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And so these angelic creatures lead us in a new song:. You are worthy to take the scroll. And to open its seals: for you were slain, and have redeemed us to God by your blood. Out of every tribe and tongue and people and nation. And have made us kings and priests to our God; and we shall reign on the earth. This New Song sings of our new relation to God—truly redeemed to God by the fountain of his blood.

Out of every kind of a people he has called us in order that we might be priest kings—Kings as we order everything in our lives—in the world around us—and priests as we relate it all back to God. O Come let us sing unto the Lord—let us heartily rejoice in the strength of our salvation. Let us come before his presence. And here is his return— for He cometh, for He cometh to judge the world and with righteousness —creating for us a world, a people, our own hearts made ready to stand in his presence. Here is all art, all science, all industry, all law, all medicine, all family, all toil and rest and time and trouble and sorrow brought to the praise of God.

As I looked, I heard the voices of a lot of angels around the throne and the voices of the living creatures and of the elders. There were millions and millions of them, and they were saying in a loud voice,. And like a rose window, an ordering of all things back to its fixed center, this song expands in concentric circles to encompass everything. This is the Gospel. This is the song that calls us to the Fountain of Life [Eucharist], this is the song that restores us to Love the Lord our God with all our heart, soul, and mind and our neighbor as ourselves.

This is the song that sends us out to renew our Monday, our Tuesday, our Wednesday, our Thursday, our Friday, and our Saturday. A song catches, and it catches others and calls them. Because were really carrying the song of those four living creatures. And this song penetrates our breathing, and our bodies, and the beat of our hearts, and the thoughts of our heart, and the work of our hands—until all is brought to the worship of God—the only life.

Then I heard all beings in heaven and on the earth and under the earth and in the sea offer praise.

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Together, all of them were saying,. Listen or download now. Sermon Date:. May 08, Mark Bleakley. John Chrysostom says that one must "be reconciled to God. For God never hates". It is within the above context that the State understood the Church's mission of cure within society. Otherwise religions promising happiness after death are not much different from each other. Membership in the Church has its degrees of cure and perfection within two groupings, the illumined and the glorified.

The members of the Body of Christ are clearly listed in 1 Cor. One begins by becoming a private individual believer idiotes who says "amen" during corporate audible worship. At this stage one is engaged in the purification of one's heart under the direction of those who are already temples of the Holy Spirit and members of the Body of Christ. The degrees of illumination begin with the foundation charisma of "kinds of tongues" at the bottom in eighth place and reach up to the "teachers" in third place. At the head of the local Church are the "Prophets" in second place, who have received the same revelation as the "Apostles" Eph.

Apostles and Prophets are the foundation of the Church in a way similar to doctors being the foundation of hospitals. As an Apostle, St. Paul puts himself at the head of the list of members God has placed in the Church. Yet he still has the foundation charisma of "kinds of tongues".

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He writes, "I thank God in tongues more than all of you" 1 Cor. This means that "kinds of tongues" belong to all levels of charismata within the Body of Christ. Paul's question, "do all speak in tongues? The illumination and glorification of the members of the Body of Christ are not grades of authority by human appointment or election.

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They are those whom God prepares and places within the Church for advancement to higher degrees of cure and perfection. That Paul calls on all lower degrees of membership in the Body of Christ to seek advancement to higher spiritual stages means clearly that all are supposed to become Prophets, i. This Pauline Church is like a psychiatric clinic.

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But its understanding of the malady of human personality is much more sophisticated than anything now known in modern medicine. In order to see this reality we must look through Paul into the Biblical understanding of human normality and abnormality. The normal human being is he who has been led into all the Truth by the Spirit of Truth, i.

It is because the Apostles and Prophets are glorified in Christ that the people believe that God has sent His Son and that they too can be cured by selfless love ibid. Humans who do not see the uncreated glory of God are not normal. In other words the only human who was born normal is the Lord of Glory, Who by choice assumed the blameless passions i.

The other side of this coin is that God does not reveal His glory to everyone because He does not wish to harm those not prepared for such a vision. The surprise of the Old Testament Prophets that they have seen God and yet live and the people's request that Moses ask God to cease showing His glory, which had become unbearable, is clear in this respect.

The concern of the Apostolic Churches was not to reflect and speculate about God in Himself, since He remains a mystery to the intellect even when He reveals His glory in Christ to those who participate in the mystery of His Son's Cross by their glorification. Their only concern was each individual's cure in Christ, which is brought about by the purification and illumination of the heart and glorification in this life 1 Cor. Those whom he has justified, he has also glorified" Rom. The sickness of human personality consists of the weakening of the heart's communion with the glory of God Rom.

In such a state one imagines God to be in the image of one's sick self or even of animals Rom. The inner person eso anthropos suffers spiritual death "because of which eph'ho [ 11 ] all have sinned" Rom. The cure of this sickness begins by the purification of the heart of all thoughts Rom. In order to do this one's spirit dissipated in the brain must spin itself by prayer into a ball of light and return to the heart.

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It becomes like a repaired diskette to which prayer texts from the brain may be transferred and back to the brain. One thus becomes free from slavery to everything in the environment, e. The purpose of this is not to attain to Stoic indifference or lack of love, but to allow the heart to accept the prayers and psalms that the Holy Spirit transfers there from the intellect and energizes unceasingly while the intellect is occupied with daily activities and while asleep.

It is thus that sick love begins its cure. This is the context of St. Paul's reference to the Holy Spirit praying in the heart.

The Holy Spirit as such advocates on behalf of all humans "with sighs not spoken" Rom. But He transfers the prayers and psalms of the intellect to the human spirit in the heart when it is purified of all thoughts, both good and bad. At this point one's own spirit empowered by the Holy Spirit does nothing else but pray and recite psalms unceasingly while the intellect engages in its normal daily activities liberated from happiness-seeking self-centeredness. Thus one prays with one's spirit in the heart unceasingly and one prays with the intellect at given times. This is what Paul means when he writes, "I will pray with the spirit, but I will also pray with the intellect.

I will recite psalms with the spirit, but I will also recite psalms with the intellect" 1 Cor. Paul has just told us that praying by means of other tongues than one's own includes Old Testament psalms. He is, therefore, not speaking about incomprehensible audible prayers since the psalms were familiar to all.

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Paul is speaking about the prayers of one's spirit in the heart which are audible only to those with this same charisma of "kinds of tongues".