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Black Saints, Mystics, Holy Folk (The Ancient African Liturgical Church, Vol. I (to year 599 A.D.) Smith, James Wesly (Author) August, 2007, Third Ed. 456 p. Paperback 19.95 digital editions,16.99, contact www.booklocker.com/3088.html. (ISBN: 9781609103590; ISBN 978-1-60145-088-3; ISBN digital:9781609103590, http://itunes.apple.com/us/book/isbn9781609103590


For apple itunes/apple bookstore. Other digital versions available later this month ), E-book: ISBN 978-1-60910-359-0 First published, August, 2007., in this third edition, folks traditionally surmised that Christian spirituality was brought into the African continent. Author James Wesly Smith indicates in this 456 reference tome. “Not so fast. Yeshua (Jesus) grew up in Africa until age 6 or 7 to escape ing Herod’s 10 assassins,” Smith points out. He cites the Christian Bible references of Hosea 11:1, and Matthew 2:13-15, “Out of Africa, I called my son”.


Blending the lists of Coptic, Orthodox and Latin Rite friends of God called “saints”, Smith points out that more than 56,000 Black and African-heritaged folks labored in the faith. He says it was partly that because places such as Kemet (Egypt) was Rome’s bread baskets subject to higher taxes, this forced many holy folk into the deserts where the faith thrived.


In folksy style, Smith also goes onto to say that in ancient Macedonian, Greek, Roman, or even Ottoman Turkish maps, the term “North Africa”, is found nowhere. The attorney author concludes it as a colonialist construct to denigrate the achievements and contributions of holy Africans.


http://www.angelfire.com/realm/blackcatholics/BlackSaintsMysticsHoly.html Available at Ingram, Internationally, www.booklocker.Com/3088/html, Amazon.com, Barnes&Noble and wherever online books are sold. Additional digital editions in addition to Apple Ibookstore may be seen within a month.


Black Saints Mystics and Holy Folk. 1. Saints. 2. Mystics. 3. Spirituality 4. African Spirituality 5. Africa 6.Blacks 7. African Saints 7. Black Saints 8. Black Spirituality 9. African Catholics title ISBN: 0-615-12944-7


Author Bio: James Wesly Smith, http://www.angelfire.com/realm/blackcatholics/JamesWeslySmith.html


Additional information:


57,000+ Black Saints, Martyrs, and Holy Folk Discovered in the Ancient African Church before 599 A.D.


“Out of Egypt I called My Son” See Hosea 11:1, Matthew 2:13-15


“Why do you follow a white god? Why do you worship in institutions that never accepted you?” — Stinging questions Black Catholics and others ethnic perennially parry from members in the historically Black Churches.


The questions traditionally have included queries from Al Islam (Muslims) believers in the urban areas.


But now evidence exists that Christianity (also) sprang out of the African, as opposed to the Saudi Arabia origination of the Prophet Muhammad and his original followers. Black Saints, Mystics, and Holy Folks (The Ancient African Liturgical Church, Vol. I). seeks to correct the oversight, especially as the Church grows by leaps in bounds in the Africa and the geologic and historical lands of Black Diaspora.


Such proofs can be gleaned from the 57,000 African Saints in the early 500 years from when Jesus (Yeshua) commissioned His apostles to go forth and teach all nations.


Horrors of enslavement and colonialism still haunt and direct the Black Church experience in the church.(The barbaric practice still exists in some parts of Africa and elsewhere). But now, Black Christians, Catholics and ethnics can show that Yeshua, Jesus the Christ, grew up in Africa, personally establishing an African root to His vine, and the branches.


Black Saints, Mystics, and Holy Folk shows that the once powerful African Church had at least five apostles ministering there before their departures to other lands. Cephas (Simon Peter) in set up a church in Babylon, Egypt before going to Antioch and finally Rome. Phillip visited and assisted the Ethiopian Eunuch (See Acts 8:26-39). Nathaniel Bartholomew Levi ministered in Africa.


Tradition calls Matthew, Apostle to the Ethiopians (See http://www.traditioninaction.org/SOD/j092sdMatthew_9-21.htm


And Jude Thaddeus Lebbeus (Jesus’ cousin) healed there, according to Black Saints introductory chapters. The Coptic branch of the one, holy catholic (which means universal) Church still manifests proud traditions of the Holy Family’s visits. (See Isaiah 19:1, Matthew 3: 13-15. http://touregypt.net/featurestories/journey.htm).


Important information, inasmuch United States Bishops (and those elsewhere) blew an opportunity to evangelize the formerly enslaved after the American Civil War.


As the Holy Catholic church struggles in the West, the Church African (originally part of the oriental Church), finds the leaves of growth regaining the light of day, bursting thought the concrete of neglect, persecution, and heresies of the Vandals, and Arians who nearly destroyed the African Church during the AD 400s.


With a April 2011, for all other digital editions street date, Black Saints Mystics, and Holy Folks (The Ancient African Liturgical Church, Vol. I, 4th edition),the 456+ page paperback, ebook, epub (and digital editions) can be ordered through Ingram, or Booklocker.com, Inc. PO Box 2399 Bangor, ME 04402-2399 Fax number: 207-262-5544 for more information. -30-


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56, 000 African and Black saints to the year 599.A.D., updated reference



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Afrocentric Rosary Mysteries by St. Brigid Traditional Choir (Los Angeles). Afrocentric Chaplets Divine Mercy moderated by James Wesly Smith, Pray the Joyful Mysteries on Monday and Saturday, the Luminous Mysteries on Thursday, the Sorrowful Mysteries on Tuesday and Friday, and the Glorious Mysteries on Wednesday and Sunday (with this exception: Sundays of Christmas season - The Joyful; Sundays of Lent – Sorrowful. Mysteries/Meditations are events in the Life of Yeshua(Jeus)!

See http://www.rosary-center.org/howto.htm


NEW BLACK SAINTS BOOK!


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BLACK SAINTS, MYSTICS, AND HOLY FOLK ORDER INFORMATION


OR PASTE:


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Black Saints

IT'S HERE! More than 456 pages in EBOOK, PAPERBACK, HARDCOVER. See/write (paste) www.Booklocker.com for details, or have your book store contact Ingram Book Distributors around Christmas.
Booklocker.com, distributors

or contact: www. booklocker.com (cut and paste in your web browser)

Volume I contains more than 450 updated pages of Black Saints of African Heritage to the year 599 A.D. Second Edition

(Later volumes will continue to the present).

hardcover, paperback, and ebook:

ISBN-13 978-1-60145-088-3 ISBN-10 1-60145-088-5

Our Ebook ISBN: 0-615-12944-7

Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church, Vol I.

The ebook may also be found at Payloadz:

http://payloadz.com/go/sip.id=116865 (cut and paste as necessary)
Black Saints ebook


Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church,Vol. I)
BOOK FOREWORD


Before there was Bishop TD Jakes, Noel Jones, Drs. Price & Creflo Dollar, there was Bishop Athanasius, Augustine, Macarius, Antony, --and there was Anub and Amoun. Yes! More than 56,000 Africa Black saints (in groups), from the early church (we mention a few; tell where to find the rest).


To answer our brethren from Al Islam, no longer will you have to shirk, when you hear "Why do you follow a religion from Europe.� You will be able to show that Christianity-- the faith of Our Lord Yeshua, Jesus the Christ-- came out of Africa, along with its precursor, the African Essenne and Therapeutae movements. Get yours today!


Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church,Vol. I)


Now Volume I, Second Edition,contains more than 450 +plus pages of lists 57,000(grouped) Black Saints, Mystics, Holy Folk, in 1000 lines of information about Black Saints of African Heritage to the year 599 A.D. (Later volumes will list those to the present date).


SO HERE NOW! Immediately accessible.


Most Blacks know about the African St. Augustine, and his mom, St. Monica. Some might be vaguely familiar with St. Martin de Porres, or St. Benedict the Moor. But few know the writer of the Gospel of Mark and secretary to both Apostles Peter and Paul--was African, Mark! We have not been taught about the Saints Clement and Denis of Alexandria, nor St. Catherine the Great. Thousands of Desert Fathers and Mothers who followed Christ in the first 599 years of the Church have been hidden from us.


How many of us know about St. Macarious the Elder, and St. Macarious the Younger, Apa Noub, Ammon the Great, St. Cyprian of Carthage, Pope St. Victor I-- all African friends of God (called (I>saints)


The African saints survived, either here, or in Christ because they had the faith of a mustard seed. Did you know there were more than 57,000 Black Saints and martyrs before the year 599 A.D.? Read about it!

ISBN-13 978-1-60145-088-3 ISBN-10 1-60145-088-5 ISBN: 0-615-12944-7 (stbernice e-book)


ISBN-13 978-1-60145-088-3 ISBN-10 1-60145-088-5 ISBN: 0-615-12944-7 (stbernice e-book)



Author's Bio: paste in web browser: www.angelfire.com/realm/blackcatholics/JamesWeslySmith.html


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Mother Teresa-We are all called to be saints. We all have been created in the image of God to love and to be loved.


The e-book version may be found in the Payloadz: Order Black Saints, Mystics, Holy Folk
Or for less expensive copy: (paperback or e-book)

Booklocker Fax Number: 207-262-5544



Black Saints, Mystics, Holy Folk (The Ancient African Liturgical Church to 599 A.D.Vol. I)


57,000 Black Saints, Martyrs, and Holy Folk Discovered in the Ancient African Church before 599 A.D.


"Out of Egypt I called My Son" See Hosea 11:1, Matthew 2:15


"Why do you follow a white god? Why do you worship in institutions that never accepted you?" Stinging questions Black Catholics and others ethnic perennially parry from members in the historically Black Churches. The questions traditionally have included queries from Al Islam (Muslims) believers in the urban areas.


But now evidence exists that Christianity (also) sprang out of the African, as opposed to the Saudi Arabia origination of the Prophet Muhammad and his original followers. Black Saints, Mystics, and Holy Folks (The Ancient African Liturgical Church, Vol. I). seeks to correct the oversight, especially as the Church grows by leaps in bounds in the Africa and the geologic and historical lands of Black Diaspora.


Such proofs can be gleaned from the 57,000 African Saints in the early 500 years from when Jesus (Yeshua) commissioned His apostles to go forth and teach all nations.


Horrors of enslavement and colonialism still haunt and direct the Black Church experience in the church. But now, Black Christians, Catholics and ethnics can show that Yeshua, Jesus the Christ, grew up in Africa, personally establishing an African root to His vine, and the branches.


Black Saints, Mystics, and Holy Folk shows that the once powerful African Church had at least five apostles ministering there before their departures to other lands. Cephas (Simon Peter) in set up a church in Babylon, Egypt before going to Antioch and finally Rome. Phillip visited and assisted the Ethiopian Eunuch (See Acts 8:26-39. Nathaniel Bartholomew Levi ministered in Africa.



Tradition calls Matthew, Apostle to the Ethiopians (See http://www.traditioninaction.org/SOD/j092sdMatthew_9-21.htm

And Jude Thaddeus Lebbeus (Jesus� cousin) healed there, according to Black Saints introductory chapters. The Coptic branch of the one, holy catholic (which means universal) Church still manifests proud traditions of the Holy Family�s visits. (See Isaiah 19:1, Matthew 3: 13-15. http://touregypt.net/featurestories/journey.htm).


Important information, inasmuch United States Bishops (and those elsewhere) blew an opportunity to evangelize the formerly enslaved after the American Civil War.


As the Holy Catholic church struggles in the West, the Church African (originally part of the oriental Church), finds the leaves of growth regaining the light of day, bursting thought the concrete of neglect, persecution, and heresies of the Vandals, and Arians who nearly destroyed the African Church during the AD 400s.


With a January 2008 street date, Black Saints Mystics, and Holy Folks (The Ancient African Liturgical Church, Vol. I, Second edition),the 450+ page paperback, hardcover and ebook can be ordered through Ingram, or


Booklocker.com, Inc. PO Box 2399 Bangor, ME 04402-2399

Fax number: 207-262-5544


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ISBN: 0-615-12944-7
Publisher: Apostle Dos Rosas Press
Price: (C) Copyright MMV James Wesly Smith, All Rights Reserved. International Copyright Secured.
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Library of Congress Control Number: Pending
Smith, James Wesly.
Black Saints Mystics and Holy Folk.
1. Saints. 2. Mystics. 3. Spirituality 4. African Spirituality 5. Africa 6.Blacks 7. Black Catholics 8. Black Spirituality 9. African Catholics I title
ISBN: 0-615-12944-7
Second Edition
Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church,Vol. I)



New meditations, locutions, prophecy contemplations

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NEW BLACK CATHOLIC STUFF
our Afrocentric Rosary (with St. Brigid Traditional Choir, and Black Spirituals, and Catholic hymns in the background) were �knocked out�, with it. We�ve found anew home, at Soundclick.(see below).

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or cut and past the url: http://www.soundclick.com/bands/5/jamesweslysmithsblackcatholicgospelmusic.htm Right now Scenes from Camino De Vida (Way of Life), the Black Catholic Motion Picture Soundtrack are up and running (with more being added), and a few of the Afrocentric Chaplet of Divine Mercy with Speaking Drums (parts I, and II). We expect the Rosary Africanus, total Camino De Vida tracks, and Missa Africanus to be up within a week. For those who were using it for their daily devotions, Please check from time to time for these excellent spiritual entertainments and RCIA, CCD, religious education, free materials..


FREE AFROCENTRIC CHAPLET OF DIVINE MERCY DEVOTION WITH SPEAKING DRUMS Part I, Part II, Part III, Part IV (Please click on each part for total prayer devotion)


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Grace, Prudence, and Guardians instruct how to �get over� on your Way of Life!


Scenes: When You Get Down To It. Empty Your Heart To The Lord (Reconciliation) With Just A Little Trust (and others continually added).


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Peace of Christ be with you James Wesly Smith, producer and (St. Brigid, LA) parishoner


NEW BOOK



Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church, Vol 1).


Black Saints


Black Saints, Mystics, and Holy Folk (The Ancient African Liturgical Church,Vol. I)
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The African, St Cyprian's, treatise on the Lord's Prayer (Body, Bread and Blood of Christ subpart)


After the support of bread, we ask for the forgiveness of sins As the prayer continues, we ask Give us this day our daily bread. This can be understood both spiritually and literally, because either way of understanding is rich in divine usefulness to our salvation.


For Christ is the bread of life, and this bread does not belong to anyone at all, but to us. And so, just as we say Our Father, because he is the father of those who understand and believe, so also we call it our bread, because Christ is the bread of us who come into contact with his body.


We ask that this bread should be given to us daily, that we who are in Christ and daily receive the Eucharist as the food of salvation may not be prevented, by the interposition of some heinous sin, from partaking of the heavenly bread and be separated from Christ�s body, for as he says: I am the bread of life which came down from heaven. If anyone eats of my bread, he will live for ever; and the bread I shall give is my flesh, for the life of the world.


So when he says that whoever eats of his bread will live for ever; and as it is clear that those are indeed living who partake of his body and, having the right of communion, receive the Eucharist, so, on the other hand, we must fear and pray lest anyone should be kept at a distance from salvation who, being withheld from communion, remains separate from Christ�s body.


For he has given us this warning: Unless you eat the flesh of the Son of man and drink his blood, you will have no life in you. And therefore we ask that our bread � that is, Christ � may be given to us daily, so that we who live in Christ may not depart from his sanctification and his body....



We Blacks know of the Real presence of the Body and Blood of Christ in the Transubstantiated wine and host. For on the spiritual level, the Body and Blood of Christ, the Eucharistic level MUST be mentioned. The transubstantiation in consecration of the bread and wine, into the Body and blood of Christ Jesus proves real, and not merely symbolically.


It remains the Crux of our Black Catholic, Latin Rite, and Coptic, daily and Sunday celebrationsB the real presence of Jesus Christ in the wine and host.



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BLACK CATHOLICS AND THE REAL EUCHARISTIC PRESENCE, BODY AND BLOOD OF JESUS!



Meditation:

 

"Such a great moment: when I come to you, and you come to Me, and Oneness is ours."

The Annunciation of the Lord

Saturday, March 25, 2000

 

[Jesus speaks.....]

Mankind is saved! I have entered the womb of My Mother. In agreement

to this, human flesh has said, "Yes." Silence of heart, that My Announce-

ment would be heard. Stillness of spirit, that I would be received. The

giving of body that I could be conceived. The Miracle of Birth magnified

by the Miracle of Conception.

My Own.

My Mother.

Amen.

For by this Deed, "Amen" becomes the cry of humanity. "So be it."

Amen!

Mankind is saved. And it is accomplished by no one but Me. Only My

Body, My Blood accomplishes the Deed. But by the sweetness of the

"Yes" of My Mother. She has permitted Salvation to enter the world.

And so, you are saved by My Sacrifice through her "yes." Blessed

Mother. Blessed Woman. Queen of Peace, Peace of heart. Immaculate

Heart, My Mother, receiving Sacredness, My Heart. Amen.

Let the Alleluias rise from your own hearts as a Praise and a greeting

to My Ears! Such a great moment: when I come to you, and you come to

Me, and Oneness is ours. Amen. H

(Is. 7:10-14, 8:10; Ps. 40:7-11; Heb. 10:4-10; Lk. 1:26-38)

 

Among the stumbling blocks of European originated branches of the mystical body of Christ remains the concept of the communion wafers and wine being the Body and Blood of Christ. This is NOT a difficult concept for the Universal African root(including orthodoxies, Coptic, Syrio- Egyptian/Kemtian Itiop inasmuch as mysticism has been a part of our worship tradition for more than 20,000 years.

Indeed the LATER Pyramids (Giza, et al) were aligned with areas in the heavens to give effect such like mystical ideation.

A beginning must start with the concept of Abody@. A solid substance of any type has body of some sort. Ironically, a synonym for such a solid is called AMass@ our worship rite, an assembly. It is a quantity: en toto, like the Mystical Body of Christ--all Christians and Christ like, and Christ living persons throughout the universe, an organization.

Just $4.98 cents worth of iron, minerals, calcium, 98% water, zinc, triglycerides, amino acids, protein, and DNA molecules actually constitute our bodies, our vessels of flesh, together with other atoms, molecules, floating in an ocean of awareness, together with mind, soul, driven by Spirit (breathe=psyche, intellect of God), for ambulation. Another reason for its being called Atemple of the Holy Spirit@). For the Spirit of God is already in you. (See Job 33:4, A The Spirit of God has made me; the breath of the Almighty gives me life@.)

Basic chemistry, biology, quantum physics tell us that molecules and their sub atomic parts can be reconstituted. When given what some call Awafer@ and Awine@ consecrated--it is God meeting and finding God.

This reconstitution or Transubstantiation is the process of changing the substance of the Abread@ and Awine@ as Jesus commanded, and Jesus did change the substance of it..into the BODY AND BLOOD OF CHRIST. It Appears the same. But in substance is not.

According to the 1913 Catholic Encyclopedia (fair use 17 U.S.C. Sec.107)

1376. "The Council of Trent summarizes the Catholic faith by declaring: 'Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called TRANSUBSTANTIATION.'[Council of Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.]"

1413. "By the consecration the TRANSUBSTANTIATION of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity [cf. Council of Trent: DS 1640; 1651.]."Mk 10 14 .] The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father."

It may be explained elementarily thus. When you apply energy and other mineral molecules to iron you process it and get steel. It may look the same, but it is not.

To fully attempt an understand the Transubstantiation,

one must read:

Luke 22:14 et seq.

Mt 26,20;26-30

Mark 14, 17:22-26;

1 Cor 11.23-25

Matt 24,30

Acts 27,35

Ex 24,8

Jer 31,31,32,40

Zec 9,11

 

THROUGH GOD=S POWER

Now most, if not all, Christians know there is POWER in the Word, paraphrasing, AAnd the Word was with God. And the Word was God.@(see, Moses speaking the Word of God, and raising to part the Red Sea/Sea of Reeds through God=s power. Jesus calling Lazurus to come out of the tomb. Telling the cripple to take up his mat. Telling the Centurion to go home, the child was healed. Telling Jairus=s baby to rise from the dead.

Act 4:29, A Now, Lord , consider their threats and enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus.@

The tongue itself has power.(2 Sam 23:2,@The Spirit of the Lord spoke through me; his word was on my tongue@.;Job 5:21,@You will be protected from the lash of the tongue, and need not fear when destruction comes...@; Job 15:6, AYour own mouth condemns you, not mine; your own lips testify against you...@).

Power in the Word is NOT just some saying. And Christians know(or should know) there is Power in the Name, Jesus per His Father started , Exod 9:16 ...[T]hat I might show you my power, and that my name might be proclaimed in all the earth; Jer 16:21[I]will teach them my power and might. Then they will know that my name is Lord; Jesus, John 17:11, @Holy Father, protect them by the power of your name-- the name you gave meBso that they may be one as we are one@.

Authorities questioning Peter and John, Acts 4:7, ABy what power or what name did you do this?@;Rom 1:4 A...[A ]nd through the Spirit (some books, as to His Spirit of holiness was declared with power to be the Son of God(some books, or was appointed to be the Son of God with power) by His resurrection from the dead, Jesus Christi, our Lord; Rom 9:17...@[I] raised you up for this very purpose, that I might display my power in you, and that my name might be proclaimed in all the earth(see also Exod 9:16, really to Pharaoh, but one gets the gist of power and name associated); 2 Ths 1:11, AWith this in mind, we constantly pray for you, that our God way count you worthy of His calling, and that by His power he may fulfill every good purpose of yours and every act prompted by your faith@; 1:12, AWe pray this so that the name of our Lord Jesus may be glorified in you, and you in Him, according to the grace of Our God, the Lord Jesus Christ(some books, or@ God and Lord, Jesus Christ@).

Jesus delegated this POWER to the Apostles (power of the keys) to the disciples, from them to the bishops to the priests, and somewhat to all Christians(for certain faculties or abilities).

Now humans already can amplify God=s power. The spirit of God is in every cell of our bodies, every molecule, every photon, neutrino, quark, electron, neutron, and particles even sub- those, an ever increasing cycle of power(grace) for those that commune with God. (See also Prov. 12:18, AReckless words pierce like a sword, but the tongue of the wise brings healing@; Prov 15:4,@ The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit@;18:21 THE TONGUE HAS THE POWER OF LIFE AND DEATH, AND THOSE WHO LOVE IT WILL EAT ITS FRUIT@...PROV. 25:15, AAND A GENTLE TONGUE CAN BREAK A BONE@; Isaiah 30:27, ASee, the Name of the Lord comes from afar, with burning anger and dense clouds of smoke; his lips are full of wrath, and his tongue is a consuming fire@.

INSTITUTION OF THE SACRAMENT EUCHARIST

Luke 22:14 and following; along with Matthew 26:26-28; 1 Cor 10,16 remain the

the basic keys to understanding the Transubstantiation,611. "The EUCHARIST that Christ institutes at that moment will be the memorial of his sacrifice.[1 Cor 11:25 .] Jesus includes the apostles in his own offering and bids them perpetuate it.[Cf. Lk 22:19 .]

By doing so, the Lord institutes his apostles as priests of the New Covenant: 'For their sakes I sanctify myself, so that they also may be sanctified in truth."In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive 'the bread of heaven' and 'the cup of salvation,' the BODY and blood of Christ who offered himself 'for the life of the world':[Jn 6:51 .] Because this bread and wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this FOOD Eucharist, and no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness of sins and new birth, and lives in keeping with what Christ taught.'[St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"

'[Jn 17:19 ; cf. Council of Trent: DS 1752; 1764.]"

Luke 22: 17, A Then He took a cup, gave thanks and said, ATake this and share it among yourselves. For I tell you (that) from this time on I shall not drink of the fruit of the vine until the kingdom of God comes. Then He took the bread, said the blessing, broke it, and gave it to them saying,@This is my body, which will be given for you; DO THIS IN MEMORY OF ME@...

AAnd likewise the cup after they had eaten, saying,@This cup is the new covenant in my blood, which will be shed for you.@(In Luke 24:30, after the Resurrection, it was this act that gave them an awareness).

Matt 26: 26-28:@While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said,@take and eat; this is my body.@ Then He took a cup, gave thanks, and gave it to them, saying, ADrink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.@

Now Afootnotes to this writer=s tradition indicates, a reference to Mk 14,22-24. The Marcan Matthean is one of the two major New Testament traditions of the words of Jesus when instituting the Eucharist. The other (and earlier) is the Pauline-Lucan (1 Cor 11, 23-25; Lk 22, 19-20)

AEach shows the influence of Christian liturgical usage. But the Marcan-Matthean is more developed in that regard, than the Pauline-Lucan. The words over the bread and cup succeed each other without the intervening meal menti9oned in 1 Cor 11, 25; Lk 22,20. And there is parallelism between the consecratory words (this is my body...this is my blood ).Matthew follows Mark closely, but with some changes.

Note on 26:26. Refers us to the note on 14,19(

Said the blessing;a prayer blessing God. Take and eat: literally, Take, eat.

Eat is an addition to Mark=s Atake it@ (literally, Atake@; 14,22). ,This is my body: the bread is identified with Jesus, himself(He continually alluded to AI am the bread of life...@John 6:40?)From the Our Father, we pray, AGive us this day, our DAILY*** bread@2837. "'Daily' (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of 'this day,'[Cf. Ex 16:19-21 .] to confirm us in trust 'without reservation.'

Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence.[Cf. 1 Tim 6:8 .] Taken literally (epi-ousios: 'super-essential'), it refers directly to the Bread of Life, the BODY of Christ, the 'medicine of immortality,' without which we have no life within us.[St. Ignatius Of Antioch, Ad Eph. 20, 2 PG 5, 661; Jn 6:53-56 .] Finally in this connection, its heavenly meaning is evident: 'this day' is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day.

The Eucharist is our daily bread. The power belonging to this divine FOOD makes it a bond of union. Its effect is then understood as unity, so that, gathered into his BODY and made members of him, we may become what we receive.... This also is our daily bread: the readings you hear each day in church and the hymns you hear and sing. All these are necessities for our pilgrimage.[St. Augustine, Sermo 57, 7: PL 38, 389.] The Father in heaven urges us, as children of heaven, to ask for the bread of heaven. (Christ) himself is the bread who, sown in the Virgin, raised up in the flesh, kneaded in the Passion, baked in the oven of the tomb, reserved in churches, brought to altars, furnishes the faithful each day with FOOD from heaven.[St. Peter Chrysologus, Sermo 67 PL 52, 392; Cf. Jn 6:51 .]"

Note on 26,27-28 Gave thanks: see the note on 15, 36. Gave it to them...all of you.:cf Mark 14:23-24, in the Marcan sequence the disciples drink and then Jesus says the interpretqative words. Matthew has changed this into a command to drink, followed by those words. My blood see Lv 17,11 for the concept that the blood is AThe seat of life@ and that when placed on the altar it Amakes atonement@. Which will be shed the present participle, Abeing shed@, or Agoing to be shed@ is future in relation to the Last Supper. On behalf of Greek peri ; referencing the note on Mark 14,24, Many : referencing not on 20,28. The same phrase occurs in Mark 1, 4 in connection with John=s baptism, but Matthew avoids it there(3,11). He places it here probably because he wishes to emphasize that it is the sacrifical death of Jesus that brings forgiveness of sins.

JESUS commanded the Apostles Ado this in memory of me@(Luke 22:19 et seq).

Jesus did not say this is a sign of my body/my blood.

Jesus did not say this is a symbol of boyd/my blood

Yeshua said, AThis is my body@

Our Lord proclaimed, AThis is my blood@.

Now in 1 Cor 10:16 (with reference to Matt. 26,26-29; Acts 2,42)

"The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because the loaf of bread is one, we, though many, are in one body, for we all partake of one loaf.(1 Cor.10:17)

 

Later in characterizing the Jerusalem community following the way: Acts 2:42: They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to prayers (referencing Acts 4: 32-35;and referencing Acts 1:14:@ All these devoted themselves with one accord to prayer, together with some women, and Mary, the mother of Jesus, and his brothers@.(referencing Luke 23:49, brothers meaning acquaintances);

Acts 6:4, " Whereas we shall devote ourselves to prayer and to the ministry of the word@

For the psychically or metaphysically inclined (after all, we=re dealing with

Supernatural grace(s)Babove natural--and you don=t have to believe. Neither do we have to believe , but it guts most of the faith), there exists Eucharistic Miracles throughout the world, from the beginning.

In and through the Sacrament of the Eucharist, performed during the worship service(but it doesn=t have to be), called the Mass, Eu-Assuming Charist(favor, grace), Jesus through the consecration and Transubstantiation visits us in the flesh and resides with us physically for at least 20 minutes. (As opposed to Jesus visiting us in Spirit e.g., wherever two or more are gathered, there I am also in your midst. Matt 18:20

Now a Sacrament (children learn this as) a Asign@ instituted by Christ to give grace. Here, that institution was at the Last Supper in the Upper Room, along with the Apower of the keys to the kingdom@(delegation of power/authority) to Peter Matt: 16:19, then to the other Apostles and disciples(Matt. 18:18).

It is really the most Holy part of our worship rite, called the Mass. One of the small differences between European, American, and Persian initiated or rooted branches of Christianity, and those UNIVERSAL CHURCHES having direct, Apostolic succession (Orthodoxies, Catholic Orthodox, Catholic)- is that the former celebrate primarily the sacrament of the Word. The later celebrate the Sacrament of The Word, and The Eucharist.

 

In the former, the Sermon or preaching-- exegesis-- of the Word contains the most import. In the latter, the Word exegesis (called, homily) remains important, but the Eucharist is primary.

Killing the Body of Christ

ABORTION CANNOT STAND IN THE FACE OF GOD!

Meditation

Tuesday, December 28, 1999 Dear Jesus and Holy Mother, [Blessed Mother speaks.....]

This Life Which I have borne is True Life, in God. Light entered the world, piercing first, the natural darkness in my womb, that the inflicted darkness of sin upon the world would, likewise, be pierced with the Light of Truth.

God has blessed me to never know sin from within my own being. And yet, I have lived with Him among the outpourings, the ravages of sin. In one day, we celebrate the event which spared my Son from the sword of death....that day when so many of my sisters' children were slain at the

hands of jealousy. Sin became part of the will of one man, and so many innocent little lambs were slain.....yes, child.....I AM sad. For I heard the lament. *I* heard the tears, even as we rushed from harm's way. I heard the tale reported and knew that Almighty God has spared our Son. But

the tears of my sisters filled my heart.....the place pierced, as Simeon had foretold.

And yet, my heart weeps today. For sin has again entered the will of mankind and innocent life continues to be lost. What God has created is destroyed under the protection of errant law. Broken hearts fogged by so much smoke, destroy their own children. Broken hearts are not

mended by breaking them further still. Pray for the sin of abortion. It is a VERY grave sin. But the guilt of it does not remain solely with the one who aborts, it rests upon.....touches

upon.....all who do nothing to stop it. Some by action.....some by prayer .....all by Truth and Love.....must this stain.....this VERY grave stain upon humanity, be lifted.

O my little children.....so many.....who I hold to my breast. Slaughtered children. Destroyed in the womb of life. But there are more....abused children. Still alive. Crying, cowering from hands which would harm them, from hands which DO harm them. Little minds, so wounded!

These too! These too! DO pray for all of God's children even as you pray for yourself.

Children, a sword has been lifted against innocent life. Such atrocities are part of your generation. Know this, little ones: all that you so easily do not notice, all which your law allows, does NOT go unnoticed by our God. Yes, the sword of Justice will strike. But NOW is the Time of

Mercy! GREAT Mercy flows now, lambs! NOTHING which has been done within sin will remain in a heart fully repentant to our God. The wounds, so deep, in the Body of Christ, must come to be healed by His Healing Hand. Assume the prayer, if you cannot act otherwise. If you

act. remain in prayer and in Love, in Him. Pray and no matter how dark life now looks, TRUST that God hears all prayer. And like a mighty warrior, He will engage the battle and win.....for Goodness has already won over all sin, all darkness.

The numbers of Holy Innocents has increased. It increases in the moment as I speak. Let your prayer, your prayerful Loving action, increase as well. Live in prayer and let God lead the battle. For abortion cannot stand in the Face of God!

Abortion cannot stand in the Face of God! My Hope is that my children will finally turn from the face of evil to the Face of God. That no longer would a child of God receive abuse from another brother, sister, parent, "friend." For all of these actions completely disgust the Heart of God

......and yet......His Mercy flows. Forgiveness waits.....for you. I am your Mother. I pray you heed My Word. Amen. H (1 Jn. 1:5--2:2; Ps. 124:2-5, 7-8; Mt. 2:13-18)

Messages From on High - "I am the Way to a True Life in Me" Message 1103

TITLE: "P-L-E-A-S-E, CHILD, WILL YOU CEASE IN BRINGING TO ME LITTLE GIFTS OF YOUR OWN BUSY CREATION, WHEN ALL I HAD ASKED IS THAT WE.....BE?!"

Wednesday, December 29, 1999 Dear Jesus and Holy Mother, [Jesus speaks.....]

True blessedness IS revealed in the heart of the bearer, when there is no bend in The Law within it, when all I have preached, when all I have taught, when all which I teach is more than observed, but LIVED. No more. No less. For more may be your own pride, enlarging upon the simplicity of My Word. Less may be your lethargy, laziness, slothfulness, and still your pride......for you would see more in YOUR word than My Own.

To follow Me is to obey Me. To obey Me is to live My Word. By the Grace I pour forth. By the Grace I have already bestowed. All which I give, I give that you would come to be whole, one, in Me. But you cannot be whole in Me unless you put on the mind of Christ, as Paul

has taught you. [ref. to St. Paul's epistle] You must come to freely abandon your own mind for Mine.

All things must be crushed within you, for My Sake. What you cling to, in many cases, is as a greased slide.....Your growth upward to Me is severely retarded by your incessant slide downward, into self. I would lift you up, but all too often, you LEAP, you JUMP from My Arms.

I would hold you quietly, stilled near My Breast. But YOU prefer YOUR way to Mine. I prefer for you to be.....quiet.....perhaps with what appears to you to be inaction. But for this moment, our stillness would have achieved MUCH between you and I. It would have increased your dependence upon Me. And THEN we would act, according to MY Will, not your own.

P-L-E-A-S-E, child, will you cease in bringing to Me little gifts of your own busy creation, when all I had asked is that we.....BE?!

See My Mother's heart. It is pierced.....yes.....despite her sinlessness..... That she would have an opportunity to truly LIVE in Me. That the True Value of even HER Faith would be tested. And what do you hear of My Mother's life? .....Veritable nothing. Because she chose to BE in Me

and to let ME.....BE! Do you see? .....If I, the Lord, am asking you to BE, then THIS is the action I require of you right now. .....So that when we DO move on, it would be MY Way, not your own. Obedience.

Where are you in obedience?

Where are you in Me?

Being.

What is the state of being within you?

Where are you in Me?

I ask. Please answer Me. Amen. H

(1 Jn. 2:3-11; Ps. 96:1-3, 5-6; Lk. 2:22-35)

St Gregory Nazianzen The wonder of the Incarnation

The very Son of God, older than the ages, the invisible, the incomprehensible, the incorporeal, the beginning of beginning, the light of light, the fountain of life and immortality, the image of the archetype, the immovable seal, the perfect likeness, the definition and word of the Father: he it is who comes to his own image and takes our nature for the good of our nature, and unites himself to an intelligent soul for the good of my soul, to purify like by like.

He takes to himself all that is human, except for sin. He was conceived by the Virgin Mary, who had been first prepared in soul and body by the Spirit; his coming to birth had to be treated with honour, virginity had to receive new honour. He comes forth as God, in the human nature he has taken, one being, made of two contrary elements, flesh and spirit. Spirit gave divinity, flesh received it. He who makes rich is made poor; he takes on the poverty of my flesh, that I may gain the riches of his divinity. He who is full is made empty; he is emptied for a brief space of his glory, that I may share in his fullness. What is this wealth of goodness?

What is this mystery that surrounds me? I received the likeness of God, but failed to keep it. He takes on my flesh, to bring salvation to the image, immortality to the flesh. He enters into a second union with us, a union far more wonderful than the first. Holiness had to be brought to man by the humanity assumed by one who was God, so that God might overcome the tyrant by force and so deliver us and lead us back to himself through the mediation of his Son.

The Son arranged this for the honour of the Father, to whom the Son is clearly obedient in all things. The Good Shepherd, who lays down his life for the sheep, came in search of the straying sheep to the mountains and hills on which you used to offer sacrifice. When he found it, he took it on the shoulders that bore the wood of the cross, and led it back to the life of heaven. Christ, the light of all lights, follows John, the lamp that goes before him.

The Word of God follows the voice in the wilderness; the bridegroom follows the bridegroom's friend, who prepares a worthy people for the Lord by cleansing them by water in preparation for the Spirit. We need God to take our flesh and die, that we might live. We have died with him, that we may be purified. We have risen again with him, because we have died with him. We have been glorified with him, because we have risen again with him.


Jesus In The Holy Eucharist!-REDEMPTION DISCUSSION


Definitiions (Fair use 17 U.S.C. 107, for those descendants in the African Diaspora who would otherwise not be so exposed)


http://www.awitness.org/essays/augcruc.html (Augustine- what did it mean m washed in the blood).


blood covenant http://www.widomaker.com/~glorytrain/blood.html


http://home.att.net/~sovereigngrace/sprinklingofblood2.html


http://www.bible-infonet.org/ff/articles/christ/111_03_14.htm


redemption How the word is said: ri-'dem(p)-sh&n Part of speech: noun Word Source: Middle English redempcioun, from Middle French redemption, from Latin redemption-, redemptio, from redimere to redeem First known English use: 14th century : the act, process, or an instance of redeeming


Another Meaning: redeem How the word is said: ri-'dEm Part of speech: transitive verb Word Source: Middle English redemen, modification of Middle French redimer, from Latin redimere, from re-, red- re- + emere to take, buy; akin to Lithuanian imti to take First known English use: 15th century 1 a : to buy back : REPURCHASE b : to get or win back 2 : to free from what distresses or harms: as a : to free from captivity by payment of ransom b : to extricate from or help to overcome something detrimental c : to release from blame or debt : CLEAR d : to free from the consequences of sin 3 : to change for the better : REFORM 4 : REPAIR, RESTORE 5 a : to free from a lien by payment of an amount secured thereby b (1) : to remove the obligation of by payment (2) : to exchange for something of value c : to make good : FULFILL 6 a : to atone for : EXPIATE b (1) : to offset the bad effect of (2) : to make worthwhile : RETRIEVE Another Meaning: [1]retrieve How the word is said: ri-'trEv Part of speech: verb


Inflected Form(s): retrieved; retrieving Word Source: Middle English retreven, modification of Middle French retrouver to find again, from re- + trouver to find, from (assumed) Vulgar Latin tropare to find, compose Cmore at Other words that can be used see RESCUE


Another Meaning: rescue How the word is said: 'res-(")ky� Part of speech: transitive verb Inflected Form(s): rescued; rescuing Word Source: Middle English, from Middle French rescourre, from Old French, from re- + escourre to shake out, from Latin excutere, from ex- + quatere to shake First known English use: 14th century : to free from confinement, danger, or evil : SAVE, DELIVER: as a : to take (as a prisoner) forcibly from custody b : to recover (as a prize) by force c : to deliver (as a place under siege) by armed force - rescuable /-&-b&l/ adjective - rescue noun


- rescuer noun Other words that can be used RESCUE, DELIVER, REDEEM, RANSOM, RECLAIM, SAVE mean to set free from confinement or danger. RESCUE implies freeing from imminent danger by prompt or Another Meaning: [1]save How the word is said: 'sAv Part of speech: verb Inflected Form(s): saved; saving Word Source: Middle English, from Old French salver, from Late Latin salvare, from Latin salvus safe Cmore at SAFE First known English use: 13th century transitive senses 1 a : to deliver from sin b : to rescue or deliver from danger or harm c : to preserve or guard from injury, destruction, or loss 2 a : to put aside as a store or reserve : ACCUMULATE b : to spend less by 3 a : to make unnecessary : AVOID b (1) : to keep from being lost to an opponent (2) : to prevent an opponent from scoring or winning 4 : MAINTAIN, PRESERVE intransitive senses 1 : to rescue or deliver someone 2 a : to put aside money b : to avoid unnecessary waste or expense : ECONOMIZE c : to spend less money 3 : to make a save Other words that can be used see RESCUE Another Meaning: rescue


How the word is said: 'res-(")ky� Part of speech: transitive verb Inflected Form(s): rescued; rescuing Word Source: Middle English, from Middle French rescourre, from Old French, from re- + escourre to shake out, from Latin excutere, from ex- + quatere to shake First known English use: 14th century : to free from confinement, danger, or evil : SAVE, DELIVER: as a : to take (as a prisoner) forcibly from custody b : to recover (as a prize) by force c : to deliver (as a place under siege) by armed force - rescuable /-&-b&l/ adjective - rescue noun - rescuer noun


- Other words that can be used RESCUE, DELIVER, REDEEM, RANSOM, RECLAIM, SAVE mean to set free from confinement or danger. RESCUE implies freeing from imminent danger by prompt or vigorous action . DELIVER implies release usually of a person from confinement, temptation, slavery, or suffering . REDEEM implies releasing from bondage or penalties by giving what is demanded or necessary . RANSOM specifically applies to buying out of captivity . RECLAIM suggests a bringing back to a former state or condition of someone or something abandoned or debased . SAVE may replace any of the foregoing terms; it may further imply a preserving or maintaining for usefulness or continued existence .


Another Meaning: deliver How the word is said: di-'li-v&r, dE- Part of speech: verb Inflected Form(s): delivered; delivering /-v(&-)ri[ng]/ Word Source: Middle English, from Old French delivrer, from Late Latin deliberare, from Latin de- + liberare to liberate First known English use: 13th century transitive senses 1 : to set free 2 a : to take and hand over to or leave for another : CONVEY b : HAND OVER, SURRENDER 3 a (1) : to assist in giving birth (2) : to aid in the birth of b : to give birth to c : to cause (oneself) to produce as if by giving birth 4 : SPEAK, SING, UTTER 5 : to send (something aimed or guided) to an intended target or destination 6 a : to bring (as votes) to the support of a candiFirst known English use or cause b : to come through with : PRODUCE intransitive senses : to produce the promised, desired, or expected results : COME THROUGH Other words that can be used see RESCUE - deliverability /-"li-v(&-)r&-'bi-l&-tE/ noun - deliverable /-'li-v(&-)r&-b&l/ adjective - deliverer /-'li-v&r-&r/ noun - deliver the goods : to give results that are promised, expected, or desire - savable or save.able adjective - saver noun


San Fernando Abode, near Mission San Fernando


vigorous action . DELIVER implies release usually of a person from confinement, temptation, slavery, or suffering . REDEEM implies releasing from bondage or penalties by giving what is demanded or necessary . RANSOM specifically applies to buying out of captivity . RECLAIM suggests a bringing back to a former state or condition of someone or something abandoned or debased . SAVE may replace any of the foregoing terms; it may further imply a preserving or maintaining for usefulness or continued existence . - redeemable /-'dE-m&-b&l/ adjective Another Meaning: salvation How the word is said: sal-'vA-sh&n Part of speech: noun Word Source: Middle English, from Old French, from Late Latin salvation-, salvatio, from salvare to save Cmore at SAVE First known English use: 13th century 1 a : deliverance from the power and effects of sin b : the agent or means that effects salvation c : Christian Science : the realization of the supremacy of infinite Mind over all bringing with it the destruction of the illusion of sin, sickness, and death 2 : liberation from ignorance or illusion 3 a : preservation from destruction or failure b : deliverance from danger or difficulty - salvational /-shn&l, -sh&-n&l/ adjective


Another Meaning: expiate How the word is said: 'ek-spE-"At Part of speech: verb Inflected Form(s): -ated; -ating Word Source: Latin expiatus, past participle of expiare to atone for, from ex- + piare to atone for, appease, from pius faithful, pious First known English use: 1594 transitive senses 1 : obsolete : to put an end to 2 a : to extinguish the guilt incurred by b : to make amends for intransitive senses : to make expiation - expiable /'ek-spE-&-b&l/ adjective - expiator /-spE-"A-t&r/ noun atoneAnother Meaning: atone How the word is said: &-'tOn Part of speech: verb Inflected Form(s): atoned; atoning Word Source: Middle English, to become reconciled, from at on in harmony, from at + on one First known English use: 1593 transitive senses 1 : obsolete : RECONCILE 2 : to supply satisfaction for : EXPIATE intransitive senses : to make amends


Another Meaning: reconcile How the word is said: 're-k&n-"sIl Part of speech: verb Inflected Form(s): -ciled; -ciling Word Source: Middle English, from Middle French or Latin; Middle French reconcilier, from Latin reconciliare, from re- + conciliare to conciliate First known English use: 14th century transitive senses 1 a : to restore to friendship or harmony b : SETTLE, RESOLVE 2 : to make consistent or congruous 3 : to cause to submit to or accept something unpleasant 4 a : to check (a financial account) against another for accuracy b : to account for intransitive senses : to become reconciled Other words that can be used see ADAPT - reconcilability /"re-k&n-"sI-l&-'bi-l&-tE/ noun - reconcilable /"re-k&n-'sI-l&-b&l, 're-k&n-"/ adjective - reconcilement /'re-k&n-"sIl-m&nt/ noun - reconciler noun Another Meaning: reparation How the word is said: "re-p&-'rA-sh&n Part of speech: noun Word Source: Middle English, from Middle French, from Late Latin reparation-, reparatio, from Latin reparare First known English use: 14th century 1 a : a repairing or keeping in repair b : plural : REPAIRS 2 a : the act of making amends, offering expiation, or giving satisfaction for a wrong or injury b : something done or given as amends or satisfaction 3 : the payment of damages : INDEMNIFICATION; specifically : compensation in money or materials payable by a defeated nation for damages to or expenditures sustained by another nation as a result of hostilities with the defeated nation C usually used in plural


Another Meaning: indemnification How the word is said: in-"dem-n&-f&-'kA-sh&n Part of speech: noun First known English use: 1732 1 a : the action of indemnifying b : the condition of being indemnified 2 : INDEMNITY 2b Another Meaning: indemnity How the word is said: in-'dem-n&-tE Part of speech: noun Inflected Form(s): plural -ties First known English use: 15th century 1 a : security against hurt, loss, or damage b : exemption from incurred penalties or liabilities 2 a : INDEMNIFICATION 1 b : something that indemnifies Another Meaning: [4]repair Part of speech: noun First known English use: 15th century 1 a : an instance or result of repairing b : the act or process of repairing c : the replacement of destroyed cells or tissues by new formations 2 a : relative condition with respect to soundness or need of repairing b : the state of being in good or sound condition


Another Meaning: repairman How the word is said: ri-'par-"man, -'per-, -m&n Part of speech: noun First known English use: 1871 : one who repairs; specifically : one whose occupation is to make repairs in a mechanisAnother Meaning: repand How the word is said: ri-'pand Part of speech: adjective Word Source: Latin repandus spread out, from repandere to open wide, from re- + pandere to spread Cmore at FATHOM First known English use: circa 1760 : having a slightly undulating margin


Another Meaning: reparation How the word is said: "re-p&-'rA-sh&n Part of speech: noun Word Source: Middle English, from Middle French, from Late Latin reparation-, reparatio, from Latin reparare First known English use: 14th century 1 a : a repairing or keeping in repair b : plural : REPAIRS 2 a : the act of making amends, offering expiation, or giving satisfaction for a wrong or injury b : something done or given as amends or satisfaction 3 : the payment of damages : INDEMNIFICATION; specifically : compensation in money or materials payable by a defeated nation for damages to or expenditures sustained by another nation as a result of hostilities with the defeated nation C usually used in plural


Another Meaning: reparative How the word is said: ri-'par-&-tiv Part of speech: adjective First known English use: 1656 1 : of, relating to, or effecting repair 2 : serving to make amends Another Meaning: [2]repartition How the word is said: "rE-"p�r-'ti-sh&n Part of speech: noun Word Source: re- + partition First known English use: 1835 : a second or additional dividing or distribution Another Meaning: amends How the word is said: &-'men(d)z Part of speech: noun plural but singular or plural in construction Word Source: Middle English amendes, from Middle French, plural of amende reparation, from amender First known English use: 14th century : compensation for a loss or injury : RECOMPENSE Another Meaning: [1]recompense How the word is said: 're-k&m-"pen(t)s Part of speech: transitive verb Inflected Form(s): -pensed; -pensing Word Source: Middle English, from Middle French recompenser, from Late Latin recompensare, from Latin re- + compensare to compensate First known English use: 15th century 1 a : to give something to by way of compensation (as for a service rendered or damage incurred) b : to pay for 2 : to return in kind : REQUITE Other words that can be used see PAY Another Meaning: requite How the word is said: ri-'kwIt Part of speech: transitive verb Inflected Form(s): requited; requiting Word Source: re- + obsolete quite to quit, pay, from Middle English quiten Cmore at QUIT First known English use: 1529 1 a : to make return for : REPAY b : to make retaliation for : AVENGE 2 : to make suitable return to for a benefit or service or for an injury Other words that can be used see RECIPROCATE - requiter nounAnother Meaning: repay How the word is said: (")rE-'pA Part of speech: verb Inflected Form(s): repaid /-'pAd/; -paying First known English use: 15th century transitive senses 1 a : to pay back b : to give or inflict in return or requital 2 : to make a return payment to : COMPENSATE, REQUITE 3 : to make requital for : RECOMPENSE intransitive senses : to make return payment or requital Other words that can be used see PAY - repayable /-'pA-&-b&l/ adjective - repayment /-'pA-m&nt/ noun


Another Meaning:compensate How the word is said: 'k�m-p&n-"sAt, -"pen- Part of speech: verb Inflected Form(s): -sated; -sating Word Source: Latin compensatus, past participle of compensare, frequentative of compendere First known English use: 1646 transitive senses 1 : to be equivalent to : COUNTERBALANCE 2 : to make an appropriate and usually counterbalancing payment to 3 a : to provide with means of counteracting variation b : to neutralize the effect of (variations) intransitive senses 1 : to supply an equivalent C used with for 2 : to offset an error, defect, or undesired effect 3 : to undergo or engage in psychological or physiological compensation Other words that can be used see PAY - compensative /'k�m-p&n-"sA-tiv, -"pen-; k&m-'pen(t)-s&-/ adjective - compensator /'k�m-p&n-"sA-t&r, -"pen-/ noun - compensatory /k&m-'pen(t)-s&-"tOr-E, -"tor-/ adjective


Another Meaning: [1]counterbalance How the word is said: 'kaun-t&r-"ba-l&n(t)s, "kaun-t&r-' Part of speech: noun First known English use: 1611 1 : a weight that balances another 2 : a force or influence that offsets or checks an opposing force


Another Meaning: [1]pay How the word is said: 'pA Part of speech: verb Inflected Form(s): paid /'pAd/ also in sense 7 payed; paying Word Source: Middle English, from Old French paier, from Latin pacare to pacify, from pac-, pax peace First known English use: 13th century transitive senses 1 a : to make due return to for services rendered or property delivered b : to engage for money : HIRE 2 a : to give in return for goods or service b : to discharge indebtedness for : SETTLE c : to make a disposal or transfer of (money) 3 : to give or forfeit in expiation or retribution 4 a : to make compensation for b : to requite according to what is deserved 5 : to give, offer, or make freely or as fitting 6 a : to return value or profit to b : to bring in as a return 7 : to slacken (as a rope) and allow to run out; used with out intransitive senses 1 : to discharge a debt or obligation 2 : to be worth the expense or effort 3 : to suffer the consequences of an act - pay one's dues 1 : to earn a right or position through experience, suffering, or hard work 2 : also pay dues : PAY intransitive sense 3 - pay one's way or pay one's own way : to pay one's share of expenses - pay the piper : to bear the cost of something - pay through the nose : to pay exorbitantly or dearly


- Other words that can be used PAY, COMPENSATE, REMUNERATE, SATISFY, REIMBURSE, INDEMNIFY, REPAY, RECOMPENSE mean to give money or its equivalent in return for something. PAY implies the discharge of an obligation incurred . COMPENSATE implies a making up for services rendered or help given . REMUNERATE more clearly suggests paying for services rendered and may extend to payment that is generous or not contracted for . SATISFY implies paying a person what is demanded or required by law . REIMBURSE implies a return of money that has been expended for another's benefit . INDEMNIFY implies making good a loss suffered through accident, disaster, warfare . REPAY stresses paying back an equivalent in kind or amount . RECOMPENSE suggests due return in amends, friendly repayment, or reward .Another Meaning: satisfy How the word is said: 'sa-t&s-"fI Part of speech: verb Inflected Form(s): -fied; -fying Word Source: Middle English satisfien, from Middle French satisfier, modification of Latin satisfacere, from satis enough + facere to do, make Cmore at SAD, DO First known English use: 15th century transitive senses 1 a : to carry out the terms of (as a contract) : DISCHARGE b : to meet a financial obligation to 2 : to make reparation to (an injured party) : INDEMNIFY 3 a : to make happy : PLEASE b : to gratify to the full : APPEASE 4 a : CONVINCE b : to put an end to (doubt or uncertainty) : DISPEL 5 a : to conform to (as specifications) : be adequate to (an end in view) b : to make true by fulfilling a condition intransitive senses : to be adequate : SUFFICE; also : PLEASE Other words that can be used see PAY - satisfyingly /-i[ng]-lE/ adverb


Another Meaning: [1]discharge How the word is said: dis-'ch�rj, 'dis-" Part of speech: verb Word Source: Middle English, from Middle French descharger, from Late Latin discarricare, from Latin dis- + Late Latin carricare to load Cmore at CHARGE First known English use: 14th century transitive senses 1 : to relieve of a charge, load, or burden: a : UNLOAD b : to release from an obligation c : to release electrical energy from (as a battery or capacitor) by a discharge 2 a : to let or put off b : SHOOT c : to release from confinement, custody, or care d : to give outlet or vent to : EMIT 3 a (1) : to dismiss from employment (2) : to release from service or duty b : to get rid of (as a debt or obligation) by performing an appropriate action (as payment) c : to set aside : ANNUL d : to order (a legislative committee) to end consideration of a bill in order to bring it before the house for action 4 : to bear and distribute (as the weight of a wall above an opening) 5 : to bleach out or remove (color or dye) in dyeing and printing textiles 6 : to cancel the record of the loan of (a library book) upon return intransitive senses 1 a : to throw off or deliver a load, charge, or burden b : to release electrical energy by a discharge 2 a : GO OFF, FIRE C used of a gun b : SPREAD, RUN c : to pour forth fluid or other contents Other words that can be used see PERFORM - dischargeable /-j&-b&l/ adjective - dischargee /(")dis-"ch�r-'jE/ noun - discharger /dis-'ch�r-j&r, 'dis-"/ noun


Another Meaning: annul How the word is said: &-'n&l Part of speech: transitive verb Inflected Form(s): annulled; annulling Word Source: Middle English annullen, from Middle French annuller, from Late Latin annullare, from Latin ad- + nullus not any Cmore at NULL First known English use: 15th century 1 : to reduce to nothing : OBLITERATE 2 : to make ineffective or inoperative : NEUTRALIZE 3 : to declare or make legally invalid or void Other words that can be used see NULLIFY


Another Meaning: nullify How the word is said: 'n&-l&-"fI Part of speech: transitive verb Inflected Form(s): -fied; -fying Word Source: Late Latin nullificare, from Latin nullus First known English use: 1535 1 : to make null; especially : to make legally null and void 2 : to make of no value or consequence Other words that can be used NULLIFY, NEGATE, ANNUL, ABROGATE, INVALIFIRST KNOWN ENGLISH USE mean to deprive of effective or continued existence. NULLIFY implies counteracting completely the force, effectiveness, or value of something
. NEGATE implies the destruction or canceling out of each of two things by the other . ANNUL suggests making ineffective or nonexistent often by legal or official action . ABROGATE is like ANNUL but more definitely implies a legal or official purposeful act . INVALIFIRST KNOWN ENGLISH USE implies making something powerless or unacceptable by declaration of its logical or moral or legal unsoundness . Another Meaning: negate How the word is said: ni-'gAt Part of speech: transitive verb Inflected Form(s): negated; negating Word Source: Latin negatus, past participle of negare to say no, deny, from neg- no, not (akin to ne- not) Cmore at NO First known English use: circa 1623 1 : to deny the existence or truth of 2 : to cause to be ineffective or invalid Other words that can be used see NULLIFY - negate noun - negator /-'gA-t&r/ noun


BODY AND BLOOD OF JESUS

We like to point out to skeptical man that if we as human can turn gasoline into energy to run our cars, how much more easily can God the creator of all things turn his creations of water and wine(really a combination of water and oxygen and fermented grapeBwhich also is mostly water), and bread (He is the bread of Life), into His Body and blood. It would be simple for God.


(As we impregnate plastics and sand into another type of material, so too, can the Creator recombine His own creation into something much more).


Some folks have questioned what is meant by the Body and Blood of Christ. through an analysis of some of the writings of the early Church Fathers, the Church, and others, we hope to provide at least some answers:


Now the consumption is in the same manner of consumption of the atoms splitting from matter and joining with another. We consider it a mystery.(Much like many Khemetian mysteries)


But that might "explain" somewhat. We can forward some sources in which you may conduct a more scholarly examination on the subject, if so disposed.


Below please find some of the thoughts from those on the Western side, but still exemplification nevertheless:


_______________________________________________________ From the Catecheses by Saint John Chrysostom, bishop


The power of Christ's blood

" If we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt.


"Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors." If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.


In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.


If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side.


The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood. Now the water was a symbol of baptism and the blood, of the Holy Eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.


"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolized baptism and the Holy Eucharist.


From these two sacraments the Church is born: from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy eucharist. Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim: "Bone from my bones and flesh from my flesh!"


As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.


Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished.


As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.


_______________________________________________________


From an ancient homily for Holy Saturday

The Lord's descent into the underworld

"Something strange is happening - there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.


He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory.


At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: "My Lord be with you all." Christ answered him: "And with your spirit." He took him by the hand and raised him up, saying: "Awake, O sleeper, and rise from the dead, and Christ will give you light."


I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead.


Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth.


For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.


See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.


I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.


Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God.


The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity."


-------------------------------------------------------_______________________________________________________ >o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>


_______________________________________________________ (From an African saint of the church)


THE POWER OF CHRIST'S BLOOD


AIf we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt.


"Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors."


If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.


In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.


If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side. The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood.


Now the water was a symbol of baptism and the blood, of the holy Eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.


"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you.


I said that water and blood symbolized baptism and the holy eucharist. From these two sacraments the Church is born: from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy eucharist.


Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim: "Bone from my bones and flesh from my flesh!"


As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.


Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished. As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.@



_______________________________________________________ 805. "The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the EUCHARIST, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. "


960. "The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the EUCHARIST, by which 'the unity of believers, who form one body in Christ, is both represented and brought about' (LG 3)."


"The EUCHARIST is the center of the life of the particular Church.


1381. "'That in this sacrament are the true BODY OF CHRIST AND his true BLOOD is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19


('This is my BODY which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words OF the Savior in faith, for since he is the truth, he cannot lie.''[ St. Cyril OF Alexandria (ALEXANDRIA AS YOU KNOW, IS IN KHEMET)


1382. "The Mass is at the same time, AND inseparably, the sacrificial memorial in which the sacrifice OF the cross is perpetuated AND the sacred banquet OF communion with the Lord's BODY AND BLOOD. But the celebration OF the Eucharistic sacrifice is wholly directed toward the intimate union OF the faithful with CHRIST through communion. To receive communion is to receive CHRIST himself who has offered himself for us. "



790. "Believers who respond to God's word and become members of Christ's Body, become intimately united with him: 'In that body the life of Christ is communicated to those who believe, and who, through the sacraments, are united in a hidden and real way to Christ in his Passion and glorification.'[LG 7.] This is especially true of Baptism, which unites us to Christ's death and Resurrection, and the EUCHARIST, by which 'really sharing in the body of the Lord, . . . we are taken up into communion with him and with one another.'[LG 7; cf. Rom 6:4-5 ; 1 Cor 12:13 .]"


1000. "This 'how' exceeds our imagination and understanding; it is accessible only to faith. Yet our participation in the EUCHARIST already gives us a foretaste of Christ's transfiguration of our bodies:


Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but EUCHARIST, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the EUCHARIST, are no longer corruptible, but possess the hope of resurrection.[St. Irenaeus, Adv. haeres. 4, 18, 4-5: PG 7/1, 1028-1029.]"


1391. "Holy Communion augments our union with CHRIST. The principal fruit OF receiving the Eucharist in Holy Communion is an intimate union with CHRIST Jesus. Indeed, the Lord said: 'He who eats my flesh AND drinks my BLOOD abides in me, AND I in him.'[Jn 6:56 .] Life in CHRIST has its foundation in the Eucharistic banquet: 'As the living Father sent me, AND I live because OF the Father, so he who eats me will live because OF me.'[Jn 6:57.]


(Now it must be borne in mind...in the Christian after Christ resurrected He told the apostles he was in His glorified body. Glorified, here, symbolizing "Light". Further the body of Christ is THE CHURCH.


v 1357. "We carry out this command OF the Lord by celebrating the memorial OF his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts OF his creation, bread AND wine which, by the power OF the Holy Spirit AND by the words OF CHRIST, have become the BODY AND BLOOD OF CHRIST. CHRIST is thus really AND mysteriously made present. "


1376.: 'Because CHRIST our Redeemer said that it was truly his BODY that he was offering under the species OF bread, it has always been the conviction OF the Church OF God, AND this holy Council now declares again, that by the consecration OF the bread AND wine there takes place a change OF the whole substance OF the bread into the substance OF the BODY OF CHRIST our Lord AND OF the whole substance OF the wine into the substance OF his BLOOD. This change the holy Catholic Church has fittingly AND properly called transubstantiation.'[Council OF Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.]"


611. "The EUCHARIST that Christ institutes at that moment will be the memorial of his sacrifice.[1 Cor 11:25 .]


1331. "Holy Communion, because by this sacrament we unite ourselves to CHRIST, who makes us sharers in his BODY AND BLOOD to form a single BODY.[Cf. 1 Cor 1016-17 .] We also call it: the holy things (ta hagia; sancta)[Apostolic Constitutions 8, 13,12 PG 1,1108; Didache 9, 5; 10:6: SCh: 248,176- 178.] - the first meaning OF the phrase 'communion OF saints' in the Apostles' Creed - the bread OF angels, bread from heaven, medicine OF immortality,[St.Ignatius OF Antioch, Ad Eph. 20, 2 SCh 10, 76.] viaticum...."


1333. "At the heart OF the Eucharistic celebration are the bread AND wine that, by the words OF CHRIST AND the invocation OF the Holy Spirit, become CHRIST's BODY AND BLOOD. Faithful to the Lord's command the Church continues to do, in his memory AND until his glorious return, what he did on the eve OF his Passion: 'He took bread....' 'He took the cup filled with wine....'


The signs OF bread AND wine become, in a way surpassing understanding, the BODY AND BLOOD OF CHRIST; they continue also to signify the goodness OF creation.


Thus in the Offertory we give thanks to the Creator for bread AND wine,[Cf. Ps 104:13-15 .] fruit OF the 'work OF human hands,' but above all as 'fruit OF the earth' AND 'OF the vine' - gifts OF the Creator. The Church sees in the gesture OF the king-priest Melchizedek, who 'brought out bread AND wine,' a prefiguring OF her own offering.[Gen 14:18; cf. Roman Missal, EP I (Roman Canon) 95.]"


1350. "The presentation OF the offerings (the Offertory). Then, sometimes in procession, the bread AND wine are brought to the altar; they will be offered by the priest in the name OF CHRIST in the Eucharistic sacrifice in which they will become his BODY AND BLOOD. It is the very action OF CHRIST at the Last Supper - 'taking the bread AND a cup.'


'The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving.'[St. Irenaeus, Adv. haeres. 4, 18, 4: PG 7/1, 1027; cf. Mal 1:11 .] The presentation OF the offerings at the altar takes up the gesture OF Melchizedek AND commits the Creator's gifts into the hands OF CHRIST who, in his sacrifice, brings to perfection all human attempts to offer sacrifices."


1355. "In the communion, preceded by the Lord's prayer AND the breaking OF the bread, the faithful receive 'the bread OF heaven' AND 'the cup OF salvation,' the BODY AND BLOOD OF CHRIST who offered himself 'for the life OF the world':[Jn 6:51 .]


Because this bread AND wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this food Eucharist,


AND no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness OF sins AND new birth, AND lives in keeping with what CHRIST taught.'[St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"


... That is why Christians pray, above all in the EUCHARIST, to hasten Christ's return by saying to him:[Cf. 1 Cor 11:26 ; 2 Pet 3:11-12 .] Maranatha! 'Our Lord, come!'[1 Cor 16:22 ; Rev 22:17,20.]"


. The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection.


He makes present the mystery of Christ, supremely in the EUCHARIST, in order to reconcile them, to bring them into communion with God, that they may 'bear much fruit.'[Jn 15:8,16 .]"


766. "The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the EUCHARIST and fulfilled on the cross. 'The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus.'[LG 3; cf. Jn 19:34 .]


'For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.''[SC 5.] As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.[Cf. St. Ambrose, In Luc. 2, 85-89 PL 15,1666-1668.]"


For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ.


In the celebration of the EUCHARIST these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives.'[LG 34; cf. LG 10, 1 Pet 2:5 .]"


948. "The term 'communion OF saints' therefore has two closely linked meanings: communion in holy things (sancta)' AND 'among holy persons (sancti).' Sancta sancti's! ('God's holy gifts for God's holy people') is proclaimed by the celebrant in most Eastern liturgies during the elevation OF the holy Gifts before the distribution OF communion.


The faithful (sancta) are fed by CHRIST's holy BODY AND BLOOD (sancta) to grow in the communion OF the Holy Spirit (koinonia) AND to communicate it to the world."



1105. "The Epiclesis ('invocation upon') is the intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the BODY AND BLOOD OF CHRIST AND that the faithful by receiving them, may themselves become a living offering to God.[Cf. Rom 12:1 .]"



1106. "Together with the anamnesis, the epiclesis is at the heart OF each sacramental celebration, most especially OF the Eucharist:


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_______________________________________________________ You ask how the bread becomes the BODY OF CHRIST, AND the wine . . . the BLOOD OF CHRIST I shall tell you: the Holy Spirit comes upon them AND accomplishes what surpasses every word AND thought . . .


Let it be enough for you to understand that it is by the Holy Spirit, just as it was OF the Holy Virgin AND by the Holy Spirit that the Lord, through AND in himself, took flesh.[St. John Damascene, De fide orth 4, 13: PG 94, 1145A.] "



From a treatise by Gaudentius of Brescia, bishop, and friend of God.



The Eucharist is The Lord's passover


One man has died for all, and now in every church in the mystery of bread and wine he heals those for whom he is offered in sacrifice, giving life to those who believe and holiness to those who consecrate the offering.


This is the flesh of the Lamb; this is his blood. The bread that came down from heaven declared: The bread that I will give is my flesh for the life of the world.


It is significant, too, that his blood should be given to us in the form of wine, for his own words in the gospel, I am the true vine, imply clearly enough that whenever wine is offered as a representation of Christ's passion, it is offered as his blood.


This means that it was of Christ that the blessed patriarch Jacob prophesied when he said: He will wash his tunic in wine and his cloak in the blood of the grape. The tunic was our flesh, which Christ was to put on like a garment and which he was to wash in his own blood.


Creator and Lord of all things, whatever their nature, he brought forth bread from the earth and changed it into his own body.


Not only had he the power to do this, but he had promised it; and, as he had changed water into wine, he also changed wine into his own blood. It is the Lord's passover, Scripture tells us, that is, the Lord's passing.


We are no longer to look upon the bread and wine as earthly substances. They have become heavenly, because Christ has passed into them and changed them into his body and blood.


What you receive is the body of him who is the heavenly bread, and the blood of him who is the sacred vine; for when he offered his disciples the consecrated bread and wine, he said: This is my body, this is my blood. We have put our trust in him. I urge you to have faith in him; truth can never deceive.


When Christ told the crowds that they must eat his flesh and drink his blood, they were horrified and began to murmur among themselves: This teaching is too hard; who can be expected to listen to it?


As I have already told you, thoughts such as these must be banished. The Lord himself used heavenly fire to drive them away by going on to declare: It is the spirit that gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life.



From the Catecheses by Saint John Chrysostom, bishop


THE POWER OF CHRIST'S BLOOD

If we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt. "Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors."


If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.


In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.


If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side. The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood.


Now the water was a symbol of baptism and the blood, of the holy eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.


"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolised baptism and the holy eucharist.


From these two sacraments the Church is born: from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy Eucharist.


Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim: "Bone from my bones and flesh from my flesh!"


As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.



Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished. As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.


Some folks have questioned what is meant by the Body and Blood of Christ. through an analysis of some of the writings of the early Church Fathers, the Church, and others, we hope to provide at least some answers:


Now the consumption is in the same manner of consumption of the atoms splitting from matter and joining with another. We consider it a mystery.(Much like many Khemetian mysteries) But that might "explain" somewhat. We can forward some sources in which you may conduct a more scholarly examination on the subject, if so disposed.


Below please find some of the thoughts from those on the Western side, but still exemplification nevertheless:


805. "The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the EUCHARIST, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. "


960. "The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the EUCHARIST, by which 'the unity of believers, who form one body in Christ, is both represented and brought about' (LG 3)."


.... The EUCHARIST is the center of the life of the particular Church.


1382. "The Mass is at the same time, AND inseparably, the sacrificial memorial in which the sacrifice OF the cross is perpetuated AND the sacred banquet OF communion with the Lord's BODY AND BLOOD.


But the celebration OF the Eucharistic sacrifice is wholly directed toward the intimate union OF the faithful with CHRIST through communion. To receive communion is to receive CHRIST himself who has offered himself for us. "


1106. "Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the EUCHARIST:


You ask how the bread becomes the Body of Christ, and the wine . . . the Blood of Christ I shall tell you: the Holy Spirit comes upon them and accomplishes what surpasses every word and thought . . .


Let it be enough for you to understand that it is by the Holy Spirit, just as it was of the Holy Virgin and by the Holy Spirit that the Lord, through and in himself, took flesh.[St. John Damascene, De fide orth 4, 13: PG 94, 1145A.] "


1357. "We carry out this command OF the Lord by celebrating the memorial OF his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts OF his creation, bread AND wine which, by the power OF the Holy Spirit AND by the words OF CHRIST, have become the BODY AND BLOOD OF CHRIST. CHRIST is thus really AND mysteriously made present. "


1376.: 'Because CHRIST our Redeemer said that it was truly his BODY that he was offering under the species OF bread, it has always been the conviction OF the Church OF God, AND this holy Council now declares again, that by the consecration OF the bread AND wine there takes place a change OF the whole substance OF the bread into the substance OF the BODY OF CHRIST our Lord AND OF the whole substance OF the wine into the substance OF his BLOOD.


This change the holy Catholic Church has fittingly AND properly called transubstantiation.'[Council OF Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.]"


1331. "Holy Communion, because by this sacrament we unite ourselves to CHRIST, who makes us sharers in his BODY AND BLOOD to form a single BODY.[Cf. 1 Cor 1016-17 .]


We also call it: the holy things (ta hagia; sancta)[Apostolic Constitutions 8, 13,12 PG 1,1108; Didache 9, 5; 10:6: SCh: 248,176- 178.] - the first meaning OF the phrase 'communion OF saints' in the Apostles' Creed - the bread OF angels, bread from heaven, medicine OF immortality,[St. Ignatius OF Antioch, Ad Eph. 20, 2 SCh 10, 76.] viaticum...."


1355. "In the communion, preceded by the Lord's prayer AND the breaking OF the bread, the faithful receive 'the bread OF heaven' AND 'the cup OF salvation,' the BODY AND BLOOD OF CHRIST who offered himself 'for the life OF the world':[Jn 6:51 .]


Because this bread AND wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this food Eucharist, AND no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness OF sins AND new birth, AND lives in keeping with what CHRIST taught.'[St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"


... That is why Christians pray, above all in the EUCHARIST, to hasten Christ's return by saying to him:[Cf. 1 Cor 11:26 ; 2 Pet 3:11-12 .] Maranatha! 'Our Lord, come!'[1 Cor 16:22 ; Rev 22:17,20.]"


The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. He makes present the mystery of Christ, supremely in the EUCHARIST, in order to reconcile them, to bring them into communion with God, that they may 'bear much fruit.'[Jn 15:8,16 .]"


766. "The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the EUCHARIST and fulfilled on the cross.


'The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus.'[LG 3; cf. Jn 19:34 .] 'For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.''[SC 5.]


As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.[Cf. St. Ambrose, In Luc. 2, 85-89 PL 15,1666-1668.]"


For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ.


In the celebration of the EUCHARIST these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives.'[LG 34; cf. LG 10, 1 Pet 2:5 .]"


1323. "'At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice OF his BODY AND BLOOD.


This he did in order to perpetuate the sacrifice OF the cross throughout the ages until he should come again, AND so to entrust to his beloved Spouse, the Church, a memorial OF his death AND resurrection: a sacrament OF love, a sign OF unity, a bond OF charity, a Paschal banquet 'in which CHRIST is consumed, the mind is filled with grace, AND a pledge OF future glory is given to us.''[SC 47.]"


Note: Eucharist means "assuming grace" or favor. For those of the liturgical church, it means something more profound, the "Lord's Supper", the "Lord's table", or "Communion".



From the writings of Bonaventure , friend of God. With you is the source of life


Take thought now, redeemed man, and consider how great and worthy is he who hangs on the cross for you. His death brings the dead to life, but at his passing heaven and earth are plunged into mourning and hard rocks are split asunder.


It was a divine decree that permitted one of the soldiers to open his sacred side with a lance. This was done so that the Church might be formed from the side of Christ as he slept the sleep of death on the cross, and so that the Scripture might be fulfilled: 'They shall look on him whom they pierced.' The blood and water which poured out at that moment were the price of our salvation.


Flowing from the secret abyss of our Lord's heart as from a fountain, this stream gave the sacraments of the Church the power to confer the life of grace, while for those already living in Christ it became a spring of living water welling up to life everlasting.


Arise, then, beloved of Christ! Imitate the dove 'that nests in a hole in the cliff,' keeping watch at the entrance 'like the sparrow that finds a home.' There like the turtledove hide your little ones, the fruit of your chaste love. Press your lips to the fountain, 'draw water from the wells of your Saviour; for this is the spring flowing out of the middle of paradise, dividing into four rivers,' inundating devout hearts, watering the whole earth and making it fertile.


Run with eager desire to this source of life and light, all you who are vowed to God's service. Come, whoever you may be, and cry out to him with all the strength of your heart.


"O indescribable beauty of the most high God and purest radiance of eternal light! Life that gives all life, light that is the source of every other light, preserving in everlasting splendour the myriad flames that have shone before the throne of your divinity from the dawn of time! Eternal and inaccessible fountain, clear and sweet stream flowing from a hidden spring, unseen by mortal eye!


None can fathom your depths nor survey your boundaries, none can measure your breadth, nothing can sully your purity. From you flows 'the river which gladdens the city of God' and makes us cry out with joy and thanksgiving in hymns of praise to you, for we know by our own experience that 'with you is the source of life, and in your light we see light.'



From the Jerusalem Catecheses


The bread of Heaven and the cup of salvation On the night he was betrayed our Lord Jesus Christ took bread, and when he had given thanks, he broke it and gave it to his disciples and said: "Take, eat: this is my body.


" He took the cup, gave thanks and said: "Take, drink: this is my blood." Since Christ himself has declared the bread to be his body, who can have any further doubt? Since he himself has said quite categorically, This is my blood, who would dare to question it and say that it is not his blood? Therefore, it is with complete assurance that we receive the bread and wine as the body and blood of Christ. His body is given to us under the symbol of bread, and his blood is given to us under the symbol of wine, in order to make us by receiving them one body and blood with him. Having his body and blood in our members, we become bearers of Christ and sharers, as Saint Peter says, in the divine nature.


Once, when speaking to the Jews, Christ said: Unless you eat my flesh and drink my blood you shall have no life in you. This horrified them and they left him. Not understanding his words in a spiritual way, they thought the Saviour wished them to practise cannibalism.


Under the old covenant there was showbread, but it came to an end with the old dispensation to which it belonged. Under the new covenant there is bread from heaven and the cup of salvation. These sanctify both soul and body, the bread being adapted to the sanctification of the body, the Word, to the sanctification of the soul.


Do not, then, regard the eucharistic elements as ordinary bread and wine: they are in fact the body and blood of the Lord, as he himself has declared. Whatever your senses may tell you, be strong in faith.


You have been taught and you are firmly convinced that what looks and tastes like bread and wine is not bread and wine but the body and the blood of Christ.


You know also how David referred to this long ago when he sang: Bread gives strength to man's heart and makes his face shine with the oil of gladness. Strengthen your heart, then, by receiving this bread as spiritual bread, and bring joy to the face of your soul.


May purity of conscience remove the veil from the face of your soul so that be contemplating the glory of the Lord, as in a mirror, you may be transformed from glory to glory in Christ Jesus our Lord. To him be glory for ever and ever. Amen


This message is two fold. The first is for those in the the Liturgical Church. Skip, as need be, if the background is not there for understanding.



Reading From the first apology in defence of the Christians by Saint Justin, martyr. The Celebration of the Eucharist


No one may share the Eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ.


We do not consume the eucharistic bread and wine as if it were ordinary food and drink, for we have been taught that as Jesus Christ our Saviour became a man of flesh and blood by the power of the Word of God, so also the food that our flesh and blood assimilates for its nourishment becomes the flesh and blood of the incarnate Jesus by the power of his own words contained in the prayer of thanksgiving.


The apostles, in their recollections, which are called gospels, handed down to us what Jesus commanded them to do. They tell us that he took bread, gave thanks and said: Do this in memory of me. This is my body. In the same way he took the cup, he gave thanks and said: This is my blood.


The Lord gave this command to them alone. Ever since then we have constantly reminded one another of these things. The rich among us help the poor and we are always united. For all that we receive we praise the Creator of the universe through his Son Jesus Christ and through the Holy Spirit.


On Sunday we have a common assembly of all our members, whether they live in the city or the outlying districts. The recollections of the apostles or the writings of the prophets are read, as long as there is time.


When the reader has finished, the president of the assembly speaks to us; he urges everyone to imitate the examples of virtue we have heard in the readings. Then we all stand up together and pray. On the conclusion of our prayer, bread and wine and water are brought forward.


The president offers prayers and gives thanks to the best of his ability, and the people give assent by saying, "Amen." The eucharist is distributed, everyone present communicates, and the deacons take it to those who are absent.


The wealthy, if they wish, may make a contribution, and they themselves decide the amount. The collection is placed in the custody of the president, who uses it to help the orphans and widows and all who for any reason are in distress, whether because they are sick, in prison, or away from home. In a word, he takes care of all who are in need.


We hold our common assembly on Sunday because it is the first day of the week, the day on which God put darkness and chaos to flight and created the world, and because on that same day our saviour Jesus Christ rose from the dead.


For he was crucified on Friday and on Sunday he appeared to his to his apostles and disciples and taught them the things that we have passed on for your consideration.



St Thomas Acquinas St Thomas Aquinas O precious and wonderful banquet! Since it was the will of God's only-begotten Son that men should share in his divinity, he assumed our nature in order that by becoming man he might make men gods.


Moreover, when he took our flesh he dedicated the whole of its substance to our salvation. He offered his body to God the Father on the altar of the cross as a sacrifice for our reconciliation. He shed his blood for our ransom and purification, so that we might be redeemed from our wretched state of bondage and cleansed from all sin.


But to ensure that the memory of so great a gift would abide with us for ever, he left his body as food and his blood as drink for the faithful to consume in the form of bread and wine.


O precious and wonderful banquet, that brings us salvation and contains all sweetness! Could anything be of more intrinsic value? Under the old law it was the flesh of calves and goats that was offered, but here Christ himself, the true God, is set before us as our food.


What could be more wonderful than this? No other sacrament has greater healing power; through it sins are purged away, virtues are increased, and the soul is enriched with an abundance of every spiritual gift. It is offered in the Church for the living and the dead, so that what was instituted for the salvation of all may be for the benefit of all.


Yet, in the end, no one can fully express the sweetness of this sacrament, in which spiritual delight is tasted at its very source, and in which we renew the memory of that surpassing love for us which Christ revealed in his passion.


It was to impress the vastness of this love more firmly upon the hearts of the faithful that our Lord instituted this sacrament at the Last Supper. As he was on the point of leaving the world to go to the Father, after celebrating the Passover with his disciples, he left it as a perpetual memorial of his passion.


It was the fulfilment of ancient figures and the greatest of all his miracles, while for those who were to experience the sorrow of his departure, it was destined to be a unique and abiding consolation.


The Confessions of St Augustine


Christ died for all In your unfathomable mercy you first gave the humble certain pointers to the true Mediator, and then sent him, so that by his example they might learn even a humility like his.


This Mediator between God and man, the man Christ Jesus, appeared to stand between mortal sinners and the God who is immortal and just: like us he was mortal, but like God he was just.


Now the wage due to justice is life and peace; and so, through the justice whereby he was one with God, he broke the power of death over malefactors and by that act rendered them just, using that very mortality which he had himself chosen to share with them.


How you loved us, O good Father, who spared not even your only Son, but gave him up for us evil-doers! How you loved us, for whose sake he who deemed it no robbery to be your equal was made subservient even to the point of dying on the cross!


Alone of all, he was free among the dead, for he had power to lay down his life and power to retrieve it.


For our sake he stood to you as both victor and victim, and victor because victim; for us he stood to you as priest and sacrifice, and priest because sacrifice, making us your children instead of your servants by being born of you in order to serve us.


There is good reason for my solid hope in him, because you will heal all my infirmities through him who sits at your right hand and intercedes for us. Were it not so, I should despair; for many and grave are those infirmities, many and grave; but wider-reaching is your healing power.


We might have despaired of ourselves, thinking your Word remote from any conjunction with mankind, had he not become flesh and made his dwelling among us. Filled with terror by my sins and my load of misery, I had been turning over in my mind a plan to flee into solitude; but you forbade me, and strengthened me by your words: To this end Christ died for all, that they who are alive might live not for themselves but for him who died for them.


See, then, Lord: I cast my care upon you so that I may live, and I will contemplate the wonders you have revealed. You know how stupid and weak I am: teach me and heal me. Your only Son, in whom are hidden all treasures of wisdom and knowledge, has redeemed me with his blood. Let not the proud disparage me, for I am mindful of my ransom.


I eat it, I drink it, I dispense it to others, and as a poor man I long to be filled with it among those who are fed and feasted. And then, let those who seek him praise the Lord.


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_______________________________________________________ FROM A METAPHYSICAL SOURCE
Keep your eyes focused on Who I am
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Friday, July 20, 2001 [Jesus speaks......] Daughters and sons, hear Me speak to you this day! *I* am the Sacrifice! *I* am the Body! *I* am the Blood! See how your heart comes to Me. I await your arrival with sincerity of heart. How shall you come to Me? How shall our moment be? Who is it that you see?


Do you see My Body? Do you see My Blood.....beyond the image of the bread, the wine? Do you hear the Words pronounced? Do you see, and believe even what you do not see? I am here! I am the Sacrifice Which resolves all things to the Father. It is for you to enter into the Sacrifice with a well-tuned heart.


Come forth in the pure spirit of the moment. DO be marked with My Blood. Be recognized as My Own. Some will look and not understand. Some will develop their own approach. Each time you approach Me be willing to give more and more of self, that I might enter more and more deeply, your dwelling place. I mark you as My Own in Holy Baptism.


Come now, pure in heart, to receive Me as I am: your Sacrificial Lamb.Your Meal of Hope and Love. Your God of Mercy. Keep your eyes focused on Who I am. See Me here. In My Mass. In My Sacrifice. Upon My Altar.Risen up from My Tomb. Your Precious Meal. Your Sacrificial Lord. Your Bridegroom. The Guest of your Soul. Your Lord, your Saviour.


Come to see how I would bring you to Me.....by your own willing approach to This Throne of Grace now in your midst.....My Body.....My Blood. Come and feast at the Table of the Lord. I am the Banquet. I am the Meal. I am your Lord, God of hosts. See and believe! Amen. +


(Ex. 11:10--12:14; Ps. 116:12-13, 15-18; Mt. 12:1-8) This message and all previous messages are archived at the following URL, Using any browser, type in the location: http://www.mfoh.com


DO heed My Word! DO believe in Me! DO intend to relinquish yourself into Me. The sooner, the better. For the Moment is NOW!"


My Heart is pouring forth Mercy for My children. I speak. I pray that you heed Me.


Come Here, closer to My Side. The Way is carved through My Word. I etch Myself in your hearts. And I feed you My Body and My Blood. You must come to be willing to be complete in Me.


For I shall make you whole. The Moment I have chosen for you to be with Me is here and now, as I speak. DO reach out for Me. See how I touch you, through one another!


My Heart is pounding with Love for you, lambs! DO heed My Word! DO believe in Me! DO intend to relinquish yourself into Me. The sooner, the better. For the Moment is NOW!


Let Me hear your sigh of "yes." Let Me see your open heart. Let Me see you. Let Me see you. Let me see you. Be open, now, to My Word. Receive Me, now, in your heart. Receive Me and let ME receive YOU! Amen. Amen. Amen. In Hope, I wait for you. Here and now. Let us begin. Amen. A new line. A new motion. Amen. H


(1 Kings 17:1-6; Ps. 12:1-8; Mt. 5:1-12) p>
Discourse on the body:


by St Maximus the Confessor


A mystery ever new The Word of God, born once in the flesh (such is his kindness and his goodness), is always willing to be born spiritually in those who desire him.


In them he is born as an infant as he fashions himself in them by means of their virtues. He reveals himself to the extent that he knows someone is capable of receiving him.


He diminishes the revelation of his glory not out of selfishness but because he recognises the capacity and resources of those who desire to see him. Yet, in the transcendence of mystery, he always remains invisible to all.


For this reason the apostle Paul, reflecting on the power of the mystery, said: Jesus Christ, yesterday and today: he remains the same for ever. For he understood the mystery as ever new, never growing old through our understanding of it.


Christ is God, for he had given all things their being out of nothing. Yet he is born as man by taking to himself our nature, flesh endowed with intelligent spirit.


A star glitters by day in the East and leads the wise men to the place where the incarnate Word lies, to show that the Word, contained in the Law and the Prophets, surpasses in a mystical way knowledge derived from the senses, and to lead the Gentiles to the full light of knowledge.


For surely the word of the Law and the Prophets when it is understood with faith is like a star which leads those who are called by the power of grace in accordance with his decree to recognise the Word incarnate.


Here is the reason why God became a perfect man, changing nothing of human nature, except to take away sin (which was never natural anyway).


His flesh was set before that voracious, gaping dragon as bait to provoke him: flesh that would be deadly for the dragon, for it would utterly destroy him by the power of the Godhead hidden within it. For human nature, however, his flesh was to be a remedy since the power of the Godhead in it would restore human nature to its original grace.


Just as the devil had poisoned the tree of knowledge and spoiled our nature by its taste, so too, in presuming to devour the Lord's flesh he himself is corrupted and is completely destroyed by the power of the Godhead hidden in it.


The great mystery of the divine incarnation remains a mystery for ever. How can the Word made flesh be essentially the same person that is wholly with the Father?


How can he who is by nature God become by nature wholly man without lacking either nature, neither the divine by which he is God nor the human by which he became man?


Faith alone grasps these mysteries. Faith alone is truly the substance and foundation of all that exceeds knowledge and understanding.


_______________________________________________________ >o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>


_______________________________________________________ Definitions:


mys*ti*cal (adjective)


1 a : having a spiritual meaning or reality that is neither apparent to the senses nor obvious to the intelligence b : involving or having the nature of an individual's direct subjective communion with God or ultimate reality
2 : MYSTERIOUS, UNINTELLIGIBLE 3 : MYSTIC 2, 3 -- mys*ti*cal*ly (adverb)


From the first apology in defence of the Christians by Saint Justin, martyr

The Celebration of the Eucharist


No one may share the Eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ.


We do not consume the eucharistic bread and wine as if it were ordinary food and drink, for we have been taught that as Jesus Christ our Saviour became a man of flesh and blood by the power of the Word of God, so also the food that our flesh and blood assimilates for its nourishment becomes the flesh and blood of the incarnate Jesus by the power of his own words contained in the prayer of thanksgiving.


The apostles, in their recollections, which are called gospels, handed down to us what Jesus commanded them to do. They tell us that he took bread, gave thanks and said: Do this in memory of me.


This is my body. In the same way he took the cup, he gave thanks and said: This is my blood. The Lord gave this command to them alone. Ever since then we have constantly reminded one another of these things.


The rich among us help the poor and we are always united. For all that we receive we praise the Creator of the universe through his Son Jesus Christ and through the Holy Spirit.


On Sunday we have a common assembly of all our members, whether they live in the city or the outlying districts. The recollections of the apostles or the writings of the prophets are read, as long as there is time.


When the reader has finished, the president of the assembly speaks to us; he urges everyone to imitate the examples of virtue we have heard in the readings. Then we all stand up together and pray.


On the conclusion of our prayer, bread and wine and water are brought forward. The president offers prayers and gives thanks to the best of his ability, and the people give assent by saying, "Amen." The eucharist is distributed, everyone present communicates, and the deacons take it to those who are absent.


The wealthy, if they wish, may make a contribution, and they themselves decide the amount. The collection is placed in the custody of the president, who uses it to help the orphans and widows and all who for any reason are in distress, whether because they are sick, in prison, or away from home. In a word, he takes care of all who are in need.


We hold our common assembly on Sunday because it is the first day of the week, the day on which God put darkness and chaos to flight and created the world, and because on that same day our saviour Jesus Christ rose from the dead.


For he was crucified on Friday and on Sunday he appeared to his to his apostles and disciples and taught them the things that we have passed on for your consideration."


From the Philosopher, St Thomas Aquinas " O precious and wonderful banquet! Since it was the will of God's only-begotten Son that men should share in his divinity, he assumed our nature in order that by becoming man he might make men gods.


Moreover, when he took our flesh he dedicated the whole of its substance to our salvation. He offered his body to God the Father on the altar of the cross as a sacrifice for our reconciliation.


He shed his blood for our ransom and purification, so that we might be redeemed from our wretched state of bondage and cleansed from all sin.


But to ensure that the memory of so great a gift would abide with us for ever, he left his body as food and his blood as drink for the faithful to consume in the form of bread and wine.


O precious and wonderful banquet, that brings us salvation and contains all sweetness! Could anything be of more intrinsic value? Under the old law it was the flesh of calves and goats that was offered, but here Christ himself, the true God, is set before us as our food.


What could be more wonderful than this? No other sacrament has greater healing power; through it sins are purged away, virtues are increased, and the soul is enriched with an abundance of every spiritual gift.


It is offered in the Church for the living and the dead, so that what was instituted for the salvation of all may be for the benefit of all.


Yet, in the end, no one can fully express the sweetness of this sacrament, in which spiritual delight is tasted at its very source, and in which we renew the memory of that surpassing love for us which Christ revealed in his passion.


It was to impress the vastness of this love more firmly upon the hearts of the faithful that our Lord instituted this sacrament at the Last Supper. As he was on the point of leaving the world to go to the Father, after celebrating the Passover with his disciples, he left it as a perpetual memorial of his passion.


It was the fulfilment of ancient figures and the greatest of all his miracles, while for those who were to experience the sorrow of his departure, it was destined to be a unique and abiding consolation.


FROM A MEDITATIONAL SOURCE


"DO heed My Word! DO believe in Me! DO intend to relinquish yourself into Me.


The sooner, the better. For the Moment is NOW!"


My Heart is pouring forth Mercy for My children. I speak. I pray that you heed Me.


Come Here, closer to My Side. The Way is carved through My Word. I etch Myself in your hearts. And I feed you My Body and My Blood. You must come to be willing to be complete in Me.


For I shall make you whole. The Moment I have chosen for you to be with Me is here and now, as I speak. DO reach out for Me. See how I touch you, through one another!


My Heart is pounding with Love for you, lambs! DO heed My Word! DO believe in Me! DO intend to relinquish yourself into Me. The sooner, the better. For the Moment is NOW!


Let Me hear your sigh of "yes." Let Me see your open heart. Let Me see you. Let Me see you. Let me see you. Be open, now, to My Word. Receive Me, now, in your heart. Receive Me and let ME receive YOU!


Amen. Amen. Amen. In Hope, I wait for you. Here and now. Let us begin. Amen. A new line. A new motion. Amen. H


(1 Kings 17:1-6; Ps. 12:1-8; Mt. 5:1-12)


_______________________________________________________ >o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>


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UNDERSTANDING THE WORD MADE FLESH

by St Maximus the Confessor


A mystery ever new The Word of God, born once in the flesh (such is his kindness and his goodness), is always willing to be born spiritually in those who desire him. In them he is born as an infant as he fashions himself in them by means of their virtues. He reveals himself to the extent that he knows someone is capable of receiving him.


He diminishes the revelation of his glory not out of selfishness but because he recognises the capacity and resources of those who desire to see him. Yet, in the transcendence of mystery, he always remains invisible to all.


For this reason the apostle Paul, reflecting on the power of the mystery, said: Jesus Christ, yesterday and today: he remains the same for ever. For he understood the mystery as ever new, never growing old through our understanding of it.


Christ is God, for he had given all things their being out of nothing. Yet he is born as man by taking to himself our nature, flesh endowed with intelligent spirit.


A star glitters by day in the East and leads the wise men to the place where the incarnate Word lies, to show that the Word, contained in the Law and the Prophets, surpasses in a mystical way knowledge derived from the senses, and to lead the Gentiles to the full light of knowledge.


For surely the word of the Law and the Prophets when it is understood with faith is like a star which leads those who are called by the power of grace in accordance with his decree to recognise the Word incarnate.


Here is the reason why God became a perfect man, changing nothing of human nature, except to take away sin (which was never natural anyway). His flesh was set before that voracious, gaping dragon as bait to provoke him: flesh that would be deadly for the dragon, for it would utterly destroy him by the power of the Godhead hidden within it.


For human nature, however, his flesh was to be a remedy since the power of the Godhead in it would restore human nature to its original grace.


Just as the devil had poisoned the tree of knowledge and spoiled our nature by its taste, so too, in presuming to devour the Lord's flesh he himself is corrupted and is completely destroyed by the power of the Godhead hidden in it.


The great mystery of the divine incarnation remains a mystery for ever. How can the Word made flesh be essentially the same person that is wholly with the Father?


How can he who is by nature God become by nature wholly man without lacking either nature, neither the divine by which he is God nor the human by which he became man?


Faith alone grasps these mysteries. Faith alone is truly the substance and foundation of all that exceeds knowledge and understanding.


Saying of the disciple Paul, " I forget what is behind me and push on to what lies ahead".


Therefore, the only thing he really wanted was always to please God. The only thing you should really want is to please God The most important thing of all to you, however, is to know yourself to be loved by Christ.


Re: Body and Blood of Christ

From a commentary on the Diatessaron by Saint Ephrem, deacon God's word is an inexhaustible spring of life Lord, who can comprehend even one of your words? We lose more of it than we grasp, like those who drink from a living spring.


For God's word offers different facets according to the capacity of the listener, and the Lord has portrayed his message in many colours, so that whoever gazes upon it can see in it what suits him. Within it he has buried manifold treasures, so that each of us might grow rich in seeking them out.


The word of God is a tree of life that offers us blessed fruit from each of its branches. It is like that rock which was struck open in the wilderness, from which all were offered spiritual drink. As the Apostle says: They ate spiritual food and they drank spiritual drink.


From a commentary on the Diatessaron by Saint Ephrem, deacon God's word is an inexhaustible spring of life Lord, who can comprehend even one of your words? We lose more of it than we grasp, like those who drink from a living spring.


For God's word offers different facets according to the capacity of the listener, and the Lord has portrayed his message in many colours, so that whoever gazes upon it can see in it what suits him. Within it he has buried manifold treasures, so that each of us might grow rich in seeking them out.


The word of God is a tree of life that offers us blessed fruit from each of its branches. It is like that rock which was struck open in the wilderness, from which all were offered spiritual drink. As the Apostle says: They ate spiritual food and they drank spiritual drink.


And so whenever anyone discovers some part of the treasure, he should not think that he has exhausted God's word. Instead he should feel that this is all that he was able to find of the wealth contained in it.


Nor should he say that the word is weak and sterile or look down on it simply because this portion was all that he happened to find. But precisely because he could not capture it all he should give thanks for its riches.


Be glad then that you are overwhelmed, and do not be saddened because he has overcome you. A thirsty man is happy when he is drinking, and he is not depressed because he cannot exhaust the spring.


So let this spring quench your thirst, and not your thirst the spring. For if you can satisfy your thirst without exhausting the spring, then when you thirst again you can drink from it once more; but if when your thirst is sated the spring is also dried up, then your victory would turn to harm.


Be thankful then for what you have received, and do not be saddened at all that such an abundance still remains. What you have received and attained is your present share, while what is left will be your heritage.


For what you could not take at one time because of your weakness, you will be able to grasp at another if you only persevere. So do not foolishly try to drain in one draught what cannot be consumed all at once, and do not cease out of faintheartedness from what you will be able to absorb as time goes on. _______________________________________________________ >o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>


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Canticle

Te Deum
God, we praise you; Lord, we proclaim you! You, the Father, the eternal - all the earth venerates you. All the angels, all the heavens, every power - The cherubim, the seraphim - unceasingly, they cry: "Holy, Holy, Holy, Lord God of Hosts: heaven and earth are full of the majesty of your glory!"


The glorious choir of Apostles - The noble ranks of prophets - The shining army of martyrs - all praise you.


Throughout the world your holy Church proclaims you. - Father of immeasurable majesty, - True Son, only-begotten, worthy of worship, - Holy Spirit, our Advocate.


You, Christ: - You are the king of glory. - You are the Father's eternal Son. - You, to free mankind, did not disdain a Virgin's womb. - You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you. - You sit at God's right hand, in the glory of the Father. - You will come, so we believe, as our Judge.


And so we ask of you: give help to your servants, whom you set free at the price of your precious blood. Number them among your chosen ones in eternal glory. Bring your people to safety, Lord, and bless those who are your inheritance. Rule them and lift them high for ever.


Day by day we bless you, Lord: we praise you for ever and for ever.


Of your goodness, Lord, keep us without sin for today. Have mercy on us, Lord, have mercy on us.Let your pity, Lord, be upon us, as much as we trust in you.In you, Lord, I trust: let me never be put to shame.


_______________________________________________________ >o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>


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