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Olympiada

04-12-2005, 04:36 AM

Fr Raphael Vereshack

04-12-2005, 11:04 PM

God bless you Olympiada.

I hope you were able to make it to church today.

In Christ-Fr Raphael

Olympiada

05-12-2005, 12:38 AM

Thank you Fr Raphael. I go to church for every service that I can. I sing soprano in the choir. Where do you serve?

Guest

27-02-2006, 06:05 PM

I believe that many of the horrific murders we hear (students against students, fathers and mothers of their children,sex offenders against their victims, etc.) are due to temporary demon possession. So many live in total Godless apostasy in our society, engaging in unpure and unholy pursuits and entertaining occultic practices, that they are easy tools for the evil one to use for his evil and destruction.

The Son of Sam, a NYC serial murderer of the 1970's whose reign of terror I lived through, and a Jew who became a Christian in prison, admits that he went to Satanic rituals and that the evil one told him, through a dog, to kill.

Let us not forget the Columbine massacre. The murderers were asking their fellow classmates if they believed in Jesus. One girl who answered yes to the barrel of the gun died. A certain Orthodox archbishop called her a modern day martyr. I agree. May our Lord have mercy on her soul and all the souls of innocent people and children killed in this country because of pure and unadulterated evil.

Ken McRae

18-05-2006, 08:46 PM

... temporary demon possession.

hi there ~ I'm not sure what you mean by this. Do you mean possession in the sense that these murderers were not acting freely and voluntarily? "Demon possession" conveys to me an image of a person who has lost control of his/her own will, and not just the body. That is to say, even if his/her will is actively opposed to being possessed in such a manner, it is not strong enough to "dispossess" itself. I am, of course, thinking of the Gospel account of the man possessed by a Legion of devils.

Such events still occur today, some of which have made the Big Screen, like 'The Exorcist' (as you know, I'm sure,) which was based on a true story. Possessions of this kind are very rare, though more frequent today than ever before, and will only become even more frequent within the near future, as the end of time is fast approaching. I'm inclined to think that most of these heinous acts are mainly the fruit of criminal insanity, whether temporay or habitual.

This is not to deny, in any way, the very real and active presence of diabolical influence(s) at the heart of all such unspeakable criminal activity! Having said this, I should also say I'm a novice in such mysteries and would like to hear from a properly trained and 'experienced' Exorcist about this. I have heard or read that the Vatican has opened a special institute in Rome for the special training of a record number of exorcists, in preparation for the time when the forces of darkness will be released and permitted to freely terrorize humanity for a short period, at the end of time.

Fr Raphael Vereshack

19-05-2006, 04:35 PM

hi there ~ I'm not sure what you mean by this. Do you mean possession in the sense that these murderers were not acting freely and voluntarily? "Demon possession" conveys to me an image of a person who has lost control of his/her own will, and not just the body. That is to say, even if his/her will is actively opposed to being possessed in such a manner, it is not strong enough to "dispossess" itself. I am, of course, thinking of the Gospel account of the man possessed by a Legion of devils.

Such events still occur today, some of which have made the Big Screen, like 'The Exorcist' (as you know, I'm sure,) which was based on a true story. Possessions of this kind are very rare, though more frequent today than ever before, and will only become even more frequent within the near future, as the end of time is fast approaching. I'm inclined to think that most of these heinous acts are mainly the fruit of criminal insanity, whether temporay or habitual.

This is not to deny, in any way, the very real and active presence of diabolical influence(s) at the heart of all such unspeakable criminal activity! Having said this, I should also say I'm a novice in such mysteries and would like to hear from a properly trained and 'experienced' Exorcist about this. I have heard or read that the Vatican has opened a special institute in Rome for the special training of a record number of exorcists, in preparation for the time when the forces of darkness will be released and permitted to freely terrorize humanity for a short period, at the end of time.

I'm also not much more than a novice in these matters although we are all called to be exorcists in a way. We all pray for each other that we may be delivered from the evil one & in the case of severe demonic attack any priest may read the prayers of exorcism.

About the cases of crime referred to I have also noticed that quite a few have characteristics of possession. Many speak of voices in their head urging them on to do terrible things and tormenting them. Since many of these people are not suffering from any obvious psychological disorder -and is there really a direct link between psychological disorder and violent crime?- then I think what we are really seeing is a grave spiritual disorder.

For a number of generations now we have gone without the moral restraints of the past. We often think about this in an external fashion but the main thing that disappears along with external moral restraints is internal moral self-restraints. What we are talking about here is not just restraint in behaviour but rather restraint in impulse and thoughts- the battle with the passions which we as Orthodox know about when learning about the spiritual life. What was surprising to me a few years ago was to read the novel Moll Flanders written by Daniel Defoe in which there is clear evidence that Protestants of the time practiced struggling against the thoughts much like we are now taught.

I think we need to understand what happens when this inner struggle is lost as a cultural virtue and what happens to people when the understanding of this struggle is lost. From the evidence of our own struggle think what will happen if society in general no longer knows about and practices internal self-restraint. If thoughts and feelings are accepted with little or no discernment then they become more and more passionate. And this can get to the point that this becomes quite twisted and frightening- truly a demonic inner world. This I think explains how so often nowadays it turns out that the 'nice man next door' turns out to have a truly horrific other life that even his wife and children didn't know about. This can only occur because of the way in which we concentrate so much on the external rather than the internal.

I don't know if any of you saw the PBS documentary a few years ago about the young man/boy in the States who ended up murdering his parents. He had been tormented for a long time by inner thoughts tormenting him to do evil things. When describing these 'episodes' it could be seen that the voices of these thoughts had become especially cruel. This was so much so that the young man would cry when describing how tormenting this was and this description seemed like the most pitiable and tragic part of the whole episode. You had to wonder how things had gotten to this point in this poor boy's head. The suspicion is that these terrible thoughts had been preceeded by many years of small thoughts, possibly small thoughts that were mean or cruel or lacked compassion and attentiveness towards other people and things. To the constant refrain of 'we never noticed anything out of the ordinary' did the parents and friends attend to or know about these root causes. Considering our own crude inattentiveness (a hallmark of our present culture) quite possibly not.

My sense is that the answer for this is not just in the the struggle against the passions- the rejection of evil. It's also adopting a much more attentive & sensitive way of life - a positive.

In Christ- Fr Raphael

Alec Lowly

20-05-2006, 03:53 AM

M.C. Steenberg

20-05-2006, 12:58 PM

For a number of generations now we have gone without the moral restraints of the past. We often think about this in an external fashion but the main thing that disappears along with external moral restraints is internal moral self-restraints. What we are talking about here is not just restraint in behaviour but rather restraint in impulse and thoughts- the battle with the passions which we as Orthodox know about when learning about the spiritual life. What was surprising to me a few years ago was to read the novel Moll Flanders written by Daniel Defoe in which there is clear evidence that Protestants of the time practiced struggling against the thoughts much like we are now taught.

I have always found it fascinating that this impulse toward self-examination, in the sense in which we are discussing it, is found across various religious traditions, and in fact cultures. This is not a leaning to syncretism on my part (far from it); but acknowledgement of universal characteristics of the human person as Orthodox tradition understands it. If one truly confesses that the person bears God's image as part of the natural fabric of his or her being, then certain characteristics of that 'image-bearing' will manifest themselves, no matter what the religious or social upbringing of the person.

It seems to me that, too often, the patterns of behaviour and characteristics imbued by this common humanity -- that is, common reality of humanity as 'in the image of God' -- promote readings along the lines of, 'Well goodness, all religions must be pretty much the same, then'. Rather, what seems to be indicated is that human creatures, being what human creatures are, will be human creatures whatever system of belief they grow and mature within; and that even in systems that go against that nature (of which there are a fair many in the world), that humanity remains essentially what it is -- the image or icon of God.

XB, Matthew

Fr Raphael Vereshack

20-05-2006, 03:28 PM

Father Raphael, bless ...

Re: "... any priest may read the prayers of exorcism."

Which prayers are they, Father? The baptismsal exorcisms? Or are there other prayers in the typikon/Book of Needs?

In XC,
Alec

Yes there are a number of exorcism prayers in the Book of Needs. I don't have the full Englsih edition from St Tikhon's but in their Abridged Book of Needs there is a Prayer of Interdiction of St Basil Over One Suffering from Demons, p. 315; and also a Prayer for a Home Troubled by Evil Spirits, p 316.

From the St John of Kronstadt Press there is also available a Service of Supplication for the Afflicted Who are Assailed & Attacked by Unclean Spirits.

In Christ- Fr Raphael

Ken McRae

20-05-2006, 11:51 PM

What was surprising to me a few years ago was to read the novel Moll Flanders written by Daniel Defoe in which there is clear evidence that Protestants of the time practiced struggling against the thoughts much like we are now taught.

I have always found it fascinating that this impulse toward self-examination, in the sense in which we are discussing it, is found across various religious traditions, and in fact cultures. This is not a leaning to syncretism on my part (far from it); but acknowledgement of universal characteristics of the human person as Orthodox tradition understands it ... etc. ... human creatures, being what human creatures are, will be human creatures whatever system of belief they grow and mature within; and that even in systems that go against that nature (of which there are a fair many in the world), that humanity remains essentially what it is -- the image or icon of God.

Thank you both for your very interesting and insightful comments. Being created in the Image of God, it is natural for Adam to engage in self-examination, insofar as it is the nature of God Himself to engage in the contemplation of His own Divine Being. But when speaking specifically of Christian "traditions", I'm inclined to say there's more to the puzzle than just "nature". The phenomena that Fr. Raphael has pointed out for us must be attributed in part, I feel, to the enduring legacy, in the West, of the Patristic fathers.

At one time I owned a copy of the full-length biography of St. Tikhon of Zadonsk. In one of the more grievous decisions of my life, I sold it, along with 98% of the rest of my library. At any rate, one point about his life that intrigued me was the influence exerted upon him by the "practical" writings of a 17th century Anglican bishop, named Joseph Hall. Much has been said about the Catholic influence upon him, but not so much so about the Protestant influence, essentially if not entirely through the writings of Bishop Hall. This is not altogether uninteresting, at least to me.

However, late 20th century scholarship has demonstrated the great extent to which Bishop Hall was himself deeply influenced by Catholic mystical and ascetical writings; which brings me to my point. As you all know only too well, it is the well expressed opinion of many of the Orthodox that Catholicism and Protestantism are essentially one, at certain critical points. While such an opinion requires some qualification, I do agree, in part, with its basic premise; based on my own private and extensive study of Protestant writings from the 16th, 17th and 18th centuries.

Defoe was born in 1660 and died in 1731, which places him within the above time-frame. Fr. Raphael's expression, "Protestants of the time," speaks volumes and calls for some comment. It's pretty much obvious to any serious contemporary student of the history and writings of those times that there is vast difference between the "piety" or "practical religious exercises" of today's Protestant and that which prevailed under the protectorate or reign of Oliver Cromwell. This is not to say that Defoe's Protestant has gone the way of the Do-Do bird, but only that a mere remnant of his kind has survived the relentless march of time and decay. This in part can be attributed to the Reformed (Deformed?) doctrines of SOLA SCRIPTURA and LIBERTY OF CONSCIENCE, or their belief in and rigorous application of the dogma of "freedom of religion".

At any rate, as not all Catholics ceased their reading and study of Patristic writings after the Great Schism, neither did Protestants cease their reading and study of "old" Catholic writings, upon their "formal" break with Rome. One of the things that especially struck me about "the Puritans" in particular, was their high academic standard(s). Believe it or not, many of them were steeped in the Patristic writings of the West, and even some of the East, as it is quite common to find in their writings quotes from and references to the likes of Sts. John Chrysostom, Gregory the Theologian, Gregory of Nyssa, Basil, and Athanasius, to name a few. For one quick example of this, see Anthony Horneck's short chapter on 'Praying Always'. Click on the link I provide below for it, then scroll down the page about half-way, to the part on the "First Exercise unto Godliness", recommended by Horneck, which is "praying always", and start to read. In either the first or second pararaph you will see that he quotes St. Ephrem the Syrian!

It is a fairly well known and accepted fact today that the "Anglican" John Wesley, (himself a descendent of Puritan stock,) was deeply and profoundly influenced by the Macarian Homilies, not to mention other Eastern fathers. "Lawrence McIntosh has shown that 'the appeal to the Fathers of the primitive Church was so pervasive in the seventeenth-century Anglicanism that it can properly be thought of as a methodological principle.' This pervasive appeal was rooted in and influenced by the Church of England's conviction of its continuity with the Early Church." ("DIALOGUE" WITHIN A TRADITION: JOHN WESLEY AND GREGORY OF NYSSA DISCUSS CHRISTIAN PERFECTION >> http://wesley.nnu.edu/wesleyan_theology/theojrnl/21-25/22-16.htm <<)

St. John Chrysostom was a favorite with a vast many 17th century Englishmen, both inside and outside the Anglican church, and Bishop Hall would have been pretty typical in this regard. Bishop William Gurnall, an Anglican contemporary of Hall's, is famous for his book on 'THE SAINT'S WAR AGAINST THE DEVIL', linked below as well. If you click on the listed link, then click again on the Volume Two link in pdf format and go to page p. 357 of 453, (which you'll see in the bottom left hand of the pdf reader,) you'll find him quoting Chrysostom; in a passage about fervency in the confession of sin, saying that "To paint tears is worse than to paint the face." Gurnall's treatise abounds with such references to the fathers. Judging by Hall's own eloquent and very pithy style of writing, (I once upon a time owned the complete and leather-bound 'Collected Works' of Bishop Hall,) St. John Chrysostom would surely have been one of his personal favorites; and it is not entirely improbable that it was some such attribute or quality of Hall's writing(s) which caught the eye of St. Tikhon, and attracted him.

With regard to this particular question, though, about what St. Tikhon might have seen in Hall's writing(s), Fr. Florovsky provides us a clue, in the following words:-

"St. Tikhon was an important writer. Grace and plasticity of images adorn his books. His On True Christianity in particular has historical significance. The book is less a dogmatic system than a book of mystical ethics or ascetics, yet it marks the first attempt at a living theology; the first attempt at a theology based on experience, in contrast and as a counterweight to scholastic erudition, which lacks any such experience." (from Chap. 4, in The Ways of Russian Theology)

It seems fairly clear from the above that St Tikhon changed (renovated?) the way of Russian theological "writing". According to Fr. Florovsky, he made "the first attempt" among Russians, or in Russia, to write "a theology based on experience, in contrast and as a counterweight to scholastic erudition." It is my personal opinion, (again, based on extensive research of Hall's era, and the type of theological writing by which it was dominated,) that St. Tikhon most probably learned this "new" approach or method from Hall; and that it was this particular quality or trait of Hall's writing that exerted a peculiar attraction upon him.

Believe it or not, I actually photocopied literally thousands of pages from micofilmed books from that time period, which I still possess (along with a few roles of microfilm too)! Now, in one particular volume of sermons (by another mid-17th Anglican bishop, who was just a little younger than Bishop Hall,) which I copied, reference is made to Mount Athos, of all places! How much this bishop actually knew about it remains a mystery, but I was a little astonished, to say the least, to discover that he even knew of its existence; and what's more, that he actually thought such a reference would not be entirely lost on his readers! If I had to guess how he came to know about Athos, I would say it was through his study of 14th century Catholic writings, and especially those which allude to the Hesychasts.

As I was saying above, though, one of the things that deeply impressed me about many of the 17th century English Puritans was their academic standard. I have provided a list of links below to many samplings of their writings online; and many of those who made the list were Anglicans, and a few of those bishops. Edmund Calamy (see #27 on the list) published little by comparison to many of colleagues, but what he did published was highly experimental in nature. During his life-time, under the reign of Cromwell, books had to be licensed by the State, before they could be "legally" published. Calamy's 'imprimatur' can be found on literally hundreds of sermons and books published at that time, as he was one of the leading men on the Licensing Committee, due to his reputedly great heart and theological learning. He was the pastor of one of the largest congregations in his part of the country, and one of the most popular preachers of the age. It is reported of him that it was his long habit for years to spend no less than 16 hours a day in prayerful study, and that he read through the entire collected writings of Blessed Augustine no less than four times. Now, if anyone knows how many volumes Augustine's writings amount to, (and I will tell you it is no small number, to be sure,) you'll have at least some small appreciation for Calamy's academic discipline, if nothing else.

Another author on the list, named Richard Baxter, was a "self-taught" man, in the sense that he never attended University, though he was himself a greater lover and author of books, according to his own confession(s). He was indeed a "man of letters" in his own right and held in high regard, *among Protestants*, (both at home and abroad,) not only for his high degree of intelligence, but most of all for his deep and practical piety. Almost everything he ever published, of a practical nature, became a best-seller over night. His "dogmatic" writings, on the other hand, were highly controversial and exceedingly less popular. As Puritan theological writings abounded with time, the Scholastic writings and theological treatises fell progressively into disuse, and largely by the way-side; which distressed Baxter, somewhat, as he held them in high regard, to a point, and thought they deserved a better use. He was personally steeped in the "school-men" (i.e. scholastic) writings, and to some extent, the medieval mystical and ascetical writings too. His "practical" and "experimental" bent of mind was his peculiar stroke of genius, and his practical writings make up 23 thick volumes. All of the hand-written manuscripts still survive, and it is reported that not a single correction can be detected in them; that is to say, one cannot find a word or line stroked-out, and a new one written in its place. I believe he states in his auto-biography that he never corrected a single page, but sent them to the press exactly as they were originally "penned", the first time. It is reported of him that it was his habit to often say, in the presence of others, that he would much rather be a "godly" Papist than an "ungodly" Protestant, meaning that the former would be judged less severely. Such an opinion actually reflected a fairly "catholic" spirit at a time, (believe it or not,) when the spirit and tendency of the age itself was to deny even the possible existence of any "godly" Papists.

All of the authors on the list, though, with one single exception, namely Jonathan Edwards, were 17th century Englishmen. Edwards, on the other hand, was born, lived and died in 18th century America; but was basically a "Puritan" born out of his time, and a direct descendent from Puritan stock. He was the President, for a very brief time before his untimely death, of one of America's "Ivory League" Universities, and is regarded by many high scholars of American history as the greatest intellect ever born on American soil. While I have listed one of his treatises below, his treatise on 'The Freedom of the Will' (which can be read online as well,) is perhaps a better example of his peculiar "genius".

Please forgive my long-windedness, and I will wrap it up here by saying that all I wished to point out, really, is that while Matthew is quite correct in his observations, I feel that we need to take into account the influences of the Fathers, both East and West alike, through their writings, as well as the medieval sholastic, mystical and ascetical writings, when we attempt to explain certain "similarities" such as that pointed out by Fr. Raphael. Of the writings listed below, a few of them deal specifically with the struggle against thoughts, as Fr. Raphael commented on. Note in particular Goodwin on 'the Vanity of Thoughts', Owen 'On Temptation' and 'Being Spiritually Minded', Edwards on 'the Religious Affections', and Flavel's 'Keeping the Heart', to name but a few. This was actually a very common theme in the mindset and publications of the day. Many of the photocopies I made from microfilm of books which have never been reprinted since the 17th century, deal specifically with the guarding of the intellect and the warfare against evil thoughts.

I must be clear, though, that I am not trying to imply by this, in anyway, that such writings are not obviously marred in ways distinctive of the Protestant mind and error. I merely suggest that they bear the marks of having been deeply influenced, at some level, (during the first couple of centuries at least,) by the holy fathers, as well as the medievals; if by no other way, or for no other reason, than their continued interest in and study of Patristic and Medieval writings. While the "antiquated" style will be a little difficult at first for some of you to adjust to, I offer these samplings not to argue in favor of some form of 'syncretism', or least of all to make either Protestants or Papists of anyone, but merely for the possible insight they may provide into the "historical" Protestant mind and experience. If anyone finds this post offensive, I do sincerely apologize for it, and will voluntarily delete it, if asked to. May the Lord have mercy on me.

A List of Antiquated Online Protestant Writings:-

01 - John Howe (1630-1705)
http://www.newble.co.uk/howe/
http://www.npg.org.uk/live/search/portrait.asp?LinkID=mp02298&rNo=0&role=sit
http://wesley.nnu.edu/john_wesley/christian_library/vol28/CL28Part1.htm

THE LIVING TEMPLE
http://wesley.nnu.edu/john_wesley/christian_library/vol28/index.htm#Living_Temple

02 - Henry Scougal (1650-1678)

THE LIFE OF GOD IN THE SOUL
http://www.ccel.org/ccel/scougal/life.pdf
http://www.ccel.org/ccel/scougal/life.toc.html

'True religion is a union of the soul with God, a real participation of the divine nature, the very image of God drawn upon the soul, or, in the apostle’s phrase, “It is Christ formed within us.”—Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine Life: and under these terms I shall discourse of it, showing first, how it is called a life; and then, how it is termed divine.' - from Scougal's 'Life of God'

03 - Henry More (1614-1687)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157
http://plato.stanford.edu/entries/cambridge-platonists/#more

ON RECOVERING THE DIVINE LIKENESS
http://wesley.nnu.edu/john_wesley/christian_library/vol23/CL23Part7.htm

04 - Cudworth, Ralph (1617-88)
http://plato.stanford.edu/entries/cambridge-platonists/#RalCud
http://www.giga-usa.com/quotes/authors/ralph_cudworth_a001.htm

THE LIFE OF CHRIST, THE PITH AND KERNEL OF ALL RELIGION
http://wesley.nnu.edu/john_wesley/christian_library/vol9/CL9Part8.htm

05 - John Smith (d. 1652)
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

ON HOW TO ATTAIN DIVINE KNOWLEDGE
http://wesley.nnu.edu/john_wesley/christian_library/vol11/CL11Part4.htm

06 - Rous, Francis (1579-1659)
http://www.stempublishing.com/hymns/biographies/rous.html
http://encyclopedia.jrank.org/RON_SAC/ROUS_FRANCIS_1579_1659_.html
http://www.npg.org.uk/live/search/portrait.asp?LinkID=mp61954&rNo=0&role=sit

THE HEART'S UNIVERSITY
http://wesley.nnu.edu/john_wesley/christian_library/vol9/CL9Part7.htm

07 - Nathaniel Culverwell (1619-1651)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

SPIRITUAL OPTICS
http://wesley.nnu.edu/john_wesley/christian_library/vol10/CL10Part1.htm

08 - Stephen Charnock (1628-1680)
http://www.ondoctrine.com/2charnoc.htm
http://www.puritansermons.com/charnock/charnoc4.htm

LIVING KNOWLEDGE
http://wesley.nnu.edu/john_wesley/christian_library/vol23/CL23Part8.htm

'The speculations of God may fill the head, and the heart be empty of a sense of him, and the life barren of an imitation of God. This doth not deserve the name of knowledge, but in the Apostle's account is truly ignorance: "Hereby-we know that we know him, if we keep his commandments. He that says I know him, and keepeth not his command*ments, is a liar, and the truth is not in him." (1 Jn 2:3-4) Such answer not the end of knowledge; and it can no more rationally be called a knowledge of GOD, since it has no life and soul in it, than a dead carcase car, be called a man.' - Charnock (in the Above Sermon)

09 - Christopher Love (1618-1651)
http://www.apuritansmind.com/Christopher%20Love/FalesChristopherLifeDeathOfLove.htm

TRUE BLESSEDNESS
http://www.sdgbooks.com/free_love.html

10 - Thomas Manton (1598-1682)
http://www.newblehome.co.uk/manton/writings.html

GOD'S WORD IN OUR HEARTS
http://www.eternallifeministries.org/tm_word.htm

11 - Richard Steele (1629-1692)

IMPROVING MEMORY IN SPIRITUAL THINGS
http://wesley.nnu.edu/john_wesley/christian_library/vol24/CL24Part1.htm

12 - Richard Sibbes (1577-1635)
http://www.richardsibbes.com/

THE SOUL'S SPIRITUAL BREATHING
http://www.the-highway.com/Sibbes_A_Breathing_After_God.html

13 - Anthony Horneck (1640-1696)
http://www.bonn25.freeserve.co.uk/anthony.html

ON UNCEASING PRAYER
http://wesley.nnu.edu/john_wesley/christian_library/vol16/CL16Part7.htm

ON THE PRIMITIVE CHRISTIANS
http://wesley.nnu.edu/john_wesley/christian_library/vol16/CL16Part9.htm

14 - William Gurnall (1617-1679)
http://www.lamblion.net/Quotations/gurnall_william.htm
http://www.stempublishing.com/authors/smith/Gurnall.html

THE SAINT'S WAR AGAINST THE DEVIL
http://www.ccel.org/g/gurnall/armour/home.htm

15 - John Owen (1616-1683)
http://www.johnowen.org/

ON BEING SPIRITUALLY MINDED
http://www.reformed.org/books/owen/vol7/spiritual_001.html

16 - Jonathan Edwards (1703-1758)
http://www.jonathanedwards.com/

ON RELIGIOUS AFFECTION
http://www.ccel.org/e/edwards/affections/religious_affections.html

17 - Thomas Shephard (1605-1649)
http://www.puritansermons.com/bio/bioshepa.htm
http://www.puritansermons.com/pdf/sheprd17.pdf

ON LOVING CHRIST
http://www.puritansermons.com/shepard/shepindx.htm

18 - John Preston (1587-1628)
http://www.the-highway.com/naturaltheo_Preston.html
http://www.npg.org.uk/live/search/portrait.asp?LinkID=mp59703&rNo=0&role=sit

OF LOVE
http://wesley.nnu.edu/john_wesley/christian_library/vol5/CL5Part8.htm
P.S. Scroll down the page about half-way to find the beginning.

19 - Richard Alleine (1611-1691)
http://www.opc.org/review.html?review_id=51

SINFUL SELF-LOVE
http://www.sdgbooks.com/free_alleine2.html

20 - Richard Baxter (1615-1691)
http://members.aol.com/augusteen/Baxter.html
http://web.ukonline.co.uk/Members/cj.tolley/nch-baxter-richard.htm

THE EVIL OF FLESH-PLEASING
http://www.puritansermons.com/baxter/baxter4.htm

ON SINFUL DESIRES AND DISCONTENT
http://www.puritansermons.com/baxter/baxter21.htm

THE LOVE OF RICHES AND WORLDLY CARES
http://www.puritansermons.com/baxter/baxter28.htm

21 - Edward Reynolds (1599-1676)
http://www.npg.org.uk/live/search/portrait.asp?LinkID=mp51550&rNo=0&role=sit

ON THE VANITY OF THE CREATURE
http://wesley.nnu.edu/john_wesley/christian_library/vol25/CL25Part1.htm

ON THE SINFULNESS OF SIN
http://wesley.nnu.edu/john_wesley/christian_library/vol25/CL25Part2.htm

22 - Thomas Goodwin (1600-1679/80)
http://www.puritansermons.com/bio/biogoodw.htm

ON THE SINFULNESS OF SIN
http://www.newble.co.uk/goodwin/aggsin.html

23 - Jeremiah Burroughs (1599-1646)
http://www.the-highway.com/br_gospelworship.html

THE EXCELLENCY AND HOLINESS OF GOD
http://www.sdgbooks.com/free_burroughs2.html

THE RIGHT WAY TO APPROACH GOD IN WORSHIP
http://www.apuritansmind.com/PuritanWorship/BurroughsJeremiahWorshipRPW.htm

ON THE RARE JEWELL OF CHRISTIAN CONTENTMENT
http://www.housechurch.org/spirituality/burroughs_jewell.html
http://www.godrules.net/library/burroughs/burroughs.htm

24 - Edward Young (1641-1705)

ON THE NATURE AND USE OF SELF-DENIAL
http://wesley.nnu.edu/john_wesley/christian_library/vol26/CL26Part5.htm

25 - Jeremy Taylor (1613-1667)
http://satucket.com/lectionary/Jeremy_Taylor.htm
http://www.giga-usa.com/quotes/authors/jeremy_taylor_a001.htm

OF CHRISTIAN SOBRIETY
http://www.ccel.org/ccel/taylor/holy_living.iv.html

26 - John Flavel (1628/30-1691)
http://www.ondoctrine.com/2flavel.htm
http://www.giga-usa.com/quotes/authors/john_flavel_2_a001.htm

ON KEEPING THE HEART
http://www.ccel.org/ccel/flavel/keeping.pdf
http://www.the-highway.com/heart1_Flavel.html

27 - Edmund Calamy (1600-1666)

ON THE WICKEDNESS OF THE HEART
http://wesley.nnu.edu/john_wesley/christian_library/vol23/CL23Part10.htm

28 - Thomas Goodwin (1600-1679/80)
http://www.puritansermons.com/bio/biogoodw.htm

ON THE VANITY OF THOUGHTS
http://www.newble.co.uk/goodwin/vanity.html
http://www.eternallifeministries.org/tg_thoughts.htm

29 - John Owen (1616-1683)
http://www.johnowen.org/

ON TEMPTATION
http://www.ccel.org/ccel/owen/temptation.i.iv.html

30 - Thomas Goodwin (1600-1679/80)
http://www.puritansermons.com/bio/biogoodw.htm

ON PATIENCE
http://www.eternallifeministries.org/tg_patience.htm

THE WISDOM OF PATIENCE
http://www.puritansermons.com/goodwin/good01.htm

THE CHILD OF LIGHT WALKING IN DARKNESS
http://wesley.nnu.edu/john_wesley/christian_library/vol6/CL6Part5.htm

31 - John Smith (d. 1652)
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

THE CHRISTIAN'S CONFLICTS AND CONQUESTS
http://wesley.nnu.edu/john_wesley/christian_library/vol11/CL11Part11.htm#JOHN_SMITH

32 - Richard Sibbes (1577-1635)
http://www.richardsibbes.com/

THROUGH CONFLICT TO VICTORY
http://www.eternallifeministries.org/rs_victory.htm

HELP FOR THE WEAK
http://www.eternallifeministries.org/rs_weak.htm

33 - Thomas Hooker (1586-1647)
http://www.intoutreach.org/biog.html

THE ACTIVITY OF FAITH
http://www.authorama.com/worlds-great-sermons-2.html

THE POOR DOUBTING CHRISTIAN
http://www.lamblion.net/Quotations/hooker,_thomas.htm
http://www.thewordoftruth.net/Hooker's%20Poor%20Doubting%20Christian3rd800.htm

34 - Thomas Brooks (1608-1680)
http://www.puritansermons.com/reformed/brooks6.htm
http://www.giga-usa.com/quotes/authors/thomas_brooks_a001.htm

PRECIOUS REMEDIES AGAINST SATAN'S DEVICES
http://www.eternallifeministries.org/tb_remedies.htm

35 - Thomas Watson (1620-1686)
http://www.victorshepherd.on.ca/Heritage/watson.htm

ON THE ONE THING NECESSARY
http://www.gracegems.org/SERMONS/The%20One%20Thing%20Necessary.htm

36 - Nathaniel Culverwell (1619-1651)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

THE PANTING SOUL
http://wesley.nnu.edu/john_wesley/christian_library/vol10/CL10Part1.htm

Ken McRae

21-05-2006, 07:06 PM

At one time I owned a copy of the full-length biography of St. Tikhon of Zadonsk ... etc. Much has been said about the Catholic influence upon him, but not so much so about the Protestant influence, essentially if not entirely through the writings of Bishop Hall.

As I indicated, I no longer possess the biography, so I could not check it at the time I posted the above; but it was N. Gorodetzky's book I owned, published by SVOTS Press. (See the SVOTS review posted below.) At any rate, while reflecting back on the above, I recalled St. Tikhon was also fond of Johannes Arndt, an early 16th century Lutheran; and owned a copy of Arndt's "True Christianity". It is thought by some that St. Tikhon's own publication by the same title was named after it. Having read all three, just enough to possess some incomplete knowledge of them, it is *not* completely clear or obvious to me, *yet*, that St. Tikhon *was'nt* influenced by them; at some level, or in some discernible manner. From the narrow perspective of a novice, or less, it appears more likely that he was than the opposite.

Saint Tikhon of Zadonsk: Inspirer of Dostoevsky - by Nadejda Gorodetzky
http://www.svspress.com/product_info.php?products_id=251

"If only I could depict a positive holy figure — Tikhon, whom long ago I received with great delight into my heart."

Thus wrote Dostoevsky to his friend the poet Maikov. Like so many others, Dostoevsky felt the power of Tikhon's sanctity. Yet it is difficult to analyze and to categorize this sanctity, so elusive remains the personality of that eighteenth century bishop and ascetic. Again in the words of Dostoevsky, "The most important thing about Tikhon is Tikhon."

This definitive biography explores St Tikhon's life and writings to reveal the man himself: sensitive, retiring, fond of children, familiar with the writings of the Western pietists, but above all rooted in the bible, the Fathers and the Church's sacramental life. At the same time St Tikhon's uniquely positive love for God and his fellow man shines through. In the midst of a spiritual desert Tikhon was a reformer, but not in the usual sense of that word. He was not content simply to criticize, not did he elaborate one-sided panaceas for society. Rather, he was the embodiment of the ideal Christian pastor, a source of wholeness and healing for others. In the words of the author, he was "a living reply to the anti-religious ideas generated in eighteenth century Russia."

EDITED TO ADD THE FOLLOWING:-

St. Tikhon of Zadonsk
Feastday: August 13
1783

>> http://www.catholic.org/saints/saint.php?saint_id=2340 <<

Russian monk and bishop. Born to a peasant family, he nevertheless received an excellent education and became a professor at Novgorod seminary. After spending a number of years as a monk (he entered the monastery in 1758), he served as bishop of Voronezh from 1763-1767, returning to the monastic life at the Zadonsk monastery from 1769. A deeply ascetical and mystical personality in the Eastern traditions, he was nevertheless much influenced by Western authors, including the Anglican bishop of Norwich Joseph Hall and the Lutheran theologian Johann Arndt. Tikhon was a prolific writer and was renowned both in active service and retirement for his abiding pastoral concerns and efforts on behalf of the poor and suffering.

What now follows below is a selection of passages from Chapter Four of Fr. Georges Florovsky's Ways of Russian Theology, which deal specifically with St. Tikhon's character as an author and his contribution(s) in the way of Russian theology:-
http://www.holytrinitymission.org/books/english/ways_russian_theology_florovsky.htm

The St. Petersburg Revolution
http://www.holytrinitymission.org/books/english/ways_russian_theology_florovsky.htm#_Toc103210533

The Reawakening of Russian Monasticism:-

1 - In addition to the church fathers, he [St. Tikhon Zadonskii, 1724-1782] read and loved modern western writers, and particularly enjoyed "reading and rereading Arndt." That his chief work, On True Christianity [Ob istinnom khristianstve] bears the same title as Arndt's book is scarcely an accident. As Evgenii Bolkhovitinov long ago pointed out, another of Tikhon's books, A Spiritual Treasury Gathered from the World [Sokrovishche dukhovnoe ot mira sobiraemoe], is very similar in content to that of a Latin pamphlet by Joseph Hall. [149]

2 - Tikhon's language is suffused by the new age. Frequent Latinisms occur in turns of phrase which, however, increase his range and strengthen his expressiveness. He had a great gift for words-he was artistic and simple at the same time. His writing is always surprisingly limpid. This limpidity is his most unexpected quality.

3 - His peculiar subjective despair, his special temptation to melancholy as a form of uncustomary disclosure of the soul, is wholly unique in Russian asceticism and more readily suggestive of the Dark Night of the Soul by St. John of the Cross. [150]

4 - St. Tikhon constantly read the Scriptures and at one time contemplated making a translation of the New Testament from Greek "into the modern style." He considered useful a new translation of the Psalter from Hebrew. His favorites among the church fathers were Macarius of Egypt, St. John Chrysostom, and St. Augustine.

5 - Tikhon's writings contain all the borrowed ideas about redemptive "satisfaction," the distinction between form and substance in the sacraments, and so on.[152] Such is his tribute to the schools and to the age.

6 - St. Tikhon was an important writer. Grace and plasticity of images adorn his books. His On True Christianity in particular has historical significance. The book is less a dogmatic system than a book of mystical ethics or ascetics, yet it marks the first attempt at a living theology; the first attempt at a theology based on experience, in contrast and as a counterweight to scholastic erudition, which lacks any such experience.

7 - Tikhon Zadonskii and the elder Paisii Velichkovskii (1722- 1794) [153] had little in common. As spiritual types, they little resemble one another. However they shared a common labor. The elder Paisii, was not an independent thinker, and he was rather more a translator than even a writer. Yet he occupies his own prominent place in the history of Russian thought.

FR. FLOROVSKY'S CORRESPONDING NOTES ON THE ABOVE:-
http://www.myriobiblos.gr/texts/english/florovsky_ways_chap4notes.html

80. Johann Arndt (155-1621) was a German Lutheran pastor known for his immensely popular mystical writings. Vier Bucher vom wahren Christentum (1606) was quickly translated into almost all European languages, and influenced many subsequent Protestant and Roman Catholic devotional writings, as well as St. Tikhon of Zadonsk (see below). Another well known mystical work of Arndt's is Paradiesgartlein aller chritlichen Tugenden (1612).

149. Joseph Hall (1574-1656) was an Anglican bishop in the reign of Charles I. His Meditatiunculae Subitaneae eque re nata subortae later appeared in Russian translation as Vnezarnyia razmyshleniia, proizvedennyia vdrug pri vozzrenii na kakuiu-nibud'veshch' (Moscow, 1786). [Author's note].

150. Noche oscura, Noche del Espiritu. Tikhon should also be compared to Tauler and Arndt. [Author's note]. St. John of the Cross, founder of the Spanish Discalced Carmelites (1542-1591), was known for his poetry and mystical theological writings and is a doctor of the Roman Catholic Church. Dark Night is a poem published with a theological commentary on reaching perfect union with God, The Ascent of Mount Carmel.

151. This story is recounted by Ivan Efimov in his memoirs of St. Tikhon. Tikhon "resolved to return to the man who had insulted him and to beg for forgiveness for' having led him into such temptation.' So, going back, he fell at the feet of his host . . . This act so deeply impressed the nobleman that he himself fell on his knees at the bishop's feet, imploring forgiveness. From that day on his behavior towards his serfs was completely altered." See A Treasury of Russian Spirituality. Volume II in Nordland's Collected Works of G.P. Fedotov.

152. Veshchi and sovershenie in Tikhon's translation. [Author's note].

END OF N0TES

COMMENTARY ON NOTE 150:-

Fr. Florovsky implies that St. Tikhon's "peculiar subjective despair, his special temptation to melancholy as a form of uncustomary disclosure of the soul" suggests that he was under the influence of St. John of the Cross, "Mystical Doctor" of the West. Note 150 states very clearly that St. "Tikhon should also be compared to Tauler and Arndt." The use of the words "be compared to" makes it unquestionably clear that, in Fr. Florovsky's opinion, St. Tikhon was influenced not only by Hall and Arndt, but by St. John of the Cross, too, and Blessed John Tauler, the devoted disciple of John (Meister) Eckhart. It is significant that Fr. Florovsky identifies Blessed Tauler and St. John of the Cross together, as having influenced St. Tikhon, as early 20th century Catholic theology has convincingly demonstrated that St. John of the Cross was himself greatly influenced by Tauler.

ON JOHANN ARNDT (1555-1621)

TRUE CHRISTIANITY; OR, THE WHOLE ECONOMY OF GOD TOWARDS MAN, AND THE WHOLE DUTY OF MAN, TOWARDS GOD. IN FOUR BOOKS.
http://www.holytrinitynewrochelle.org/TrueChristianity.html

"This is not the whole text, and it is not completely original due to its conversion to a file." (A Web Host Comment) However, compare Arndt's title with one of St. Tikhon's, below:-

'Journey to Heaven: Counsels on the Particular Duties of Every Christian.'

Is there a connection between Arndt's Whole Duty of Man and St. Tikhon's Particular Duties of Every Christian? Fr. Florovsky tells us that St. Tikhon loved "reading and rereading Arndt," that he was an independent thinker and that his own work "On True Christianity" is a ground-breaking original, "the first" Russian "attempt at a theology based on experience, in contrast and as a counterweight to scholastic erudition."

If I might indulge myself in a short parenthesis here, while the English Puritans studied the "school-men" in university, and to some degree even after, their approach to doing theology was very different from the medieval scholastic method. They were huge on grounding everything in a deep experience of the two great mysteries concerning both godliness and the working of iniquity in the heart

Luther use to say that to be a "great" Christian and a great preacher, required having to be exposed to and endure great temptations. Both the German Pietist and English Puritan believed that a preacher's doctrine was only as sound as his own heart. Almost all 17th century Puritan writings are imbued with this deep experimental quality. It is highly unusual and strange to find it ever absent.

They specialized in a kind of theology denoted in their time as "case divinity" or 'casuistry', which is the study of conscience, and its several related cases or disorders; and the various ways to heal and purify it, by the skillful application of healing balms to all spiritual disorders. Both Arndt and Hall would be fairly typical in that regard. This particular approach to theology first began to emerge or spring up in England, among the early 'Anglican' Puritans of mid to late 16th century England, almost 200 years before Fr. Florovsky says it made its first appearance in Russia, through St. Tikhon.

So, then, returning to St. Tikhon's 'Journey to Heaven', it would appear from the above that this second work is an "original" as well, in the same way as 'True Christianity' was. Titles like The Whole Duty of Man and The Particular Duties of Every Christian harken back to the early 17th century "case divinity" of the English and Continental German "theologians". The case for a Western influence in St. Tikhon is not too meagre, I might say, especially in light of Fr. Florovsky's portrayal of the general state of Russian theological writings pre-dating St. Tikhon's appearance within the arena.

Ken McRae

21-05-2006, 10:30 PM

As Evgenii Bolkhovitinov long ago pointed out, another of Tikhon's books, 'A Spiritual Treasury Gathered from the World' ... is very similar in content to that of a Latin pamphlet by Joseph Hall. [149] ... an Anglican bishop in the reign of Charles I. His Meditatiunculae Subitaneae eque re nata subortae later appeared in Russian translation as Vnezarnyia razmyshleniia, proizvedennyia vdrug pri vozzrenii na kakuiu-nibud'veshch' (Moscow, 1786). ~ Quoted from 'Ways of Russian Theology'

From the above note [#149], we learn that St. Tikhon possessed a Russian translation of Hall; and a Russian translation appears to indicate a fairly large exposure within 18th century Russian society; though we are not informed as to how much of Hall's work was translated, or how much of it St. Tikhon may have owned or had access to. Nontheless, Hall's approximate relationship to St. Tikhon warrants our knowing something minimal about him; and it is with this in mind that I have posted the following brief notes and excerptss of his writing:-

BISHOP JOSEPH HALL 1574-1656
http://www.luminarium.org/encyclopedia/hall.htm

1911 Encyclopedia Britannica (Abridged) Bio on Hall:-

He bore his many troubles and the additional burden of much bodily suffering with sweetness and patience, dying on the 8th of September 1656. In his old age Hall was attended upon by doctor Thomas Browne who wrote of him-

My honoured friend Bishop Joseph Hall, Dean of Worcester, and Bishop of Exeter, was buried at Heigham, where he hath his monument, who in the Rebellious times, when the Revenues of the church were alienated, retired unto that suburban parish, and there ended his days: being above fourscore years of age. A person of singular humility, patience and piety: his own works are the best monument, and character of himself, which was also very lively drawn in his excellent funeral sermon preached by my learned and faithful friend Mr. John Whitefoot, Rector of Heigham . (Extract from Browne's miscellaneous tract Repertorium)

Thomas fuller (1608-August 16, 1661 - an english churchman and historian) says: "He (Bishop Hall) was commonly called our English Seneca, for the purenesse, plainnesse, and fulnesse of his style. Not unhappy at Controversies, more happy at Comments, very good in his Characters, better in his Sermons, best of all in his Meditations."

His devotional works include the following:-

01 - Holy Observations Lib. I (1607)
02 - Some few of David's Psalmes Metaphrased (1609)

03 - Three Centuries of Meditations and Vowes, Divine and Morall (1606, 1607, 1609) http://wesley.nnu.edu/john_wesley/christian_library/vol4/CL4Part3.htm

04 - The Arte of Divine Meditation (1607)

05 - Heaven upon Earth, (or of True Peace and Tranquillitie of Mind (1606)
http://wesley.nnu.edu/john_wesley/christian_library/vol4/CL4Part4.htm

06 - Enochism; or a Treatise Showing How to Walk with God (1639)
07 - The Devout Soul; or Rules of Heavenly Devotion (1644)
08 - The Balm of Gilead (1646)
09 - Christ Mysticall; or the blessed union of Christ and his Members (1647)
10 - Susurrium *** Deo (1659)
11 - The Great Mysterie of Godliness (1650)
12 - Resolutions and Decisions of Divers Practicall cases of Conscience (1649)

Authorities

The chief authority for Hall's biography is to be found in his autobiographical tracts: Observations of some Specialities of Divine Providence in the Life of Joseph Hall, Bishop of Norwich, Written with his own hand; and his Hard Measure, a reprint of which may be consulted in Dr Christopher Wordsworth's Ecclesiastical Biography. The best criticism of his satires is to be found in Thomas Warton's History of English Poetry, vol. iv. pp. 363-409 (ed. Hazlitt, 1871), where a comparison is instituted between Marston and Hall. In 1615 Hall published A Recollection of such treatises as have been published (1615, 1617, 1621); in 1625 appeared his Works (reprinted 1627, 1628, 1634, 1662). The first complete Works appeared in 1808, edited by the Rev. Josiah Pratt. Other editions are by Peter Hall (1837) and by Philip Wynter (1863). See also Bishop Hall, his Life and Times (1826), by Rev. John Jones; Life of Joseph Hall, by Rev. George Lewis (1886); The Complete Poems of Joseph Hall with introductions, etc. (1879); Satires, etc. (Early English Poets, ed. SW Singer, 1824). Many of Hall's works were translated into French, and some into Dutch, and there have been numerous selections from his devotional works.

BISHOP HALL ON:-

THE PENITENT, THE HAPPY MAN, AND THE HYPOCRITE
http://darkwing.uoregon.edu/~rbear/hallch.htm

THE PENITENT

HE hath a wounded heart and a sad face; yet not so much for fear as for unkindness. The wrong of his sin troubles him more than the danger. None but he is the better for his sorrow, neither is any passion more hurtful to others than this is gainful to him. The more he seeks to hide his grief, the less it will be hid; every man may read it, not only in his eyes, but in his bones. While he is in charity with all others, he is so fallen out with himself, that none but God can reconcile him: sued himself in all courts; accuseth, arraigneth, sentenceth, punisheth himself unpartially; and sooner may find mercy at any hand than at his own. He only hath pulled off the fair visor of sin: so as that which appears not but masked unto others, is seen of him barefaced; and bewrays that fearful ugliness which none can conceive but he that hath viewed it. He hath looked into the depth of the bottomless pit; and hath seen his own offence tormented in others, and the same brands shaken at him. He hath seen the change of faces in that Evil one, as a tempter, as a tormenter, and hath heard the noise of a conscience; and is so frighted with all these, that he can never have rest till he have run out of himself to God; in whose face at first he finds rigour; but afterwards sweetness in his bosom: he bleeds first from the hand that heals him.

The law of God hath made work for mercy; which he hath no sooner apprehended than he forgets his wounds, and looks carelessly upon all these terrors of guiltiness. When he casts his eye back upon himself, he wonders where he was, and how he came there; and grants, that if there were not some witchcraft in sin, he could not have been so sottishly graceless. And now, in the issue, Satan finds, not without indignation and repentance, that he hath done him a good turn in tempting him; for he had never been so good if he had not sinned; he had never fought with such courage if he had not seen his blood, and been ashamed of his foil. Now, he is seen and felt in the front of the spiritual battle; and can teach others how to fight, and encourage them in fighting. His heart was never more taken up with the pleasure of sin, than now with care of avoiding it: the very sight of that cup, wherein such a fulsome potion was brought him, turns his stomach: the first offers of sin make him tremble more now, than he did before at the judgments of his sin; neither dares he so much as look towards Sodom. All the powers and craft of hell cannot fetch him in for a customer to evil; his infirmity may yield once, his resolution never. There is none of his senses or parts which he hath not within covenants for their good behaviour which they cannot ever break with impunity. The wrongs of his sin he repays to men with recompense, as hating it should be said he owes anything to his offence; to God, what in him lies, with sighs, tears, vows. and endeavours of amendment.

No heart is more waxen to the impressions of forgiveness; neither are his hands more open to receive than to give pardon. All the injuries which are offered to him are swallowed up in his wrongs to his Maker and Redeemer: neither can be call for the arrearages of his farthings, when he looks upon the millions forgiven him: he feels not what he suffers from men, when he thinks of what he hath done and should have suffered. He is a thankful herald of the mercies of his God; which if all the world hear not from his mouth, it is no fault of his. Neither did he so burn with the evil fires of concupiscence, as now with the holy flames of zeal to that glory which he hath blemished; and his eyes are full of moisture as his heart of heat. The gates of heaven are not so knocked at by any suitor, whether for frequence or importunity. You shall find his cheeks furrowed his knees hard; his lips sealed up, save when he must accuse himself, or glorify God; his eyes humbly dejected; and sometimes you shall take him breaking off a sigh in the midst; as one that would steal an humiliation unknown, and would be offended with any part that should not keep his counsel. When he finds his soul oppressed with the heavy guilt of a sin, he gives it vent through his mouth into the ear of his spiritual Physician, from whom he receives cordials answerable to his complaint.

He is a severe exacter of discipline; first, upon himself, on whom he imposes more than one Lent; then, upon others, as one that vowed to be revenged on sin wheresoever he finds it; and though but one hath offended him, yet his detestation is universal. He is his own taskmaster for devotion; and if Christianity have any work more difficult or perilous than other, that he enjoins himself; and resolves contentment even in miscarriage. It is no marvel if the acquaintance of his wilder times know him not, for he is quite another from himself; and if his mind could have had any intermission of dwelling within his breast, it could not have known this was the lodging; nothing but an outside is the same it was, and that altered more with regeneration than with age. None but he can relish the promises of the gospel; which he finds so sweet, that he complains not his thirst after them is unsatiable. And now that he hath found his Saviour, he hugs him so fast, and holds him so dear, that he feels not when his life is fetched away from him for his martyrdom. The latter part of his life is so led, as if he desired to unlive his youth: and his last testament is full of restitutions and legacies of piety. In sum, he hath so lived and died, as that Satan hath no such match; sin hath no such enemy; God hath no such servant as he.

THE HAPPY MAN

[IS ONE] that hath learned to read himself more than all books, and hath so taken out this lesson, that he can never forget it; that knows the world, and cares not for it; that, after many traverses of thoughts, is grown to know what he may trust to, and stands now equally armed for all events; that hath got the mastery at home; so as he can cross his will without a mutiny, and so please it, that he makes it not a wanton: that in earthly things wishes no more than nature; in spiritual, is ever graciously ambitious: that for his condition, stands on his own feet, not needing to lean upon the great; and can so frame his thoughts to his estate, that when he hath least he cannot want, because he is as free from desire as superfluity: that hath seasonably broken the headstrong restiness of prosperity, and can now manage it at pleasure; upon whom all smaller crosses light as hailstones upon a roof; and for the greater calamities, he can take them as tributes of life and tokens of love; and if his ship he tossed, yet he is sure his anchor is fast.

If all the world were his, he could be no other than he is; no whit gladder of himself, no whit higher in his carriage; because he knows contentment lies not in the things he hath, but in the mind that values them. The powers of his resolution can either multiply or subtract at pleasure. He can make his cottage a manor or a palace when he lists; and his home-close a large dominion; his stained cloth, arras; his earth, plate; and can see state in the attendance of one servant: as one that hath learned, a man's greatness or baseness is in himself; and in this he may even contest with the proud, that he thinks his own the best. Or, if he must be outwardly great, he can but turn the other end of the glass, and make his stately manor a low and strait cottage; and in all his costly furniture, he can see, not richness, but use: he can see dross in the best metal; and earth through the best clothes: and in all his troop he can see himself his own servant. He lives quietly at home, out of the noise of the world; and loves to enjoy himself always; and sometimes his friend: and hath as full scope to his thoughts as to his eyes. He walks ever even, in the midway betwixt hopes and fears; resolved to fear nothing but God, to hope for nothing but that which he must have. He hath a wise and virtuous mind in a serviceable body, which that better part affects as a present servant and a future companion; so cherishing his flesh, as one that would scorn to be all flesh.

He hath no enemies; not for that all love him, but because he knows to make a gain of malice. He is not so engaged to any earthly thing that they two cannot part on even terms; there is neither laughter in their meeting, nor in their shaking of hands, tears. He keeps ever the best company; the God of spirits, and the spirits of that God; whom he entertains continually in an awful familiarity; not being hindered, either with too much light, or with none at all. His conscience and his hand are friends, and, what devil soever tempt him, will not fall out: that divine part goes ever uprightly and freely; not stooping under the burden of a willing sin, not fettered with the gives of unjust scruples. He would not, if he could, run away from himself or from God; not caring from whom he lies hid, so he may look these two in the face. Censures and applauses are passengers to him, not guests; his ear is their thoroughfare, not their harbour; he hath learned to fetch both his counsel and his sentence from his own breast. He doth not lay weight upon his own shoulders, as one that loves to torment himself, with the honour of much employment; but, as he makes work his game, so doth he not list to make himself work. His strife is ever to redeem, and not to spend time. It is his trade to do good, and to think of it his recreation. He hath hands enow for himself and others; which are ever stretched forth for beneficence, not for need.

He walks cheerfully in the way that God hath chalked, and never wishes it more wide or more smooth. Those very temptations whereby he is foiled strengthen him: he comes forth crowned and triumphing out of the spiritual battles; and those scars that he hath, make him beautiful. His soul is every day dilated to receive that God in whom he is; and hath attained to love himself for God, and God for his own sake. His eyes stick so fast in heaven, that no earthly object can remove them: yea, his whole self is there before his time; and sees with Stephen, and hears with Paul, and enjoys with Lazarus, the glory that he shall have; and takes possession beforehand of his room amongst the saints. And these heavenly contentments have so taken him up, that now he looks down displeasedly upon the earth, as the region of his sorrow and banishment: yet, joying more in hope than troubled with the sense of evils, he holds it no great matter to live, and his greatest business to die; and is so well acquainted with his last guest, that he fears no unkindness from him: neither makes he any other of dying than of walking home when he is abroad; or of going to bed when he is weary of the day. He is well provided for both worlds; and is sure of peace here, of glory hereafter; and therefore hath a light heart and a cheerful face. All his fellow-creatures rejoice to serve him: his betters, the angels, love to observe him: God himself takes pleasure to converse with him; and hath sainted him afore his death, and in his death crowned him.

THE HYPOCRITE

AN hypocrite is the worst kind of player, by so much as he acts the better part: which hath always two faces; ofttimes two hearts: that can compose his forehead to sadness and gravity, while he bids his heart be wanton and careless within; and in the mean time laughs within himself to think how smoothly he hath cozened (i.e. fooled) the beholder: in whose silent face are written the characters of religion, which his tongue and gestures pronounce, but his hands recant: that hath a clean face and garment, with a foul soul: whose mouth belies his heart, and his fingers belie his mouth.

Walking early up into the city he turns into the great church, and salutes one of the pillars on one knee; worshipping that God, which at home he cares not for: while his eye is fixed on some window, on some passenger; and his heart knows not whither his lips go: he rises, and, looking about with admiration, complains of our frozen charity; commends the ancient. At church he will ever sit where he may be seen best; and in the midst of the sermon pulls out his tables in haste, as if he feared to lose that note; when he writes, either his forgotten errand, or nothing: then he turns his Bible with a noise to seek an omitted quotation; and folds the leaf, as if he had found it; and asks aloud the name of the preacher, and repeats it; whom he publicly salutes, thanks, praises, invites, entertains with tedious good counsel, with good discourse, if it had come from an honester mouth.

He can command tears when he speaks of his youth; indeed because it is past, not because it was sinful: himself is now better, but the times are worse. All other sins he reckons up with detestation, while he loves and bides his darling in his bosom. All his speech returns to himself, and every occurrent draws in a story to his own praise. When he should give, he looks about him, and says, 'Who sees me?' No alms, no prayers fall from him without a witness: belike, lest God should deny that he hath received them: and when he hath done, lest the world should not know it, his own mouth is his trumpet to proclaim it. With the superiority of his usury he builds an hospital, and harbours them whom his extortion hath spoiled: so, while he makes many beggars, he keeps some. He turneth all gnats into camels; and cares not to undo the world for a circumstance: flesh on a Friday is more abomination to him than his neighbour's bed: he abhors more, not to uncover at the name of Jesus, than to swear by the name of God.

When a rhymer reads his poem to him, he begs a copy, and persuades the press. There is nothing that he dislikes in presence that in absence he censures not. He comes to the sick bed of his stepmother and weeps, when he secretly fears her recovery. He greets his friend in the street with so clear a countenance, so fast a closure, that the other thinks he reads his heart in his face; and shakes hands with an indefinite invitation of, 'When will you come?' and when his back is turned, joys that he is so well rid of a guest: yet if that guest visit him unfeared he counterfeits a smiling welcome; and excuses his cheer, when closely he frowns on his wife for too much. He shows well, and says well; and himself is the worst thing he hath. In brief, he is the stranger's saint; the neighbour's disease; the blot of goodness; a rotten stick in a dark night; a poppy in a cornfield; an ill tempered candle, with a great snuff, that in going out smells ill; an angel abroad, a devil at home; and worse when an angel than when a devil.

Alec Lowly

23-05-2006, 02:38 AM

God bless you, Theophilus, and may He reward your labors. I just wish I had the time to read and savor your posts!

Alec Lowly

Ken McRae

24-05-2006, 06:40 AM

[/B]
I just wish I had the time to read and savor your posts!

Thanks Alec. I realize they're just "a tad" long. Sorry about that; it's a weakness. At least they're archived for future reference, if ever needed for "research" purposes. For anyone who may have quickly scanned over my rather long and "tedious" list of web-links, I wish to point out that it has been slightly revised and rearranged, with a few replacements, more demonstrative of the point in question: regarding manifestations of a "possible" Patristic influence in "old-school" Protestant spirituality.

... while the English Puritans studied the "school-men" in university, and to some degree even after, their approach to doing theology was very different from the medieval scholastic method. They were huge on grounding everything in a deep experience of the two great mysteries concerning both godliness and the working of iniquity in the heart.

The above statement is partly demonstrated (however weakly) by the series of brief extracts or excerpts posted below, selected from some of the above web-links/titles. But perhaps it might be helpful to spend a minute discussing the term "Puritan" itself, and its correct application.

It was first coined in the late 16th century and applied to a small though growing group of Anglicans, who distinguished themselves by calling for further reforms within the Anglican church. They believed the "reformation" of their church was incomplete, and that it had adopted or carried over many useless (if not harmful) practices of the "corrupted" Romish system, which needed ought either to be "completely" reformed or altogether dropped. However, these early Puritans were also well known for their very "strict" or precise manner of living and walking; so much so that the "anti-Puritan" faction of the Anglican church, viewed them as "half-crazed" or "cracked" zealots. Thus, the term 'Puritan' was originally coined or minted by their enemies, and applied to them in a completely derogatory manner.

At first, the early Puritans resisted the stigmatization but with time learned to accept and wear it as a badge or medal of honor. Some historians view it as a synonym for 'presbyterian', at least to about the year of 1660, and the National 'Act of Uniformity', which forced thousands of them out of the Anglican church, on the grounds of 'non-conformity'; at which point the term 'puritan' further evolved to became synonomous with 'non-conformist' or 'non-conformity'. However, with regard to theological writings, the term is often applied to the writings of the Conformists as well, such as the famous Bishop Gurnall, to name but one "illustrious" example.

In conclusion, the term is dated and misapplied to anyone after about the mid-eighteenth century, in my opinion. I know that there are tiny groups of people who still revere and strive after their model of Christianity, but these would never think of calling themselves Puritans or claim to achieving even a fraction of the grace *they* believe real Purtians attained to. The last of the Puritans, in my personal opinion, based on my little knowledge, mind you, was Jonathan Edwards, of 18th century America. To explain why would be too much at this time, nor hardly appreciated, so we move on to the following:-

1 - The English Puritan's Beginnings - by Mark S. Ritchie
http://www.apuritansmind.com/PuritanArticles/MarkRitchieEnglishPuritans.htm

2 - The Example of the English Puritans - by Erroll Hulse
http://www.puritansermons.com/banner/hulse1.htm

SELECTED EXCERPTS:-

00 - Benjamin Whichcote (1609-1683)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157

THE MANIFESTATION OF CHRIST AND THE DEIFICATION OF MAN

EXCERPT:-

Religion (which is, in substance, our imitation of God in his moral perfections, and excellency of Goodness, Righteousness, and Truth) is that wherein our happiness doth consist: And we then relish the truest pleasure and satisfaction, when we find ourselves reconciled to God, by participation of His Nature ... when our minds are transformed by religion; then, we feel (at least, at times) strong and vigorous inclinations towards God. And with these motions our minds are best pleased and satisfied; because these are most suitable to Nature, and the highest use and employment that human nature is capable of.

02 - Henry Scougal (1650-1678)

THE LIFE OF GOD IN THE SOUL
http://www.ccel.org/ccel/scougal/life.toc.html

EXCERPT(S):-

'True religion is a union of the soul with God, a real participation of the divine nature, the very image of God drawn upon the soul, or, in the apostle’s phrase, “It is Christ formed within us.” Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine Life: and under these terms I shall discourse of it, showing first, how it is called a life; and then, how it is termed divine.' - Scougal

03 - Henry More (1614-1687)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157
http://plato.stanford.edu/entries/cambridge-platonists/#more

ON RECOVERING THE DIVINE LIKENESS
http://wesley.nnu.edu/john_wesley/christian_library/vol23/CL23Part7.htm

SOME BRIEF EXCERPTS:-

01 - The true life of the soul is the recovery of the divine image. The truth of which assertion we shall easily understand, if we consider what life is, and wherein its fullness does consist, and also what is the image of God.

02 - What the image of God consists in, we shall easily understand, if we have recourse to the attributes of his nature; which the nature of God consists in omnipotency, omnisciency, and infinite goodness. Whence the image or face of GOD, (as it is called in the text,) so far forth as it is visible to us, is nothing else but our perception, or rather devotional admiration of these divine excellencies; and the being effectually impressed upon by them, to the transfiguration of our souls into this similitude, so far forth as human nature is capable to be assimilated unto GOD; for we cannot be absolutely omnipotent, nor omniscient, nor infinitely good.

03 - The image of GOD is CHRIST, who is called also "the brightness of the glory of GOD;" which glory, like the beams of the sun, reach and touch the very eyelids of him that is asleep, but are not seen or enjoyed till he awake; for then the image of the sun is also awoke in him, that is to say, excited into actual being. According to which is that saying of the Apostle: "Awake thou that sleepest; and CHRIST shall give thee light." The awaking, therefore, or resurrection of the image of GOD in us, is our awaking or resurrection in a moral sense into it; which, as soon as it appears, we also appear in glory with it.

04 - He that walks, "as in the day," decently and honestly, it is a sign his eyes are opened, and that he is not asleep. He that disrelishes every evil motion, whether in himself or others; that feels or sees plainly what is just or unjust; that abominates every appearance of haughtiness, or envy, or worldly baseness, or intemperance; to whom these things, and others of the like kind, are distasteful and unsavoury; it is a sign that he is awoke into this divine life.

05 - Those that are regenerate into the image of GOD or CHRIST, have by virtue of their second birth, an intellectual or divine sense, which discerns the beauty or deformity of things or actions. Without this, all his passions and actions would flow rudely and indeterminately, like the tumbling of the particles of matter committed to no other guide than chance.

06 - All wicked men, or unregenerate, not yet awakened into the image of GOD, have the eye of their mind closed, as the walkers in their sleep those of the body and do not walk by sight, but by fortuitous fancy, their whole life being but a series of dreams, and all the transactions thereof, the execution of the dictates of their imagination impertinently busy in this profound sleep.

07 - All the passages of such a life, whether thoughts or actions, are (so as it fares in dreams) fortuitous. And although there be a great confidence that things are true and real, and such as they appear, and that we have concluded sure; yet in all this we do but imitate those that dream, thinking those things they see to be clear (realities, while they are but dreams; as PLOTINUS speaks, and few but do experience it. Nor can we give judgment what is right or wrong, what false or what true; whether we have dreamed luckily, or all be falsehood and delusion, until that mystical resurrection, the resuscitation of the image of GOD in our souls.

08 - This mystical resurrection of CHRIST, or the revelation of the face or image of Godin us, is the only solid enjoyment and satisfaction to the souls of the faithful, even in this life.

09 - The divine image is the soul of his soul, the life of his life; of which seeing every soul is capable, it is rightly deemed dead until it partake thereof, until it be awakened into this image; but so long as the mind is addicted to the things of this world, so long she is dead or asleep; call it which you will.

10 - Being fed and transformed into the image of CHRIST by truly partaking of his body and blood, they have that which fills their vast capacities, and fits them for an eternal enjoyment thereof. Which perpetuity of the condition plainly shows that the condition is most natural; and that perfection which is most natural must needs be most satisfactory; for every thing seeks the perfection of its own nature; and when it is where it is most natural for it to be, is naturally satisfied, and rests therein.

11 - If ignorance sleep, [I]the intellectual state of the soul must needs be an eminent awaking of her. And if to grow corporeal, be to become more inactive and drowsy, then surely to become more spiritual, must be joined with a greater measure of life and activity. And what actions are more spiritual than those which the soul exerts in the search of the most noble and momentous truths concerning GOD and nature? These operations certainly must be very intellectual and incorporeal, and therefore very much raised above the body, that sepulchre or dormitory of the soul.

12 - The principle from whence these intellectual actions flow, argues a notorious excitation of the mind therein; that which is intellectual being plainly divine or godlike.

04 - Cudworth, Ralph (1617-88)
http://plato.stanford.edu/entries/cambridge-platonists/#RalCud
http://www.giga-usa.com/quotes/authors/ralph_cudworth_a001.htm

THE LIFE OF CHRIST, THE PITH AND KERNEL OF ALL RELIGION
http://wesley.nnu.edu/john_wesley/christian_library/vol9/CL9Part8.htm

Before proceeding directly to the 'EXCERPTS' from Cudworth, I wish merely to preface them by noting here that Saint Maria Skobtsova, of our times, was a respected scholar on Ralph Cudworth and Cambridge Platonism. Some of her writings can be found at the first link provided for her immediately below. None of her writing on Cudworth, though, is available online yet, as far as I can see. However, a couple links below are for two online bibliographies which include or list her significant, though modest contributions to the continuing research on 17th century Cambridge Platonsim.

Saint Mother Maria Skobtsova

>> http://www.geocities.com/athens/parthenon/4541/ <<
>> http://www.geocities.com/Athens/Parthenon/4541/newarticle.html <<
>> http://ourworld.compuserve.com/homepages/jim_forest/mmaria.htm <<

Mother Maria Skobtsova: Essential Writings
>> http://www.amazon.com/gp/sitbv3/reader/ref=sib_dp_pt/104-5513609-2744700?%5Fencoding=UTF8&asin=1570754365 <<

For *some* other essays not included in the above collection of Essential Writings, see the following:-

http://www.ortodoksi.net/tietopankki/henkilot/maria_normanbylainen.htm

1 - Ralph Cudworth: Mystical Thinker
2 - Platonism and Cartesianism in the Philosophy of Ralph Cudworth (väitöskirja). Bern: 1962.
3 - George Herbert: Aspects of His Theology. Library of Orthodox Thinking. Filgrave, Newport Pagnell, Buckinghamshire: Greek Orthodox Monastery of the Assumption, 1972.

http://www.english.umd.edu/englfac/WPeterson/ELR/full-bibliography/documents/9.html

P.S. - Mother Maria is recognized as having made an important, though modest contribution to the continuing studies on the Christian Neo-Platonism of 17th century England; with a special focus on the mystical philosophy of Ralph Cudworth. Scroll down to the very bottom of the above page/link to see these titles by Mother Maria [a.k.a. - Lydia Gysi].

http://www.biblioserver.com/users/content.php?bsuser=wsp&m=word&kid=18897&gid=2

P.S. Once again, see #10 on the list of titles provided at the above page/link.

EXCERPTS FROM CUDWORTH:-

O1 - A good conscience, is the best looking-glass of heaven; in which the soul may see GOD’s Thoughts and purposes concerning it, as so many shining stars reflected to it.

02 - He is a true Christian indeed, not that is only book-taught, but that is God-taught; he that has an unction from the Holy One that teaches him all things; he that has the Spirit of CHRIST within him, that searcheth out the deep things of God. "For as no man knows the things of a man, save the spirit of man which is in him, even so the things of GOD knows no man but the Spirit of God."

03 - The knowledge of CHRIST does not consist in a few barren notions, in certain dry and sapless opinions. CHRIST came not into the world to fill our heads with speculations; to kindle a fire of wrangling amongst us, and to warm our spirits against one another with angry and peevish debates, whilst in the mean time our hearts remain all ice towards GOD, and have not the least spark of true heavenly fire to melt them. CHRIST came not to possess our brains only with some cold opinions, that send down nothing but a freezing and benumbing influence upon our hearts. He is the best Christian whose heart beats with the truest pulse towards heaven; not he whose head spinneth out the finest cobwebs.

04 - Surely the way to heaven that CHRIST has taught us, is plain and easy, if we have but honest hearts. We need not many criticisms, many school distinctions, to come to the right understanding of it. No man shall ever be kept out of heaven, for not comprehending mysteries that were beyond the reach of his shallow understanding; if he had but an honest and good heart, that was ready to comply with CHRIST's commandments. "Say not in thine heart, who shall ascend into heaven?" That is, with high speculations to bring down CHRIST from thence. Or, "who shall descend into the abyss beneath?" That is, with deep searching Thoughts to fetch up CHRIST from thence: but to! "the word is nigh thee, even in thy mouth, and in thy heart."

05 - We think it a gallant thing to be fluttering'up to heaven with our wings of knowledge and speculation: whereas the highest mystery of a divine life here, and of perfect happiness hereafter, consists in nothing but mere obedience to the Divine will. Happiness is nothing but that inward sweet delight, that will arise from the harmonious agreement between our wills and GOD’s will. There is nothing contrary to GOD in the whole world, nothing that fights against him but self-will. This is the strong castle, that we all keep garrisoned against heaven in every one of our hearts, which GOD continually layeth siege unto. And it must be conquered and demolished, before we can conquer heaven. It was by this self-will that Adam fell in Paradise; that those glorious angels, those morning-stars, kept not their first station, but dropped down from heaven like falling stars, and sunk into this condition of bitterness, anxiety, and wretchedness. They all entangled themselves with the length of their own wings, they would needs will otherwise than GOD would will in them. And going about to make their wills wider, the more they struggled, they found themselves the faster pinioned; insomuch that now they are not able to use any wings at all, but inheriting the serpent's curse, can only creep with their bellies upon the earth. Now our only way to recover GOD and happiness again, is not to soar up with our understandings, but to destroy this self-will of ours. And then we shall find our wings to grow again; our plumes fairly spread, and ourselves raised aloft into the free air of perfect liberty, which is perfect happiness.

06 - CHRIST came not into the world only to cast a mantle, over us, and hide all our filthy sores from GOD’s avenging eye, with his merits and righteousness; but he came likewise to be a chirurgeon, and physician of souls, to free us from the filth and corruption of them; which is more grievous and burthensome, more noisome to a true Christian, than the guilt of sin itself. Should a poor wretched and diseased creature, that is full of sores and ulcers, be covered all over with purple, or clothed with scarlet; he would take but little contentment in it, whilst his sores and wounds remained upon him: and he had much rather he arrayed in rags, so he might obtain but soundness and health within. The gospel is a true Bethesda, a pool of grace, where such poor, lame, and infirm creatures as we are, upon the moving of GOD’s Spirit in it, may descend, not only to wash our skin, but to be cured of our diseases within. And whatever the world thinks, there is a powerful Spirit that moves upon these waters, the waters of the gospel, for this new creation, the regeneration of souls; the very same Spirit that once moved upon the waters of the universe at the first creation, and spreading its mighty wings over them, did hatch the new-born world into this perfection: I say, the same almighty Spirit of CHRIST still works in the gospel, spreading its gentle, healing, quickening wings over our souls.

07 - The gospel is nothing else but GOD descending into the world in our form, and conversing with us in our likeness; that he might allure and draw us up to GOD, and make us partakers of his Divine form, as Athanasius speaks, “GOD was made man, that he might deify us," that is, (as St. Peter expresseth it,) "make us partakers of the Divine nature."

08 - The end of the gospel is life and perfection, it is a Divine nature; it is a godlike frame and disposition of spirit; it is to make us partakers of the image of GOD, in righteousness and true holiness.

09 - GOD, who is absolute goodness, cannot love any of his creatures and take pleasure in them, without bestowing a communication of his goodness upon them. GOD cannot make a gospel, to promise men life and happiness hereafter, without being regenerated, and made partakers of his holiness.

10 - GOD himself cannot make me happy, if he be only without me; unless he give a participation of himself and his own likeness into my soul. I mean by holiness, nothing else but GOD stamped and printed upon the soul. And we may please ourselves with what conceits we will; but so long as we are void of this, we do but dream of heaven; we do but blowup and down an airy bubble of our own fancies, which riseth out of the froth of our vain hearts; we do but court a painted heaven, and woo happiness in a picture; whilst in the mean time a true and real hell will suck in our soul into it, and soon make us sensible of a solid woe, and substantial misery.

11- The grossness of our apprehensions in spiritual things, and our many mistakes about them, proceed from nothing but those dull and foggy steams which rise up from our foul hearts, and becloud our understandings. If we did but heartily comply with CHRIST's commandments, and purge our hearts from all gross and sensual affections, we should not then look about for truth wholly without ourselves, and enslave ourselves to the dictates of this and that teacher, and hang upon the lips of men; but we should find the great eternal GOD inwardly teaching our souls, and continually instructing us more and more in the mysteries of his will: and "out of their bellies should flow rivers of living waters."

12 - The secret mysteries of a Divine life, of a new nature, of CHRIST formed in our hearts; cannot be written or spoken, language cannot reach them, neither can they ever be truly understood, except the soul itself be kindled from within, and awakened into the life of them. A painter that would draw a rose, Though he may flourish some likeness of it in figure and color, yet he can never paint the fragrancy; or if he would draw a flame, he cannot put a constant heat into his colors he cannot make his pencil drop a sound, as the echo in the epigram mocks at him, "Si vis similem pingere, pinge sonum." All the skill of cunning artisans and mechanics, cannot put a principle of life into a statue of their own making. Neither are we able to enclose in words and letters, the life, soul, and essence of any spiritual truths; and as it were to incorporate it in them.

06 - Rous, Francis (1579-1659)
http://www.stempublishing.com/hymns/biographies/rous.html
http://encyclopedia.jrank.org/RON_SAC/ROUS_FRANCIS_1579_1659_.html

ACADEMIA CELESTIS, OR THE HEAVENLY ACADEMY
http://wesley.nnu.edu/john_wesley/christian_library/vol9/CL9Part7.htm

EXCERPTS:-

01 - There is yet another eminent and transcendent learn*ing given us by our heavenly Teacher in his highest school; and that is, a mysterious and secret, and yet an assured, evident, and exceeding delectable knowledge, arising from experience and taste. By the first teaching, we rightly saw the things of GOD presented to us by God. By the second we were taught to receive and possess them. By the third, after we have tasted those heavenly things, whereof we are possessed, from this taste there arises a new, but a true, lively, and experimental know*ledge of the things so tasted. And indeed this is a know*ledge' which no art, eloquence, or expression of man can teach us.

02 - The joy of the Holy Ghost is indeed unspeakable, as well as glorious; because he that has it cannot so express it, that another who has not felt it, may learn and know it. There is a taste in the grace and love of GOD, which no man can discern but by tasting; and by tasting it maybe discerned. There is a peace of GOD which passes all understanding; which Though the understanding of him that has it do not fully com*prehend, yet it does in some measure apprehend and know the sweetness of it by tasting it. But the true knowledge hereof cannot be delivered over by the greatest doctor on earth, in picture and representation.

03 - Therefore the high and heavenly Teacher (by the Psalmist,) first calls on us to taste, and after to see, even to get that sight and knowledge which is gotten only by tasting. By tasting the things themselves, GOD teaches us to know what the things are; and the more we know them, the more we shall love them; and the more we love them, the more we shall taste them; and the more we taste them, the more we shall know them. And thus shall we run on in an endless circle of tasting, loving, and knowing.

Let it also be observed, that this knowledge, thus taught of GOD, does give such an assurance concerning the things thus known, and does so seal upon the soul the truth and excellency of them, that no objections and temptations can blot out this seal; but the soul will still answer, That against taste there is no dispute. And with the apostles, we cannot but testify what we have seen, and known by tasting.

04 - There is yet another knowledge taught by GOD in his heavenly school; which, Though it arise not from the very taste of spiritual things, yet arises from the soul having tasted of GOD’s Spirit, and being thoroughly affected with it. When the soul is inwardly bedewed, and (as it were) written upon by the Spirit, there will arise from this writing, and the virtue of this heavenly dew, an unknown kind of knowledge, which cannot be taught by man; yea, the man himself that knows it, cannot teach it to him*self before he knows it; but rather knows it first without himself, and then teaches it to himself by this knowing it.

The soul being affected by the Spirit, this affection does deliver and speak to the soul hidden truths, which before she saw not, nor could see by the mere tutorship of man without, no, not of her own man within. Yea, this teaching of the affection is sometimes so powerful, that Though the head, being captivated by human reason, or by the prejudice of education, do hold an evil tenet, yet the heart shall even then, by the Spirit, indite a good matter, contrary to that evil error which the head main*taineth.

And no wonder; for if by the first writing in the heart, at the, creation, (Though now much blotted by the fall,) yet there are still some parcels of an inward teaching, contrary to that which the wit of man, misled by outward teaching, does maintain: then, much more in the new writing of regeneration may be impressions of truths, which may breathe, and speak out, when the soul is strongly heated, and animated by the Spirit. And thus may arise a discovery of truths not known before; yea, perchance contrary to that which before was Thought to be known.

These doctrines of the Spirit, in our*selves and others, should be carefully noted, and gathered into a treasury, by all that receive the love of the truth. For even among those that err, such truths being found, are precious in themselves, and withal of undeniable authority against the a errors of those by whom they were uttered. Very precious are they, wheresoever they are found; and very often oracular decisions; and may add to the stock of knowledge in the lower schools, which cannot give this knowledge, but may receive it from the higher. For, indeed, not so much man does teach knowledge, as God; who not only teaches man without man, but sometimes more than without him, because against him.

05 - A teacher of the gospel, or evangelical scribe, ought not only to be well instructed in the Scripture; but also to have a new spring within him of the Holy Spirit, that may continually teach and inform him, en*lightening his intellectual eye, and revealing the deep things of God; so leading him, as it were, into fresh pastures, watered by the river of life, by the guidance of that heavenly unction which manifests all truth; and making him a minister, not of the letter, but of the Spirit. But then, in a secondary sense, all external and human literature is comprehended under the former, as well as all internal and Divine by the latter: and thus it is taken by some of the holy fathers of the church, who were themselves truly skilled, in both.

06 - The learned scribe being thus furnished with old things in the lower academy, it remains that he add new things to the old, so to be perfectly instructed according to the character stamped by our Savior. To get these new things, he must ascend up, and get him into a new academy, even to that Teacher of souls, whose chair is in heaven, For this highest Teacher both shows and gives us many new things in this highest academy.

07 - Take notice of a new know*ledge, given by a new light and sight created in the soul. For certainly, whatever we may think of our skill and knowledge in other arts, gotten by the old and natural understanding; yet if we rest in this old and natural understanding, we are still short of the true and genuine knowledge of divinity. Divinity is a supernatural science, and therefore a supernatural light is needful to the right discerning of it[B][I][U]. He that sees the things of divinity only with a natural light, does not see Divine things in the true, but in false shapes: for these things have one shape in themselves, and another in him that thus sees them.

08 - [B][I][U]The faculty, by which we behold an object, must have a capacity proper to that object. There must be some kindred and proportion between them; and that which sees, and which is seen, must be connatural. Accordingly, if we would discern colors we use sight; if savours, smelling; if sounds, hearing. And for things of the second intention, (as the schools used to speak,) to discern them, we ascend above sense unto reason, and see them with our understandings. And now proportionably, if we ascend higher to Divine, heavenly, and spiritual mysteries, we must have a Divine, spiritual, and heavenly knowledge, whereby to discern them.

09 - Justin Martyr, in his conference with Trypho the Jew, bad most signally expressed himself, "That a mind that, was not filled with the Holy Spirit, could not perceive GOD, nor the things of God."

10 - Clement of Alexandria, makes mention of "the new eye, the new ear, and the new heart," in the spiritual process of true Christian learning. And shows, that "a disciple of CHRIST does behold all things by this new eye, and hear all things by this new ear."

11 - One of the Greek fathers describes a scribe of the kingdom of heaven, "as one that instructs every man, and is himself instructed in all sorts of wisdom, both Divine and human, supernatural and natural. And as a strong man and valiant champion, that is double handed; fortifying himself, by both kinds of learning, against his adversaries; and by both sorts of discipline overcoming the refractory." Gregory Nyssen, in the praise of Basilius, his brother.

12 - Accordingly Basil, upon Psalm xxxiii uses this familiar comparison: "As the nature of honey cannot be so taught by word to them who have had no experience of it, as it is made known by the taste: so neither can the sweetness of the heavenly word (or wisdom) be clearly delivered by precepts. For without we do examine the doctrines of truth by our experience, and so can experimentally witness to them, we shall never be able to find out what is the Divine goodness, or truly to savour the same."

13 - This treatise (of the Heavenly Academy) was written several years before the late civil wars, not to serve the turn of any party or society whatever: but purely for the service of the church of CHRIST in general, and more especially of all, teachers and ministers therein; and to retrieve a most necessary evangelical doctrine, which had been too much, at least, neglected, if not almost exploded, among Pro*testants, for being thought perhaps too favorable to popery.

It was written by an academical person, and one who was In no wise averse to that common learning, which is professed and taught in our universi*ties, or in any manner disgusted, with them: but who had an esteem for them and it from his education; as by this very treatise will appear. Hence he was no indiligent reader of the ancient evidences for the truth of our holy religion, and for the spirit of primitive Christianity; and so was not like to be hurried up and down by the appearances of any novel lights, when opposing the light of GOD’s church.

The ancient writers and doctors of the same were not at all despised by him, (as by too many of the great reasoners of the age they are,) whence he was advanced into an higher university: as by his excerpts out of the Greek and Latin Fathers is plain; which he published as an abridgement of all that is considerable in them, for the benefit of young students, and such as were not able to purchase so many and so great volumes.

This little manual seems to have been his first fruits for it was printed in the year 1639. And after a long consideration and experience of the subject-matter, he translated it himself into Latin, and published it, with two other small tracts of a similar nature; the one called The Great Oracle; and the other The Mysterious Mar*riage of Christ and the Church. He gave to these three tracts the general title of Interiora Begni Dei; or, The More Internal Things of' the Kingdom of God.

Before which he pre-monisheth the reader: "That seeing many thought themselves to be within the kingdom of GOD, when yet the kingdom of GOD was not within them, but they were only outwardly taught, drawn, and united to CHRIST; he judged it might be worth his while, since it was so extremely dangerous to be mistaken in a matter of such vast moment, to propose the internal operations of this kingdom to the inward eyes of souls, that they might receive a true and solid consolation, while they beheld themselves inwardly taught, drawn, andd united to CHRIST."

Which three internal operations, as he makes them to be the marks and seals of this Divine kingdom, so he treats of them severally in the three mentioned- treatises; whereof this is the first. And whereas it is the Holy Ghost that does alone inwardly teach, draw, and unite souls, the prayer and desire of the author was, "That he would be pleased to operate the same in those who should read each, or any of these; that so those truths, which they outwardly saw, they might inwardly perceive, by a most powerful virtue, imprinted in their souls and hearts; and might thence acquire spiritual joy and progress here, and the beatific vision of the supreme good hereafter."

08 - Stephen Charnock (1628-1680)
http://www.ondoctrine.com/2charnoc.htm
http://www.puritansermons.com/charnock/charnoc4.htm

DIVINE SCIENCE, OR SPIRITUAL KNOWLEDGE
http://wesley.nnu.edu/john_wesley/christian_library/vol23/CL23Part8.htm

EXCERPT(S):-

'The speculations of God may fill the head, and the heart be empty of a sense of him, and the life barren of an imitation of God. This doth not deserve the name of knowledge, but in the Apostle's account is truly ignorance: "Hereby-we know that we know him, if we keep his commandments. He that says I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (1 Jn 2:3-4) Such answer not the end of knowledge; and it can no more rationally be called a knowledge of GOD, since it has no life and soul in it, than a dead carcass be called a man.' - Charnock

00 - John Smith (d. 1652)
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

ATTAINING DIVINE KNOWLEDGE
http://wesley.nnu.edu/john_wesley/christian_library/vol11/CL11Part4.htm

EXCERPT(S):-

"As religion itself consists not so much in words as things, they are not always the best skilled in divinity, that are the most studied in art and science. He that is most practical in Divine things, has the purest. and sincerest knowledge of them. Divinity indeed is a true efflux from the eternal light, which, like the sun*beams, does not only enlighten, but warm and enliven; and therefore our Savior has in his beatitudes connected purity of heart with the beatifical vision. And as the eye cannot behold the sun, unless it be sun-like, and has the form and resemblance of the sun drawn in it; so neither can the soul of man behold God, unless it be God-like, has God formed in it, and be made partaker of the Divine nature."

00 - Nathaniel Culverwell (1619-1651)
http://www.litencyc.com/php/stopics.php?rec=true&UID=157
http://plato.stanford.edu/entries/cambridge-platonists/#culverwell

SPIRITUAL OPTICS
http://wesley.nnu.edu/john_wesley/christian_library/vol10/CL10Part1.htm

EXCERPT(S):-

'An enigma, or riddle, is properly an allegory with a mask on; it is a borrowed speech and a cloudy speech. A knotty intricate speech, scaled up and locked from vulgar apprehensions, that is a riddle. And our knowledge of GOD here is thus cloudy and enigmatical, and that if you take it in those three several ways which are usually given of it: First, by way of removal or negation, when we take away all such things as are inconsistent with a Deity. And thus the Scripture sets him forth; "With him is no beginning of days, nor end of life. He is not a man that he should lie, or the son of man that he should repent. With him is no variableness nor shadow of turning," &c. Now you will easily grant that this is a dark and cloudy knowledge, when we cannot tell you what a thing is, but only what it is not.'

Elizabeth Riggs

26-05-2006, 01:10 PM

<SNIP>
The Son of Sam, a NYC serial murderer of the 1970's whose reign of terror I lived through, and a Jew who became a Christian in prison, admits that he went to Satanic rituals and that the evil one told him, through a dog, to kill.
<SNIP>

With all due respect, while I don't discount demon possession, this particular example is incorrect. Robert Ressler (an FBI agent who extensively interviewed many serial killers, including David Berkowitz AKA the Son of Sam, and who is a well known profiler) wrote in Whoever Fights Monsters that Berkowitz admitted he made up the "demon dog" in order to try and get a lighter sentence.

As a nurse dealing in forensics and a student of true crime accounts (mostly written by the agents who either caught the perpetrators or who have interviewed them), it is my understanding that the majority of serial killers and spree killers are simply fallen mortals who have allowed evil into their lives, but who are not "possessed" as we understand the term. Many are mentally ill in various ways, but mental illness is not possession. (Nor is the character of Regan McNeil in the movie The Exorcist an example of "real" possession.)

I have seen "real" possession, and while frightening, it does usually not lead to killing - certainly not in the "organized" sense of the word (of which Berkowitz was an example). Some "disorganized" killers may be possessed, but most are "simply" severe schizophrenics suffering from delusions. Schizophrenia is not "possession."

Childhood experiences (chronic deprivation, usually both mental and physical) can lead to murderous impulses. Interestingly enough, initially it is dwelling on dark fantasies that seems to be the kick-off (voluntary indulgence of the passions eventually changes the brain chemistry). Finding these people in time to treat during childhood is the problem.

Does Satan influence murders? Yes. But demon possession is something else entirely.

If you are truly interested in learning what motivates violent killers, check the references listed. All are available on Amazon or other major book sellers.

Love in Christ,
Elizabeth

References:
Forensic Texts
Sexual Homicide: Patterns and Motives by Robert K. Ressler, Ann W. Burgess, and John E. Douglas

Crime Classification Manual : A Standard System for Investigating and Classifying Violent Crimes by John E. Douglas, et al

Sexual Homicide: Patterns and Motives by John E. Douglas, et al

Memoirs of FBI Profilers
Mindhunter : Inside the FBI's Elite Serial Crime Unit by John E. Douglas, Mark Olshaker

The Cases That Haunt Us: From Jack the Ripper to Jonbenet Ramsey by John E. Douglas, Mark Olshaker

Obsession by John E. Douglas, Mark Olshaker

Journey Into Darkness by John E. Douglas, Mark Olshaker

Inside the Mind of BTK by John E. Douglas

The Anatomy of Motive: The FBI's Legendary Mindhunter Explores the Key to Understanding and Catching Violent Criminals by John E. Douglas, Mark Olshaker

Whoever Fights Monsters by Robert K. Ressler and Tom Shachtman

I Have Lived in the Monster : A Report From The Abyss by Robert K. Ressler and Tom Shachtman

Alec Lowly

27-05-2006, 02:42 AM

I have seen "real" possession, and while frightening, it does usually not lead to killing - certainly not in the "organized" sense of the word (of which Berkowitz was an example). Some "disorganized" killers may be possessed, but most are "simply" severe schizophrenics suffering from delusions. Schizophrenia is not "possession."

What "real" possession have you seen, may I ask, Elizabeth, and how, outwardly, does it differ from the symptons of insanity? I'm not asking from idle curiosity.

Elizabeth Riggs

27-05-2006, 01:21 PM

Dear Alex,
I have seen 4 cases that have been verified through priests to have been "real" possession. One of those is too distressing to me to discuss. The other 3 bore several similarities that bears scrutiny.

First, in each case, the person was *not* mentally ill. The person had been examined carefully by mental health professionals and all of the psychotic disorders had been excluded. Medications had not made any changes whatsoever.

Second, the person was not only a spiritual danger to him/herself, but a spiritual danger to others. In 2 cases a form of sexual exhibitionism mainfested. According to several priests who had had experience with possession, there often, but not always, is a sexual component.

Third, while there were some physical dangers to others, these were more in the line of the other person being in the "wrong place at the wtrong time" kind of situation.

In each case the demon manifested suddenly (mental illness most usually develops slowly) after an event that was provocative - that is, after the person was exposed to a potentially very spiritually dangerous situation.

In each case, there was intensification or exacerbation of physical or mental conditions that had been present previously, but in ways that were not logically physiologic or psychologic. I don't know how to explain this better, so I'll give you one example. The person had epilepsy from a head injury in childhood - this is not unusual. At the time of the possession, however, the epilepsy began to manifest without changes in the brainwaves (EEG). The character of the seizures changed radically. Seizure medication did not affect the seizures. Just before, during, and following the seizures the person would make spiritually provocative statements and behave seductively. After exorcism, all of these extra manifextations went away, but the underlying epilepsy remained as it had been prior to the possession.

In each case, the people later could relate how and why they had invited the demon into them, how the demon had tempted them, what they hoped to accomplish. There was a kind of "cooperation" between the possessed and the possessor. One person's spouse had just left, and there was an "offer" from the demon to "get back" the erring spouse. The person was too desperate to refuse, but was later aware that refusal was an option.

Possession in each of the specific cases I'm directly familiar with was in adults, but a form of "preparation" in childhood had occurred. Not so much in terms of provocative reading matter (like Harry Potter) as demonic "oppression" during childhood, exposure to active witchcraft or other "magical" practices (not the kinds of mechanical illusions used by stage magicians like David Copperfield). Example, one person related that as a child there had been a "goat man" who "lived" on the stairs in their house and would try to bite as s/he passed by. This "goat man" later would come into the child's room and talk about how religion was "stupid" and "hokey." This child as a teen became involved in a group that would draw pentograms, set out candles and try to "make things happen." (This is one of the many reasons to keep an eye on children and teens as to what they are being exposed to. While not every child who is oppressed or exposed to magical practices will be possessed, there is an imminent danger to them.) Two of the people had been "speaking in tongues" at charismatic services - but the "tongues" certainly were not from God!

In each case, when exposed to a priest or to Holy objects (Icons, relics, even blessed candles) there was revulsion or an avoidance reaction - the person would try to avoid the situation or the object and act as if the situation or object was literally painful.

While each exorcism was difficult and spiritually draining to the priests involved, the cleansing in each of these cases was accomplished in 2 or 3 attempts. The ones that worked the best were ones that took place when both the possessed and the exorcist(s) had been fasting very strenuously - no food, only water for 2 or more days. Prayer was often impossible to the person possessed.

While I haven't actually seen possession in children, it is possible. I suspect it is even more rare than possession of adults, however.

It usually is only the more "bizarre" cases that will come to the attention of a priest. Less obvious cases exist, and may be a danger to many. Detection is frequently a matter of the Gift of Discernment - which *not* all have. It is easy to brush off the symptoms or manifestations of subtle possession as simple personality quirks.

CAVEAT: I'm **not** an "expert" by any means, I have simply been exposed to these cases and I can only extrapolate from them.

A few final points:
Most epilepsy is NOT possession - although in earlier times it was thought to be so.
Not all possession is overtly "bizarre." Its just that the bizarre cases are the ones most easily identified and most talked about.
Psychosis and other mental illnesses are not possession, although the psychotic and mentally ill can be possessed.
Not all murderers or even serial murderers are possessed, although some may be.
We are each responsible to discern and reject the overtures of the evil one.

With Love in Christ,
Elizabeth

Thioni

30-05-2006, 12:56 AM

Hello,
I am new to the board I thank everyone who posted above all of this information is edifying to me. I come from a Greek family where my Grandfather later in life became a monk on MT Athos and 3 of his eight children went the monastic way. I was very into the Church at 13 yo and would recite the Jesus Prayer,fast, confess and pray. I experienced alot of peace and would even dream the prayer.. However, after my spiritual father told me i could not wear makeup or pants and alot of other extreme rules my father imposed on my family. I turned my back on the Way. I just gave up.
Two years ago at 33 I had a failed relationship and I had very murderous thoughts toward this individual. I really wanted to murder him thru crazy thoughts..I was also suffering, finacially,health,mentally and having paranoid and horrible thoughts running thru my head. A year later after another failed relationship which was outside marriage again. I had reached a breaking point and was contemplating suicide. In 2004 I knew of three aquantences and relatives who died by suicide that year i was contemplating it increasingly. I begged Christ to free me. I contacted a local priest and confessed. once to him once to another for things i forgot. I cried so hard both times. Since then it is now 2006 and my life has changed dramatically. God blessed me with a new condo that i would never had gotten on my own but thru faith.I have made a promise to God to abstain from intimacy outside of holy matrimony, and I love going to Church and partaking of the mysteries. You can say I feel that I am home again, I feel like the Samaratin woman at the well who dropped the bucket because she found the Living Water. I do think I may have been possessed or definately very controlled by and played like an instrument by evil which i allowed into my life. But I do know you can think you are very strong on your own and never do things like, murder,steal, lie or worse but for me once I followed the Way again all of those things left me, I feel as if scales dropped from my eyes and shudder how much in darkness and how deep i fell.It really has taught me not to judge and rely even more in Christ. I know many people think its weak to rely on God but when people see how The Lord has transformed me financially and mentally they are amazed. Thank You and God Bless Thioni

M.C. Steenberg

04-06-2006, 12:32 AM

Dear all,

An aside to note that I have moved the emerging discussion on the icon of Christ as good shepherd, with related conversation on the nature of iconographic representation, to a new thread as In Depth > Specific Icons > Icon of Christ the Good Shepherd (http://www.monachos.net/forum/showthread.php?t=2697).

We'll preserve the present thread for discussion on its direct theme.

INXC, Matthew

Moses Anthony

06-06-2006, 06:11 AM

Dear Community,

I got into a discussion in a Liturgy group how the first murder took place over a liturgical disagreement, ie Cain and Abel. Well Cain and Abel were brothers. What happens when a Christian brother and sister desire to murder each other? Are there any biblical stories of this? And what would cause a brother and sister in Christ to desire to murder each other? This is a very simple question but one I want an answer to. I really appreciate being able to start threads here on topics that interest me. This community is really helping my spiritual life. Thank you.

INXC
OlympiadaIt is a spiritual warfought on a daily basis, in which all Christians are engaged. The Apostle Paul tells us that this war is against principalities, powers, and spiritual forces of wickedness in the heavenly places. At their most basic level the Apostle tells us that these are "...lofty things raised up against the knowledge of God...." Bsfore that statement he says that these are places of defense from which the enemy wages war. The word he uses is in one translation rendered as "stronghold".

In much the same manner as the adultrous affair, strongholds are not anomalies which appear overnight. Now while this may not mean a Christian is "overtly" possesed by demonic forces, that individual is still manipulated by the enemy of souls, through having "...given place to the devil...", i.e., having fallen to temptation after being drawn away by their own lusts. Strongholds are built over a period of time, when the heart, having been seared by repeated disobedience to the commands of God, cannot alert the person to the hideousness of the act bein planned or committed.

Satan is behind murder!!! And, murder is a total disregard for the value of human life, as designed by God. Heresy and murder are abominable distortions of the truth; and, the person or individual given to them, is "...held captive by the devil, to do his will." I cannot begin to count the number of times I've overheard conversations by inmates laughing over the description of how his "homie" savagedly beat, raped, or murdered someone, as though it was the most normal thing in the world!

In his second Epistle to his disciple Timothy, the Apostle Paul says that "...the bondservant of God must not be quarrelsome, but be kind to all; able to teach, patient when wronged, with gentleness correcting those in opposition , if perhaps God may grant them repentance and they may come to their senses and escape the snare of the devil, having been held captive by him to do his will. What both he and James says is that there is a way of victory. Paul says this is not through aberrant behavior of a similar nature, but through the gentleness of the love of God. James instructs us that relief/victory, is gained through the Sacrament of Confession, and the practice of prayer "of a righteous man."

The sin of murder not doubt begins with what is perceived as a personal slight, which is never repented of, or asked forgiveness for. Again the Apostle James; "...for where jealousy and selfish ambition exist, there is disorder and every evil thing..." I cannot begin to tell of the times, when within the confines of my car, I've shouted "you idiot", at some motorist; makes one think of what Jesus defines as being guilty of the sin of murder. It's a struggle to accept the testimony of the humility of Christ, who thought it not a thing to be grasped,(that is being equal with God), but being found in the form of a servant, emptied Himself of all reputation and became obedient, even unto death on a cross.

Almost every day there's an instance where I wish to hurt someone, through justification that my rights have been violated (I AM NOT KIDDING), all because I've yet to allow God to be my heart, that I may love all men even as He loves them; seeing their worth not because of what I may gain, but because of their being a creation invested with worth and value by Almighty God.

Forgive me, I think I've sposken beyond what I know. May God be merciful!

the sinful and unworthy servant
moses

Scott Pierson

19-07-2006, 01:46 PM

Here are some good books on the subject of Wesley, Methodism, Anglicanism and Orthodoxy.

Orthodox and Wesleyan Spirituality
http://www.amazon.com/gp/product/088141235X/sr=8-1/qid=1153309073/ref=pd_bbs_1/102-8427583-0871300?ie=UTF8

Orthodox And Wesleyan Scriptual Understanding And Practice
http://www.amazon.com/gp/product/0881413011/sr=1-2/qid=1153309097/ref=sr_1_2/102-8427583-0871300?ie=UTF8&s=books