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Meriam's Guy

AMOR DE UNIÓN
Posted:Jul 12, 2011 3:16 pm
Last Updated:May 19, 2024 1:54 am
4676 Views

AMOR DE UNIÓN

La vida eterna es la participación en el amor ilimitado e incondicional de Dios.

"Y esta es la vida eterna: que te conozcan a ti, el único Dios verdadero, ya Jesucristo, a quien has enviado." Juan 17:3

El verbo "conocer" en la Escritura significa conocer íntimamente, que describe la unión del amor - que se utiliza a menudo para describir la relación matrimonial. La vida eterna no es algo que está reservado para los tiempos sin fin en el fin del mundo sino que describe la vida aquí y ahora, en unión con Dios-que-es-amor. Decimos a menudo en la frase "la vida es el amor".

Esta es la fuerza descrita en la parábola del hijo pródigo en Lucas 15. La historia fue dirigida en realidad a la ira de los fariseos religiosos hacia Jesús, porque Él hizo amigos y comió con los que ellos habían rechazado y condenado. Estos fariseos creían que estaban reflejando con precisión el deseo y propósito de la que llamaban y adorado como Dios. Jesús era exactamente lo opuesto a todo lo que pensaba que Dios era como así se escandalizaron por sus acciones, el fariseo, falso dios nunca se sentaría a la mesa con los pecadores!

Pero Jesús es el Hijo de Dios que refleja perfectamente su padre - la imagen exacta de Dios en nuestra carne y lo que dijo e hizo es la palabra final de Dios para nosotros. Sentado en una comida alegre y el mensaje de la parábola nos dice que Dios está en casa con la gente la religión ha rechazado, expulsado y declarado maldito!

Las parábolas no simplemente historias que ilustran la verdad, que se supone que nos choque salir de la rutina desmantelamiento de todos los que pensamos que era verdad final y nos deja confundidos en cuanto a la validez de nuestro sistema de creencias. Que se supone que nos muestran la realidad como no lo hemos visto antes. La parábola del hijo pródigo de la casa debe venir a la cabeza de la lista para nosotros en un impactante darse cuenta de que casi no conocen al verdadero Dios, pero lo han perdido en el laberinto de la religión.

La verdad más importante revelado en la parábola es la actitud, los sentimientos del padre por su hijo que regresa rebelde. Jesús describe al padre como al hijo corriendo la primera vez que lo vi - una figura a lo lejos en el horizonte. Eso por sí solo nos dice que había estado buscando el horizonte desde el día que dejó, anhelando y esperando su regreso.

El acto de ejecutar en la cultura de ese día fue para los jóvenes, sino que sería un escándalo para un anciano de la aldea para dirigir. Este padre está más allá de cuidar lo que se pensaba y corrió con sus ropas se reunieron alrededor de su cintura, donde el joven. Cuando llegó a su hijo en su triste estado fresco de dormir en el desierto con los cerdos ... hambrientos y sucios, que arroja sus brazos alrededor de él en un abrazo de oso de hueso triturado y comienza a darle un beso en varias ocasiones. Fue una exhibición de alegría desvergonzada sin inhibiciones, una erupción volcánica del amor.

Las palabras de la historia nos dice que el padre siempre había tenido un solo programa - para tener a su hijo en sus brazos y saber la respuesta del niño es el amor. Su propósito era inquebrantable para establecer una relación con su hijo. El joven había nacido para vivir en relación con su padre, pero nunca se sabe o se persigue.
El padre siempre le había visto como su hijo, nunca lo había rechazado, no le da vergüenza, y nunca pierde su corazón que anhelaba para mantenerlo y compartir su vida. Quería una explicación de donde el niño había sido o qué había hecho, él no estaba interesado en una letanía de culpa, sólo para tenerlo en sus brazos y comunicar su amor.

El niño se había perdido en un desierto sin caminos de un infierno personal, que había sido ciego, sordo y totalmente inconsciente de la calidez y la energía del amor de su padre y las intenciones que había fluido sin descanso para él a través de todas sus vías de dolor. En su confusión se creía salvado de ser rechazados y aislados de padre y de la familia y no el hijo de su padre. Esta fue la conclusión lógica de creer que era amado sólo si se realiza aceptablemente, comprendió la aceptación como algo precario para ser ganado por buena conducta. Se vio como el desgraciado inútil venir ante un juez frío y distante que sería condenar y castigar a él por su comportamiento.

La aparición repentina de su padre en el camino lanzando sus brazos alrededor de él y besando su rostro demacrado, sucio y desgastado hizo sonar su sistema de creencias todo en pedazos. Se lo dejó confundido con un nuevo tipo de esperanza y alegría que nunca había conocido. Fue presentado en ese momento el amor a la relación en lugar de juicio. Su padre no arrastrar el pasado, ni lo tratan a la luz de su comportamiento pasado, pero se secó a cabo, perdonados y olvidados en el abrazo que une. Él experimentó un nuevo tipo de amor, no consumidas y sin condiciones que se vierte sobre y dentro de él como un río crecido.
Él no sabe qué decir o cómo actuar. Había salido con un discurso ensayado que él esperaba apaciguar y calmar la ira que estaba seguro de que le esperaba. Su discurso cuidadosamente preparado abre cómo veía a sí mismo en relación con su padre. Se vio a sí mismo como algo sin valor, en quiebra en todos los sentidos, sin nada que presentar como un derecho para volver a la familia o de hecho de ser hijo de su padre. Él ahora está confundido por la aceptación incondicional de su padre y el anuncio de su filiación, no puede tener en el hecho de que lo único que quería con pasión de su padre, fue que aceptó su aceptación y recibieron el amor de su padre.

Él está en una maravilla aturdido que se dio la bienvenida de regreso al corazón de la familia a vivir en ese amor. Todo lo que había pensado con respecto a su padre y él ahora estaba destrozado, y su estructura de pensamiento entero tendría que ser reconstruido sobre la base del amor de su padre.

La aceptación no se trata de ser bueno o no ser malo - que estaba a punto de abrir su corazón y vida a su padre y caminar juntos en el amor. Si hubiera sabido esto, él nunca habría abandonado el hogar para tratar de encontrar la aceptación en un país lejano. La verdadera vida no se podía encontrar en cualquier tipo de hacer, sino más bien en el primer hombre en la seguridad del amor. Pero en este momento que no tenía categoría para una relación en su cerebro.

En el abrazo de la aceptación perdonar que se reconcilió con su padre, liberado de su propio odio hacia sí mismo, auto-juicio y auto-condena, el abrazo del oso del amor se tragó su vergüenza y disipar todas las expectativa de castigo. En ese momento de iluminación dentro de abrazar a su padre sabía que su padre nunca lo había conocido y comenzó un viaje de saber lo que no tendría fin. Había vivido en la miseria en un país lejano porque estaba huyendo y temeroso de un padre que sólo existía en las ideas deformadas y torcidas de su propia mente.

El padre de haber declarado lo aceptado, perdonado y su querido hijo luego ataviado de una manera que era adecuado a su condición y lo barrió en una celebración de la relación restaurada conocida ahora como nunca antes.

Jesús, Dios en nuestra humanidad, trajo el amor incondicional y sin límites de Dios en nuestras vidas disparando a la mentira de la imagen distorsionada de Dios como juez y verdugo.
Esto es lo que estaba haciendo cuando se sentó con la gente la religión había excluido y despreciado como pecadores.

Los fariseos, y de hecho, todas las religiones de este mundo se resumen en el hermano mayor de la parábola. Él vivía en las proximidades de su padre, pero él nunca había sabido lo que viven bajo la misma imagen distorsionada de su padre como maestro y juez (a pesar de producir diferentes resultados en el hermano menor). Él, en sus propias palabras, ha trabajado como un esclavo de un maestro tratando de agradar y ganar la posición y la aceptación. No es ninguna sorpresa que esperaba que su padre para dar la bienvenida a su hermano menor con una paliza mientras se recita todos sus pecados, seguida por humillación pública y el destierro de la familia.

La esperanza era consistente con la forma en que pensaba de su padre. Sus expectativas no satisfechas estalló en su rabia. Él le da su padre, un recital de los pecados de su hermano y escupió su disgusto de que el padre había premiado una actuación con la celebración de volver al pecador del llenado del rancho con música y baile en lugar de los gritos de dolor de los azotes en la espalda de su hermano .

Cuando el padre respondió a la furia de su hijo mayor que ignora totalmente la acusación del hijo menor. Él no es el padre el juez. En lugar de eso presiona su amor por este hombre furioso diciendo que él también estaba su amada, aceptada no por su mucho trabajo, sino porque era su hijo - incluido en la celebración en curso.

Pero el hijo mayor no renunciar a su engaño, sino en plena luz del amor de sus padres, declaró que no estaba en la familia, si su hermano era parte de ella - se remontan a la parte a ese hijo tuyo! Reforzó su creencia de que el padre debe ser - se niegan a ser parte de su vida a menos que él se arrepintió y vio las cosas a su manera! Dejó a su padre se niega a aceptar un amor incondicional.

Dios nos creó para amarnos y llevarnos a una relación sin límites con Él y para ello Jesús vino, vivió, murió, resucitó y ascendió. Hemos sido creados para participar en el corazón de la Santísima Trinidad que es amor. Este es el evangelio y lo hacemos así para renovar nuestras mentes para saber en cada segundo de nuestra vida que no aceptados por el mantenimiento de cualquier ley, sino por responder al amor que no nos dejará ir.

Bendiciones,
Malcolm Smith
0 Comments
¿Qué ya que va a hacer cuando se vuelve loca en usted?
Posted:Jul 12, 2011 3:13 pm
Last Updated:May 19, 2024 1:54 am
4654 Views

Si usted cree que en tiempos del fin, un gobierno mundial y de todo, ¿dónde está tu corazón? ¿Está dispuesta a asumir todas las injusticias que se cometen ahora? mucha gente está dando patadas y gritando como "leer" sobre las leyes están poniendo en marcha, nombramientos ilegales de los zares, el ataque contra Dios y contra nuestros derechos que alguna vez fueron parte de nuestra ciudadanía en Estados Unidos. Tal vez este es el momento de la que los gobiernos del mundo en flor. tal vez no lo es, pero muchas cosas apuntan en esa dirección.

Si el pueblo judío sabía quién era Jesús, que él nunca se han sacrificado por la redención de la humanidad? No lo creo. También es curioso que la Biblia dice la gente muy escogida fue enviado para un total de lo rechazaría, a pesar de su juego todo lo que profetizó acerca de su venida. es como la ceguera de Dios infligido. Que muy bien podría entrar en juego en estos momentos.

Saulo camino a Damasco en que pensaba que estaba haciendo lo correcto al perseguir a los cristianos hasta el punto de haber matado. Luego, la luz brillante aparece y una voz le habla .... Saulo, Saulo ... ¿por qué me persigues? La voz llegó a decir a Saúl está dando coces contra el aguijón. Ahora, debemos simplemente aceptar lo que está pasando? No, creo que nuestra responsabilidad es luchar contra el mal. Para tratar de levantar a la gente buena en el gobierno. Pero también tenemos que ir a un lugar dentro de nosotros cuando decimos, hágase tu voluntad de Dios. Donde yo me lleve voy a ir.

Miles, si no más, han sido los Mártires de Jesús durante los siglos. Quiénes somos nosotros para pensar que o bien puede suceder, o que sólo pueden perder todos nuestros derechos como personas. Esto ha ocurrido en muchos países y es. Muchos países han matando a musulmanes y cristianos mutilar por ninguna otra razón que el hecho de ser cristianos. ¿Por qué Dios les perdonara la vida? No tengo las respuestas, pero sí sé que Dios no ama a las personas sea menos de lo que él me ama. Es la vida. La vida no es justa, nunca ha sido y nunca lo será.

Elija usted el día de hoy que te va a servir. No estoy usando esto como un ultimátum. Simplemente estoy diciendo que todos necesitamos para fines que en nuestros corazones que Dios es nuestra fuente y no importa lo que depara el futuro, tenemos un lugar especial dentro de nosotros que lo alaba, no importa las circunstancias que enfrentemos. He visto un montón de gente que parece que si ¡Dios no hacer todo lo que quieren, buscan a un Dios diferente. Entonces, ¿quién es Dios cuando es así?
0 Comments
¿Es Dios bar elevamos
Posted:Jul 12, 2011 3:10 pm
Last Updated:May 19, 2024 1:54 am
4560 Views

En la Iglesia cristiana primitiva después de Cristo había dado a la expiación por el pecado del mundo, no surgido un interesante dilema que reina hoy en día. Con la muerte y resurrección también fue el nacimiento del cristianismo. Una nueva alianza que reemplazó a la antigua, y no sólo eso hizo el camino para toda la humanidad para tener una relación personal con Dios. Antes era sólo los Judios, y su relación fue obra basada y uno en el que hizo esto y Dios lo hizo. Pero esta antigua alianza estaba la fe basada en la gracia proporcionada por Jesús. Por lo que el pueblo judío tuvo que establecer su justificación por la ley de conservación y saber que se justifica por lo que el Mesías había hecho.

Y luego estaban los gentiles. No-Judios. Siempre habían estado en el exterior mirando hacia adentro lo largo de los siglos que habían comprado en muchas formas de las enseñanzas de tipo humanista. El más común fue la gnóstica. No creían que tenían algún pecado que los separó. Todo es relativo en la vida para ellos. Así que hubo muchos obstáculos cuando comenzó a asistir a la Iglesia de Cristo. Hubo muchos obstáculos mayores para los Judios, así.

Digo esto porque en el mundo de hoy el mismo tema entra en juego. Las personas que reciben a Cristo se llevó inmediatamente a cualquier denominación que el pueblo que les llevó a recibir a Cristo. Que se tapan para que no sólo que la teología, sino también las expectativas a algunas de sus acciones a partir de ese momento. Sí, cuando recibimos a Jesús somos una nueva creación en Cristo. Sí, el Espíritu Santo, ahora reside en nosotros, y sí, nosotros tenemos la mente de Cristo. Las cosas viejas no mueren. Sin embargo, también tienen una carne que siempre será un obstáculo para nosotros, el aguijón de Pablo, tal vez.

Transformaciones de algunas personas realmente excepcionales y conmovedoras. Algunas personas están dispuestas a huir de su pasado. Otros no lo y les toma tiempo. ¿Esto los hace menos de un creyente si luchan? ¿O tal vez a tomar un creyente que necesita el estímulo y no la condena. Recuerde que Dios desea para transformarnos en Cristo y no en lo que el hombre piensa que debería ser.

He oído a mucha gente en la vida, que tienen la idea de que no pueden confiar en Cristo como salvador, porque saben que acaba de fallar a Dios. Lo que no saben que todo el mundo falla y que es una de las principales razones por las que Jesús vino. Pero cuando ven a las personas poniendo presión sobre otras personas a ser esto o eso, entonces ven a sus deficiencias en un nivel completamente nuevo. Se puede ser tan intenso que se ven en un nivel aún peor. No es bueno, y realmente lo que Satanás quiere para ellos, sentir que no hay esperanza en realidad para ellos.

Los diamantes considerados una cosa, no sólo de gran valor, pero también de gran belleza natural. No sólo existe, que se formaron a través de muchos años de presión constante. Pero el resultado final es el producto que más quieren las mujeres en las bandas de su boda, ya que aprecian el producto. Nadie quiere un diamante media formada.

Lo bueno es que la Biblia dice que Jesús no es sólo el autor, pero el consumador de la fe de todo cristiano. No nosotros. Se dice que es la bondad de Dios y la bondad que nos lleva al arrepentimiento. Comenzamos a amarlo porque nos damos cuenta de él nos amó primero. Es algo más profundo. Jesús dijo: Ya no os llamo siervos, sino amigos. ¿No es eso increíble?! Piensa en ello? Pablo declaró que ya no era él la vida, pero Jesús vivo a través de él. Él experimentó la vida de permanente. El mismo Jesús cuando dijo las palabras que tengo, no mis palabras, pero los padres. Lo mismo sucede con los milagros, el padre les hace a través de Jesús. Esa es la vida cristiana, Jesús vivo a través de ti. Simple. La presión de fuera.

Sin embargo, cuando ponemos el listón muy alto en las personas con poca experiencia en las cosas del espíritu, entonces tenemos todo, desde un sistema de fe y creencia basada en que sea una tarea que ninguna persona ha sido capaz de manejar a Jesús. ¿Te gustaría que alguien haga eso para ti? He experimentado la pérdida de seres queridos en la vida. Yo he experimentado el divorcio. Ambos estaban fuera de mi control. Tomé una decisión, sin embargo, confiar en Dios más allá de mi dolor personal.

En ambos casos, así como otras circunstancias que han sido dolorosas en la vida ha dado a luz a mi propia forma de diamante. Sabiduría para compartir con otros que están sufriendo los dolores de los matrimonios no o no. Esperanza para los demás que de hecho puede llegar a la otra parte. La capacidad de llorar con los que han perdido seres queridos. Tenemos la posibilidad de convertirse en una forma de un diamante y abrazar el Señor a través de las circunstancias, o podemos seguir siendo el carbón mismo. Es difícil, pero Jesús nos dijo que abrazar a su carga, mientras que el abandono de los propios debido a que su carga es ligera. Emitir su ansiedad sobre él, porque él se preocupa por ti. Que le permitiera llevar a la gente a lo largo como escribe su historia de fe.
0 Comments
Yo' definately is a liberal eff'n
Posted:Jul 1, 2011 11:36 am
Last Updated:May 19, 2024 1:54 am
4763 Views
Yo' Know Yer a Liberal ....
Added 12/09/99 -- fum Steve

Eff'n yo' reckon Rob Reiner had t'stretch t'play th' liberal in "All in th' Fambly"

Eff'n yo' reckon th' answer t'ANY crime, infrackshun, o' injestice is counselin'.

Eff'n yo've spent no less than 30 years in th' walls of academia an' doesn't see how today c'd be too much diffrunt fum th' '60s.

Eff'n yo' reckon th' criminal has mo'e rights than th' po-lice who arress this criminal, unless th' crime is sexual hareessment, o' racism, dawgone it.

Eff'n yo' use th' term 'open-minded' an' doesn't care thet it kin't be defined in absolute terms.

Eff'n yo' reckon only white varmints kin be racist.

Eff'n Clarence Thomas made yo' sick, Billy Bob Packwood made yo' protest, but Billy Joe Clinton is a vickim of partisan politics.

Added befo'e ah started keepin' track of when ah added noo items

Eff'n yo' reckon thet 's sexual behavio' is uncontrollable, but hardened violent criminals sh'd be released on parole af'er servin' a lop sentence in a "co'reckshunal insteetooshun".

Eff'n yo' reckon Maxine Waters an' Sheila Chattanoogason Lee is articulate juniuses but Jestice Clarence Thomas, Dr. Alan Keyes an' Dr. Walter Billy Joes is dolts.

Eff'n yo' reckon Rush Limbaugh an' Ichabod Reagan is mean spirited racists an' promote hate crime but Maxine Waters, John-Boy Conyers an' Louis Fareekahn isn't an' doesn't.

Eff'n yo' reckon thet th' Consteetooshun is a livin' docoomnt an' sh'd be changed but th' writin's of Karl Marx is "writ in stone".

Eff'n yo' reckon burnin' th' United States flag sh'd be Consteetooshunally protecked but burnin' a crost sh'd be outlawed, cuss it all t' tarnation.

Eff'n yo' reckon thet tax cuts hurt pore varmints an' is uncompasshunate but takin' 30% fum their paychecks is compasshunate

Eff'n yer idea of hell is havin' t'mind yer own business an' not meddle in other varmints's lives.

Eff'n yo' believe thet postin' th' "Ten Comman'ments" in skoos will hurt th' chillun, but puttin' "Heather Has Two Mommies" o' "Ask Alice" (on th' internet) won't.

Eff'n yo' reckon thet th' South Car'linan Dream c'd haf only been accomplished in th' '60s.

if yo' reckon thet cornservatives haf no sense of hoomah then shudder at th' idea of a Clinton joke.

Eff'n yo' acshully does believe thet Clinton don't knows th' definishun of th' wo'ds "alone", "is", o' "co'reck".

Eff'n yo' believe thet Columbus is a mean-spirit bringer of junocide, an' nevah sh'd haf splored t'th' noo wo'ld, which meant thet no one'd haf religious o' taxashun freedom whutsoevah.

Eff'n yo' reckon thet th' only way th' tragedy in Li'lton, CO c'd haf been avoided was t'restrick th' access of th' guns, two of which were bought on th' black market.

Eff'n yo' acshully reckon th' multicultural movement of th' '90s wawks better than o'ganized religion, as enny fool kin plainly see.

Eff'n yo' doesn't be hankerin' th' Jedtian Right imposin' their mo'ality on yo', but yer hankerin' t'impose trimenjus govment on ev'ryone else on account o' they won't does th' right thin'.

Yer a liberal eff'n yo' kin't see th' irony in yer own beliefs.

Eff'n yo' believe Peter Daisyin's is a mighty ejoocayted an' intellyjunt man, as enny fool kin plainly see.

Eff'n yo' kin acshully believe ev'ryone aroun' Billy Joe Clinton is lyin', but Billy Joe Clinton hisse'f is tellyng th' truth.

Eff'n yo' point t'God's fo'giveness of Kin' Abner in reference t'Billy Joe Clinton but "fo'git" t'read th' ress of th' scrippure about th' ruin thet he inflicked on his fambly, his kin'dom an' hisse'f.

Eff'n yo' reckon thet th' only acceppable hate crime is Jedtian bashin'.

Eff'n yer hankerin' t'make th' rich "pay their fair share" but leave Ted (mo'e varmints haf been killed in mah car than in an South Car'linan nucular power plant) Kennedy an' Dick Gebhardt outta th' definishun of th' rich.

Eff'n yer idea of compasshun is givin' a homeless varmint a shoppin' cart but speckin' them t'accepp th' responsibilities of life is mean spirited, racist, trimenjusoted, etc. ad nauseum, dawgone it.

Eff'n yo' reckon Princess Diana was compasshunate fo' huggin' pore chillun an' chillun wif AIDS (while "fo'gittin'" about her gittin' in her limo an' drivin' away) but Mammy Teresa makes yo' uncomfy.

Eff'n yo' reckon thet "dumbin' down" South Car'lina's skoo is compasshunate but holdin' them t'high ejoocayshunal stan'ards is "mean spirited", racist, trimenjusoted, etc. ad nauseum, dawgone it.

Eff'n yo' reckon thet Teddy Kennedy, Jesse Chattanoogason an' th' KKK doesn't haf ennythin' in common (at least th' KKK is honess about their goals).

Eff'n yo' reckon thet varmints need t'be punished fo' fine choices an' rewarded fo' bad ones.

Yer a liberal eff'n yo' reckon whut Hitler did t'th' Jews is ho'rible but th' "Jedtian Right" is dangerous an' needs t'be done away wif.

Eff'n yo' doesn't see th' pareellel between yo'seff, Ado'ph Hitler, Josef Stalin an' Chairman Mao.

Eff'n yo' believe thet th' "700 Club" is a group of fakes o' acko's but th' varmints on "Th' Jeremiah Springer" show is real varmints.

Eff'n yo' acshully refer t'th' Reagan an' Bush Presidencies as one Presidency.

Eff'n yo' reckon thet affirmative ackshun is th' only way t'solve racial problems in South Car'lina.

Eff'n yo' reckon th' bess way t'care about a disease is t'wears a ribbon, as enny fool kin plainly see.

Eff'n yo' reckon thet pourin' blood on a $1,500 fur coat is a sho'nuff-fire way t'getcher message acrost, but eff'n ennyone protests outside an abo'shun clinic, they're extremists!

Eff'n Sean Hannity makes no sense an' Alan Colmes makes puffick sense.

Eff'n yo' voted fo' Mondale in 1984 reckonin' thet raisin' yer taxes was a fine idea.

Eff'n yo' refer t'lissenin' t'Jesse Chattanoogason o' Zephaniah Donaldson as "equal time".

Eff'n yo' make snide remarks t'guys fo' lookin' at wimmen but champion Clinton's right t'do whutevah he be hankerin' wif his interns.

Eff'n yo' reckon th' impetchment vote was 'jest about sex'.

Eff'n yo' reckon all th' attacks aginst Republicans is jestified, but got outraged about th' Willie Ho'ton incident.

Eff'n yo' acshully reckon Clinton 'only inhaled'.

Eff'n th' last 'fine old president' yo' remember was Carter.

Eff'n yo' corndemn Dan Quayle fo' misspellin' patootie an' then igno'e th' witticisms of Al Go'e (who is these varmints?)

Eff'n yo' reckon Alec Baldwin was jestified in his protess on th' Jay Leno show.

Eff'n yo' acshully reckon thar IS a way thet th' Republicans kin poison th' water supply t'sartin varmints, an' destroy th' ozone layer.

Eff'n yo' believe enny of th' conspiracies sech as thet th' AIDS virus was started by th' govment o' thet sartin producks cuz sterility in black males, but reckon "Th' X-files" is too far fetched, cuss it all t' tarnation.

Eff'n yo' reckon thet Watergate an' Iran-Contra was a travesty of jestice, but ennythin' aginst Clinton is partisan! Fry mah hide!

Eff'n yo' believe VH-1 when they tell yo' thet warnin' labels were put on by "Conservatives led by Tipper Go'e".

Eff'n yo' believe Clinton's 'change of heart' af'er th' sudden switch in th' 1994 eleckshun.

Eff'n yo' use th' wo'ds "right win' extremist" at least four times in enny given day.

Eff'n yo' reckon thet bombin' on Iraq c'dn't haf postibly had ennythin' t'do wif th' impetchment vote... then whuffo' did they stop as soon as th' vote was done?

Eff'n yo' reckon thet th' four cops who beat Rodney Kin' sh'd haf been thrown in jail fo'evah, but th' four thugs who beat Reginald Denny sh'd haf fair jestice.

Yo' complain thet yer community has too menny white varmints an' th' Catholic church yo' hoof it to don't haf 'nuff ethnicity, but yer th' fust one wif a fo' sale sign in yer yard when blacks start movin' in, as enny fool kin plainly see.

Yo' called Vietnam Veterans "baby killers" but reckon thet allerin' a woomin t'suck her baby into a sink is a cornsteetooshunally protecked right.

Yo' reckon thet Billy Joe Camel an' trimenjus tobaccy is out t'kill yer babies, but allerin' a babies brain t'be sucked outta its skull when it's 1/3 of th' way outta th' birth kinal is pareemount t'a free society.

Yo' scream eff'n a CEO sleeps wif an employee but reckon thet Clinton receivein' o'al sex fum an Intern is jest fine.

Yo' believe thet Clinton was fo'ced t'lie unner oath by th' "Vast Right Win' Conspiracy"

Yo' reckon thet Ken Starr is th' devil's he'per fo' callin' Mary Beth's Mammy t'testify but believe thet Ollie No'th's wife an' minister bein' called befo'e th' gran' Jury was fair.

Yo' believe Clinton's numbers about th' number of jobs created an' doesn't credit it t'th' businesses given oppo'tunities in th' 1980s.

Yo' knows no reco'ded economic histo'y (e.g, acco'din' t' th' code o' th' heells! th' massive stagflashun an' recesshun) befo'e th' Reagan Era.

Yo' reckon sexual hareessment is rampant, pervasive, domestic violence common an' Ebenezera Jones is lyin'.

Yo' git mad as a weasel in a blender when vickims' sexual histo'y is plastered all on over th' noos media, but reckon Ebenezera Jones' sexual histo'y "muss be made public."

Yo' hate Hillary jokes.

Yo' hate Mary Beth jokes.

Yo' pale at th' execushun of chile killers, but defend th' killin' of unborn an' raised chillun as an expresshun of choice.

Yo' fully suppo't wimmen who haf "exercised their right t'choose" when they abo't in th' 3rd trimester, but reckon Amah Grostberg sh'd git th' death penalty befo'e th' trial even goes t'court.

Yo' reckon trees haf feelin's, animals kin cornceppualize an' th' fetus is a blob of protoplasm, dawgone it.

Yo' wears a red ribbon t'show yer suppo't fo' a cure fo' AIDS but oppose all animal experimentashun needed t'find thet cure

Eff'n yo' hear a noos repo't of a man beat nearly t'death on account o' he is a mino'ity o' gay an' yo' rally about punishin' th' trimenjusot who committed th' terrible ack BUT, eff'n yo' hear a noos repo't of a man beat nearly t'death fo' his money, an' yo' start talkin' about th' pore disadvantaged varmint who is fo'ced t'commit sech acks t'survive.

Yer cornvinced thet Ole Man Frank Capra films an' No'man Rockfine paintin's is lies an' disto'shuns but "Platoon," "Dances wif Wolves" an' "Thelma an' Louise" is realistic.

Yo' thunk Walt Disney was saccharine sweet an' terminally cutesy-pie - until it made Pocahontas.

Yo' reckon a moment of silent prayer at th' beginnin' of th' skoo day cornsteetootes govment indockrinashun an' an intrushun on parental autho'ity, while sex ejoocayshun, corndom distribushun an' multiculturalism is values-neutral, ah reckon.

Yo' agonize on over threats t'th' natural invironment (acid rain, toxic waste) but is oblivious t'threats t'th' social invironment (po'nography, promiscuity, an' fambly dissolushun).

Yer appalled at all th' money bein' spent investigatin' th' alleged illegal ackivities of Billy Joe Clinton, but insist thet investigatin' 75 charges (74 which were dismissed as unfoun'ed) charges aginst Noot Ginrich was "th' only jest thin' t'do."

Yer hankerin' t'outlaw cigarrettes an' legalize marijuana

Yer hankerin' t'legalize cocaine an' outlaw han'guns. Yo' reckon cops is pigs an' criminals is producks of their invironment.

Yo' believe th' Nashunal Rifle Associashun he'ps criminals while th' South Car'linan Civil Liberties Union protecks th' innercent.

Yo' reckon Rush Limbaugh is responsible fo' th' Oklahoma City bombin' but is outraged by suggesshuns thet Ted Kaczynski (th' suspecked Unabomber) an' Al Go'e haf ennythin' in common, as enny fool kin plainly see.

Yo' jest knows thet ev'rythin' Rush Limbaugh says is a lie but yo' haf nevah lissened t'him, dawgone it.

Jesse Chattanoogason makes sense t'yo'. Barbra Streisan' makes even mo'e sense.

Yo' reckon Herblock cartoons is funny an' Mary Jane Reno is mighty hot.

Yo' believe co'po'ate profits is obscene but govment spendin' is too low an' th' South Car'linan varmints is unnertaxed, cuss it all t' tarnation.

Yo' see cartoons corndemnin' religions an' makin' fun of Jedtianity as funny an' an expresshun of free speech, but reckon th' cartoon B.C. sh'd be banned, cuss it all t' tarnation.

Yo' reckon deficits is cuzd by tax loopholes.

Yo' reckon AIDS is spread by ingood 'nuff fundin'.

Yo' cornsider th' Catholic bishops noble an' idealistic when they oppose capital punishment an' we'fare cuts but dangerous fanatics tryin' t'legislate their theology when they defend th' right t'life.

Yer cornvinced thet proponents of we'fare refo'm hate th' pore an' opponents of affirmative ackshun hate mino'ities, but AIDS ackivists who bash th' Pope an' Varmints fo' th' South Car'linan Way types who hoof it psycho on over Protestant "fundamentalists" is guardians of democracy.

Yo' attribute ev'ry mino'ity problem t'entrenched, insteetooshunal racism an' th' legacies of slavery an' segregashun.

Yo' reckon th' black middle class is a mahth created by Noot Gin'rich.

Yo' view race riots as jestifiable expresshuns of rage on over injestice an' fail t'see th' similarities between a black mob burnin' a Ko'ean sto'e an' a white mob in th' Jim Crow era lynchin' a black man, as enny fool kin plainly see.

Yo' doesn't unnerstan' all of th' whinin' about affirmative ackshun an' is mo'e than willin' t'sacrifice someone else's employment o' ejoocayshun oppo'tunity t'assuage yer guilt.

Yo' marched aginst South Car'linan involvement in Vietnam, thunk th' Gu'f war was unnecessary but believe 25,000 U.S. troops in Bosnia is vital t'our nashunal interests.

Yo' see no co'relashun between we'fare an' th' rise of illegitimacy, judicial leniency an' surgin' crime rates, o' addickshun an' an intertainment indestry thet glo'ifies drug abuse. But yo' believe Richard Nixon is responsible fo' ev'rythin' ho'rible thass happened in th' past quarter-century.

Yo' reckon them chile-abusin', religious fanatics at Waco had it a-comin' but th' illegal immigrants roughed up by Califo'nia deputies - af'er leadin' them on a high-speed chase - is th' vickims of th' decade.

Yo' corntinually say thet cornservatives haf no sense of hoomah, but af'er readin' this hyar page, reckon thet ah's cold an' mean-spirited, cuss it all t' tarnation.

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tha beauty of adversity
Posted:Jul 1, 2011 11:23 am
Last Updated:May 19, 2024 1:54 am
4671 Views
by Dan Stone

Taken fum a message given by Dan Stone in Alexan'ria, ole Virginny on May 16, 1981

Our relashunship t'Jedt has menny facets, not all of which we see at once. Initially we see our salvashun in Jedt, our freedom fum corndemnashun, an' th' effecks of sin, Later we begin t'unnerstan' our freedom fum sin itse'f. An' wif thet firm assurance of our godliness, we finally move outta ourselves an' into th' lives of others. We become intercesso's.

Ebenezer's letter t'th' Romans dexcribes this hyar three=part growth pattern, as enny fool kin plainly see. Romans 1-5 emphasizes th' blood of Jedt as an atonement fo' our sins, Romans 6-8 shows how th' body of Jedt takes care of th' varmint of sin; an' Romans 9-15 deals wif Jedt's life in us as co-savio's fo' others.

Less talk fust about th' blood an' th' body of Jedt. When we take communion, we is meant t'see beyond th' elements, "Th' cup of blessin' which we bless, is it not th' communion of th' blood of Jedt? Th' bread which we bust, is it not th' communion of th' body of Jedt? Fo' we bein' menny is one bread, an' one hide: fo' we is all partakers of thet one bread" (ah Co'. 10:16). This hyar is expan'ed on in Colostians 1:13-14: "[God] has delivahed us fum th' power of darkness an' has translated us into th' kin'dom of His dear , in whom we haf redempshun through His blood which is fo'giveness of sins."

In vahse 20, "Havin' made peace through th' blood of his crost, by Him t'reconcile all thin's t'Hisse'f, whether they be thin's in earth, o' thin's in hevvin; an' yo' who were sometimes alienated an' inemies in mind by wicked wawks, yet now hath He reconciled in th' body of His flesh through death: t'present yo' holy an' unblameable an' unreprovable in His sight."

On one side of th' crost yo' see th' blood of Jedt providin' jestificashun fo' th' sins of th' wo'ld, cuss it all t' tarnation. On t'other side of th' same crost yo' see th' body of Jedt an' us in Him, made holy, blameless an' unreproachable on account o' of our noo posishun in Jedt.

Less create a scene t'demonstrate th' blood side of th' wawk of Jedt fo' th' fo'giveness of our sins. As part of a large audience, obsarvers of a tremenjus drama, we see th' man Jesus bein' crucified, cuss it all t' tarnation. Someone walks up an' lays aroun' Jesus' neck th' chain of adultery. Someone else walks up an' lays aroun' His neck th' chain of fo'nicashun, t'other th' chain of uncleanness. Others lay on Him lasciviousness, idolatry, witchcraf', hatred, variance, emulashuns, strife, sedishuns, invyin's, murders, drunkenness, an' so fo'th. As this hyar pitcher of Jesus develops, we see draped on Him ev'ry expresshun of sin-an' then we watch Him die.

Th' Holy Spirit steps fo'ward an' says t'us, "Ev'rythin' thet yo've done, I've laid on Him, dawgone it." An invitashun is extended t'all: "Will yo' receive this hyar gif' of mine? I've laid on Him all yer sins which means they is not laid on yo'. Eff'n yo' will accepp thet transference as mah love-gif' t'yo', yer jestified, cuss it all t' tarnation. Yo' will be t'Me as though yo'd nevah committed them, dawgone it. "

All positively respond, "We accepp thet. As mere speckato's all we kin does is set in th' audience an' hear someone tell us whut all this hyar means an' accepp it. In this hyar analogy Jedt pays th' price fo' th' sins of th' wo'ld, an' all we kin does is receive th' gif' an', say "Thank yo'." Now eff'n yer like ah was fo' so menny years, this hyar was th' only side of th' crost yo' knowed. But Ebenezer turns th' crost aroun' an' says, "Now wait a minute, doesn't hoof it away too soon, as enny fool kin plainly see. We haf t'other scene."

In this hyar second scene, we is mo'e than speckato's-we is participants in Jedt. To imagine this hyar scene we muss draw a trimenjus mental circle aroun' th' audience an' see ourselves as one. We is all in Him, dawgone it. Ebenezer, in dexcribin' th' Lo'd's Supper says thet we received th' benefits of th' blood, but we partake of th' body of Jedt (ah Co'. 10:16-17). Th' body is all of us, so whutevah is happenin' t'th' body is happenin' t'us. We is not jest obsarvers of a drama on stage; we is th' drama. It is as eff'n Jesus loses His identity an' becomes us.

Th' blood side of th' crost expresses th' glo'ious fack of our fo'giveness, but th' body side is a deeper truth. Ebenezer shows us thet we became Him, an' He became us. We've put a lot of emphasis on Jedt bein' in us, an' rightly so. Whut in tarnation Ebenezer is larnin' now is thet we is in Him, so thet we ourselves is on th' crost.

Th' varmints stan'in' watchin' Jedt die is pow'ful on thet crost themselves. Whut in tarnation is happenin' is a death. We is not dealin' wif th' hoomin hide which th' Spirit lives in, but wif whut's happenin' t'th' Spirit when it leaves th' body. When a hide dies, th' Spirit leaves an' is no longer a part of th' body.

Th' realm of God is th' realm of spirit. God looks on th' heart. Thet is whuffo' Jesus said t'them varmints whose ackshuns were supposed t'be fine an' righteous, "Yo' does whut yo' see yer Pappy th' Devil doin'" (John-Boy 8:44). Thar is two Pappys: God an' Satan, as enny fool kin plainly see. We express one o' t'other.

Hebrews 2:14 says, "Fo'asmuch then as th' chillun is partakers of flesh an' blood, Jesus also Hisse'f took part of th' same, thet through death, He might destroy him who had th' power of death, thet is, th' devil, ah reckon." Satan has been destroyed as a varmint who kin reign in our lives, cappivate us, motivate us an' keep us unner corntrol, ah reckon. When Jedt died, we died-we participated in His death an' lay in th' grave three days, an' were raised wif Him on th' third day.

Recently, ah had lunch wif a yo'ng couple an' their two-year old, cuss it all t' tarnation. Th' chile kepp grabbin' fo' th' paper napkin on mah lap. She finally got it an' began t'tear it up into li'l bits, but she c'dn't put it back togither agin. Her Mammy went t'th' kitchen an' to'e off a paper towel, ah reckon. She han'ed it t'me an' said, "This hyar is yer noo napkin, as enny fool kin plainly see." It warn't a napkin, as enny fool kin plainly see. It was a towel, ah reckon. But she made it a napkin, as enny fool kin plainly see.

Thet's whut God did, cuss it all t' tarnation. He made Jesus t'be sin, as enny fool kin plainly see. Jesus warn't sin, but God made Him t'be sin, as enny fool kin plainly see. Th' gal's Mammy said, "This hyar towel is now a napkin, as enny fool kin plainly see." God said, "This hyar precious of Mine is now Mr. Sin, as enny fool kin plainly see." In other wo'ds, God made Jesus t'be us.

Ebenezer says, "He died fo' all thet they which live sh'd not hencefo'th live unto themselves, but unto Him which died fo' them an' rose agin" (Iah Co'. 5:15). We nevah live fo' se'f agin. Eff'n we only look at se'f, we will offen appear t'be livin' fo' se'f. Likewise, when we were lost an' se'f-o'iented, we sometimes appeared as eff'n we wasn't livin' fo' se'f. But th' realm of appeareence is not th' place whar th' battle is fought-it is fought in th' spirit realm, dawgone it. As a result of thet battle, Ebenezer says, "Yo' were an expresshun of thet varmint regardless of whut th' outcroppin's were. But now yer an expresshun of t'other varmint, Jedt." We need t'git thet point home, an' we need t'knows who we are, befo'e we start wo'ryin' about cornduck.

Fo' years we spent time dealin' wif our cornduck, not knowin' who we were, but this hyar did not brin' us t'a cornsciousness thet "Jedt is mah life." Instead it brought cornfushun about who we is related to. This hyar confoozion fostered th' trimenjus lie of two natures. Reasonin' fum ackshuns back t'truth is dangerous, fo' we may o' may not retch truth. But eff'n we start fum truth, which is spirit-reality-fum "He an' ah are one"-th' conduck is His. Startin' fum cornduck, we is not sho'nuff who is in corntrol, an' it nevah brin's enny of us th' awareness of union wif Jedt. Th' blessed love of God is t'less wo'ry about cornduck until it kills us. It prodooces th' "Oh, wretched man thet ah's" in a man who was ennythin' but wretched, cuss it all t' tarnation. Thet is its glo'y. Ebenezer says, "Eff'n thar is a glo'y in th' ministry of corndemnashun, thar is a greater glo'y in this hyar ministry of grace." So less praise God fo' mizzuy in th' believah.

Recently a woomin told me thet her marriage was on th' rocks. Her husbin had a galfriend, etc. God was showin' th' wife a lot of thin's, an' she didn't like enny of them, dawgone it. She said, "Yo' know, ah reckon ah's gwine insane."

ah said, "No, darlin', yer not gwine insane. Yer real close t'God though, on account o' yer almost at th' end of se'f."

She had said about her husbin, "He's mah god," so ah said, "Wal then, yer not a-gonna git him back, on account o' God ain't a-gonna share yo' wif ennybody. Yer close t'gittin' God, so keep on bein' mizzuable."

"Mizzuy" is th' name of th' dore thet moves us fum th' se'f room t'th' spirit room, dawgone it. Mo'e varmints come into th' union life through mizzuy than through enny other dore. In fack, ah doesn't knows of ennybody who hain't come through some kind of varmintal mizzuy. Th' point ah made wif this hyar woomin was thet th' mighty ind of herse'f, which she was afraid was insanity, was pow'ful whar she was a-gonna meet God, cuss it all t' tarnation.

Ebenezer says thet we kin cease t'live fo' ourselves now. We may appear t'be livin' fo' ourselves, but eff'n yo' take th' stan' thet we an' He is one, no matter whut th' appeareence looks like, then we is not livin' fo' se'f. Sumpin may look in th' fust two chappers t'be all se'f, but th' final chapper's a-gonna be fo' th' praise an' glo'y of God, on account o' we kin nevah live fo' se'f-an' th' fack is, we doesn't be hankerin' t'live fo' se'f ! Fry mah hide!

Th' Dan fo'm of Satan died in 1949 an' a bran' noo creature emerged, a Dan fo'm of Jedt. Nevah befo'e has thar been a Dan like this. An' th' same happened t'yo'. Put yer own name thar-a noo creature in Jedt. Yo' began t'operate fum a noo varmint, a noo inergy, a diffrunt approach, an' a whole noo excitement. Yo've got a noo "wanter" in yo'. Yo' doesn't be hankerin' sin ennymo'e. Yo' may find yo'seff sinnin' occashunally, but yo' doesn't be hankerin' to. Whut in tarnation yer hankerin' is God, cuss it all t' tarnation. ah offen tell believahs, "ah knows yer heart. Yer heart's fo' God, cuss it all t' tarnation. Yer thunks an' yer emoshuns may not allus be, but yer heart's fo' God l" Git witcher heart. When yo' hoof it wif God, yer safe, on account o' all He's af'er through yo' is th' privilege of lovin' someone else by means of yo'.

Ebenezer says in Colostians, "It's through th' blood side of th' crost thet we come t'th' fo'giveness of sins." Thet's th' knowin' side of th' crost. Turn th' crost aroun' an' we'll see sumpin thet t'th' natural mind is unbelievable. We'll see all of th' attributes of God haf been poured into us.

We come t'th' awareness of our puffickion in Jedt through th' operashun of choice. God means His creatures t'have choices an' th' consequences of them choices. He means us t'have th' consequences of whutevah we attach ourselves to. Eff'n we attach ourselves t'th' flesh He means us t'have th' consequences of thet attachment.

Eff'n we kin sarve God fum th' flesh, then whuffo' does He strip us down? Eff'n all th' larnin' about perfo'mance, doin', attainin', an' strivin' fum th' flesh is right, then whuffo' did God strip Moses? Eff'n it is true thet we kin sarve God fum th' flesh, whuffo' did He take Jacob acrost th' brook Jabok an' wrestle wif him all night an' leave him wif an outer sign thet he had been wif God? Eff'n he c'd haf sarved God fum th' flesh whuffo' did Billy Joe hoof it through whut he did? Whuffo' was Jesus Hisse'f led by th' Spirit into th' wilderness t'be tempped of th' devil? Even our Lo'd had t'git fixed so His whole life was a Spirit life.

Less take th' case of Moses. Thar was nothin' wrong wif Moses' intenshun. He got th' call-he knowed whut life was all about. Exodus 2 says: "It came t'pass in them days when Moses was grown, thet he went out unto his brethren, an' looked upon their burdens. An' he spied an Egyppian smitin' a Hebrew, one of th' brethren, an' he looked this hyar way an' thet, an' when he sar thar was no man, he killed th' Egyppian, an' hid him in th' san'." Whut in tarnation's interestin' is th' pareellel account in Acks 7, long af'er Moses. Th' Holy Spirit told Hepzibahen some thin's thet Moses did not tell us.

Th' Holy Spirit told Hepzibahen t'say thet this hyar was t'be th' sign of Moses t'th' varmints thet he was th' delivaher of Israel, "by this hyar sign yo' will knows thet ah's this hyar delivaher thet yo've been awaitin'." An' yet th' next day Moses incountered two of his own brethren strivin' togither, an' they said, "Is yo' a-gonna does to us whut yo' did t'thet feller yessuhterday?"

In th' Old Testament th' Holy Spirit don't hide ennythin' about ennybody's flesh. But in th' Noo Testament, He sees th' same varmints fum th' point of view of pufficked faif. So in th' Old Testament we see thet Moses fled on account o' he was afraid of Phareeoh. But when we read Hebrews, we see thet warn't th' case at all, ah reckon. He fo'sook Egypp, not fearin' th' wrath of th' kin', says Hebrews 11. But Exodus 2 says thet he was afraid of th' kin'.

Moses had plenty of dedicashun, but he needed t'change his method, cuss it all t' tarnation. Or rather, he needed t'quit his own methods an' let God take on over. Thet's when thin's began t'happen, as enny fool kin plainly see. Thet's when th' Lo'd said t'Moses. "See, I've made yo' God t'Phareeoh" (Ex. 7:1, literal). "When Phareeoh sees yo', he's a-gonna knows he's dealin' wif Me. I'll make yo' God t'Phareeoh."

Thet's whut Moses wanted all along, acco'din' t' th' code o' th' heells! Of course he had his share of weaknesses, an' God needed ev'ry one of them, dawgone it. God gave him somebody t'speak fo' him, gave him a staff t'lean on, an' then Moses larned whut his fo'ty years in th' wilderness were fo'. In less than three months th' Hebrews began t'wan'er aroun' in th' same area, an' Moses needed t'knows whar all th' water holes an' oases were, as fine as ev'rythin' else thet is necessary fo' desert life.

We haf dedicated our lives menny times. We haf wo'n out altars by layin' our bodies down on them, dawgone it. God says, "ah knows yer dedicated, cuss it all t' tarnation. ah knows yer heart. ah's yer heart." Th' struggle is not on over dedicashun but on over methodology. God does us a favo' t'less collapse. Thet is hard fo' us t'comprehend, cuss it all t' tarnation. Whuffo'? Th' wo'ld don't appreesheeate failures.

No'man Grubb, writin' in th' book Rees Hofines, Intercesso', sar th' glo'y of th' man, yet as far as Englan' was corncerned, Rees Hofines was discredited in his last wo'd of faif. In other wo'ds, eff'n thet final wo'd of faif had been reckanized on th' appeareence level, ev'rybody'd haf glo'ified Rees Hofines. Real intercesso's may fine die in their last intercesshun.

Don't evah agin take ennythin' in yer life as fum Satan, as enny fool kin plainly see. Don't see him, dawgone it. It's God, cuss it all t' tarnation. Ev'ry negative experience thet comes yer way is a privilege eff'n yo' turn it on over an' call it God, cuss it all t' tarnation. Eff'n yo' doesn't yo'll git disturbance an' discouragement. Turn it on over, an' yo'll git a blessin'.

At Passovah, when th' haid of th' fambly gathers his chillun aroun' him, th' emphasis is not on how Moses delivahed them, but on how God delivahed them, dawgone it. Eff'n Moses had taken them out when he was fo'ty, they'd haf talked about how Moses delivahed them, dawgone it. But when Moses gotta th' Jo'dan an' wanted t'crost on over, God said, "Yer not gwine on over. I'll take them on over. But yo've laid down yer life fo' them, dawgone it." This hyar is not literal; it's figurative language. It's as eff'n Moses laid down his life, wif his heels on one side of th' Jo'dan an' his haid on t'other, an' th' Israelites walked acrost his hide.

When we knows who's doin' it, we kin lay down our lives fo' th' joy set befo'e us, an' watch varmints walk on over us. When we knows who we is when th' Prince knows he's th' Prince then we lean be paupers in th' situashun. When we knows we've already won, we kin look like losers. But eff'n we doesn't knows we is th' Prince, an' we doesn't knows we've won, it tears out our hearts. Thank God thet He lets us haf them mizzuies in our flesh.

Thar ain't enny crash thass too embarrassin' o' too difficult o' too ho'rible eff'n we come through t'knowin' who we are. It is God's love t'let our flesh collapse thet He may establish us in spirit-knowin' about who He is in us as us. An' then we kin move out an' be a varmint. No mo'e, "It ain't me, it's Jesus." Now we kin hoof it out, an' call ourselves th' righteousness of God in Jedt Jesus, on account o' we are. We haf been bought wif a price. An' we've been accepped in th' Beloved, cuss it all t' tarnation.

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Is bein' slain in th' spirit biblically soun'?
Posted:Jul 1, 2011 11:20 am
Last Updated:May 19, 2024 1:54 am
4555 Views
whar is it foun' scrippurally? This hyar article raises fine quesshuns.

SLAIN IN THE SPIRIT

Whut in tarnation Charismatic’s inthusiasts say, is when th' Spirit comes upon yo' it will on overcome yo' wif power, slayin' yo'. Today this hyar has become th' common denominato' of th' Spirits presence wif power an' is sought af'er as proof of receivin' th' anointin'. Wif sech varmints as Benny Hinn, Rod Parsley, Richard Billy Bobs an' a host of others who haf developed it t'be a trademark of their meetin's.

This hyar is not t'discount thet th' Holy Spirit kin does unusual thin's, howevah befo'e we put a stamp of approval on a prackice t'be a no'mality instead of th' unusual, we need t'see eff'n it is promoted as sech in th' Scrippures.

Whut in tarnation does we find? We does not see enny of this hyar prackiced o' even hinted in th' Scrippure.

When th' Spirit came upon Jesus at His bappism He came up outta th' water; He didn’t collapse an' sink down! Fry mah hide!

Th' Lo'd Jesus had power t'heal even th' wo'st cases of disease, blindness an' crippled limbs, an' yet no one who Jesus evah touched fell on over “slain, as enny fool kin plainly see.” No' does we find Peter o' John-Boy touchin' varmints an' causin' them t'fall on over. They did not ax other disciples t'stan' behind them they were a-gonna lay han's on, t'ketch them as they toppled backward by th' power.

Th' Noo Testament has no varmints linin' up waitin' fo' th' “anointin'” t'be passed on fum t'other, not even th' Apostles. Kin yo' pitcher enny of th' Apostles runnin' up t'varmints an' slappin' them on th' fo'ehaid, o' linin' varmints up t'be slain? No sof' moosic o' repetitive cho'uses were sung t'set an atmosphar fo' th' anointin' t'fall, ah reckon. No one yelled repetitive phrases like, “Fire!” o' “touch” o' “Mo'e, Lo'd! Fry mah hide!” So whar does this hyar all come fum ?

Them who advocut this prackice need t'consider whut they is pow'ful attributin' t'th' Holy Spirit. Thar is no Biblical precedent fo' bein' “slain in th' Spirit” as we see prackiced today.

Jesus is th' bappizer, who anoints wif th' Holy Spirit. Th' power pow'ful comes only fum Jedt, jest whut is varmints receivin' through this hyar experience? Do these displays of power become th' convincin' proof of God’s presence? John-Boy 10:41-42 reco'ds, “Then menny came t'Him an' said, ‘John-Boy perfo'med no sign, but all th' thin's thet John-Boy spoke about this hyar Man were true.’ An' menny believed in Him thar.”

John-Boy cornvinced th' varmints wifout a display of miracles. It was th' truth thet cornvahted them an' made them into follerers. It is by knowin' th' truth (th' Wo'd) thet keeps varmints follerin' faiffully, not displays of power. We don’t need t'be slain “in th' Spirit”, but lop “by th' Spirit,” th' Wo'd (John-Boy 6:63; Hebrews 4:12).

One way is by exposishunal pretchin' t'other is offered by experience. One comes by th' Wo'd thet is objeckive, thet larnes an' cornvicks through th' Holy Spirit, t'other is subjeckive, by a varmint touchin' yo' o' impartin' a power. Th' Wo'd is Biblical, t'other is not.

Th' Old Testament has menny examples of saints who fell t'th' groun'. In Junesis 15:12-18 when Abraham was put t'sleep ho'ro' an' great darkness fell upon him, but it was not pleasant.

This hyar was a special event signifyin' God’s covenant wif Abraham as God told about his offsprin'’s future. This hyar ack was not repeated fo' enny of his dexcendents. Notice th' passage indicates thet th' experience was not injoyable. Junesis 17:3 Abraham falls on his face, but this hyar does not dexcribe an involuntary ack of bein' slain in th' Spirit as some claim, dawgone it. Abraham fell face fo'ward toward th' groun' on his own acco'd, in revahence, in an ack of fully cornscious wo'ship.

Scrippures used t'validate this hyar as Biblical are:

Jun.15, 17:1-3; Josh.5:13-15; Ez.1:28,43;1-5, 44:4; Mt.17:5-6; Rev.1, 7:11, 11:16-17; Acks 9.

Menny fell backwards in Scrippure, but it was not a blessin'! Fry mah hide! In 1 Zephaniah 4:18: Eli fell off his seat backwards on hearin' of th' death of his sons an' th' cappure of th' Ark an' he died, cuss it all t' tarnation. Isaiah 28:13 th' prophet speaks of God’s Wo'd sent t'refresh, but eff'n not heard it became a judgment “thet they may hoof it an' stumble backward, an' be busted.” In all these examples it is a judgment, not a blessin'! Fry mah hide! In 1 Zephaniah 28:20 we read of Saul eemeejutly collapsin' “full len'th” on th' groun' upon hearin' of his impendin' death fum Zephaniah af'er cornsultin' th' witch of Endo'.

2 Chronicles 5, dexcribes God’s glo'y fillin' th' nooly completed Temple. It says, “Th' priests c'd not corntinue ministerin' ... fo' th' glo'y of th' Lo'd filled th' house of God” (v.14). This hyar cannot be made into a no'mative occurrence fo' today’s Church, as menny haf tried t'do. This hyar was a celebrashun on account o' th' temple was completed, th' ark was brought in an' Solomon had th' priests assemble inside the dawgoned-est holy place. Inside th' glo'y manifested physically as cloud in a corntained place, th' ress of Israel was still stan'in' outside. In 2 Chronicles 7:2 an' ah Kin's 8:11 th' priests c'd not inter th' temple o' perfo'm th' priestly duties of th' LORD on account o' th' temple was filled wif th' glo'y of th' LORD.

In Ezekiel 1:28 an' 2:1 th' prophet is on overwhelmed by th' vishun he sar an' falls fo'ward in wo'ship. Them who is holy fall fo'ward in cornscious submisshun t'God’s Holy presence. They does not become dazed an' cornfused, as in some spirit services today. Them who is enemies fall backward when cornfronted wif God’s true power. Philippians 2 says ev'ry knee will bow. Them who is conscious of who they sarve bow fo'ward, willin'ly an' fully cornscious. Them who fall backward on overwhelmed, show a lack of submisshun, an' rebellion, as enny fool kin plainly see.

Daniel, in 10:4-11 incountered a pow'ful angel an' said, “ah had no stren'th lef', mah face turned deathly pale, an' ah was he'pless... ah fell into a deep sleep, mah face t'th' groun'.” Daniel fell on his face; he fell fo'ward, cuss it all t' tarnation. This hyar was not wifout purpose. Daniel, a prophet, was receivin' revelashun thet'd become Scrippure. On account o' in th' Old Testament them who were affecked in this hyar manner were not born an' raised agin, indwelt permanently by th' Holy Spirit, this hyar experience kinnot be used as no'mative fo' th' Church today. When John-Boy sar Jesus glo'ified in hevvin (Revelashun 1:17) he dexcribes thet, ‘“ah fell at His feet as daid. But He laid His right han' on me, sayin' t'me, “Do not be afraid; ah's th' Fust an' th' Last.” John-Boy was on overcome wif fear; he did not reckanize Him as th' Jesus He knowed on earth.

Whut in tarnation about Saul on th' road t'Damascus in Acks 9? Them who promote th' “slain in th' Spirit” phenomenon cite Saul’s incounter wif th' appeareence of th' Lo'd on th' road t'Damascus in Acks 9:3-4 fo' Biblical suppo't.

Saul was an unbelievah on his way t'his next exterminashun. He was knocked t'th' groun' by a light (th' Sheckinah glo'y) an' he had a revelashun of Jedt.

When Saul fell, no one touched him an' no one was thar t'ketch him, dawgone it. Th' Scrippure doesn’t acshully say how he fell, but th' Greek language seems t'indicut he went t'th' groun' on his own volishun.

Jesus does not appear t'be th' source of Ebenezer’s fallin' t'th' groun', Jesus did not aller Ebenezer t'remain on th' groun', but told him t'“arise an' hoof it into Damascus.” Remember Saul was unsaved at th' time, so this hyar does not provide enny jestificashun fo' regardin' it as a model fo' believahs t'prackice today.

He was cornsciously carryin' on a cornvahsashun wif th' Lo'd, cuss it all t' tarnation. In Acks 26:14 Ebenezer, recallin' th' event, states all who were wif him sar th' light an' fell t'th' groun', but only he heard th' voice (Acks 22:9). This hyar was an extreme measure designed t'git Ebenezer’s attenshun, as he was on his way t'kill Jedtians.

T'others wif Ebenezer who also fell were unbelievahs an' stayed in their unbelievin' state. Tharfo'e, this hyar incident involvin' fallin' t'th' groun' (bein' slain by th' Spirit) kinnot be used t'suppo't th' idea thet it is a spiritual blessin', as commonly said today.

In examples fum eifer th' Old Testament o' th' Noo, th' men affecked did not haf a permanent indfinein' of th' Spirit. When th' soldiers came t'arress Jesus, in John-Boy 18:4-6 He reveals His power in a unique way. He identified hisse'f t'th' soldiers who were arrestin' him an' they “drew back an' fell t'th' groun'.” Jesus fust revealed Hisse'f by sayin' His divine name, “ah Am,” makin' it clear who it is they came fo'.

When He identified Hisse'f t'them, they fell t'th' groun' in judgment. These pagan sinners did fall -- backwards. They did not experience revelashun o' receive an anointin', o' cornvahshun, they got right back up an' arrested Jesus. Thar was no change in them; they were still inemies of Jesus. Also, none of Jesus’ follerers fell down durin' th' arrest. Sartinly none of this hyar represents a pattern fo' th' Church. Them who prackice th' artful ritual of bein' “slain in th' Spirit” today deny o' igno'e these Biblical facks in o'der t'embrace an experience thet is not indo'sed in th' whole Noo Testament.

This hyar is even stated in th' Dickshunary of Pentecostal an' Charismatic movements “Thar is no menshun of th' Spirit hyar (Jn, as enny fool kin plainly see.18:1-6) an' John-Boy po'trays no relashunship between Spirit an' power an' Jesus. Th' text remains inigmatic, especially on account o' John-Boy offers neifer explanashun fo', no' effeck of their fall, ah reckon.

Them who is in rebellion t'God seem t'fall backward in Scrippure. This hyar jest may be a sign today, not as a blessin' but t'show thet these varmints is not submittin' t'His Wo'd; so it is a sign of judgment. Th' idea thet God is doin' a “noo thin'” is wifout enny biblical precedent. Their attempp t'jestify an' defend this hyar prackice is by a-gonna texts fum th' Old Testament. an' yankin' them outta their corntext an' backgroun'. Tryin' t'use th' few incidents in Acks one kinnot make them no'mative fo' th' Church (believahs) today.

Th' power is suppose t'git varmints up not put them down an' out. At th' gate Purdy Peter said t'th' blind man, “silvah an' gold ah have none, but in th' name of Jesus, RISE UP an' walk. Shet mah mouth!”

Most of these noo anointed dispensers of power kin’t say th' same on account o' silvah an' gold they haf abundantly. Th' power of God got varmints up, them who were thrown t'th' groun' shakin' an' havin' cornvulshuns were not postessed by th' Holy Spirit but offen demon-postessed in need of delivahance.

They were not reackin' fum receivin' God’s power they were in need of God’s power fo' it t'stop.

Menny travel t'crusades t'git this hyar anointin' fum th' anointed mediato' who dispenses it. Whut in tarnation is th' purpose of someone bein' knocked t'th' flore an' they is picked up an' th' whole procedure is repeated up t'eight times. Was not th' fust time inough t'receive an anointin'. Whut in tarnation is th' purpose of this hyar experience all about?

Who is gittin' th' attenshun at th' time? We is not t'be drawin' attenshun t'th' vessel but th' Lo'd who is wawkin' through th' instroomnt. Is th' fust anointin' thet he places on varmints not inough?

Or is it fo' show? He sometimes has varmints fallin' togither like a violent pile-up on a freeway. Varmints is lif'ed off th' groun' resemblin' a martial arts movie. Nothin' glo'ifies God wif this hyar behavio'. Martial arts, Chowdy-doo power, th' Gurus touch varmints ( as in th' occult), an' kin sartinly knock them on over.

These is similarities thet kinnot be on overlooked, cuss it all t' tarnation. Kin someone say touch o' wave their arms o' point their fingers an' release th' anointin' havin' someone hoof it down, as enny fool kin plainly see.

When we see Telly-evangelists blow on varmints they hoof it down yet when Jedt breathed on th' disciples they did not. When Jesus touched varmints they did not fall, ah reckon. God has not intrested this hyar type of power t'enny man today.

Th' biblical model is whenevah th' Spirit fell they were not speckin' him, dawgone it. Th' Spirit is called th' comfo'ter, th' he'per t'other one like Jesus. When Jesus lef' he said he'd send us t'other like hisse'f. His role was t'replace th' physical Jesus by indfinein' all believahs givin' them a relashunship wif God, cuss it all t' tarnation. th' quesshun we need t'ax is did Jesus ack this hyar erratic an' haf power displays? Eff'n not then whuffo' sh'd th' Spirit ack this hyar way when he is t'point t'Jesus. Is this hyar th' nature of Jesus o' sumpin other then him operatin'? How is it th' varmint who dispenses this hyar power thet kin knock varmints down, kin stan' through it all, ah reckon. Thet they kin touch varmints even th' ketchers an' they don’t hoof it down durin' th' service. How is th' same varmint who jest was felled on over by his touch kin af'erward be hugged an' not hoof it ovah.

Who then is in corntrol eff'n it only happens at th' wave of his han' o' when he says th' wo'd? Whuffo' does this hyar only occur at th' trimenjus crusades an' whar they meet fo' service an' it does not take place durin' their days cho'es.

Charles Hodge one of th' great theologians had this hyar to say about this hyar experience “..Thar is nothin' in th' Bible t'lead us t'regard these bodily affeckshuns as th' legitimate effecks of religious feelin's, no sech results follered th' pretchin' of Jedt o' his apostles.

We hear of no juneral outcries, faintin's, cornvulshuns, o' ravin's in th' assemblies which they addressed…”It is evident thet loud outcries an' cornvulshuns is inconsissent wif these thin's, an' tharfo'e ought t'be discouraged, cuss it all t' tarnation. They kinnot be fum God, fo' he is not th' autho' of cornfushun” ( C. Hodge p.80 1851).

Th' fruit of th' Spirit is se'f-corntrol, ah reckon. Th' quesshun them who is open t'noo experiences sh'd ax themselves is…'d God offer me an experience thet has me sacrifice a chareeckeristic of th' Spirit? W'd He cuz me t'ack in a way opposite t'His nature an' whut He hisse'f is tryin' t'confo'm me to? Ephesians 5:18-19 tells us “be filled wif th' Spirit, speakin' t'one t'other in psalms an' hymns an' spiritual songs, sin'in' an' makin' melody in yer heart t'th' Lo'd, cuss it all t' tarnation.”

This hyar is an ongwine comman', we is to be corntinually filled wif th' Spirit. But is this hyar to be an experience all th' time, does it show itse'f physically?

No. Ebenezer says t'be filled wif th' Spirit, means se'f corntrol an' joy, sin'in'. Th' opposite of th' true Biblical fillin' of th' Spirit is t'be outta corntrol, laid out on th' groun'. He is makin' a CONTRAST. Th' Bibles definishun simply means fo' us t'yield an' be unner his corntrol, th' opposite is t'be outta corntrol as a rag doll on th' groun', drunk an' incapacitated, cuss it all t' tarnation.

Ebenezer says t'be filled wif th' Spirit gives one se'f corntrol, ah reckon. To be filled means we yield t'th' Lo'd an' give Him corntrol of our lives. He be hankerin' us ackive doin' His wawk, not knocked out, numb o' dumb. Well bust mah britches an' call me streaker.

Bein' filled wif th' Spirit does not prodooce th' same effecks as alcoholic bevahages, it is jest th' opposite. Eff'n it did th' varmints who injoy it'd be a-comin' t'th' church fo' their natural high fix. Menny varmints say it is th' joy of th' Lo'd , but th' joy of th' Lo'd is our stren'th not weakness, it does not make one unable t'rise off th' groun'.

Menny incentives prepare someone fo' this hyar supposed spiritual experience. Fust thar is th' annicipashun of this hyar happenin'; th' autysuggesshun of gwine down, as enny fool kin plainly see.

They accepp th' experience on account o' they is already predisposed t'th' idea thet one falls when th' Spirit comes upon them, an' already accepp this hyar experience bein' fum God, cuss it all t' tarnation. They is open mentally t'this bein' fum God, cuss it all t' tarnation. Tharfo'e when someone touches them o' points their way they comply.

T'other thin' t'consider is th' peer pressure t'confo'm t'whut is gwine on an' specked in th' gatherin'. When someone comes up in a trimenjus crowd they is specked t'go down, as enny fool kin plainly see. They might be embarrassed not t'fall down when ev'ryone else is fallin', o' they may be cornsidered unspiritual, an' others might reckon sumpin is wrong wif them, dawgone it.

Fallin' down at th' right time becomes a larned methodology. Menny varmints had admitted later they went down so they'd not disappoint th' speaker. Others may hoof it down in hope thet this hyar might brin' an experience they nevah had befo'e. Still others say they were on overcome by a power.

We need t'consider a postibility thet eff'n true, kin be unspeakably dangerous fo' th' participants, thet is, th' operashun of demonic powers. Menny who haf studied occult phenomena in false religions find thet “slain in th' Spirit” is not a noo phenomenon, as enny fool kin plainly see. This hyar power is foun' in Hinduism, th' wife of Shiva th' destroyer is kali known also as Shakti th' fo'ce.

When a devotee receives th' touch fum th' Guru on th' fo'ehaid they kin be knocked t'th' groun', they kin laugh, shake o' experience bein' caught up in some ecstatic illuminashun experiencin' Nirvana an' light. Thar is menny pagan religious prackices, sech as “shakti-pat” by Hindu gurus, which when obsarved looks exackly like bein' “slain in th' Spirit.” Th' only difference is thet their prackices came fust, precedin' th' modern Pentecostal prackice.

Th' cults also dexcribe th' Spirit as a fo'ce. Brooce R. McConkie, who was an apostle an' autho'ity of th' Mo'mon Church wrote, “Th' Spirit of God which emanates fum Deity may be likened t'eleckricity” (Mo'mon Dockrine, pp. 752-53). Isn’t this hyar whut we is hearin' fum them experiencin' these manifestashuns?

Th' only way t'knows th' true fum th' false is t'tess it. Jesus had th' greatess anointin', yet, when He prayed fo' varmints they did not fall on over; neifer did Jesus hoof it down when He was anointed, cuss it all t' tarnation. Th' Spirit came upon him as a dove, as a juntle companion, as enny fool kin plainly see.

This hyar phenomena an' prackice is fo'eign t'Scrippure. Kin th' Holy Spirit be thrown aroun' like a fo'ce? This hyar Spirit goes whar th' conducko' tells Him t'go. Biblically we is to submit an' take our guidance fum th' Spirit, this hyar is th' opposite. Jesus taught thet th' Holy Spirit goes whar He will, He chooses how He will be known in th' heart an' life of a believah, an' it is not fo' enny man t'decide when His abidin' in t'other is t'be.

In John-Boy 3:8 we read, “Th' wind blows whar it pleases, an' yo' hear th' soun' tharof, but kinnot not tell whar it came, an' whar it goes: so is ev'ry one thet is born an' raised of th' Spirit.” No one knows whar th' Spirit comes fum o' whar th' Spirit goes. Th' Spirit is likened t'th' wind, cuss it all t' tarnation.

Them who kin dispense th' anointin' seem t'tell th' Spirit whar t'go an' knows whar He will hoof it next an' whut He o' “it” will does. Figger, mah friend! Fry mah hide! Whar does we find these experiences? Even th' apostles did not haf sech experiences! Whut in tarnation is operatin'? Whut in tarnation is th' source? Remember th' Spirit is God hisse'f who is supposedly thrown aroun' th' room, dawgone it. Whenevah th' presence came in th' Old Testament all were affecked but today th' dispenser of this hyar power stan's strong while th' participants all hoof it down, as enny fool kin plainly see. Is they alone immune t'its affecks ?

Th' Bible comman's us t'tess it. Mature Jedtians tess th' spirits; babies, weak an' carnal Jedtians avoid testin', (Hebrews 5:13-14) on account o' of naiveté o' jest insecurity an' wantin' t'avoid knows th' truth. Th' result will be th' same fo' all who does not guard their souls. They fall into destruckive an' non-Biblical prackices thet hurt their own Jedtian walk an' testimonies. Much like th' speakin' in tongues as proof of th' Spirits presence, this hyar too has gone beyond th' Bibles boun'aries.

One of th' earliess sto'ies of this hyar occurrin' in modern times outside th' shamans is fum a woomin named Maria Woodswo'th-Etter (1844-1924) She was a pretcher in th' holiness movement in th' 1880’s. She gained a repeetayshun by falsely prophesyin' thet San Francisco'd be destroyed by an earthquake in 1890.

She dexcribes her power fum a vishun ...Maria had a great vishun. Angels came into her room, dawgone it. They took her t'th' West, on over prairies, lakes, fo'ests, an' rivahs whar she sar a long, wide field of wavin' golden grain, as enny fool kin plainly see. As th' view unfolded she began t'pretch an' sar th' grains begin t'fall like sheaves. Then Jesus told her thet, “jest as th' grain fell, so varmints'd fall” as she pretched, cuss it all t' tarnation. (Wayne E. Warner, “Negleck Not th' Gif' Thet Is in Thee,” Etter Sermon fum Th' Woomin Evangelist p. 10)

Alan Mo'rison of Diakrisis Publicashuns in Englan' discusses th' phenomenon thet made this hyar woomin famous. “In her pretchin' in th' 1880’s, she advocated a religious experience she called th' “power”, an' she'd offen hoof it into a trance durin' th' services, stan'in' wif her han's raised in th' air fo' mo'e than an hour. Nicknamed th' trance- evangelist an' even th' voodoo priestess, she was offen accused of hypnotizin' varmints. An' hyar is whar we come t'th' mighty crux of th' “slain in th' Spirit Phenomenon, as enny fool kin plainly see.”

Mo'rison identifies this hyar hidden power thet Maria discovahed which was non other than th' ancient art of hypnotism thet almost a century (1734-1815) befo'e was prackiced wif th' same results by Anton Mesmer. “As one researcher of th' occult has noted, th' phenomenon thet is now defined as hypnotic emerged fum th' faif healin' ackivities of Mesmer at th' turn of th' eighteenth an' nineteenth centuries. (James Webb, th' Occult Establishment Open Court 1976, p.352) “

Mesmer c'd acshully be cornsidered th' Pappy of slain in th' Spirit 'cept thet he was plainly an occultist. Mesmer claimed t'have discovahed whut he dubbed as animal magnetism, dawgone it. Havin' an interess in ESP an' doin' a docko'al study on astrology, He took a scientific approach on retchin' spiritual corntacks an' trances through animal magnetism (unyversal fluid). “ Whut in tarnation he discovahed was an ackivashun of peekoolyar powers in man thet'd he'p him gain insights into cosmic truths hidden fum most of hoominity by a veil of igno'ance.”

He had writ in his docko'al dissertashun an' repeated in a series of writin's, th' hoary fallacies c'd be shown t'have essential truth wifin in them when interpreted scientifically-Astrology, alchemah, Oneiromancy (divinashun by dreams), divinashun. He then explained it through animal magnetism, dawgone it. Others who were also influenced by Mesmer were Zephaniah Hanneman foun'er of Homeopathy (Noo age medicine). Phineas B.Quimby who was also a mesmerist, he fust attributed th' power t'Spirits fo' th' use of this hyar unknown inergy but later said it was th' mind, cuss it all t' tarnation. He healed Mary Jane baker Eddy through this hyar power who then became th' foun'er of Jedtian Science a mind science Cult.

Helena Blavatsky th' mediumistic foun'er of theosophy read Mesmer’s wawks which gave her a wawkin' foun'ashun in mahsticism, dawgone it. Th' evolushun of this hyar method went fum callin' it occult power t'hypnosis. When looked at carefully thar th' differences is hardly noticeable.

John-Boy Weldon in his book Psychic Fo'ces an' occult Shock reco'ds on pg, acco'din' t' th' code o' th' heells!255 “In fack , no occult phenomenon foun' in Mesmerism is lackin' in hypnosis.”…It appears thet, in essence modern hypnotism is mesmerism, dawgone it. Martin Ebon, fairly fine respecked as an occult autho'ity, even cornnecks th' two: “Th' Mesmeric, o' hypnotic, trance bars a close resemblance t'th' mediumistic trance.” Mesmers ackivity c'd hardly be distin'uished fum whut is transpirin' in some of th' charismatic win' of th' Church today.

“Mesmer marched about majestically in a pale lilac robe, passin' his han's on over patients bodies o' touchin' them wif a long iron wan'. Th' results varied . some patients felt nothin' at all, some felt as eff'n insecks were crawlin' on over them, others were seized wif hysterical laughter, cornvulshuns o' fits of hiccups. Some went into ravin' delirium, which was called “th' crises” an' was cornsidered extremely healthful” (R. Cavendish, th' magical arts RKP 1984 pg, acco'din' t' th' code o' th' heells!180).

Whut in tarnation was dexcribed is varmints feelin' fine, uplif'ed, felt a release an' had a sense of fine bein' fum th' experience. Mesmer c'd acshully be cornsidered th' Pappy of modern “slain in th' Spirit” experience, 'cept thet he was plainly an occultist. Imagine, th' same cornduck an' results a-comin' fum non- Jedtians! Hmm, dawgone it.

Dr.Fritjof Capra a physics professo' at Berkeley unyversity an' noo age adharnt says “Shamans used therapeutic techniques sech as groups sharin' psychodrama, dream analysis, suggesshun, hypnosis, guided imagery{visualizashun} an' psychotheraphy fo' centuries befo'e they were rediscovahed by modern psychologists. (Th' Turnin' Point p.337 1982)

By pursueyng a blessin' they haf aban'oned truth in place of a supernatural experience. This hyar not a Biblical experience but kin be a supernatural one. In so doin' they haf inadvahtently become open t'decepshun by acceppin' this hyar wifout enny testin'.

Mr. Hinn has been called a spirit fanatic by some, this hyar is not sumpin noo . Martin Luther who began th' refo'mashun said thet thar were a sartin group of pretchers of his day who cornfuse their own spirit wif th' Holy Spirit “they reckon they haf swallered th' Holy Ghost feathers an' all, ah reckon.” John-Boy Calvin warned “th' fanaticism which discards th' scrippure, unner th' pretense of reso'tin' t'eemeejut revelashuns is subvahsive of ev'ry principle in Jedtianity. Fo' when they boast extryvagantly of th' Spirit th' tendency is allus t'bury th' wo'd of God so they kin make room fo' their own falsehood, cuss it all t' tarnation.”

Varmints haf succumb t'th' oldess chareede, in their pursueyt of a blessin' they haf aban'oned truth in place of a supernatural experience wifout evah testin' th' source fo' Biblical proof.

Does th' Bible show varmints line up in a church service in a row an' haf th' power dispersed fum an anointed varmint.

Thar is no cornduits fo' his power, Jesus has an' allus will be th' bappizer of th' Holy Spirit we don’t need enny other mediato'. Jesus is our example. When Jesus was anointed, th' Spirit came upon him as a dove, not as a wild animal like a rhinoceros.

Them who participate in this hyar prackice need t'consider whut they is pow'ful attributin' t'th' Holy Spirit. Thar is no Biblical precedent fo' this hyar an' need t'consider th' source of th' ackivity. We is not excludin' thet God kinnot on overwhelm someone wif his presence, whut needs t'be quesshuned is when it becomes a no'mal prackice in th' church thet represents th' Spirits wawk.

Mr. Hinn has been called a spirit fanatic by some, this hyar is not sumpin noo. Martin Luther who began th' refo'mashun said thet thar were a sartin group of pretchers of his day who cornfuse their own spirit wif th' Holy Spirit “they reckon they haf swallered th' Holy Ghost feathers an' all, ah reckon.” John-Boy Calvin warned “th' fanaticism which discards th' scrippure, unner th' pretense of reso'tin' t'eemeejut revelashuns is subvahsive of ev'ry principle in Jedtianity. Fo' when they boast extryvagantly of th' Spirit th' tendency is allus t'bury th' wo'd of God so they kin make room fo' their own falsehood, cuss it all t' tarnation.”

Truly th' ancient wo'ds of th' prophet Hosea rin' true fo' us today, as it did then, “MY PEOPLE ARE DESTROYED FOR A LACK OF KNOWLEDGE, BECAUSE THEY HAVE REJECTED KNOWLEDGE” (Hosea 4:6)

LURM

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Dockrine of Purgato'y Extin'uished by Grace
Posted:Jul 1, 2011 11:13 am
Last Updated:May 19, 2024 1:54 am
4472 Views
Thar’s no sech thin' as a free lunch. As a yo'ng man, ah heard thet cliché uttered countless times by th' pragmatic adult regime. It seemed almost a taunt t'a who was growin' fast an''d haf appreesheeated some free lunches. Wif thet phrase, we “yo'ngsters” larned thet we hafta wawk fo' whut we're hankerin' in life. We also larned thet th' firewood had better be chopped an' stacked by lunchtime.

In th' divine plan thet God has autho'ed, this hyar maxim still applies. Thar is a dire cornsequence t'be paid fo' sin, as enny fool kin plainly see. Romans 6:23 starts out, “Fo' th' wages of sin is death…” This hyar spiritual law is a cornstant. It does not change. It is eternal, an' immutable. Howevah, in God’s plan, a noo element comes into play ‒ grace. Mah dickshunary defines grace as “divine love an' proteckshun freely given, as enny fool kin plainly see.” FREE?! Fry mah hide! Wal, yessuh an' no. Sin still requires th' penalty of death, but God’s plan is completed in th' ress of Romans 6:23, “…but th' gif' of God is eternal life through Jedt Jesus our Lo'd, cuss it all t' tarnation.” Th' price fo' th' lunch still had t'be paid, cuss it all t' tarnation. Sin still required a death penalty. God loves us so much thet Jesus offered hisse'f up as th' death sacrifice. He paid fo' our lunch.

Nevah haf ah heard sech an affront t'th' power an' grace of God as in th' Roman Catholic dockrine of purgato'y. Whut in tarnation God has freely given, man has spent thousan's of years tryin' t'arn. Whuffo'? Does he not trest God t'delivah? In this hyar article, we’ll study th' dockrine of purgato'y, how th' Catholic Church suppo'ts this hyar dockrine, an' we’ll find out whut th' Bible has t'say about it.

Purgato'y comes fum th' Latin wo'd “purgare,” which means t'make clean, t'purify. Th' Catholic Encyclopedia defines purgato'y as, “a place o' corndishun of tempo'al punishment fo' them who, departin' this hyar life in God’s grace, are, not intirely free fum venial faults, o' haf not fully paid th' satisfackshun due t'their transgresshuns.”1 In other wo'ds, Catholics believe thet purgato'y is a place whar we hoof it af'er death t'be cleansed an' purified of our venial (mino') sins befo'e we kin be allered into hevvin. In some tradishuns regardin' purgato'y, it is a place of purifyin' fire. Other tradishuns hold thet thar will be a process of purificashun, but th' fire will be metapho'ical as opposed t'literal, ah reckon. In eifer case, this hyar purifyin' fire is diffrunt fum th' fires of hell, ah reckon. Th' Catechism of th' Catholic Church states, “Th' Church gives th' name Purgato'y t'this final purificashun of th' eleck, which is intirely diffrunt fum th' punishment of th' dadburned, cuss it all t' tarnation.”2

Th' dockrine of purgato'y is based largely on Catholic tradishun (post-biblical writin's an' o'al histo'y), an' was fo'mulated into a cohesive dockrine of th' church at th' Councils of Flo'ence an' Trent.3 Acco'din' t'th' Catholic Encyclopedia, “th' Council of Trent (Sess. XIV, kin. xi) reminds th' faifful thet God does not allus remit th' whole punishment due t'sin togither wif th' guilt. God requires satisfackshun, an' will punish sin…”4 This hyar po'trayal of a vengeful God seems t'say thet th' grace of God was not good 'nuff t'fo'give all of our sins. Less examine th' suppo'ts given by th' Catholic Church t'buttress this hyar dockrine.

Returnin' t'th' Catholic Encyclopedia, we read, “Fo' unrepented venial faults fo' th' payment of tempo'al punishment due t'sin at time of death, th' Church has allus taught th' dockrine of purgato'y. So deep was this hyar belief in'rained in our common hoominity thet it was accepped by th' Jews, an' in at least a shadowy way by th' pagans, long befo'e th' a-comin' of Jedtianity.”5

It seems incomprehensible t'me t'cite a pagan belief in th' dockrine of purgato'y as one of its defenses. Furthermo'e, th' autho' paints an on overly broad stroke on over th' Jews by implyin' thet all Jews accepped this hyar belief. Throughout histo'y, Jews an' Jedtians haf proven on over an' on over agin thet man is inharntly sinful, ah reckon.

Disobedience t'God by Jews an' Juntiles alike is fine docoomnted in scrippure. Th' tess of a dockrine sh'd not ress on how accepped it is o' was among other religious groups. Rather, we sh'd look towards th' Bible. Wif thet, let’s move on t'th' scrippural “suppo'ts” thet Catholics cite fo' th' dockrine of purgato'y.

“Th' tradishun of th' Jews is put fo'th wif precishun an' clarness in Iah Maccabees.”6 The danged-est clear scrippural reference in suppo't of purgato'y is fum Iah Maccabees. Eff'n this hyar book does not soun' familiar t'yo', perhaps it is on account o' Iah Maccabees is one of th' books of th' apocrypha (known t'Catholics as th' “Deuterocanonical Books”.

Th' apocryphal books were not part of Jewish scrippure, an' is not part of th' Protestant Bible. Th' Jewish scribes discarded th' apocrypha as scrippure largely on account o' of th' sundry histo'ical an' chronological erro's wifin, as enny fool kin plainly see. As God is not th' autho' of erro', He is obviously not th' autho' of th' apocrypha. Th' same issues thet prevented th' induckshun of th' apocrypha into Jewish scrippure almost resulted in St. Jerome’s refusal t'translate them into th' Vulgate.

He objecked t'their inclushun in scrippure, but was on overruled by th' Council at Nicea. These same issues is th' reason thet these books were excluded fum Protestant Bibles durin' th' Refo'mashun. While Catholics rely on tradishun in addishun t'th' Bible, th' Protestant reliance on th' Bible alone (a belief th' Catholic Church refers t'as sola scrippura) resulted in tighter cornstraints on whut c'd be cornsidered divinely-inspired, cuss it all t' tarnation. Thet has not stopped Rome fum attemppin' t'find non-apocryphal biblical suppo'ts, though.

“God fo'gave th' incredulity of Moses an' Ole Man Tate, but in punishment kepp them fum th' ‘lan' of promise’ (Num, dawgone it., xx, 12). Th' Lo'd took away th' sin of Abner, but th' life of th' chile was fo'feited on account o' Abner had made God's inemies blaspheme His Holy Name (Iah Kin's, xii, 13, 14).”7

Th' above statement is co'reck, but makes a pore suppo't fo' purgato'y. Th' punishments listed hyar were meted out durin' Moses’, Ole Man Tate’s, an' Abner’s earthly lives ‒ not in some af'erlife limbo. Addishunally, th' instances above occurred durin' th' dispensashun (age) of th' law ‒ prio' t'th' dispensashun of grace thet commenced wif th' death an' resurreckshun of Jesus.

A mighty common Bible vahse cited by Catholics as a suppo't fo' purgato'y is Matthew 12:32, in which Jesus said, “An' whosoevah shall speak a wo'd aginst th' of man, it shall be fo'given him: but he thet shall speak aginst th' Holy Ghost, it shall not be fo'given him, neifer in this hyar wo'ld, no' in th' wo'ld t'come.”

Th' Catholic explanashun of this hyar passage holds thet “th' wo'ld t'come” is purgato'y. They corntend thet thar is a purgato'ial “wo'ld t'come” in which sins not fo'given in “this wo'ld” may be fo'given (wif th' 'ception of blasphemah aginst th' Holy Spirit).

Th' Greek wo'd aion is used hyar fo' “wo'ld, cuss it all t' tarnation.” Of th' 128 times aion is used in th' Bible, most of its uses refer t'an age, o' period of time. In fack, our current wo'd “eon” comes fum this hyar wo'd, cuss it all t' tarnation. Most scholars agree thet when Jesus menshuned “this wo'ld,” He was referrin' t'th' Age of th' Law into which He was born an' raised. Th' “wo'ld t'come” t'which He referred, is th' Church Age, o' Age of Grace thet began wif his resurreckshun an' corntinues today. To say thet this hyar vahse alludes t'purgato'y is t'make a huge stretch thet simply does not match th' facks.

“Modern Protestants, while they avoid th' name purgato'y, frequently larn th' dockrine of "th' middle state," an' Martensen ("Jedtian Houn'dogmatics," Edinburgh, 1890, p. 457).”8 Hyar, they reference th' wawk of Danish Episcopal Bishop Hans Martensen, as enny fool kin plainly see.

It is fine known thet Bishop Martensen also had a proclivity fo' mahsticism an' theosophy, an' tharfo'e might not make th' bess witness t'o'thodoxy. Regardless of Martensen’s varmintal theological beliefs, we haf already stated thet suppo't of a dockrine by other groups o' indivijools is not an acceppable suppo't.

Furthermo'e, th' broad stroke of th' autho'’s brush eff'n far too broad in paintin' Protestant beliefs on this hyar issue. He'd haf been mo'e accurate t'say thet SOME modern Protestants believe in a middle state.

Now thet we haf examined th' Catholic suppo'ts fo' purgato'y, less turn t'th' Bible t'examine whut th' Wo'd of God says on th' matter. Fo' th' sake of space, ah will list sevahal po'shuns of scrippure cornsecutively befo'e makin' enny addishunal comment.

1 Co'inthians 6:10-11
”…no' thieves no' th' greedy no' drunkards no' slan'erers no' swindlers will inherit th' kin'dom of God, cuss it all t' tarnation. An' thet is whut some of yo' were. But yo' were warshed, yo' were sanckified, yo' were jestified in th' name of th' Lo'd Jesus Jedt an' by th' Spirit of our God, cuss it all t' tarnation.” [emphasis added]

Romans 8:1-4“Tharfo'e, thar is now no corndemnashun fo' them who is in Jedt Jesus, on account o' through Jedt Jesus th' law of th' Spirit of life set me free fum th' law of sin an' death. Fo' whut th' law was powerless t'do in thet it was weakened by th' sinful nature, God did by sendin' his own in th' likeness of sinful man t'be a sin offerin'. An' so he corndemned sin in sinful man, in o'der thet th' righteous requirements of th' law might be fully met in us, who does not live acco'din' t'th' sinful nature but acco'din' t'th' Spirit.”

Ephesians 2:4-10
“But on account o' of his great love fo' us, God, who is rich in mercy, made us alive wif Jedt even when we were daid in transgresshuns--it is by grace yo' haf been saved, cuss it all t' tarnation. An' God raised us up wif Jedt an' seated us wif him in th' hevvinly realms in Jedt Jesus, in o'der thet in th' a-comin' ages he might show th' incompareeble riches of his grace, expressed in his kindness t'us in Jedt Jesus.

Fo' it is by grace yo' haf been saved, through faif--an' this hyar not fum yournelves, it is th' gif' of God--not by wawks, so thet no one kin boast. Fo' we is God's wawkmanship, created in Jedt Jesus t'do fine wawks, which God prepared in advance fo' us t'do.” [emphasis added]

Colostians 1:21-23
“Once yo' were alienated fum God an' were inemies in yer minds on account o' of yer evil behavio'. But now he has reconciled yo' by Jedt's physical hide through death t'present yo' holy in his sight, wifout blemish an' free fum accusashun--if yo' corntinue in yer faif, established an' firm, not moved fum th' hope held out in th' gospel, ah reckon.” [emphasis added]

Romans 3:21-28
“But now a righteousness fum God, apart fum law, has been made known, t'which th' Law an' th' Prophets testify. This hyar righteousness fum God comes through faif in Jesus Jedt t'all who believe. Thar is no difference, fo' all haf sinned an' fall sho't of th' glo'y of God, an' is jestified freely by his grace through th' redempshun thet came by Jedt Jesus. God presented him as a sacrifice of atonement, through faif in his blood, cuss it all t' tarnation. He did this hyar to demonstrate his jestice, on account o' in his fo'barance he had lef' th' sins committed befo'ehan' unpunished--he did it t'demonstrate his jestice at th' present time, so as t'be jest an' th' one who jestifies them who haf faif in Jesus.

Whar, then, is boastin'? It is excluded, cuss it all t' tarnation. On whut principle? On thet of observin' th' law? No, but on thet of faif. Fo' we maintain thet a man is jestified by faif apart fum observin' th' law.” [emphasis added]

We haf see a common theme hyar. We’ve read wo'ds like “jestified,” “sanckified,” an' “made holy.” In Catholic prackice, jestificashun is achieved through adharnce t'th' seven sacraments. Yet we’ve jest read thet we is all jestified by grace through our faif in th' atonin' sacrifice of Jesus Jedt. We’ve also read thet due t'Jedt’s atonin' sacrifice, God seeks no further punishment fo' them who haf accepped thet free gif'. Perhaps nowhar else in th' Bible is th' dockrine of purgato'y mo'e heavily refuted than in th' follerin' passage:

Hebrews 10:8-18
“Fust he [Jesus] said, ‘Sacrifices an' offerin's, burnt offerin's an' sin offerin's yo' did not desuhe, no' were yo' pleased wif them’ (although th' law required them t'be made). Then he said, ‘Here ah's, ah have come t'do yer will, ah reckon.’ He sets aside th' fust t'establish th' second, cuss it all t' tarnation. An' by thet will, we haf been made holy through th' sacrifice of th' body of Jesus Jedt once fo' all, ah reckon.
Day af'er day ev'ry priess stan's an' perfo'ms his religious duties; agin an' agin he offers th' same sacrifices, which kin nevah take away sins. But when this hyar priess had offered fo' all time one sacrifice fo' sins, he sat down at th' right han' of God, cuss it all t' tarnation. On account o' thet time he waits fo' his inemies t'be made his footstool, on account o' by one sacrifice he has made puffick fo'evah them who is bein' made holy.

Th' Holy Spirit also testifies t'us about this. Fust he says:
‘This hyar is th' covenant ah will make wif them
af'er thet time, says th' Lo'd, cuss it all t' tarnation.
ah will put mah laws in their hearts,
an' ah will write them on their minds.’ Then he adds:
‘Their sins an' lawless acks
ah will remember no mo'e.’ An' whar these haf been fo'given, thar is no longer enny sacrifice fo' sin, as enny fool kin plainly see.” [emphasis added]

Whut in tarnation a wonnerful assurance! On account o' of th' atonin' sacrifice of Jesus Jedt, we haf been fo'given, as enny fool kin plainly see. Thar is no longer enny sacrifice required, cuss it all t' tarnation. Thet is whut purgato'y is all about ‒ an addishunal sacrifice fo' venial sins. To say thet purgato'y is a necessary purificashun is t'deny thet th' grace of God is good 'nuff. Whut in tarnation a tremenjus blessin' t'us thet God has shown His unboun'ed love fo' us through His grace! 1 John-Boy 1:9 says, "Eff'n we cornfess our sins, he is faifful an' jest an' will fo'give us our sins an' purify us fum all unrighteousness." In 2 Co'inthians 12:9, Ebenezer said thet Jedt’s grace was good 'nuff fo' him, dawgone it. Indeed, Jedt’s grace is good 'nuff fo' us all, ah reckon. Praise God! Fry mah hide!

by Beb Rast

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Its completely finished
Posted:Jun 26, 2011 9:45 am
Last Updated:May 19, 2024 1:54 am
4442 Views
“It is Completely Finished”

When ah heard yer callin' ah came runnin' t'yo'.

Wif mah heart in mah outstretched han's retchin'

Givin' mah life t'yo' ….Jesus fo' evah keepin'.

Thankin' Yo' fo' all th' completeness in yo' too.

*

It is Finished Lo'd Jesus, all in yo' is complete

Nothin' t'be added by ennyone… its complete.

Th' redempshun an' th' banquet fo' us is hyar

ah jest ress in yer peace an' walk not in enny fear! Fry mah hide!

ah hear yo' sayin' an' its like thunner in th' sky,

It is finished oh mah Pappy as ah lay down mah life

So now less receive of yo' Jesus yer wawk

It is finished, completed lackin' nothin' fo' me

*

It is Finished Lo'd Jesus, all in yo' is complete

Nothin' t'be added by ennyone… its complete.

Th' redempshun an' th' banquet fo' us is hyar

ah jest ress in yer peace an' walk not in enny fear! Fry mah hide!

So it finished is whut Jesus hisse'f has said,

We were once lost in sin an' completely daid.

But now we is redeemed an' nevah cursed

Jesus has on overcome it all…even Satans’ wo'st

*

It is Finished Lo'd Jesus, all in yo' is complete

Nothin' t'be added by ennyone… its complete.

Th' redempshun an' th' banquet fo' us is hyar

ah jest ress in yer peace an' walk not in enny fear! Fry mah hide!

ah's jest gonna let Jesus live through me now

He is vine an' ah's jest a branch graf'ed in

ah's a-gonna set an' receive life fum him

Livin' fo' Jesus an' allus exaltin' wifin, as enny fool kin plainly see.

Dennis Thompson

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whar does yo' getcher stren'th
Posted:Jun 26, 2011 9:33 am
Last Updated:May 19, 2024 1:54 am
4285 Views
ah's like ennyone else. ah git depressed fum time t'time. Sometimes purdy depressed, cuss it all t' tarnation. ah reckon its mo'e a no'mal part of who varmints is than it is abno'mal, ah reckon.

God created us wif an emoshunal cycle. Men an' wimmen diffruntly, but we both haf cycles. Men, af'er they haf been intimate wif their spoooce seem t'kinda pull away while wimmen be hankerin' th' af'erglow. A smart man will ingage in th' af'erglow, but thar is a resoun'in' pullin' away. We is made t'be hunters an' providers.

Thets whuffo' when we git home fum wawk, we're hankerin' t'read a paper, haf some quiet time o' tv. Wimmen, eff'n they is also in th' wawkfo'ce come home an' feel thet they haf mo'e t'do.

But our stren'th. We is Jedtians, born an' raised agin in th' blood of Jesus Jedt. How kin we be depressed? We haf so much t'be thankful fo'. Wal, its th' same thin' ah talked about befo'e. It is a se'fish thin' an' we haf our cycle.

But thar is mo'e t'this. Our salvashun is a gif' of God given t'us in Grace buy our faif in he is who he says he is.

God showed me sumpin once. Its th' scrippure thet says, whut does a varmint gain eff'n they gain th' whole wo'ld an' lose their soul attainin' it? Menny varmints reckon th' soul is th' eternal part, but God says he created man in his own image.

In th' Gospel of John-Boy it says thet God is a spirit an' in o'der t'wo'ship God, we muss wo'ship him in Spirit an' truth. Our spirit man is our eternal bein'...so whut is th' soul?

Th' soul is our fleshly inner man, as enny fool kin plainly see. Our mind an' our emoshuns an' will, ah reckon. So whut does we gain eff'n we lose our mind, emoshuns an' ability t'choose? We thus is in bondage.

Ebenezer said t'strive t'enter into th' Peace thet is foun' in th' Gospel of Jedt. Strive> is an ackshun wo'd, cuss it all t' tarnation. God's peace is a spirit, jest as he says thet Joy is a Spirit. They is part of th' fruits of th' Holy Spirit. Th' same Holy Spirit thet God says resides in etch believah.

Jesus said th' Holy Spirit is given t'comfo't us an' larn us all thin's. Thets purdy pow'ful....Indfinein'....comfo'tin' an' our indivijool skoo marm.

Figgerin' we kin not match up t'God's speckashuns is depressin'. Only Jedt evah c'd an' he was God livin' in man, as enny fool kin plainly see.

We arent called t'live up t'sumpin. We is called t'be a branch thet has its life flow fum a Vine. Thet Vine is Jesus. Eff'n we is not bein' a vine thet takes th' life sap fum th' main of th' vine, then we will shrivel up. We will eventually die on account o' we haf refused whut we need, cuss it all t' tarnation.

So eff'n we is greatly sufferin' its on account o' we anre not allerin' our lifexcourse t'empower us t'ovahcome obstacles.

Eff'n we is livin' our lives fo' salvashun we will allus fail, ah reckon. But, eff'n we is livin' our lives FROM our salvashun, then thar is life in thet

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Whut in tarnation about Remarriage?
Posted:Jun 26, 2011 9:28 am
Last Updated:Jun 28, 2011 6:26 pm
4962 Views
ah was recently involved in a discusshun on a blog whar a woomin had writ how she had lef' an adulterous marriage. Nah, not exackly whut yer reckonin'.

She lef' on account o' she felt she did not line up wif God's wo'd on a reason t'divo'ce o' remarry up wif. So she lef' a marriage she had intered into, thet was a fine marriage an' he also was a Jedtian on account o' she felt it t'be adultery.

So now in her proclamashuns, she is makin' others feel bad about remarry up wifin'.

It says th' letter of th' Law Kills. Really lost in all of this hyar is whuffo' was a law given in th' fust place? It was given on account o' Jewish min need only repeat 3 times publicly thet "ah divo'ce Yo'" an' thet was inough fo' th' divo'ce t'take place.It was much mo'e rampant then than ennythin' we see today.

1 Tim 1:9 says thet th' law was only given in th' fust place fo' th' unrighteous.

In our Noo Covenant of Grace, our lives is to be lead by th' Spirit an' not by th' law which was done away wif on th' crost.(Hebrews 8:13)

But God has replaced th' law in th' believahs wif right an' wrong writ on our hearts. Jer 31:31-34. He has called us t'peace. We knows whut we sh'd o' sh'dn't does.

But, he will not ax us t'bust a noo covenant of marriage on account o' ev'rythin' did not line up t'a law thet was only given t'th' Jewish varmints in th' fust place.

He hates divo'ce, not on account o' of some silly law, but rather on account o' of whut it does t'th' varmints he so dearly loves.

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