An elephant may hate to be on land and prefer to swim but that does not classify him as a fish. He was born and elephant and will remain as such, just really water-loving elephant.
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My interpretation has nothing to do with acceptance or rejection of Jesus. Jesus is not a factor of Jewish identity. It has to do with identity confusion and priority confusion. A bad, undeserving and wayward Jew is still a Jew. Not that there is such a thing and a true or real Jew and less deserving, less real Jews. There is consistency. The TLV is a fully vetted translation with team of biblical scholars seventy in all , both Jewish and non-Jewish. I am glad there is consistency. I know TLV. Today it is always understood as a Jewish gathering and here it the problem of a modern reader.
While its technically accurate functionally it does not accurately transmit the same broader idea. Outstanding explanation, Dr. Have you ever looked at the new Tree of Life version? Baker publishing just picked it up. Would love to hear about it. Your summary is just what I was taught as I sat under traditional Christian teaching and is what the majority of Christians I know have come to understand as doctrine.
The translation of the English word church runs parallel with the word synagogue in its misleading modern understanding of scriptures intent. OT Hebrew words Qahal and Edah are both translated to English as assembly, convocation, congregation readily, but NT English translations for whatever reason use these English words intermittently alongside of both the words church and synagogue.
Any lay person can study this phenomenon with modern internet search engines. I agree the word church should not be used to translate anything in new testament ekklesia and church are not the same ideas, one is jewish first one and the second church is already invested in Christian vs.
Close Reading: John Milton Paradise Lost, Book 1, Lines | Owlcation
Jewish conceptional meaning, therefore is problematic. Instead of manipulating the words to fit our pre-conceptions, the actual historical facts are simply presented and fit perfectly. Lori, many thanks for your feedback. It is amazing how much is being read into texts. Everyone is guilty. So we should just be on the lookout always asking ourselves what else may we be overlooking? I heard a Rabbi on the Internet this past week, though not a believer in the Jewish Jesus, say the Torah speaks where anyone can understand. Just from your explanation of the believers in the Church of Philadelphia, it is crystal clear, you point it out from the proper understanding and ground of the Jews.
It has to be because of the replacement theology or supersessionism that has clouded the meaning. I always want to put others before me, but it seems the replacement theology and supersessionism wants to put Jews under their feet to the nations and not to Jewish Israel. Israel will be the head, not the tail. Thank you, Mary. But I think those are trajectories of meaning. Once people accept them they go long way. Your example of replacement theology is indeed excellent.
I noticed in Acts that the reason behind the decision of the Jerusalem Council was because the law of Moses had been preached in every city on every Sabbath. I also noticed that they were speaking about gentiles who had turned to God, not Christ? Questions I am asking myself are: 1. I turned to God in my repentance and the hidden manna and the white stone were the revelations bringing me to faith to accept the blood covenant Matthew A lot to think about.
He who is giving the Exercises must insist with the exercitant that since he is to spend an hour in each of the five exercises or contemplations which are made every day, he must always take care that he is satisfied in the consciousness of having persevered in the exercise for a full hour. Let him rather exceed an hour than not use the full time.
For the enemy is accustomed to make every effort that the hour to be devoted to a contemplation, meditation, or prayer should be shortened. We must remember that during the time of consolation it is easy, and requires only a slight effort, to continue a whole hour in contemplation, but in time of desolation it is very difficult to do so. Hence, in order to fight against the desolation and conquer the temptation, the exercitant must always remain in the exercise a little more than the full hour.
Thus he will accustom himself not only to resist the enemy, but even to overthrow him. If the one who is giving the Exercises sees that the exercitant is going on in consolation and in great fervor, he must admonish him not to be inconsiderate or hasty in making any promise or vow. The more unstable in character he knows him to be, the more he should forewarn and admonish him. For though it is right to urge one to enter the religious state in which he knows that vows of obedience, poverty, and chastity are taken, and though a good work done under vow is more meritorious than one done without a vow, nevertheless, it is necessary to consider with great care the condition and endowments of each individual, and the help or hindrance one would experience in carrying out his promises.
The director of the Exercises ought not to urge the exercitant more to poverty or any promise than to the contrary, nor to one state of life or way of living more than to another.
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Outside the Exercises, it is true, we may lawfully and meritoriously urge all who probably have the required fitness to choose continence, virginity, the religious life, and every form of religious perfection. But while one is engaged in the Spiritual Exercises, it is more suitable and much better that the Creator and Lord in person communicate Himself to the devout soul in quest of the divine will, that He inflame it with His love and praise, and dispose it for the way in which it could better serve God in the future.
Therefore, the director of the Exercises, as a balance at equilibrium, without leaning to one side or the other, should permit the Creator to deal directly with the creature, and the creature directly with his Creator and Lord. Hence, that the Creator and Lord may work with greater certainty in His creature, if the soul chance to be inordinately attached or inclined to anything, it is very proper that it rouse itself by the exertion of all its powers to desire the opposite of that to which it is wrongly attached.
Let him be insistent in prayer and in his other spiritual exercises in begging God for the reverse, that is, that he neither seek such office or benefice, nor anything else, unless the Divine Majesty duly regulate his desires and change his former attachment. As a result, the reason he wants or retains anything will be solely the service, honor, and glory of the Divine Majesty. While the one who is giving the Exercises should not seek to investigate and know the private thoughts and sins of the exercitant, nevertheless, it will be very helpful if he is kept faithfully informed about the various disturbances and thoughts caused by the action of different spirits.
This will enable him to propose some spiritual exercises in accordance with the degree of progress made and suited and adapted to the needs of a soul disturbed in this way. The Spiritual Exercises must be adapted to the condition of the one who is to engage in them, that is, to his age, education, and talent. Thus exercises that he could not easily bear, or from which he would derive no profit, should not be given to one with little natural ability or of little physical strength.
Similarly, each one should be given those exercises that would be more helpful and profitable according to his willingness to dispose himself for them. Hence, one who wishes no further help than some instruction and the attainment of a certain degree of peace of soul may be given the Particular Examination of Conscience, 24—31, and after that the General Examination of Conscience, 32— Along with this, let him be given for half an hour each morning the method of prayer on the Commandments and on the Capital Sins, etc. Weekly confession should be recommended to him, and if possible, the reception of Holy Communion every two weeks, or even better, every week if he desires it.
This method is more appropriate for those who have little natural ability or are illiterate. Let each of the Commandments be explained to them, and also the Capital Sins, the use of the five senses, the precepts of the Church, and the Works of Mercy.
Similarly, if the one giving the Exercises sees that the exercitant has little aptitude or little physical strength, that he is one from whom little fruit is to be expected, it is more suitable to give him some of the easier exercises as a preparation for confession. Then he should be given some ways of examining his conscience, and directed to confess more frequently than was his custom before, so as to retain what he has gained.
Book of Moses
But let him not go on further and take up the matter dealing with the Choice of a Way of Life, nor any other exercises that are outside the First Week. This is especially to be observed when much better results could be obtained with other persons, and when there is not sufficient time to take everything. One who is educated or talented, but engaged in public affairs or necessary business, should take an hour and a half daily for the Spiritual Exercises.
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First, the end for which man is created should be explained to him, then for half an hour the Particular Examination of Conscience may be presented, then the General Examination of Conscience, and the method of confessing and of receiving Holy Communion. For three days, let him meditate each morning for an hour on the first, second, and third sins, 45— For three more days, at the same time, he should take the meditation on personal sins, 55— Then for three days, at the same hour, he should meditate on the punishment due to sin, 65— Along with all of these meditations, he should be given the ten Additional Directions, 73— In the mysteries of the life of our Lord, the same order should be observed which is explained later on at great length in the Exercises themselves.
To one who is more disengaged, and desirous of making as much progress as possible, all the Spiritual Exercises should be given in the same order in which they follow below.
Ordinarily, the progress made in the Exercises will be greater, the more the exercitant withdraws from all friends and acquaintances, and from all worldly cares. For example, he can leave the house in which he dwelt and choose another house or room in order to live there in as great privacy as possible, so that he will be free to go to Mass and Vespers every day without any fear that his acquaintances will cause any difficulty. There are many advantages resulting from this separation, but the following three are the most important:. First, if in order to serve and praise God our Lord one withdraws from numerous friends and acquaintances and from many occupations not undertaken with a pure intention, he gains no little merit before the Divine Majesty.
Secondly, in this seclusion the mind is not engaged in many things, but can give its whole attention to one single interest, that is, to the service of its Creator and its spiritual progress. Thus it is more free to use its natural powers to seek diligently what it so much desires. Thirdly, the more the soul is in solitude and seclusion, the more fit it renders itself to approach and be united with its Creator and Lord; and the more closely it is united with Him, the more it disposes itself to receive graces and gifts from the infinite goodness of its God.
If an orthodox construction cannot be put on a proposition, the one who made it should be asked how he understands it. If he is in error, he should be corrected with all kindness. If this does not suffice, all appropriate means should be used to bring him to a correct interpretation, and so defend the proposition from error.
The other things on the face of the earth are created for man to help him in attaining the end for which he is created.
Draconis Blackthorne - Satan's Scroll I (93.0 Kb)
Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him. Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Consequently, as far as we are concerned, we should not prefer health to spickness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things. There are three different times of the day and two examinations involved in this practice.
First, in the morning, immediately on rising, one should resolve to guard carefully against the particular sin or defect with regard to which he seeks to correct or improve himself. Secondly, after dinner, he should ask God our Lord for the grace he desires, that is, to recall how often he has fallen into the particular sin or defect, and to avoid it for the future. Then follows the first examination.
He should demand an account of himself with regard to the particular point which he has resolved to watch in order to correct himself and improve. Let him go over the single hours or periods from the time he arose to the hour and moment of the present examination, and in the first line of the figure given below, make a mark for each time that he has fallen into the particular sin or defect. Then he is to renew his resolution, and strive to amend during the time till the second examination is to be made.
Thirdly, after supper, he should make a second examination, going over as before each single hour, commencing with the first examination, and going up to the present one. In the second line of the figure given below, let him make a mark for each time he has fallen into the particular fault or sin. These are to serve as a help to more ready removal of the particular sin or fault. Every time one falls into the particular sin or fault, let him place his hand upon his breast, and be sorry for having fallen.