Sister, I obey the Holy Spirit's leadings and do not have them in this instance. I suggest you do your own homework if you wish to understand where I am now coming from. Thanks.
The social gospel?
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Ritajanice
Well-Known Member
I don’t need to do any homework...I’m a spirit child and Spirit led by the Living Spirit Of God....he leads me via His Spirit witnessing to my spirit....then it’s checked with his written word....you can’t be led by the Spirit unless we are Born Of The Spirit.
Romans 8
King James Version
8 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
6 For to be carnally minded is death; but to be spiritually minded is life and peace.
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
8 So then they that are in the flesh cannot please God.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
25 But if we hope for that we see not, then do we with patience wait for it.
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who can be against us?
32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
37 Nay, in all these things we are more than conquerors through him that loved us.
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
I have know times when I had His faith, as well as my own. I am not sure of the position I am in at present because of the circumstances I am going through in regards to some very deep healing. Thanks.
Why did God give us brains then? I fear for you regarding the place you are in. Hoping for the Light to dawn for you sister.
Ritajanice
Well-Known Member
Brains for what?
We are Spirit led?
For someone who can’t explain the spirit birth, then I pray you receive that Spirit / divine visitation into your heart/ spirit...as of yet I see no Living talk in the Spirit...just boring intellectual talk.
We communicate with God in our spirit which is then relayed to our minds...it’s called understanding spiritual matters.
Thank God faith and being Born Of The Spirit is so easy to easy to understand...nothing intellectual about that whatsoever!
Spirit talk and understanding spiritual matters I crave...and have no interest in studying anything...for what reason, if one knows they are Born Again?
Ritajanice
Well-Known Member
Brains for what I ask again?
You should know you are Born Again in your spirit, not your intellect.
Who testifies with our spirit...our intellect or the Spirit of God?
We understand in our spirit...that is where we learn to communicate with God and for me it’s been a long ,slow process of understanding....only the Spirit who indwells my spirit can bring me to that level of spiritual understanding....
Ritajanice
Well-Known Member
Here you go again...bite?
I said you never explained the spirit birth....so, how can I relate to what you say..I can’t.
You talk a lot in the intellect...which doesn’t interest me...that’s all I’m saying...I maybe could have put it a nicer way.I will remember that or try to, next time we talk....but hey...walking on eggshells ain’t my thing...through fear of upsetting another....
Blessings to you also.....on your walk with the Lord....we learn something new every day ,Sister.x
quietthinker
Well-Known Member
I sent it for encouragement, for further insight and hope and strength. It was not send because of any judgement but because I was impressed to, as mentioned earlier.
I don't want to overthink it. I do want to say thank you. I can be mistrustful.
quietthinker
Well-Known Member
@Johann
"They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?" Calvin from Institutes.
I am having trouble parsing this quote. Is he saying that they transferred what should happen at baptism to the laying of hands? So therefore there is no second work of grace? This is not what the early church taught.
"They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?" Calvin from Institutes.
I am having trouble parsing this quote. Is he saying that they transferred what should happen at baptism to the laying of hands? So therefore there is no second work of grace? This is not what the early church taught.
"These are the states of beginners, the state of progress, and the state of the perfect.
the Pseudo-Dionysius into the "purgative way", the "illuminative way", and the "unitive way".
These consolations are often withdrawn, and a state of desolation ensues, and then the passive purification of the senses begins.
So ultimately purification, illumination, deification—it’s not the pursuit of enlightenment; it’s the pursuit of love: the love of God. It is the pursuit of a spiritual marriage, loving and receiving love. It is the marriage-feast, love being the wine that’s set forth on God’s table. In the deified man, it’s the man who is bathed in the light of God’s love to the point that it radiates from him. St. Isaac of Syria says:
"Deification in the Early Church
In the introduction to The Study of Holiness from the Early Church Fathers by J. B. Galloway(Wipf and Stock Publishers, 2014), we read: “If the teachings of the modern holiness movement are correct concerning the doctrine of holiness and the baptism with the Holy Ghost as an experience for the saints of God today, perfecting them in Christian love and freeing them form carnal sin, it seems that we should find some evidences of this faith and teachings in the period of the history of the Church where it was the closest to the days of Christ”
“The commentator Adam Clarke objected that the opinion that Paul was speaking of a regenerate person ‘has most pitifully and most shamefully lowered the Standard of Christianity, and even destroyed its influence and disgraced its character.’ A.H. Francke and J. Bengel (and, a little later, John Wesley, and, later still Moses Stuart) were among those who thought that Paul was describing a man who was under conviction of sin, but not yet regenerate. “ Rom 7:24 – Who is the ‘wretched man’? – Walking With Giants
In his celebrated book Holiness, Ryle writes: ‘I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, “I delight in the law of God after the inward man” (Rom. 7:22).’
The analysis of Christian development into these three ‘ways’ or phases derives from Dionysius the Pseudo-Areopagite, who ascribed a rhythm of purification, illumination, and union (or perfection) both to the hierarchies of angels and to the Church on earth. Medieval W. interpreters of Dionysius turned his scheme into an account of spiritual progress in terms of the three ways, beginning with the eradication of bad habits and the cultivation of the virtues, moving on to the illumination of the mind by meditation and contemplation, and culminating in unitive love. These three ways were adopted by later writers such as St John of the Cross and so became classic in systematic theories of Christian spirituality. purgative, illuminative, and unitive ways
St. Gregory Nazianzen, one of the great theologians of the fourth century, calls out to us over the centuries and exhorts us with the following. To quote St. Gregory: “Let us not remain what we are, but let us become what we once were.” And from St. Peter, the chief of the apostles, through the first-century voice of St. Ignatius of Antioch, from Irenaeus of the second century through the great Cappadocian Fathers of the fourth century, of the great Desert Fathers of the fifth century, Maximus the Confessor of the sixth century to John of Damascus and John of The Ladder in the ninth century, from Gregory Palamas in the 14th century to St. Silouan in the 20th century—the great Fathers of our Orthodox Church have echoed this exhortation of St. Gregory, reminding us and ever pointing us to the truth, that by God’s grace we can become much more than we are. Our Purpose Our Passions - Purification, Illumination, Deification: Orthodox Spirituality | Ancient Faith Ministries
the Pseudo-Dionysius into the "purgative way", the "illuminative way", and the "unitive way".
These consolations are often withdrawn, and a state of desolation ensues, and then the passive purification of the senses begins.
So ultimately purification, illumination, deification—it’s not the pursuit of enlightenment; it’s the pursuit of love: the love of God. It is the pursuit of a spiritual marriage, loving and receiving love. It is the marriage-feast, love being the wine that’s set forth on God’s table. In the deified man, it’s the man who is bathed in the light of God’s love to the point that it radiates from him. St. Isaac of Syria says:
This is the description of the Paul who says, “I know a man who was caught up into the third heaven, whether in the body or out of the body, I do not know.” httpOur Fulfillment in Christ - Purification, Illumination, Deification: Orthodox Spirituality | Ancient Faith Ministries
"Deification in the Early Church
In the introduction to The Study of Holiness from the Early Church Fathers by J. B. Galloway(Wipf and Stock Publishers, 2014), we read: “If the teachings of the modern holiness movement are correct concerning the doctrine of holiness and the baptism with the Holy Ghost as an experience for the saints of God today, perfecting them in Christian love and freeing them form carnal sin, it seems that we should find some evidences of this faith and teachings in the period of the history of the Church where it was the closest to the days of Christ”
“The commentator Adam Clarke objected that the opinion that Paul was speaking of a regenerate person ‘has most pitifully and most shamefully lowered the Standard of Christianity, and even destroyed its influence and disgraced its character.’ A.H. Francke and J. Bengel (and, a little later, John Wesley, and, later still Moses Stuart) were among those who thought that Paul was describing a man who was under conviction of sin, but not yet regenerate. “ Rom 7:24 – Who is the ‘wretched man’? – Walking With Giants
In his celebrated book Holiness, Ryle writes: ‘I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, “I delight in the law of God after the inward man” (Rom. 7:22).’
The analysis of Christian development into these three ‘ways’ or phases derives from Dionysius the Pseudo-Areopagite, who ascribed a rhythm of purification, illumination, and union (or perfection) both to the hierarchies of angels and to the Church on earth. Medieval W. interpreters of Dionysius turned his scheme into an account of spiritual progress in terms of the three ways, beginning with the eradication of bad habits and the cultivation of the virtues, moving on to the illumination of the mind by meditation and contemplation, and culminating in unitive love. These three ways were adopted by later writers such as St John of the Cross and so became classic in systematic theories of Christian spirituality. purgative, illuminative, and unitive ways
St. Gregory Nazianzen, one of the great theologians of the fourth century, calls out to us over the centuries and exhorts us with the following. To quote St. Gregory: “Let us not remain what we are, but let us become what we once were.” And from St. Peter, the chief of the apostles, through the first-century voice of St. Ignatius of Antioch, from Irenaeus of the second century through the great Cappadocian Fathers of the fourth century, of the great Desert Fathers of the fifth century, Maximus the Confessor of the sixth century to John of Damascus and John of The Ladder in the ninth century, from Gregory Palamas in the 14th century to St. Silouan in the 20th century—the great Fathers of our Orthodox Church have echoed this exhortation of St. Gregory, reminding us and ever pointing us to the truth, that by God’s grace we can become much more than we are. Our Purpose Our Passions - Purification, Illumination, Deification: Orthodox Spirituality | Ancient Faith Ministries
Ritajanice
Well-Known Member
Love is the Spirit of God..that’s whose Love we received when we became a spirit child of God...my spirit fell in Love with Gods Spirit.....instantly as his divine Spirit was indwelling my spirit....by divine revelation....he testifies with our spirit that we are Gods children, without that divine visitation/ revelation....I would not know God...therefore my spirit knows God, because I have been Born Of God’s seed....my spirit is Alive in Christ....
A Living faith that is very much Alive and Active in my heart/ spirit...
1 John 5:4-5King James Version (KJV) For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4 But God, who is rich in mercy, for his great love wherewith he loved us,
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him we both have access by one Spirit unto the Father.
19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
22 In whom ye also are builded together for an habitation of God through the Spirit.
A Living faith that is very much Alive and Active in my heart/ spirit...
1 John 5:4-5King James Version (KJV) For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
Ephesians 2
King James Version
2 And you hath he quickened, who were dead in trespasses and sins;2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4 But God, who is rich in mercy, for his great love wherewith he loved us,
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him we both have access by one Spirit unto the Father.
19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
22 In whom ye also are builded together for an habitation of God through the Spirit.
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Johann
Well-Known Member
Not only Calvin but these as well, almost as if signs, healings and miracles should be a norm, normative-
The early Church Fathers wrote extensively on the topic of healings, both in terms of miraculous healings attributed to divine intervention and the theological implications of such events. Their writings reflect a strong belief in the continuation of healing miracles in the post-apostolic age, often seeing them as evidence of God's ongoing presence and power in the Church. Here's a detailed look at some of their contributions:
Irenaeus of Lyons (130-202 AD)
In his work "Against Heresies," Irenaeus emphasized the continuity of the apostolic gifts, including healing, within the Church. He argued that miraculous healings were a testament to the true faith and the work of the Holy Spirit among believers. Irenaeus documented various instances where individuals were cured of diseases, attributing these events to the divine power working through the Church.
Tertullian (155-240 AD)
Tertullian, in his writings such as "On the Resurrection of the Flesh," discussed healing miracles as a demonstration of the power of God. He provided accounts of healings that occurred through prayer and the laying on of hands, emphasizing the efficacy of faith and the intercessory role of the Church. Tertullian also saw these miracles as a means to validate the truth of Christian doctrine and as a form of spiritual warfare against demonic forces.
Origen (184-253 AD)
Origen, in his apologetic work "Against Celsus," defended the reality of Christian miracles, including healings, against pagan critics. He asserted that Christians, through the power of Christ, performed healings that were beyond natural explanation. Origen viewed these miracles as acts of divine compassion and as a witness to the truth of the Gospel. He also stressed that the ability to heal was not limited to the apostolic age but continued through the lives of holy individuals in the Church.
Athanasius of Alexandria (296-373 AD)
Athanasius, in his "Life of Antony," recounted numerous instances of healing associated with Saint Antony, a prominent desert father. These accounts included the healing of physical ailments and exorcisms. Athanasius presented these miracles as evidence of Antony's sanctity and as a sign of God's power manifesting through His saints. The healings served to draw people to the Christian faith and strengthen the belief of the faithful.
Augustine of Hippo (354-430 AD)
Augustine's views on healing evolved over time. Initially skeptical, he later became a firm believer in contemporary miracles, including healings. In "The City of God," Augustine documented numerous healing miracles that he witnessed or learned about through reliable sources. He argued that these miracles were acts of divine mercy meant to edify the Church and confirm the faith of believers. Augustine also wrote about the theological significance of healing, seeing it as a foretaste of the ultimate healing and restoration promised in the resurrection.
Gregory of Nyssa (335-395 AD)
Gregory of Nyssa wrote about healing in the context of the lives of saints, particularly in his biography of his sister, Saint Macrina. He described miraculous healings that occurred through her intercession, emphasizing the role of sanctity and divine grace. Gregory saw these healings as manifestations of God's love and power, reinforcing the spiritual authority of the Church and its leaders.
John Chrysostom (347-407 AD)
John Chrysostom, in his homilies and writings, frequently referenced the healing miracles performed by the apostles and the early Christians. He encouraged believers to seek healing through prayer and the sacraments, particularly the Eucharist. Chrysostom viewed these miracles as a continuation of Christ's healing ministry and a sign of the Holy Spirit's active presence in the Church. He also emphasized the importance of spiritual healing alongside physical healing, urging Christians to seek holiness and repentance.
The early Church Fathers consistently affirmed the reality of healing miracles as an ongoing work of the Holy Spirit within the Church. They documented specific instances of healing, provided theological reflections on the significance of these miracles, and encouraged believers to seek divine healing through faith, prayer, and the sacraments. These writings highlight the early Church's belief in the continuity of Christ's healing ministry and its role in affirming the truth of the Christian faith and the sanctity of the Church.
Guess what-I believe the early church fathers had it wrong and the Reformers had it right.
This will appeal to those who are constantly seeking miracles, much like those who followed Messiah for fish, loaves AND miracles without a commitment TO Him.
Johann
Johann, I don't see how your citations go against the sign miracles in the early years. The healings that we read about are no more - healing from a handkerchief or from a shadow. They were for a sign to the unbelieving Jews but although the sign gifts period has gone, God has continued to heal in a lesser way but still responds to prayers for healing.
This has nothing to do with the fake charismatics.
This has nothing to do with the fake charismatics.
Johann
Well-Known Member
I don't want to come across as aggressive brother-the citations are from the early fathers-but reading this I would agree, "the healings that we read about are NO more" Correct @Hepzibah
"God has continued to heal in a lesser way but still responds to prayers for healing."--and here I would add not always Brother.
Johann.
Agree not always and these days not much.
Ritajanice
Well-Known Member
Isaiah 40:29: “He gives strength to the weary and increases the power of the weak.” Psalm 147:3: “He heals the brokenhearted and binds up their wounds.” Psalm 30:2: “Lord my God, I called to You for help, and You healed me.”
Hallelujah and Amen!!........mighty is my power say the Lord.....Your word is truth Lord not the word of heathens!
Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
Hallelujah and Amen!!........mighty is my power say the Lord.....Your word is truth Lord not the word of heathens!
Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
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Johann
Well-Known Member
CHURCH FATHERS: Sermon 78 (Leo the Great)
Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.
All the writings from the early fathers on one site. @Hepzibah Even Catholics and Orthodox.
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