hands and feet and side the marks of the suffering endured to reconcile man to God. We see a Father, infinite, dwelling in light unapproachable, yet receiving us to Himself through the merits of His Son. The cloud of vengeance that threatened only misery and despair, in the light reflected from the cross reveals the writing of God: Live, sinner, live! ye penitent, believing souls, live! I have paid a ransom.

    In the contemplation of Christ we linger on the shore of a love that is measureless. We endeavor to tell of this love, and language fails us. We consider His life on earth, His sacrifice for us, His work in heaven as our advocate, and the mansions He is preparing for those who love Him, and we can only exclaim, O the height and depth of the love of Christ! "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." 1 John 4:10; 3:1.

    In every true disciple this love, like sacred fire, burns on the altar of the heart. It was on the earth that the love of God was revealed through Christ. It is on the earth that His children are to reflect this love through blameless lives. Thus sinners will be led to the cross to behold the Lamb of God.


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