Rick Atchley
The Kingdom of God
The good
SEED are the children of the KINGDOM, but the tares are the children of
the wicked one;
Tares.are.the.Children.of.the.Wicked.One.html
Matt. 3:11 I indeed baptize you with water unto repentance:
but he that cometh after
me is mightier than I, whose shoes I am not worthy to bear:
he [JESUS] shall BAPTIZE
you with the Holy Ghost, [WIND] and with FIRE:
Matt. 3:12 Whose FAN is in his hand,
and he will throughly
purge his floor,
and gather his wheat into
the garner;
but he will BURN
up the chaff with unquenchable FIRE.
g1245. diakatharizo,
dee-ak-ath-ar-id΄-zo; from 1223 and 2511; to cleanse
perfectly, i.e. (specially) winnow: thoroughly purge.
Matt. 13:38 The field is the world;
the good SEED are
the children of the kingdom;
but the tares are
the children of the wicked one;
Matt. 13:39 The enemy that sowed them is the devil;
the harvest is the end of
the world; [Aion messianic Age]
and the REAPERS
are the ANGELS
God sends forth MUSICIANS meaning to make the lambs dumb
before the slaughter.
aggelos
Arabios
a.,
of a loquacious person, 2.
generally, one that announces or tells,
e.g. of birds of augury, Il.24.292,296;
Mousōn
aggelos,a.
kai
arkhaggeloi
Mousōn Dios
aigiokhoio
thugateres
Daughters whatever the sex led by Apollyon.
kanakhan
. .gnashing of teeth,
clanging brass, k.
aulōn
sound of flutes, of the
lyre
HH 3 185 To Pythian
Apollo, Apollyon: Leto's all-glorious son goes to
rocky Pytho,
playing upon his hollow lyre, clad in divine, perfumed
garments;
Adolf
Hitler in Mein Kampf warns
about Rick Atchley's experiencing Spiritual Exhilaration of
hearing thousands of people making music. Adolf Hitler
speaking of HIS effort to capture and rule other people's
KINGDOM:
From the great agitator down to the small
trade-union official and the shop steward and
discussion speaker; this work consisted of the hundreds of
thousands of meetings at which, standing on the table in
smoky taverns, these people's orators hammered at
the masses and thus were able to acquire a marvelous
knowledge of this human material which really put them in a
position to choose the best weapons for attacking the
fortress of public opinion.
And it consisted, furthermore, in the gigantic
mass demonstrations, these parades of hundreds of
thousands of men, which burned into the small, wretched
individual the proud conviction that, paltry worm
as he was, he was nevertheless a part of a great dragon,1
beneath whose burning breath the hated bourgeois world would
some day go up in fire and flame and the proletarian
dictatorship would celebrate its ultimate final victory.
The mass meeting is also necessary for the
reason that in it the individual, who at first while
becoming a supporter of a young movement, feels lonely and
easily succumbs to the fear of being alone, for the first
time gets the picture of a larger community, which in most
people has a strengthening, encouraging effect.
The same man, within a company or a battalion,
surrounded by all his comrades, would set out on an attack
with a lighter heart than if left entirely on his own. In
the crowd he always feels somewhat sheltered, even if a
thousand reasons actually argue against it.
But the community of the great demonstration not only
strengthens the individual, it also unites and helps to
create an esprit de corps. The man who is
exposed to grave tribulations, as the first advocate of a
new doctrine in his factory or workshop, absolutely needs
that strengthening which lies in the conviction of being a member
and fighter in a great comprehensive body.
And he obtains an impression of this body for
the first time in the mass demonstration. When from his
little workshop or big factory, in which he feels very
small, he steps for the first time into a mass
meeting and has thousands and thousands of
people of the same opinions around him, when, as a seeker,
(Als Suchender.' A Wagnerian phrase, which Hitler
was apparently determined to use at all costs) he is swept
away by three or four thousand others into the
mighty effect of suggestive intoxication and enthusiasm
when the visible success and agreement of thousands
confirm to him the rightness of the new doctrine
and for the first time arouse doubt in the truth of his
previous conviction - then he himself has succumbed
to the magic influence of what we designate as
'mass suggestion.'
The will, the longing, and also the power of
thousands are accumulated in every individual.
The man who enters such a meeting doubting and wavering
leaves it inwardly reinforced: he has become a link
in the community.
The National Socialist movement must never
forget this and in particular it must never let
itself be influenced by those bourgeois s who know
everything better, but who nevertheless have
gambled away a great state including their
own existence and the rule of their class.
JESUS WARNED AND THE FOUND
SPIRITS WILL NEVER GO TO THESE MASS MEETINGS
THE KINGDOM OF SATAN: most will go in
Lk 17:20 And when he was demanded
of the Pharisees, when the kingdom of God should come, he
answered them and said, The kingdom of God cometh not
with observation:
Observātiō ōnis, observo, a watching,
observance, investigation: observationes animadvertebant, your
searches for evidence: siderum. Circumspection,
care, exactness: summa in bello movendo.
Religious observations are carefully crafted to take control
of all of one's attention. That is the worship concept with is
to be directed only to God.
Tendo: In the pagan
religions they gave lots of attention to tuning or playing their
musical instruments: cornu, barbiton, to tune, tympana tenta tonant palmis, stretching out their bow strings.
To shoot, to hurl.
(b). To exert one's
self, to strive, endeavor (mostly poet.
b. n partic., to exert one's
self in opposition, to strive, try,
endeavor, contend adversus, etc., id. 34, 34, 1: contra,
Lucr. 6, 1195: tormento citharāque tensior, [Tendo]
2. In partic.: nervum tendere, in mal. part., Auct.
Priap. 70; cf. Mart. 11, 60,
3.Hence, tentus, a lecherous man,
ēlŏquĭum , ii, n. id..
I. In Aug. poets,
and their imitators among prose writers, for eloquentia,
eloquence,
*
Hor. A. P. 217;
*
Verg. A. 11, 383;
Ov. Tr. 1, 9, 46;
id. M. 13, 63;
322 al.;
Vell. 2, 68, 1;
Plin. 11, 17, 18, § 55.
Lucr.
6.1195 Signs of death from lack
of water:
The heralds of old death. And in those months
Was given many another sign of death:
The intellect of mind by sorrow and dread
Deranged, the sad brow, the countenance
Fierce and delirious, the tormented ears
Beset with ringings, the breath quick and short
Chorda
II. Catgut, a string (of a musical
instrument),
B. A rope, cord, for binding a slave : tunc tibi actutum chorda tenditur,
Plaut. Most. 3, 2, 55
TRANIO
I will inform you. My master has arrived from abroad.
SIMO
In that case, the cord will be stretched for
you; thence to the place where iron fetters clink; after
that, straight to the cross.
Ringing: Cĭthăra , ae, f., = kithara, I. the
cithara, cithern, guitar, or lute.
II. Meton., the music of the cithara,
or, in gen., of a stringed instrument, the
art of playing on the cithara
Ringing (guitar) I the ear would be equivalent to melody IN the
heart.
THE CHRISTIAN ANTITHESIS:
only a small group who know that God rewards those who diligently
seek Him. Rhetoricians, singers and instrument players (hypocrites
says Christ) will attract the MASSED MULTITUDE because they are OF
the World and Jesus doesn't pray for them.
1Timothy 4:13 Till I come, give
attendance [adtende] to reading,
to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
which was given thee
by prophecy, [teaching]
with the laying on of
the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; give
thyself wholly to them;
that thy profiting
may appear to all.
3191. meletao, mel-et-ah΄-o; from a
presumed derivative of 3199; to take care of, i.e. (by
implication) revolve in the mind: imagine,
(pre-)meditate.
Because never in recorded history did PSALLO relate in any sense
to MUSICAL MELODY Paul intends that we SPEAK the Word of God and
sing and meditate on the Word of God.
Melet-aō , tauta meleta 1 Ep.Ti.4.15;
esp. practise speaking, con over a speech in
one's mind, logaria dustēna meletēsas D.19.255; apologian Id.46.1; also, deliver,
declaim (cf. 11.5 b), logous
Logos
2. generally, account, reckoning, mē phunai ton hapanta nika l. excel
Opposite. ek tēs epagōgēs
Opposite. muthos, as history to
legend, Ti.26e;
poiein muthous all' ou logous
Opposite. epilogos,
Opposite. prooimion,
Opposite. phōnē, Arist.Pol.1253a14;
prose, Opposite. poiēsis,
Opposite. emmetra, ib.1450b15 (
l. pezoi, Opposite.
poiētikē, D.H.Comp.6;
Opposite. poiēmata, ib.15; koina kai poiēmatōn kai logōn
1Timothy 4:16 Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save
thyself, and them that hear thee.
lectĭo , ōnis, f. lego.
I. A gathering,
collecting.
II. A reading,
perusal; a reading out, reading aloud.
B. Transf. (abstr. pro contr.),
that which
is read, reading, text (post-class.)
juris lectiones,
passages of
the laws,
3191.
meletaΏw meletao, mel-et-ah΄-o; from a
presumed derivative of 3199; to take care of, i.e. (by
implication)
revolve in the mind: imagine, (pre-)
meditate.
Quint.
Inst. 10 1.16 But the advantages conferred by
reading
and listening are not identical. The speaker stimulates us
by the
animation of his
delivery, and
kindles the imagination,
not by presenting us with
an elaborate
[p. 13] picture, but by
bringing us into actual touch with the things themselves.
Then all is
life and
movement, and we
receive the
new-born offspring of his imagination with
enthusiastic approval. We are moved not merely by the
actual issue of the trial, but
by all that the
orator
himself has at stake.
Quint.
Inst. 10 1.17 Moreover his voice, the
grace
of his gestures, the
adaptation of his delivery
(which is of supreme importance in oratory), and, in a word,
all his excellences in combination, have their educative
effect.
In
reading, on the other hand, the
critical faculty is a surer
guide, inasmuch as the listener's judgment is
often
swept away by his preference for a particular speaker,
or by the
applause
of an
enthusiastic
audience.
rătĭo , ōnis (abl.
rationi,
Lucr. 6, 66), f.
reor, ratus,
I. a
reckoning,
account,
calculation,
computation.
(b).
In rhet.,
a showing cause,
argument,
reasoning in support of a
proposition:
c. Reasonableness,
reason,
propriety,
law,
rule,
order,
conformity,
Quint. Inst. 10 1.18 For we
are ashamed to disagree with them, and an unconscious modesty
prevents us from ranking our own opinion above theirs, though
all the time the taste of the majority is vicious, and
the claque may praise even what does not really
deserve approval.
Opposite
plăcĕo , 1. In
scenic lang., of players or pieces presented, to
please, find favor, give satisfaction
2. Placere sibi, to be pleased or satisfied
with one's self, to flatter one's self, to
pride or plume one's self
A. plăcens , entis, P. a., pleasing,
charming, dear: self-willed, id. 2 Pet. 2, 10.
Luke 17:21 Neither shall they say, Lo here! or, lo there!
for, behold, the kingdom of God is within you.
Lk 17:22 And he said unto the disciples, The days will come,
when ye shall desire to
see one of the days of the Son of man, and ye shall not
see it.
Lk 17:23 And they shall say to you, See here; or, see there:
go not after them,
nor follow them.
Thos who follow the pied piper or Pied Pan wound up, like the
preachers, singers and instrument players" in a Lake of Fire.
THE MARK OF SATAN'S
KINGDOM OR SYNAGOGUE OF SATAN
kha^rassō
, Att. kha^rak-ttō
,
3. metaph., whet, stimulate, erōs
psukhas
kh.
S.Fr.684
Pass., nōton
kharakhtheis
wounded, E.Rh.73
graphidessi
. . kharaxa
. . hieron
logon
Hymn.Is.11; [nomous
eis
pinakas
kh.
D.S.12.26; ho
grammateus
tou
dēmou
to
b ekharaxa
lexis
kekharagmenē
with a stamp, i.e. character of its own, Diocl.Magn.Stoic.3.213; tēn
men
(sc. tēn
sophistikēn） idiōmati
kekharakhthai
phēsomen
The ōdē,
Pl.Lg.816d
Opposite lexis , eōs,
hē,
(legō
B) A.speech
Soph.
Ich. 684 OF HERMENES (NEW HERMENEUTIC) STEALING
APOLLYON'S COWS WITH MUSIC AND TRICKERY
Apollo
Apollo
probably enters in response to the chorus's calls.
... cows ... reward ... free ... The fragment ends
here. From the Homeric Hymn to
Hermes, we can assume that
Apollo and Hermes have a scene together, ending with the
restoration of the cattle to their rightful owner.
Hermes also gives Apollo the lyre, which is his
instrument forever after.\
Eur.
Rh. 73 But those others do not await the
counsels of my soothsayers; darkness turns runaways to
heroes. [70] But we must now without delay pass this word
to the army to take up arms and cease from slumber, so
that many an Achaean, as he leaps aboard his ship, shall
be smitten through the back and sprinkle the ladders with
blood, and others shall be fast bound with cords [75] and
learn to till our Phrygian fields.
kharag-ma
kha^,
atos,
to,
(kharassō)
3. metaph., mark, stamp, character, to
tēs
monados
sēmantikon
kh.
T
sēman-tikos , ē,
on,
, kh.
ekhidnēs
the serpent's mark, i. e. its bite, sting,
S.Ph. 267
3. metaph., mark, stamp, character, to
tēs
monados
sēmantikon
kh
sēman-tikos , ē, on,
A.significant, opp. asēmos,
onoma
esti
phōnē
s.
kata
sunthēkēn
aneu
khronou
Arist.Int.16a19;
rhēma
. . phōnē
sunthetē
s.
meta
khronou
Id.Po.1457a14;
logos
. . esti
phōnē
s.
kata
sunthēkēn
Id.Int.16b26,
cf. Stoic.2.48:
c. gen., s.
hugieias
Arist.Top.106b36;
s.
pasēs
kakias
D.S.3.4;
s.
orē
mountains giving signs of the weather, Thphr.Sign.51; s.
parōtidōn
indicative of mumps, Gal.17(1).405;
-ka
significant symptoms, Hp.Praec.11.
Adv. -kōs
Arist.Top.106b37:
c.gen., M.Ant.10.7:
Sup. -ōtata
Longin.31.1.
THE BEAST ONLY HAS TWO LEGS
bestĭa
, ae, f. perh. akin to fera and to belua,
2. As a term of reproach (cf. belua and
our beast): mala
tu
es
bestia,
Plaut. Bacch. 1, 1, 21;
id. Poen. 5, 5, 13.And,
humorously, of the odor of the armpits (cf. ala and caper), Cat. 69, 8.
II. Transf.,
as a constellation, the wotf, Vitr. 9, 4 (7)
cănis
(cănes
, Plaut. Men. 5, 1, 18;
id. Trin. 1, 2, 133;
I. As a term
of reproach, to denote,
a. A shameless, vile person, Plaut. Most. 1, 1, 40;
Ter. Eun. 4, 7, 33
Donat. ad loc.; Hor. Epod. 6, 1;
cf. id. S. 2, 2, 56;
Petr. 74, 9; Suet. Vesp. 13.
a. Tergeminus, i. e. Cerberus. Ov. A. A. 3, 322;
id. Tr. 4, 7, 16;
called
also
viperius,
id. Am. 3, 12, 26:
Tartareus,
Sen. Herc. Fur. 649:
triformis,
id. Herc. Oet. 1202:
Echidnaea. Ov. M. 7, 409;
cf.: infernae
canes,
Hor. S. 1, 8, 35;
Verg. A. 6, 257;
Luc. 6, 733.
b. Semidei canes, Anubis,
Luc. 8, 832.
D. A Cynic
philosopher: Diogenes
cum choro
canum
suorum,
L
The
Beast: thēreutēs deinos. A mighty hunter,
a very Nimrod. For the notion of the chase in
erotics, cp. the use of helein and diōkein in 182 E, etc.,
and of thēra in Soph. 222 D
tē tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D):
The Beast: thēreutēs deinos. A mighty hunter,
a very Nimrod. For the notion of the chase in
erotics, cp. the use of helein and diōkein in 182 E, etc.,
and of thēra in Soph. 222 D
tē tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D):
-Satyric Drama sikinn-i^s
si^or
siki_nis
(E.Cyc.37),
idos,
hē,
acc. A.
[select] Sikinnin
D.H.7.72:Sicinnis,
a dance of Satyrs used in the Satyric drama, S.Fr.772,
E. l.c., D.H.
l.c., Luc.Salt.22:
named from its inventor Sicinnus, Ath.1.20e,
cf. Scamon 1; or from Sicinnis,
a nymph of Cybele, although originally danced in
honour of Sabazios, [Mount Sinai] Arr.Fr.106J.
Also written Sikinnon
, to,
Suid.; Sikinna
The
beast is A new style of song, music or drama.
mousikκ aei ti kainon thκrion
tiktei
A. Mousikos, musical, agτnes m. kai
gumnikoi choroi te kai agτnes ta mousika music,
II. of persons, skilled in music, musical, X.l.c., etc.;
poiκtikoi kai m. andres Pl.Lg.802b ; kuknos
[minstrel] kai alla zτia; peri aulous
- professional musicians, mousikos kai melτn poκtκs,
use with singing, skilled in speaking before a mob.
Melody,
B.
aei always
C. kainos , esp. of new
dramas, the representation of the new tragedies,
(Aphrodisias dedicated to Aphrodite (ZOE); comedy, sexual
love, pleasure, a woman's form of oath, Aster
or Venus or ZOE.
Therion
D. Tikto mostly of
the mother
E. of Rhea one of the zoogonic
or vivific principles
Rev. 17:3 So he carried me away in the spirit
into the wilderness: and I saw a woman sit upon a
scarlet coloured beast, full of names of
blasphemy, having seven heads and ten horns.
thκraτ 1. to
hunt or chase wild beasts,
OF A POISONOUS ANIMAL
Echidn-a , hκ, ( [echis] )
viper, Hdt.3.108, S.Tr.771, Pl.Smp.218a, etc.; prob. of a
constrictor snake, Act.Ap.28.3: metaph., of a treacherous
wife or friend, A.Ch.249, S.Ant.531; himatismenκ e., of
woman, Secund.Sent.8; gennκmata echidnτn brood of vipers,
term of reproach, in Ev.Matt.3.7.
Echis skorpios κrkτs
to kentron ib.52; cf. echidna.
Skorpi-os , ho, scorpion,
A.Fr.169, Pl.Euthd.290a, Sammelb.1267.7 (i A.D.), etc.; s.
ho chersaios (v. infr. 11) Arist.HA555a23: prov., hupo panti
lithτi skorpion phulasseo Praxill.4 ; en panti s. phrourei
lithτi S. Fr.37 ; also skorpion oktτpoun egeireis 'let
sleeping dogs lie', Hsch.; hτsper echis κ s. κrkτs to kentron
METAPHOR OF A
ORATOR,
Enthithemi stir up
wrath, inspire fear, stored up wrath in the heart, inspire
fear
with Chorde or string of a lyre or
harp, a musical note. Hard work and practice to atain
harmony on a harp or flute.
Harmonia. music in stringing a
bow or lyre, musical scale, generally music
-Pl.
Poen. 5.5
5 A womanish race:
"Muliersous" generally means "fond of women." It clearly
however, in this passage means "womanish," or "womanlike."
9 Use a drum: The priests of Cybele,
who were either eunuchs, or persons of effeminate
and worthless character, walked in their
processions beating a "tympanum." a "drum" or
"tambourine." The Captain, by his question, contemptuously
implies that Agorastocles is such a character. See
the Truer lentus, l. 608, and the Note.
THE IDOL WORSHIPPED BY THOSE MARKED BY THE BEAST (a new style of music
or drama)
Revelation 16:2 And the
first went, and poured out his vial upon the earth; and
there fell a noisome and grievous sore upon the men which
had the mark of the beast, and upon them which worshipped
his image.
Imāgo
, ĭnis, f. cf. imitor, I.an imitation, copy
of a thing, Juv. 7, 29:
hoc
tibi
sub
nostra
breve
carmen
imagine
vivat,
epistula
atque
imago
me
certum
fecit,
i. e. the image on the seal, the signet, Plaut. Ps. 4, 6, 35;
4, 2, 29; 4, 7, 105: nunc
amici
anne
inimici
sis
imago,
Alcesime,
mihi,
sciam,
i. e. will act like a friend, Plaut. Cas. 3, 1, 1.
2. A
phantom, ghost, apparition:
et
nunc
magna
mei
sub
terras
ibit
imago,
shade, spirit, Verg. A. 4, 654;
Plin. Ep. 7, 27, 6;
cf. id. ib. 1:
non
vanae
redeat
sanguis
imagini,
Hor. C. 1, 24, 15:
(somnus)
Vanum
nocturnis
fallit
imaginibus,
quid
natum
totiens
falsis
Ludis
imaginibus?
phantoms, Verg. A. 1, 408:
I. Transf.,
a reverberation of sound, an
echo (mostly poet.): (mellaria
facere
oportet)
potissimum
ubi
non
resonent
imagines,
Varr. R. R. 3, 16, 12: concava
pulsu
Saxa
sonant,
vocisque
offensa
resultat
imago,
Verg. G. 4, 50;
cf. Sil. 14, 365: alternae
deceptus
imagine
vocis:
Huc
coλamus
ait
... Coλamus
retulit
Echo,
Ov. M. 3, 385:
cujus
recinit
jocosa
Nomen
imago,
Hor. C. 1, 12, 4;
so, jocosa
Vaticani
montis,
id. ib. 1, 20, 8: vaga,
Val. Fl. 3, 596.
2. With the
idea predominating of mere imitation, in opp. to what is
original or real, a mere form, image, semblance,
appearance, shadow:
Luke 22:69 Hereafter shall the Son of man sit on the right
hand of the power of God.
The.Kingdom.of.Christ
Matthew 10:32 Whosoever therefore shall confess me before men,
him will I confess also before my Father which is in heaven.
Matthew 10:33 But whosoever shall deny me before men, him will
I also deny before my Father which is in heaven.
Matthew 10:34 Think not that I am come to send peace on earth:
I came not to send peace, but a sword.
Matthew 10:35 For I am come to set a man at variance against
his father, and the daughter against her mother, and the
daughter in law against her mother in law.
Matthew 10:36 And a mans foes shall be they of his own
household.
Matthew 10:37 He that loveth father or mother more than me is
not worthy of me: and he that loveth son or daughter more than
me is not worthy of me.
Matthew 10:38 And he that taketh not his cross, and followeth
after me, is not worthy of me.
Matthew 10:39 He that findeth his life shall lose it: and he
that loseth his life for my sake shall find it.
Matthew 10:40 He that receiveth you receiveth me, and he that
receiveth me receiveth him that sent me.
Matthew 10:41 He that receiveth a prophet in the name of a
prophet shall receive a prophets reward; and he that
receiveth a righteous man in the name of a righteous man shall
receive a righteous mans reward.
Matthew 10:42 And whosoever shall give to drink unto one of
these little ones a cup of cold water only in the name of a
disciple, verily I say unto you, he shall in no wise lose his
reward.
ABSOLUTE MARKS OF A CHURCH (SCHOOL) OF CHRIST OR
KINGDOM OF CHRIST
The Kingdom of Christ exists in territory ruled by Jesus
Christ the King of His Kingdom. Jesus didn't come
preaching the "gospel of the gospel" but:
Matthew 3:2 And
saying, Repent ye: for the kingdom of heaven is at
hand.
Matthew 4:17 From that time Jesus began to preach, and to
say,
Repent: for the kingdom
of heaven is at hand.
Matthew 4:23 And Jesus went about all Galilee,
teaching in
their synagogues,
and preaching the gospel
of the kingdom,
and healing all manner
of sickness and all manner of disease among the people.
Jesus promised that some
would see the Kingdom Come with Power:
Mark
9:1 And he said unto them, Verily I say unto you,
That there be some of
them that stand here, which shall not taste of death,
till they have seen
the kingdom of God come with power.
The Kingdom came with the
Power of the Risen Jesus now King and High priests.
Afterward, the kingdom of God is the kingdom of Christ because
God made Jesus to be both Lord and Christ:
Acts
20:25 And now, behold, I know that ye all, among whom
I have gone preaching
the kingdom of God, shall see my face no more.
Acts 28:31 Preaching the kingdom of God,
and teaching those things
which concern the Lord Jesus Christ,
with all confidence, no
man forbidding him.
The Church of Christ or the Kingdom of Christ has Jesus Christ
as the only Teacher when the elders teach that which has been
taught. That continues the Ekklesia, Qahal or Synagogue which
began in the wilderness. It's only role was to READ and
REHEARSE the Word of God. Church is defined as A
School OF Christ.
Because Jesus Christ is the King of His kingdom and High
Priest and only mediator, A Church of Christ has little or no
connection to the modern Worship Service Pattern which does
ACTS to try to gain God's favor and uses MUSIC which DESTROYS
the learning proces.
Matthew 28 teach
what Jesus commanded to be taught
Church is built upon (educated by) the Prophets and
Apostles.
Peter left us a memory of his eye- and ear- witness teaching
of the risen Jesus Christ.
Paul taught that the Prophets wrote by the Spirit OF Christ.
He warned that Jesus made the prophets more certain.
He wrote that this teaching was not subject to private
interpretation which is further expounding.
Paul warned that the Word must not be corrupted or sold at
retail meaning adultery.
The Kingdom of God is the
Kingdom of Christ:
Ephesians
5:5 For this ye know, that no whoremonger, nor unclean
person, nor covetous man, who is an idolater,
hath any inheritance
in the kingdom of Christ and of
God.
The danger of the Visible Church is
Ephesians 5:6 Let no man deceive you with vain words:
for because of
these things cometh the wrath of God upon the children
of disobedience.
Ephesians 5:7 Be not ye therefore partakers with them.
Ephesians 5:8 For ye were sometimes darkness, but now
are ye light in the Lord: walk as children of light:
Ephesians 5:17 Wherefore be ye not unwise, but understanding
what the will of the
Lord is.
Ephesians 5:18 And be not drunk with wine, wherein is
excess;
but be filled with the
Spirit;
In this parallelism, the Will of the Lord is the Spirit
John 6:63 It is
the spirit that quickeneth; the flesh profiteth
nothing:
the words
that I speak unto you, they are spirit, and they
are life.
In the Colossian version Paul makes it impossible to
misunderstand
Colossians 3:15 And let the peace of God rule in
your hearts,
to the which also ye
are called in one body; and be ye thankful.
Colossians 3:16 Let the
word of Christ
dwell in you richly
in all wisdom;
teaching and
admonishing one another in psalms and hymns and spiritual
songs,
singing with grace
in your hearts to the Lord.
Colossians 3:17 And whatsoever ye do in word or deed,
do all in the
name of the Lord [Kurios] Jesus,
giving thanks to God
[Theos] and the Father by him
Ephesians
5:19 Speaking to yourselves in psalms and hymns and
spiritual songs,
singing and
making melody in your heart to the Lord;
Ephesians 5:20 Giving thanks always for all things unto God
and the Father in the name of our Lord Jesus Christ;
Ephesians 5:21 Submitting yourselves one to another in the
fear of God.
Colossians 1:13 Who hath delivered us from the power of
darkness,
and hath translated us into the kingdom of his
dear Son:
John 15:18 If the world hate you, ye know that it hated me
before it hated you.
John 15:19 If ye were of the world, the world would love
his own:
but because ye are not
of the world,
but I have chosen you out
of the world, therefore the world hateth you.
John 15:20 Remember the word that I said unto you, The servant
is not greater than his lord.
If they have persecuted
me, they will also persecute you;
if they have kept my
saying, they will keep yours also.
John 15:21 But all these things will they do unto you for my
names sake,
because they know
not him that sent me.
John 15:22 If I had not come and spoken unto them, they had
not had sin:
but now they have
no cloke for their sin.
John 15:23 He that hateth me hateth my Father also.
Aristot.
Nic. Eth. 1175b.1
But
things that are akin to things of different kinds must
themselves differ in kind. [3]
A still clearer proof may be drawn
from the hindrance that activities
receive from the pleasure derived from other activities.
For
instance, persons fond of the flute
cannot give their attention to a
philosophical discussion [The LOGOS]
when they overhear someone playing the flute,
because they enjoy music more than the activity in
which they are engaged;
therefore the pleasure
afforded by the music of the flute
impairs the
activity of study.
hoigarphilauloiadunatousitoislogoisprosekhein, katakousōsinaulountos,
Worship of God is giving all of our
attention to God and the LOGOS
-prosekhō
The ONLY worship concept in A Church of Christ
3. turn
to or towards a thing, p.
omma
E.HF931:
mostly, p.
ton
nounturn
one's mind, attention to a thing, be
intent on it,
ou
prosekhei
ta
pragmata
p.
nomon
theou
LXX Is.1.11,
cf. Ex.34.11:
also p.
apo
tōn
hagiōn,
tōn
grammateōn,
ib.Le.22.2,
Ev.Luc.20.46;
p.
tou
mē
phagein
haima
LXX De.12.23;
p.
hina
mē
mastigōthēs
ib.2 Ch.25.16.
Chronicles 25:16
And it came to pass, as he talked with him, that the king
said unto him, Art thou made of the kings counsel?
forbear; why shouldest thou be smitten? Then the prophet
forbare, and said, I know that God hath determined to
destroy thee, because thou hast done this, and hast
not hearkened unto my counsel.
Luke 20:46
Beware of the scribes, which desire to walk in
long robes, and love greetings in the markets,
and the highest
seats in the synagogues, and the chief rooms at feasts;
Luke 20:47 Which devour widows houses, and for a shew
make long prayers [Hymns]:
the same shall
receive greater damnation.
Jesus called them
hypocrites and in Ezekiel 33 Christ names speakers, singers
and instrument players.
THE WORSHIP OF THE MUSES UNDER ABADDON OR
APOLLYON SILENCES THE WORD OF GOD
-prosku^n-ētos
, ē,
on,
A.to be worshipped, worshipful Mousaistai
Mousagetēs 1
doric for Mousēgetēs leader
of the Muses, Lat. Musagetes, of Apollo
[Abaddon, Apollyon] , Plat.1
Mous-a_getēs, ou, ho,
Mousa_geta_s ,
a, ho, Dor. for Mousēgetēs (v. infr.),
A.leader of the Muses, epith.
of Apollo, Pi.Fr.116;
ho m. kai arkhagetas tas poiētikas theos (Delph.
Mousēgetēs , Pl.Lg.
653c, D.S.1.18,
Jul.Or.4.132a,
al.; voc. Mousēgeta^ , IG12(5).893
(Tenos); also Epithet of Heracles, in dat. Mousagētē ,
Mouseios , on,
Aeol. Moisaios
, a,
on,
(Mousa)\
A.of or belonging to the Muses,
hedra
E.Ba.410
(lyr.); Moisaion
harma
the car of Poesy, Pi.I.8
(7).67; lithos
M. a monument of song, Id.N.8.47.
II. musical, kelados
Mouso-polos
, on,
A.serving the Muses, poetic, oikia
Sapph. 136 (s. v.l.); m.
stonakha
a tuneful lament, E.Ph.1499
(lyr.); kheires,
stephanos,
AP9.270 (Marc.
Arg.), 12.257 (Mel.); mousopole
thēr,
addressed to Pan, Castorio 2.5.
II. Subst., bard, minstrel, E.Alc. 445
THE WAY TO
WORSHIP THE MUSES LED BY ABADDON OR APOLLYON
Kat-a^kouō,
A hear and obey, be subject,
Arabioi
oudama
katēkousan
epi
doulosunē
Persēsi
Hdt.3.88, cf.
App.Syr. 55;
tinosD.1.23, Arr.Fr.7J., App.Mith.57,
, ib.314c; k.
aulountos
Auleō
,
A. auliōn
IG7.3211,3212 (Orchom. Boeot.): (aulos):play
on the flute, Phrugion
aulēsen
melos
[the musical melody word] . Hdt. 1.141,
2.60, Pl.Prt.327a:
c. dat. pers., X.Smp.2.8,
etc.; au.
exodon
play a finale, Ar.V.582;
au.
eiresian,
of the boatswain, Plu.Alc. 2:
Pass., of tunes, to be played on the flute, ho
Bakkheios
rhuthmos
ēuleito
X. Smp.9.3;
auleitai
pan
melathron
is filled with music, E.IT367.
SILENCING THE LIVING AND
WRITTEN WORD BY THOSE WHO WORSHIP THE MUSES UNDER ABADDON
OR APOLLYON'
Logos
computation, reckoning
2. statement of a theory, argument, ouk
emeu
alla
tou
l.
akousantas
prob. in Heraclit.50; logon
ēde
noēma
amphis
alētheiēs
discourse and reflection on reality,
IV. inward
debate of the soul, reflection,
deliberation
Regulative and formative forces,
derived from the intelligible and operative in
the sensible universe,
Opposite
to epithumia
A. desire, yearning, longing after
a thing, desire of or for it, Theaomai :--gaze at,
behold, mostly with a sense of wonder, 3.
view as spectators
Opposite Pathos A. that
which happens to a person or thing, incident,
accident,
Opposite Poiein to excite passion,
Arist.Rh.1418a12;
V. Rhet., emotional style or
treatment,
Opposite Enthousi-astikos , ē, on, A. inspired,
phusis Pl.Ti.71e;
esp. by music,
VI. verbal
expression or utterance, lego, lexis
-Lexis
A.speech, OPPOSITE τidκ |
|
-τidκ, 1.art of
song 5. = eppsdκ, spell, incantation
4.
text of an author, OPPOSITE exegesis
[Peter's private interpretation outlaws exegesis]
Arist.En1142a26 |
Prose, OPPOSITE
-poiκsis, Id.R.390a;
OPPOSITE -poiκtikκ, D.H.Comp.6;
opp.
poiκmata, onomatopoeic
word
OPPOSITE emmetra Modus 2. The
measure of tones, measure, rhythm, melody, harmony, time;
in poetry, measure, metre, mode: Mūsĭcus a, um, adj., = mousikos.
X. the Word
or Wisdom of God, personified as his agent in
creation and world-government,
347c] But if he does not mind, let us talk
no more of poems and verses, but consider the points
on which I questioned you at first, Protagoras, and on
which I should be glad to reach, with your help, a conclusion.
For
it seems to me that arguing about poetry is
comparable to the wine-parties of common market-folk.
These people, owing to their inability to carry on a
familiar conversation over their wine by means of
their own voices and discussions
DON'T GET DRUNK
ON WINE OR IGNORANCE
sumposiois:
this custom is followed in Xen. Symp. 2. 1 erkhetai
tis
autois
epi
kōmon
(revel) Surakosios
anthrōpos,
ekhōn
te
aulētrida
agathēn
kai
orkhēstrida
(dancing-girl) tōn
ta
thaumata
[Lying Wonder] dunamenōn
poiein
kai
paida
panu
ge
hōraion
kai
panu
kalōs
kitharizonta
kai
orkhoumenon.
These show their skill during the whole banquet. Plato,
however, has the same view as the one here, when he says Symp.
176 e eisēgoumai
tēn
men
arti
eiselthousan
aulētrida
khairein
ean,
aulousan
heautē,
ē
an
boulētai
tais
gunaixi
tais
endon,
hēmas
de
dia
logōn
allēlois
suneinai
to
tēmeron.
Plat.
Prot. 347d such is
their lack of educationput a premium on flute-girls by
hiring the extraneous voice of the flute at a high price,
and carry on their intercourse by means of its utterance.
THE
COMMAND FOR THE EKKLESIA OR CHURCH
But where the party consists of thorough gentlemen who
have had a proper education, you will see neither
flute-girls nor dancing-girls nor harp-girls, but only the
company contenting themselves with their own conversation,
and none of these fooleries and frolicseach speaking and
listening decently in his turn,
Trash or
Fooleries
lēros
(A), ho,
hoi
poiētai
l.
eisin
useless, futile, TRASH
Xenarch.7.1; poiētōn
l.
Cratin.306;
lēroi
kai
paidiai,
of flute-playing at banquets, Pl.Prt.347d;
II. as Adj.,
silly, poiētēs
Luc.Gall.6,
cf. Rh.Pr.17.
If you FABRICATE a song or sermon then
it is TRASH:
poieō
A. make, produce, first
of something material, as manufactures, works of
art
2. create, bring into existence
4. after Hom., of Poets, compose,
write, p.
dithurambon,
epea,
Hdt.1.23,
4.14; p.
theogoniēn
Hellēsi
Id.2.53;
p.
Phaidran,
Saturous,
Ar.Th.153,
157; p.
kōmōdian,
tragōdian,
etc., Pl.Smp.223d;
palinōdian
Isoc.10.64,
Pl.Phdr.243b,
etc.; poiēmata
Because the ROLE of the
synagogue--ekklesia is to SPEAK one to another that which is
written for our learning. NOTHING written for our learning
is set to a meter and cannot be sung tunefully.
Rather, the synagogue or COME TOGETHER is for the
SYLLOGISM or reading the WORD and coming to an agreement; A
DISCIPLE of Christ is a student of Christ and does not do
music in any modern sense.
When the church (Ekklesia) comes together, assembles or
gathers Paul used Synagogue words:
suniēmi
,
2. Med., come
together, come to an agreement, ophra
. . sunōmetha
. . amphi
gamō
Il.13.381.
II. metaph.,
perceive, hear, freq. in Hom. (who also has Med. in this
sense
2. to be
aware of, take notice of, observe
3. understand,
x.
allēlōn
understand one another's language, Hdt.4.114,
Th.1.3; eu
legontos
. . tou
Delphikou
grammatos
ou
tois
xunieisin
to the intelligent, Thgn.904;
in Com. dialogue, parenthetically, suniēs;
like manthaneis;
Heraclit.
51; xuniēm'
hoti
boulei
Ar.Av.946
(xunēkh'
cj. Brunck); s.
to
gramma
ho
bouletai
Pl.Prm.128a,
cf. Hdt.9.110:
also, like other Verbs of perception,
Manthanō
, Pi.P.3.80,
etc.: fut.
hoi
manthanontes
learners, pupils, X.Mem.1.2.17;
m.
ta
Homērou
epē
learn by heart, Id.Smp.3.5;
m.
bembika
Ar.Av.1461;
m.
ti
tinos
learn from . . , Pi.P.3.80,
A.Pr.701,
S.OT575
Xen.
Sym. 3.5 My father was anxious to see me
develop into a good man, said Niceratus, and as a
means to this end he compelled me to memorize all of
Homer; and so even now I can repeat the whole Iliad
and the Odyssey by heart.
- The church
#1577 ekklesia - assembly, called out
ones, set apart ones, congregation; in Hebrew this
word is #6951 qahal (kahal)
- a "synagogue" (E. W. Bullinger, Commentary on
Revelation, p. 165-166), an assemblage,
congregation, company from the root #6950 qahal
meaning specifically a coming together, an
assembling, a convocation, congregation; this
word is used mostly for religious purposes
(see William Wilson's Old Testament Word Studies,
p. 92)
The
LXX uses the word
ekklesia to translate the Hebrew
qahal. Qahal
means to call, to assemble, and the noun form means a
congregation or assembly. Solomon is called
koheleth the Preacher,
translated by the LXX ekklesiastes.
The earliest known occurrence of the word is found in Job
30:28, I cried in the congregation. In the books
of the law, qahal
is rendered by the Greek word
sunagoge,
showing that the synagogue is the beginning of the New
Testament church. Stephen in his speech which ended in his
martyrdom referred to the history of Israel, and dwells
for considerable length upon the one great leader Moses,
saying in Acts 7:38:
- And
Moses commanded them, saying, At the end
of every seven years, in the solemnity of the year of
release, in the feast of tabernacles, Deut 31:10
-
- When
all Israel is come to appear before the Lord thy God
in the place which he shall choose, thou
shalt read this law before all Israel in their hearing.
Deut 31:11
-
- Gather (h6950) the people together, men, and women, and children, and thy stranger that is within thy gates,
that they may hear,
-
and
that they may learn,- and
fear the Lord your God, and observe to do all the words of this
law: Deut 31:12
melet-ē , hē,
train, rehearsal, discussion
melet-aō , take
thought or care for
2. attend
to, study, study, train oneself
They
that are delivered from the noise
of archers in the places of drawing water,
there shall they
rehearse the righteous
acts of the Lord,
even the
righteous acts toward the inhabitants of his villages
in Israel:
then shall the
people of the Lord go down to the gates. Judges
5:11KJV
Narro , āvi, ātum,
1, v. a. for gnarigo (gnarigavit, Fest.
p. 95) from gnarus; Sanscr. gnā, know;
Gr. gignōskō;
cf.: nosco (gnosco), ignoro,
I.to tell, relate,
narrate, report, recount, set forth (syn.:
memoro, nuntio, trado).
B.
Esp., to dedicate: librum alicui, Plin. praef.
§ 1.Hence, P. a. as subst.: narrātum , i, n.,
that which is told or narrated:
hoc
quoque,
Tiresia,
praeter
narrata
petenti
Responde,
Hor. S. 2, 5, 1.
set forth,
explain
Acts 14:27 And when
they were come, and had gathered [synagogue] the
church [Ekklesia] together, they rehearsed all that
God had done with them, and how he had opened the
door of faith unto the Gentiles.
Acts
14.27 Paragenomenoi de kai sunagagontes tēn ekklēsian anēggellon hosa epoiēsen ho theos met' autōn kai hoti ēnoixen tois ethnesin thuran pisteōs.
[4] The same thing occurs in other
cases when a man tries to do two things at once; the
pleasanter activity drives out the other, the more so
if it is much more pleasant, until the other
activity ceases altogether.
Hence, when we enjoy something very much, we can hardly do
anything else; and when we find a thing only mildly
agreeable, we turn to some other occupation; for instance,
people who eat sweets at the theater do so especially when the acting is bad.
[ 5]
And since our activities [of the flute] are
sharpened, prolonged and improved by their own pleasure, and
impaired by the pleasures of other activities, it is clear
that pleasures differ widely from each other. In fact alien
pleasures have almost the same effect on the activities as
their own pains; since, when an activity causes pain, this
pain destroys it, for instance, if a person finds writing or
doing sums unpleasant and irksome; for he stops writing or doing sums,
because the activity is painful.
Aristotle
on Politics 8
2. or whether we ought rather to think that
music tends in some degree to virtue
(music being capable of producing a certain quality of
character
just as gymnastics are capable of producing a certain quality
of body,
music accustoming men to be
able to rejoice rightly);
3.
or that it contributes something to intellectual entertainment
and culture (for this must be set down as a third
alternative among those mentioned).
Now it is not difficult to see that one must not make amusement
the object of the education of the young;
for amusement does not go with learning--learning
is a painful process.
Jesus said that
preaching the Word is a painful process: it will get you
despised, rejected and killed.
Learning is a painful process: that is why THEOLOGY has
replaced the WORD and you can just parott what the doctors of
the Law tell you and force you to confess to make YOU a doctor
of the law so that YOU can take away the key to knowledllge.
Never get neutered by a "musical worship service" which the
texts Paul and John read trying to SILENCE the Words of Christ
in song and sermon:
Hebrews 11:6 But without faith it is impossible to please him:
for he that cometh to God must believe that
he is,
and that he is a rewarder of them that diligently seek
him. [ekzēt-eō
,]
1Peter
1:10 Of which salvation the prophets have inquired and
searched diligently,
who prophesied of the
grace that should come unto you:
1Peter 1:11 Searching what, or what manner of time the
Spirit OF Christ which was in them did signify,
when it testified
beforehand the sufferings of Christ,
and the glory that
should follow.
1Peter 1:12 Unto whom it was revealed, that not unto
themselves, but unto us they did minister the things,
which are now reported
unto you by them that have preached the gospel unto you
with the Holy Spirit
(WORD John 6:63) sent down from heaven;
which things the
angels desire to look into.
1Peter 1:13 Wherefore gird up the loins of your mind,
be sober,
and hope to the end
for the grace that is to be brought unto you at the
revelation of Jesus Christ;
nēphōn
methuonta
hupo
tēs
Aphroditēs
theatai
X.Smp.8.21;
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