Podcasts about mohammedans

 35 Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris, 36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei. 37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi. 39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam. 40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis venietWith St Felix of Valois, St John founded the Order of the Trinitarians for the ransoming of captives who had fallen into the hands of the Mohammedans. He died A.D. 1213.

35 Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris,  36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.  37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis.  38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.  39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.  40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet. With Ss Peter Nolasco and Raymund at Penefort, the Founders of the Order of Our Lady of Mercy, St Raymond Nonnatus is the glory of his Congregation. He gave himself up to the Mohammedans in order to ransom a Christian. Pope Gregory IX created him cardinal: he died on his return A.D. 1240.

Fr Calvin Robinson returns to Hearts of Oak to reflect on recent events in the UK, emphasising the importance of unity and common sense discussions amidst rising anger and protests. Calvin discusses the role of media in shaping narratives and advocates for accurate reporting. He stresses the need for righteous indignation without violence and raises concerns about the government's response to current issues. Fr Calvin highlights patriotism, British identity, challenges of mass immigration, and the role of churches in addressing spiritual needs. Encouraging critical thinking and spiritual awareness, he urges prayer, reflection, and deeper faith connections in facing societal challenges. The Rev'd Fr Calvin Robinson is a political adviser, TV anchor, radio presenter, conservative commentator and parish priest. A priest with Old Catholic orders, serving in an Anglican parish. Founding member of the Anglo-Catholic confraternity, Brotherhood of the Holy Trinity. Connect with Calvin... X/TWITTER         x.com/calvinrobinson SUBSTACK         calvinrobinson.com/ FOX & FATHER   x.com/media_reclaim                             youtube.com/c/ReclaimTheMedia_ Interview recorded  5.8.24 Connect with Hearts of Oak... X/TWITTER        x.com/HeartsofOakUK WEBSITE            heartsofoak.org/ PODCASTS        heartsofoak.podbean.com/ SOCIAL MEDIA  heartsofoak.org/connect/ SHOP                  heartsofoak.org/shop/ Transcript (Hearts of Oak) And hello, hearts of oak. I am delighted to have a good friend of ours, and that is Father Calvin Robinson. Calvin, thank you so much for your time today, as always. (Fr Calvin Robinson) Peter, it is always a pleasure. thanks for having me on. Although, the thing is, we're pre-recording this, so by the time this goes up, the country might not even still be here. It could be, we could be both in the States by then. Who knows what happens by Thursday? Or locked up. But there's literally so much to discuss. And you and I both talked prior to recording this about the interest in the US of what is happening here. And lots of media slots for both of us on the US side as they see what is happening. Happening but over the last week from last Monday from the individual I will get into that actually stabbing three girls killing them and a number of others being severely I think there was about 11 who were injured in that we have seen since last Tuesday a rise of individuals, very angry at what has been happening and there's lots of point of conversation in this. But can I ask you just first generally what have your thoughts been um as a brit living here what is happening over the last week in the UK. That's a big opening question. I don't feel safe. I just today as we're recording this moved out of Cambridge moved over to Oxford and on the way I was thinking I don't feel safe. I don't want to go into London. I don't want to go into the city. I don't want to be around where there are big gatherings of people I don't feel like I'm safe. Now I shouldn't feel like that in my own country. Why do I feel like that? Well, there's a two-pronged approach here. On the one hand the prime minister seems to be stoking the flames he's doing everything he can to make things worse it's bizarre. I've never seen anything like it. Every single press statement he releases or at least has released over the last few days has been: this is all a fault of of the far right and the agitators online, and he's basically pointed fingers at Tommy Robinson, Nigel Farage, you, me, and people who are pointing out the problem. But this has been the problem; these are we're problem a lot here, but the problem all along has been that people who point out the problem are perceived as the problem rather than the problem itself. So, you on the one hand we've got the government saying things like we're going to clamp down on these these far-right thugs. We are the far-right thugs and their online agitators for all that's us. And then on the other hand we've got the Muhammadans out there with the machetes and the planks of wood beating Britain's left right and centre, and so I don't know if I'm going to get arrested by the state or beat to death by a Muhammadan. What, so how do you, because you have a responsibility as someone who is a high profile individual in the media, and I feel I have a responsibility of someone who's less high profile in the media than yourself. But we have responsibility to discuss what is happening and not to throw petrol on the fire, but to have a conversation of what is happening to bring some common sense, but not to ramp up for the sense of clickbait which I think is a danger in the media. So how do you; you've got a a number of different hats. Let's stick your media hat on, how do you see it in terms of media? Well, we do have to report on events, we have to cover the events of course, we don't have to we have to not stoke the events, but my my personal message is be angry. We should be angry. We should have righteous indignation, but we should not be violent. We as brits are not violent we're civilized people and actually we want to protect our country. The reason we're angry is because we feel the establishment is disconnected from us, working against us, and have imported a hostile force who hates us and want to kill us and replace us. And so we're angry on two fronts, but we're angry because the other people are violent, not because we're violent. So, we don't meet violence with violence. And so my message over this past few days has been, do not resort to violence. Because actually, I think we're being stirred up for a reason. I honestly believe the government cannot be this incompetent they must be riling people up in order to clamp down on our freedoms we're already seeing, you know, there was a conflict of interest in the media this week. Where we had former minister Ed Balls on Good Morning Britain interviewing his wife Yvette Cooper who happens to be the home secretary. Having a very cordial conversation about clamping down on Twitter and clearly Twitter is the only free speech platform we have left, you know, we've got rumble in the video space, but in social media space we've only got Twitter. So, if they clamp on twitter they control the narrative and all they have to do to clamp down on Twitter is say; well these these riots are being stirred up by by Peter and Calvin and Tommy and Nigel therefore we've got to stop them talking. The prime minister was lost a question by the media again as we record today should Tommy Robinson and Andrew Tate be allowed on social media. Should they be allowed on social? Should they be allowed to have a voice? It's absolutely crazy the conversations that are being had right now and so of course the far left who think themselves to be reasonable centrists are saying well no of course they shouldn't we should stop all these people. These people are the problem, but they will even if they do manage to censor us they will never realize that we are just highlighting the problem. We are not the problem itself, the problem is still festering. Those people out with the sticks and machetes are not your everyday ordinary common British folk. So, the problem for our war room posse and our US audience who may not get what's happening is that last Monday, three girls were murdered and many others were injured at, I think, a Taylor Swift kind of concert event in a school. And this individual has now been arrested. Details put out. And but it's so that's the situation we find ourselves in to this event, which seems to have been the spark that has angered people. Why have people been angered at that? Is it the event? Is it the response? Is the media? How has that been the spark that set off this anger that we've seen across the UK, even to Northern Ireland, which surprises me? When you have the nationalists and the Republicans, the Protestants and the Catholics, Irish flag and Northern Irish flag together, I don't think I've ever seen that in all my time. So, it's been something that's unified people. What has it been about this event that's actually unified people and got them angry? First of all that unity is great to see. This is... So, God takes bad things and turns them into good. He takes evil events and works them for good. That's what we're seeing here; the Catholics and the Protestants marching arm by arm in arm side by side. I honestly have never thought I'd see the day in Northern Ireland that's amazing, but it's coming from and you're right this this one incident is a spark, but it's almost a catalyst. It didn't start the whole thing. You know, we saw riots in Leeds and in Whitechapel before this incident as well. So, it's been stirring up for a while. And actually, the three girls, Alice, Elsie, and Bebe, were –, It destroys us. It breaks our hearts. As Brits, we take the lives of innocents and the vulnerable seriously, and we believe in the sanctity of life, and we want to protect the vulnerable and the innocent. So, when three girls are murdered viciously for no reason, it's horrible and it destroys us. And so, of course, it's going to be a catalyst. But the problem is that the media and the establishment try to cover it up, as they always do. So, it's not just saying that this is who the perpetrator was, this is what he believed in, this is why he did it. They say well let's talk about this, and that instead, let's talk about this, and that it's like distraction projection, distraction projection, and people see through it people aren't stupid. And when they release pictures of of the perpetrator as a seven-year-old or 11-year-old or something to make him look cutesy and and to make you empathize when... People don't start to empathize with him. They don't start to think: okay the perpetrator is actually the victim. What they think is, why? Why are you peddling this? This was a fully grown 17-year-old chap who killed these girls. He does not look like that. What message are you trying to tell us? That we should feel sorry for the boy over the girls? And so people have had enough of the media manipulating them and the establishment manipulating them, and that the police never release the reports, and not just in this stepping, but continually. We never get the manifestos. We never get the motivations. And so people have said enough is enough. And this is why they're sick and tired of it all. This is why they got out and started protesting. But of course, with any protest, there are always false flags. And there are always people trying to capitalize on these events and try to make it look worse than it is. And so it's been incredibly disappointing to hear our own government try and paint all these ordinary, upset, frustrated Britons as far-right thugs. There's no far-right in this country. We'd know if there was a far-right. We would have seen them long ago when when we're needed, but the problem is just to paint ordinary people as far right, demonizes them and paints paints the frustrated as the bad guys. I'm beginning to get at a loss for words, because it's when the establishment is against you to that degree, when the media and the politicians are colluding together. What outlet do we have other than public civil disorder order and this is why people are out in the streets. Hearts of Oak: Well, it is, because Alice - nine-year-old girl, and Bebe was six year old, Elsie - seven, these are children, they do not choose to be involved in some fight, in some war, that we have in the UK and of course eight other children and sustained knife wounds on that and you're right. The shocking thing was the media putting the picture of Axel, and I can't pronounce his surname, I don't have in front of me, Radha Kubane, his parents from Rwanda. He was born here in Wales so he's Welsh and that whole conversation of the media seemingly trying to hide to say this was a Welsh child, a Welsh boy, Welsh kid had carried this out, but actually there's a wider picture and it's not just on this individual. It's a wider conversation, but it seems to be that at every turn the media have tried to fall over themselves to make sure and give a narrative that fits in with the government narrative, similar to what we've seen in Covid tyranny I guess. For the sake of diversity. Yeah, a rush to follow that so have you seen that kind of the media falling over themselves as someone in the media, someone who was on GB News, now with Lotus Eaters, wonderful Lotus Eaters. But as someone in the media, how do you see that as the media rushing, falling over themselves to hide a story instead of expose a wrongdoing? Well, this is why we started GB News. This is why we got involved in our project to offer an alternative voice. It hasn't worked out. It has become as controlled as the rest. But the problem was we saw everywhere else you looked, there's a controlled narrative. and people, it's not even always controlled, it's that people subscribe to this narrative. So, lots of people who work at the BBC, for example, or The Guardian or The Telegraph, they are on board with we must protect diversity, everything for the sake of diversity. And so when they discover that the perp may be of a different ethnicity maybe of a foreign nationality or his parents maybe with foreign nationality they have to cover it up they have to disguise it, because they want people to think it's because of that. And maybe in this instant it wasn't because of that maybe it wasn't anything to do with his ethnicity or his culture or his parents nationality. Maybe it had maybe had nothing to do with it whatsoever, but the fact that they tried to hide it makes us suspicious, because quite often it does have something to do with it. Quite as often the attacks are because there are Muhammadans in this country who hate us. Hate our way of life. Want would love to have sharia here, would love to have the Islamic law, would love for this to be an Islamic caliphate, and so do want to harm us. Most of our terrorist incidents in this country are from the Mohammedan ideology. And so when they cover it up, what they're doing is they're becoming complicit. We've seen this for years now, decades now, with the Pakistani Muslim rape gangs, where we saw Pakistani Muslims, as part of their culture, not seeing white British girls as the same or as equal or as even a person. In our tradition, we'd see them as made in the image of God. In their tradition they see them as lesser than. And so they've been grooming and raping these young girls for years, but have been covered up by the councillors, by the police, by the MPs, by our government. All for the sake of diversity, and this is exactly this is the same pattern day in day out with anything that involves anyone that may be at least slightly brown. We've got to move past if we truly want to be a multicultural society and I don't, but if people on the left say we want to become a multicultural society, then we have to get to a stage where actually we can have discussions about ethnicity, about culture, about religion, without being shut down or being accused of being a racist, a bigot, or far-right. And we're not there. We are clearly not there. Multiculturalism is not working, and diversity isn't our strength. Diversity is our Achilles heel. Diversity is the thing that is causing a lot of these issues and a lot of this polarisation, these riots that we're seeing, these protests that we're seeing, all for the sake of diversity. And of course, here's the individual who's going to be tried in January. We'll discuss why they don't have 24-hour courts to actually deal with that trial, because I think justice has to be done swiftly and not held over for months and months. And we've seen this delay in the grooming gangs, where some of them take a year to actually carry out, and it's irrespective of that the individual is held in custody. Actually, you need justice to be done, and to be done swiftly. But I'm glad that Keir Starmer suddenly found out that he can deal with these individuals quickly, but the individual Axel is his parents from Rwanda, Christian country, but 55 percent Christian minority, Muslim, but to me that the issue separately is people fitting into this country. That's the first thing, but secondly it is and whether or not this individual will find out, whether or not Axel was caught up in Islamic ideology or Muhammadism. I've talked to many church leaders and they've said they are losing many young people to Islam because it comes across as a strong muscular, confident faith. Where Christianity comes across as weak, pathetic, and liberal. So, young people want to have that confidence as an individual and Islam seems to have that. Christianity doesn't have that, so that's a conversation I want to have with you in a little bit. But that whole thing of people coming from abroad and just fitting in to the country, and what actually means being part of this country. And we don't seem to have that conversation of people when they step here. And that seems to be massively lacking in helping people actually know what it means to be British. That is the key. That's what we've been missing for all these years. At the start of all of this mass immigration, which we have for decades now, that really took off in 1997 under Tony Blair. We should have said, look, if we're going to have people coming here, we've got to understand who we are and what we're about before we take on board anyone else's values or cultures. Us and we should have said, look this is this is what it means to be British: the English language the Christian faith. Faith, hope and love as values and stretched it out from there, but we couldn't even when the Tories got into power they were like, what are British values? Democracy, the rule of law. It's like these secular nonsense, that's not who we are as a people. And so we should have described it and outlined it from the beginning and then said we're going to have assimilation for the people that do come over to Britain. They assimilate into our culture into our faith, into our way of life. And that's how we bring people together. That's how we have unity. That's how you have true diversity, actually, under unity. If we all said, look, this is a monarchy, a constitutional monarchy, a democracy. And so under our flag, under our king or queen at the time, then that's how we unite. But people who do not like that we are a constitutional monarchy, do not like that we're a democracy, do not like our flag, do not like our values they should not be an allowed entry. But it's too late for that they've been allowed in, and so now we have these conflicting ideologies these conflicting cultures that do not get on. And never will get on, because people swear allegiance to to something else or someone else before us, and it's the great test. It always has been the test, now it's the Muhammadans, and now it's the fact that the Islamic faith comes before everything including Great Britain. But even before then, even when we had mass Pakistani immigration; even before that when my family came over, we had the mass Caribbean immigration. It was still, the easy test is when the cricket's on, who do you support? I mean, you laugh, but it's true. That you can tell someone's agenda and someone's allegiances by who they'll support. No, completely. And I was, I mean, today we've seen, or maybe yesterday, today, I mean, the days blur into one, but we've seen Keir Stammer, who sadly, please pray for us, all the war in Posse, we have Keir Stammer as our PM for the next five years. But he was giving his well he was giving a statement and what he would do the far right have nowhere to hide. We will come and find you they'll regret your actions. I think someone posted a video of Keir stammer when making statements on the BLM rats in 2020 after George Floyd had a drugs overdose and the difference in then it didn't seem to be we will come and find you and target you it's seemingly leniency on one side and aggression on the other. I don't know if you've seen that or want to speak into that. Peter, are you suggesting that there's some kind of two tiers to Kier? I love that he's getting known as two-tier Kier now by the way, because it's really exposing him for who he is. You're right. Absolutely, there's a different approach to to different demographics and if anyone brown is involved it's like you know, soft gloves, kiddie gloves. And then if anyone, white or British is involved or Christian is involved, then it's, we will find you and we will get you. It's like, whoa, how did it go from Care Bears to Stormtroopers? Where's the in-between? Where's the policing without fear or favour that we knew and loved? This is, I mean, we introduced policing to the rest of the world, pretty much from our standards. And that's all gone. Our police forces have been corrupted with liberalism as well as this diversity above all. If it's black lives matter, if it's Muhammadansm, if it's something that's seen as approved by the narrative then they get away with it. If it's the default if it's white British Christians then they're stumped down upon. So, what is that is that is that meaning that we treat people differently based on their ethnicity and their religion, if so then that's racist discrimination and that's essentially what our police forces and our government is getting up to. It's racial discrimination and or religious discrimination at the moment. We have the equalities act for that purpose to make sure that everyone is treated say equally under the law and that's always been our way. We strive for equal opportunities not equal outcomes. We profess to live in a meritocracy where anyone can become anything as long as they work hard enough, it doesn't matter your race or your religion in this liberal democracy. I mean it's not the way I would have it that's the way we've been told it's supposed to be and it's notworking anymore. How do you bounce up? Because, I come with this from someone born in Northern Ireland and living in London. So, I've got that Northern Irish mix, which is extremely proud and strong and sectarian, which is good and bad. And then finding myself in London, which isn't England, as Lozza has told us. But you also come from that mixed side of having a Caribbean background, English background. How do you see that diverse? Because I've kind of been in one way perplexed living in England, having a strong identity from Northern Ireland and realizing that English people don't necessarily have that strong identity. How do you kind of see that in a kind of similar mix? Yeah, it's been scrubbed out over the years, it's very bizarre. So, I've always been proud to be British. My father was born here but his father was born in Jamaica and when they came over from Jamaica during Windrush they were very proud to be British too, because they were part of the British Commonwealth of nations they were like coming to the mother country so essentially. They still believed in the empire, they thought it was great. Most Jamaicans still do, according to the last poll taken over there. So, it's really weird when the native English don't. So, I'm only half English, I'm half Caribbean. So I suppose it's my Caribbean half that's more patriotic, that's proud to be British, because the English people have lost some of that. And I think it's been taken out of them on purpose by design. Most people are told these days, you can't be proud to be English, because it's nationalistic. It seems to be something that came out of World War II. It seems to be the lesson we took from World War II too, that to be nationalistic is a bad thing. It leads to Nazism. Of course, that's nonsense, lot a nonsense. National socialism was fascism. It was the extreme end of the political spectrum. Having pride in your nation is something that unites us, not something that divides us. And actually, if it's done right, patriotism is done right, it's a good thing for all of us. And so I feel sorry when I see a lot of English people that feel that the Scots have their identity, the Northern Irish have their identity, the Welsh have their identity. They're like, Like, what are we? We're told we're just British. Well, the thing that unites all of us is that we're British across the whole of the United Kingdom. But the English are still English too. And actually, there is an English, a distinctively English culture that's different to the Welsh culture and the Scottish culture and the Northern Irish culture. But there are things that we share in common as British. And so we've got to be able to take the distinction between the two and celebrate the two and say, yes, yes, I'm English. Yes, I'm British. They are both good things. And of course, when we do that, we'll get called racists and FOB bigots. But we've got to accept that. We've got to take that. Just dust it off. It doesn't matter. The far left hate themselves and they hate us because we don't hate ourselves. So, we've just got to show them love, really, and show them it's okay to love our country. I've read you being called names along with Tommy, along with Lawrence, and I will not get into the personal stuff, but I've seen Majid Nawaz getting involved in that attack and others, so it's not just on that side. But I don't understand the attacks, because it seems to be that you, Tommy, Lawrence, many others are concerned at this erosion of British identity and are concerned at how mass immigration changes this and are concerned of how the government understands the left behind that many communities feel. So, as I've looked online, as I've gone into Twitter, as we all go into that Twitter spiral, and I've been confused at that attack on yourself and others because it doesn't seem to stand up, doesn't seem to have merit. I'm high of, I know for you it's water off a duck's back. I get that, but what how are you targeted as someone who simply wants to stand up for British values and understands the anger that many English people feel. I think it's different from different people. So, Merchant Noah's is a good example of Muhammadan's always put Muhammad first. And so you know he wrote this book radical from from extremist Islamist to secular Muslim. And he's claimed to be a secular Muslim for a while now, but it seems he's reverted back to his extremist ways or he's reverted back to putting Islam above Britain, because the people who are standing up for Britain or at least try to are getting attacked by him. I mean, he called me a globalist Chill. I've literally done everything all my life to fight against globalism. You know, I was in part of vote Leave to fight against the Federalist European Union. I fight against globalism in terms of Islam along trying to take over Britain. And try to fight against the one state, the one nation, the one world government, the one world religion, all that stuff but I think he's he's seeing it from an Islamic point of view rather than the British point of view. That's that's his his downfall. That's his Achilles heel unfortunately, but it's not just him there is there we're getting divided amongst ourselves. So, the people who have been traditionally fighting for freedom and traditionally fighting against you know covid, lockdowns, and vaccine mandates and stuff people who were aligned are being separated now, and it's a great shame, but this is part of the design of the enemy. Whether we're talking about the enemy in terms of the state or in terms of Satan himself, the enemy does not want us working together for good. But during the COVID, I've seen that divide and conquer. I've seen individuals attacking each other. And my line on the COVID tyranny is it doesn't matter if it's taken you a year, two years, three years to catch up. Hey, that's fine. It's important that individuals wake up. And the same on mass immigration, the same on Islam. The same on however you want to tackle this. So, I don't understand this attack from within, because surely we should understand the role of the state to divide people up and therefore control individuals. It seems to me that some of the individuals that attack, surely they should know better. But yeah, maybe they don't. And it kind of you look at people you think surely you should know better how this works. [Yeah, and I mean we have to kind of curate our own side as well, because it gets to the point where, you know we were just talking about my mixed heritage for example. Now, we said certain elements of the right that are edging onto the far right now and saying well we're ethno-nationalists and actually we just think Britain should be entirely white. So, it's like okay well what about those of of us who were born here, and our parents were born here, and we're not 100%, English, like I am half English, half Afro-Caribbean, then where do we go? And where do we fit into all of this? And so, it's become puritanical about all this, because they've been pushed to the extremes. They've been pushed for so long and so hard that their only defence is to fight back and say, we want none of it, and say, we don't just want rid of Islam, we just want rid of brownness. And it's like, of course, that's unrealistic. It does eventually lead to racism, but I can understand where it's coming from. And this is, because we're being divided further and further. And we've got to fight against the division. We've got to come back to unity. And this is why the rallies that we've been holding in London, one on June the 1st and one on July the 27th, were about uniting the kingdom, because we've got to come together. Tell me about that July the 22nd because frustratingly I was away, because I had a wedding anniversary and I was away. I couldn't join you in London and I was so sad to watch the huge demonstration. The tens of thousands, certainly 50,000, some put 100,000, and that coming together and that preceded what we have seen in the outpouring of anger at the stabbings. But there does seem to be a patriotism that's building up in Britain that I haven't seen for quite a while. I mean, how did you see that demonstration back in the 1st of June and then in July? It does seem to be a reinvigorating of what it means to be British and champion that once again, that we haven't seen that patriotism for a while in Britain. It's amazing to see, actually. We talked earlier about how English people tend to lack that sense of patriotism or not be able to display it these days without being castigated. But these rallies have been reuniting people and allowing people, giving people the permission that they feel the need for some reason to be able to be patriotic again. Unfortunately, I wasn't able to make it either because the date was set. And it's not about me, it's not about any individual, so we all just have to... But this has been the great thing about these rallies, It's the thing that Lawrence often says. It's amazing how much you can get done if no one wants the credit. And that's what these rallies have been about. So, I remember seeing you at the organising committee. We all come together to help do what we can and contribute how we can. If we can make it on the day, fantastic. If we can't, so be it. We still put our two pence in. But the people who turn up, they are what it's all about. British people waving that, whether it's the Union flag or St George's Cross or St Patrick's Cross or the Red Fist or the Red Dragon. And this is what it's all about. So it's not a fist, it's a hand. The red hand. Red hand of Ulster with a crown in the middle. That's the howl. But tell me from your point of view as a Christian leader, and we all are called into positions by God. We all, maybe because we want to, because we don't, because our choosing, because of simply calling, but we end up in positions of responsibility. And your position of responsibility is not only a media figure but also a Christian figure a religious figure. A church figure. How do you look on what is happening with that hat if I can ask you to put on that hat of Christianity and how do you see what's happening in terms of the rallies, but in terms of what we've seen over the last week? Over the last week I've felt a darkness come over this country. Now I've spoken to friends who've visited recently of last few weeks and months and they've said it feels like your country has a malaise over it and that malaise I think has turned into maleficence. I think in the last few days in particular there's a spiritual heaviness a spiritual darkness on this country that we can only get through if we pray we can. You know, to get through with him and his help. Unfortunately, I don't think many of us are at that stage yet. Thankfully, people are waking up at a political level. People are getting out and protesting and people are making their voices heard. But people aren't necessarily waking up at a spiritual level yet. And so this is why on Sunday just gone, I started my first online prayer session for the nation, where I'm going to do every Sunday at 5 p.m. People can tune in. We're just going to do evening prayer, just praying together for this country because we need it. We cannot do anything good on our own without him. He is everything that's good. And so, yeah, we're dark, but the darkness helps us see the light. So, we just need to turn to the light and head towards that. And how do you see churches being involved? Because we often see churches not understanding the conversation that's happening in public, because of the desire to protect ourselves with a midweek meeting and a Sunday sermon. And therefore, we are doing our duty as Christians behind our walls. How do you see churches' involvement? The churches have been disappointing, but we've seen this throughout modern history. Actually, we saw this through Covid where they closed their doors and instead of saying we are an essential service and the sacraments are vital there's no health in us without them. And people need to pray together to be to be Christian to come together to worship God and glorify God. Instead of saying that they closed their doors on people and it's been the same ever since to be honest you know Church attendance dropped by a third across the board in this country. So, lots of people have not returned because they haven't felt supported spiritually. Their spiritual well-being hasn't been taken care of. But even the people that are good, even the church leaders that are good, have their heads buried in the sand. So many of them are worried about image and optics. And we can't seem to be saying that. Even if they believe it, they can't seem to be saying it. And so when I talk to people about the church, I'm not talking about that church anymore. The hierarchy, the visible church, I'm not interested. We are the church, and that's what's important. Me, you, everyone tuned in watching, the professors of their faith in Jesus Christ, through our baptism. We are the church, the faithful masses. And so we come together in prayer. We come together in worship of our Lord and Saviour Jesus Christ. And that's what bishops do. Leave the priests, leave the archbishop, do their wokeness and their liberalism. because they are important. He is what's important. As long as we come together with Him on our hearts, we are doing what we're called to do. And it's interesting how God raises people up. And I always want to sit back as a Christian and say and pray, God, who are you going to raise up? What are you going to do in this current climate? What is your will? And see people like me. I watched Elon Musk's interview with Jordan Peterson, and it was intriguing. Speaking not only that Jordan Peterson interviewed himself as opposed to Elon Musk, but that's a whole other conversation, but actually learning a little bit about Elon from that conversation obviously someone having the platform of Twitter someone who is not a Christian and said to Jordan how he's not a Christian. Very different from Jordan Peterson who's someone who seems to be searching for something more. Elon is not necessarily at that, but he is willing to speak out and he sees what's happening in the UK. And even today, he talked about Keir Starmer and said, surely you should be concerned about all communities and not just about one community protecting mosques or attacking far right. Or he sees that as a divide and conquer. How do you see as a media figure, but probably as a Christian, how God kind of raises individuals up to speak common sense and truth whenever the church is not really doing that. Yeah, that was an interesting clip where Keir said: you should not feel attacked because of your faith or the colour of your skin. And he wasn't about white people or Christians. He was talking about brown Mohammedans. And this is what Elon rightly pointed out, that we shouldn't be, you know, and Keir said, we're going to put more money. I think recently they announced £170 million for the protection of mosques, but he said we need more money to protect the mosques. It's like, why is this one particular demographic being put on a pedestal above all the others? What's it about that? But you're writing that God uses people in different ways and calls us to different things, that even when we don't know about it ourselves. And I think Elon Musk and Jordan Peterson are both being called right now to lead people to Christ. Elon Musk recently said he appreciates the cultural Christianity of the West and finds it important, similar to what Richard Dawkins, the chief atheist said recently. But also we know that Jordan Peterson's been on this faith journey for some time now. When you and I saw him in London recently, he had his blazer on with Mary all over it, which I thought was a bit on the nose. But it's like, come on, just come here, just come out. I mean, we all have different barriers in our way when it comes when it comes to faith. So, all we can do is pray for these people to find Christ and hope that he changes their hearts and converts them. Yeah, I mean, lots of people are being called, lots of people are being raised up right now, and it's about separating the weak from the chaff, and it's about finding who's true and not jumping to conclusions. We saw this in America with the attempted assassination of Donald Trump. Clearly a miracle, clearly saved. But then people are like, oh, he's the anointed one of God, he is the prophet Trump. It's like, wait a minute, calm down a minute, let's not go too far. You know my personal take on that is that he was he was he was definitely saved it was definitely a miracle but we don't know why. We don't know what god's plan is, you know, it could be that if Donald Trump had been assassinated there'd be civil war in America right now because there are a couple of them would have taken up arms against the democrats who clearly would have killed him. And so maybe in saving his life God has saved the nation it's the nation that's anointed rather than than Donald Trump. So ,I mean it's just speculation but that's all we can do it's not to to jump on bandwagons of making false idols out of people. No, it tells that we see things through what a dark glass or darkly and don't always see things clearly. And we don't know what the mind of God is. And one day we will see that. But the Jordan, I mean, seeing Michaela, his daughter, talk about her faith and of how a number of things lined up within one day. And she said the only thing that could be is God and then Jordan's wife, I think Tammy being very open. I mean it is exciting, because I don't understand why people don't question things. As a Christian I am confused why people how people can look at the complexity of the world and think actually it's just luck and chance and a big bang and here we are and we all die and that's the end. And yet some people are in that elk to not actually question things, people who are questioning by nature. So, it is exciting to see people questioning and questioning. That's, in effect, that's part of your calling under God to actually, and mine is a Christian, but you have a dog collar, I don't. But to actually point people towards, is God in this? What does that mean? Surely this complexity of the universe and life means something more. I think we're having that conversation in the UK separate from maybe the established church. But still, there are those conversations happening one-on-one and online. Yeah, I think it's just a case of encouraging people to think. And the enemy would say, well, thinking is the opposite of religion. You have to not think to be. No, it's not. It's clear. The problem is we live in a world where there's noise constantly, or we're surrounded by distraction 24-7. So, we don't actually take any time out to think. And God is working very actively in our lives, in this world, in his creation. Our living God is a good God who doesn't sit by. So, there are miracles happening in our lives every day if we're open to seeing them. But that means we've got to think about it. You're right, some people will think, oh, it's just a coincidence. They won't even stop to think about it. They'll just continue with the noise and the distraction and keep the blinkers on. But the moment we stop and reflect and pray through what has happened in our day, in fact, it's a good habit to build up in our life to have that at the end of the day to just take time out to things and reflect about what's happened in the day. To repent of any sins we may have committed, but also to thank God for the beauty that we've experience. And that's kind of what we're avoiding, because we're avoiding the silence. And we hear God's voice in the silence. That's where he is. So, that's why we spend all our lives and all our days running away from it. And so I suppose my job is just to encourage people to stop. Stop running. Stop being distracted. And just think. Stop and think. Hearts of Oak: Oh, and I've talked to many people who said, you know, I'm not religious, Peter, but I have prayed more. I have thought more. And I think that's something we're seeing more and more. And certainly I'd encourage our audience, whether you're a watcher listening to, as you see things, to take time and ask God what he means in that. Because what we see around us is often a pointer to something. So, do take a moment and do ask God, are you saying something in that? And he says, call to me and I will answer you. So have a go, have a try, I do ask God. But Cam, how do you, going forward, what is your message to Brits at the moment, to those living on this island in England and over there, the water in Northern Ireland, who've been involved in a lot of these demonstrations? Administrations, I am concerned that a lot of people involved will get sucked up and locked away. The state will try and remove those who are against it. I'm trying to think how we can be smarter and more effective in combating what we see. So, I mean, publicly, what's your message to people in this current environment? My message is to be cautious and to be careful. We've got to make redundancies, make plans. The state could be coming for us. The Mohammedans could be coming for us. We don't know if we're going to be locked up or if we're going to be killed. And so have backup plans, whether that's downloading VPNs, so you've got ways to communicate with people, being in emergency chat groups of people that you can flag that you are safe. Build redundancies into your life, but also build prayer habits at the start of the day, at the end of the day. Build a way of life that is centred around prayer, that is centred around Christ, and not just around the politics. We have to do both. We've got to address the political situation that's going on in this country, and that means not sitting back and just watching. That means being active, whether that's getting out and standing for election, or if that's just forming a local community group to look out for each other. But also, on the other side, we've got to look after our spiritual wellbeing, which means going to church every single Sunday without exception. I mean, starting and ending your day in prayer of thanksgiving for the one true God. I'll be doing that, going to church on Sunday, starting my day in prayer. I think it's essential. Calvin, it's a perfect end to the conversation. Thank you so much for sharing your wisdom on what is happening on not only the political understanding, but also the spiritual element which is what we so need to today. So, thank you for your time today. Thank you Peter.

 1 And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.Post haec autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus.  2 And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam.  3 Go: Behold I send you as lambs among wolves.Ite : ecce ego mitto vos sicut agnos inter lupos.  4 Carry neither purse, nor scrip, nor shoes; and salute no man by the way.Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis.  5 Into whatsoever house you enter, first say: Peace be to this house.In quamcumque domum intraveritis, primum dicite : Pax huic domui :  6 And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur.  7 And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.In eadem autem domo manete, edentes et bibentes quae apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum.  8 And into what city soever you enter, and they receive you, eat such things as are set before you.Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis :  9 And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.et curate infirmos, qui in illa sunt, et dicite illis : Appropinquavit in vos regnum Dei. Ignatius, courtier and knight, was wounded at the seige of Pamplona. During his long convalescence the reading of the lives of the saints revealed to him that the Church militant needed an army of glorious soldiers to fight the forces combined against it: Pagans, Mohammedans, Protestants, etc. He founded the Society of Jesus and as first General of his new spiritual chivalry he moved to the attack under the motto: "Ad majorem Dei gloriam--The the greater glory of God!" He died with the Holy Name of Jesus on his lips A.D. 1556.

Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris,  36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.  37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis.  38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.  39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.  40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet. With St Felix of Valois, St John founded the Order of the Trinitarians for the ransoming of captives who had fallen into the hands of the Mohammedans. He died A.D. 1213.

Walking with the Saints l Feast Day of St. Raymund of Penyafort, Patron Saint of Canonists and Lawyers l January 6 In today's modern world, there is a joke saying that lawyers do not go to heaven. But the truth is, there are several saints who studied law and used their knowledge in working for the Church, helping people know God and give justice to their fellowmen. Our saint for today, St. Raymund of Penyafort, was a canon and civil lawyer from Spain, and a relative of the King of Aragon. He was born in a castle in Penyafort, Barcelona in 1175. Brought up as a devout Catholic, he had a tender love and devotion to the Virgin Mother of God. He was a model of humility, patience and fervor. He studied law and at age 20, was a famous teacher and lawyer. But he gave up his promising career and entered the Dominican Order in 1222 at the age of forty-seven. Even as a religious he was very prayerful, did much penance, was so humble and kind that he won many pagans and sinners to God. Due to Raymund's reputation in the juridical sciences, Gregory IX called him to Rome in 1230 to help in collecting, codifying and arranging the canon law. This collection called “Decretals of Gregory IX” became the standard for the Church for 700 years until it was finally codified in 1917 as the Code of Canon Law. Raymund continued to write and he produced books on confession and marriage. Because of his knowledge about confesion and penitential discipline, he became the Pope's confessor. Raymund was appointed as the Bishop of Tarragona, Aragon, but being so detached from worldly honors, he was so overwhelmed by his post that he got sick and resigned his post after two years. Upon returning, he was made the Third General of his Order. Concerned about the situation of the Moors, he founded together with St. Peter Nolasco and the King of Aragon the Institute of Our Lady of Ransom to help the persecuted Moors and convert them to Christianity. He also encouraged St. Thomas Aquinas to write his book entitled “Against the Gentiles.” He instituted the teaching of Arabic and Hebrew to help the Jews and Muslims in their study about Christianity. Raymund was commissioned to preach against the holy war of the Mohammedans by the Cardinal Legate of Pope Gregory IX. With so much prudence, zeal and charity, the Christians were able to overthrow them in Spain. Then, he led the Christians to make penance as they had been enslaved body and soul to follow Mohammedan practices. Raymund accomplished many other works but our limited space cannot afford to mention them all.   Once, he went with King James of Aragon to preach in Majorca. The King had a strong passion for women so, women came often to their lodging. Raymund asked the king to send away those women since they were obstacles to their mission. The king promised and promised but did not honor his words. Raymund then decided to leave the island on his own. Angered by this decision, the King warned everyone that any boat or anyone who would bring Raymund back to Barcelona would be punished. But Raymund was so decided that he went to the sea by himself, spread his cloak upon the water, tied up a corner of the cloak to a stick as sail, made the Sign of the Cross and stepped on the cloak and sailed safely for six long hours, the winds bringing him back to Barcelona. The miracle converted the King and he repented of his misbehaviors and became a true follower of Raymund. Raymund died at the age of 100 in Barcelona on January 6, 1275. He was buried in the Cathedral of Santa Eulalia in Barcelona, and was canonized by Pope Clement VIII in 1601. Raymund is widely known for his learning and holiness. H He is the patron of canonists and lawyers and his feast day is celebrated on January 6. Virtue: humility, piety, great faith, honesty, courage, Prayer: “St. Raymund, pray for civil lawyers that they may follow their conscience in handling legal issues.”    

In preparation for the exhibition "Sapristi, Sorcellerie & saint Sacrilège", artist Antoine Waterkeyn talks with curator Tania Nasielski. Antoine Waterkeyn‘s artistic practice manifests itself in the perpetual writing and rewriting of plots and narrative constructions. He plays with archetypes and characters from famous novels or from our collective memory. In his works, the narrative is deliberately left open to interpretation. For his exhibition at CENTRALE | vitrine, Antoine Waterkeyn presents an installation of larger-than-life painted figures. The artist is inspired by the character of the monstrous figure in Mikhail Bulgakov's Heart of a Dog and the Court of Miracles (La Cour des miracles) in Victor Hugo's Notre-Dame de Paris. Based on these stories, Waterkeyn imagines a Eurovision competition for intellectuals, bringing together the winners of an atypical, little-awarded category: a collection of anti-heroes and villains from popular culture. The artist takes us back to the marginalized figures of the Court of Miracles in the Middle Ages: beggars, hoodlums, vagabonds posing as cripples in the streets of Paris to deceive passers-by. As if by a miracle, at nightfall, they suddenly start walking normally, or regain their sight or the use of their limbs. By gathering these iconic characters, Antoine Waterkeyn pays tribute to the anti-heroes of his collection. In this way, the artist holds up an inverted mirror of today's dominant society to the passers-by of the Sainte-Catherine Street.   ― Where am I? cried the affrighted poet. ― In the Cour des Miracles, replied a fourth spectre. who had joined them. ― Miracles, upon my soul, rejoined Gringoin, for here are blind who see and lame who run. A sinister laugh was their only answer. The poor poet cast his eyes around him. He was actually in that dreaded Cour des Miracles, into which no honest man had ever penetrated at such an hour; a magic circle, in which the officers of the Chatelet and the sergeants of the provost who ventured within it were disposed of in a trice; the haunt of thieves; a hideous wen on the face of Paris; a sewer disgorging every morning and receiving every night that fetid torrent of vice, mendicity, and roguery which always overflows the streets of great capitals; a monstrous hive to which all the drones of the social order retired at night with their booty; the hospital of imposture where the gypsy, the unfrocked monk, the ruined scholar, the blackguards of all nations, Spaniards, Italians, Germans, of all religions, Jews, Christians, Mohammedans, idolaters, covered with painted wounds, beggars by day, transmogrified themselves into banditti at night; immense robing-room, in short, whither all the actors of that eternal comedy which theft, prostitution, and murder are performing in the streets of Paris, resorted at that period to dress and undress. Victor Hugo, Notre-Dame de Paris (1831), extract

Walking with the Saints Podcast | Feast of St. Vincent Ferrer, Patron Saint of all Construction Workers l April 5 You must have seen statues of St. Vincent Ferrer with wings. Well, it is just a representation to symbolize his swiftness and eagerness to answer the call of anyone in need. Tradition, however, recalls that one day while he was preaching, the people saw him flew away, with wings like an angel, but at the same time he continued his sermon. Afterwards, it was revealed that he went to a certain place to cure a sick person. Many more miracles are attributed to him even now. St. Vincent was a Dominican friar, born in Valencia, Spain on January 23, 1350. He was brought up as a devout Catholic so much so that even as a child he would fast on Wednesdays and Fridays and distribute alms to the poor. At eight he began his classical studies and at fourteen, he studied philosophy and theology. Then, he entered the Dominican Order when he was eighteen. After religious profession, he dedicated three years in reading and studying the Scripture. He was ordained a priest in Barcelona in 1379. Eventually, he earned his Masters and then Doctorate degrees in theology. For some years St. Vincent preached the word of God and other theological subjects. Many people came to listen to him. As a noted preacher, he travelled to England, Scotland, Ireland, France, Switzerland Italy and other Spanish cities. It was also said that he converted 25,000 Jews to Catholicism. One of the rabbis whom he converted became an archbishop and former Jewish synagogues were transformed into Catholic churches. He also converted Mohammedans and heretics. During the lifetime of St. Vincent, two scourges devastated the Church. First was the Black Death or Spanish flu which killed many people in Europe including clergy and religious. In order to fill up the needed priests in the parishes, even those with no vocation were admitted into the seminaries. This resulted in so much irregularities and laxities in the practice of religion. St. Vincent worked hard to instruct the people and to reform the clergy and the religious orders. The second scourge was the Western Schism, when the pope moved to Avignon due to political problems and urged by the influence of the King of France. The absence of the papacy from Rome for 67 years is called the “Babylonian Captivity.” St. Vincent worked very hard to influence the pope to end the schism. But all these had negative effects on him that he got seriously ill. His room was suddenly filled with heavenly light and Jesus Himself shining like the sun, surrounded by a multitude of angels, together with St. Dominic and St. Francis, came and made known to him His desire: “My will is that you preach the Gospel to Gaul and Spain, reprove the sins of men and bid them prepare for the great judgment. Though wicked men will oppose you, fear nothing. I will be with you.” Thus St. Vincent was miraculously healed and continued to preach in France and Spain and in some parts of Europe for many more years. When St. Vincent preached to the nuns of Colette of Corbie, Sr. Colette prophesied that he was going to die in France. And indeed, it happened. While in Brittany, he got very ill and unable to return to Spain, he died in Vannes, Brittany on April 5, 1419 at the age of 69. St. Vincent was buried in the Basilica Catedral de San Pedro, Vannes, France. He was canonized by Pope Callixtus III on June 3, 1455. He is invoked in many difficult circumstances in life. His outstanding Virtues are:   piety, humility, charity, bravery, fidelity, obedience, generosity and fortitude.  “St. Vincent, please assist me in all the works I do, deliver me from all dangers, and help me to love and help the poor and the needy.”

Special Guest Brother Andre Marie Host of ReConquest aired only on the Crusade Channel Follow Brother Andre Marie on GAB and Twitter - @Brother_Andre Saint of the Day - Janet Huxley  Saint John of Matha - He was the cofounder with Saint Felix of Valois, in 1197, of the Order of Trinitarians for the redemption of Catholic captives who were taken by the Mohammedans. Gjergj Kastrioti Skanderbeg (1405-1468) - On 28th November 1443 during a campaign against the Hungarians, Skanderbeg deserted the Ottoman Army along with 300 Albanians under his command; He took control of Kruje castle by using a fake letter from the Sultan which gave him control of the area.  Once established he declared to be in revolt against the Ottomans and took the double headed eagle as his flag which had long been used in the Balkans and was to become the basis of the Albanian flag. Skanderbeg worked quickly to gather support by marriage and diplomacy and united many of the Albanian princes in 1444 in the League of Lezhe. Skanderbeg quickly formed a mobile force which used hit and run tactics against the Ottoman forces making use of the mountainous terrain and local support. The league could field about 18,000 troops but only about 4000 were under Skanderbeg's direct command. Usury broadly defined is interest on any loan. The Church has steered clear from this for a very long time on this issue. Usury is the economic system of the West. Most of our economies are based on usury. Given the fluidity of modern economics and the reality of this constant inflation the value - there isn't an objective standard to the value of money. Crude Example - you lend me $1,000 and then you said pay me back 1 year from now no interest. If I give you $1,000 a year from now you lost money b/c the money is worth MORE in the year. If the farmer is accumulating capital that he will need year over year to farm, and he has leftover at the end of one year and sells for profit, that is NOT usury b/c it is a product of his labor. Economics for Helen - https://shop.mikechurch.com/product/economics-for-helen/ The Usurer gets his money not matter what. AUDIO/VIDEO: SOTU Address - Congress must restore the right that was taken away w/ Roe v Wade. We are doing everything we can to safeguard healthcare and reproductive rights. Defending liberty maximumly, then denying that killing babies and denying them the right to live is…. When you pursue what you CALL freedoms - that isn't freedom that is enslavement. We understand this intuitively when we see a drug addict. We don't understand it when it comes to sexual sins. They are blinding on the soul they darken our intellect in a way it can lead to spiritual blindness. WE don't want to see the truth, we can't see the truth. We have a complete political class that is blinded by their sexual sins. AUDIO/VIDEO: Gov Sarah Huckabee Sanders on SOTU - Most American's want to live in peace but we are caught in a culture war we didn't start. Every day we are told we must partake in their rituals, salute their flags & worship their false idols. The soon to be married living in an inappropriate state. Living together before marriage.

ST. RAYMUND OF PENYAFORT l PATRON OF CANONISTS AND LAWYERS Feast day: JANUARY 6 In to lday's modern world, there is a joke saying that lawyers do not go to heaven. But the truth is, there are several saints who studied law and used their knowledge in working for the Church, helping people know God and give justice to their fellowmen. Our saint for today, St. Raymund of Penyafort, was a canon and civil lawyer from Spain, and a relative of the King of Aragon. He was born in a castle in Penyafort, Barcelona in 1175. Brought up as a devout Catholic, he had a tender love and devotion to the Virgin Mother of God. He was a model of humility, patience and fervor. He studied law and at age 20, was a famous teacher and lawyer. But he gave up his promising career and entered the Dominican Order in 1222 at the age of forty-seven. Even as a religious he was very prayerful, did much penance, was so humble and kind that he won many pagans and sinners to God. Due to Raymund's reputation in the juridical sciences, Gregory IX called him to Rome in 1230 to help in collecting, codifying and arranging the canon law. This collection called “Decretals of Gregory IX” became the standard for the Church for 700 years until it was finally codified in 1917 as the Code of Canon Law. Raymund continued to write and he produced books on confession and marriage. Because of his knowledge about confesion and penitential discipline, he became the Pope's confessor. Raymund was appointed as the Bishop of Tarragona, Aragon, but being so detached from worldly honors, he was so overwhelmed by his post that he got sick and resigned his post after two years. Upon returning, he was made the Third General of his Order. Concerned about the situation of the Moors, he founded together with St. Peter Nolasco and the King of Aragon the Institute of Our Lady of Ransom to help the persecuted Moors and convert them to Christianity. He also encouraged St. Thomas Aquinas to write his book entitled “Against the Gentiles.” He instituted the teaching of Arabic and Hebrew to help the Jews and Muslims in their study about Christianity. Raymund was commissioned to preach against the holy war of the Mohammedans by the Cardinal Legate of Pope Gregory IX. With so much prudence, zeal and charity, the Christians were able to overthrow them in Spain. Then, he led the Christians to make penance as they had been enslaved body and soul to follow Mohammedan practices. Raymund accomplished many other works but our limited space cannot afford to mention them all. Once, he went with King James of Aragon to preach in Majorca. The King had a strong passion for women so, women came often to their lodging. Raymund asked the king to send away those women since they were obstacles to their mission. The king promised and promised but did not honor his words. Raymund then decided to leave the island on his own. Angered by this decision, the King warned everyone that any boat or anyone who would bring Raymund back to Barcelona would be punished. But Raymund was so decided that he went to the sea by himself, spread his cloak upon the water, tied up a corner of the cloak to a stick as sail, made the Sign of the Cross and stepped on the cloak and sailed safely for six long hours, the winds bringing him back to Barcelona. The miracle converted the King and he repented of his misbehaviors and became a true follower of Raymund. Raymund died at the age of 100 in Barcelona on January 6, 1275. He was buried in the Cathedral of Santa Eulalia in Barcelona, and was canonized by Pope Clement VIII in 1601. Raymund is widely known for his learning and holiness. He possessed the four characteristic marks of a true Dominican, which are: devotion to the Blessed Virgin Mary, consummate sanctity, great learning, immense zeal for the salvation of souls. He is the patron of canonists and lawyers.

HEADLINE: Gentlemen! Let Us Be Inspired By The Pole's Victory Over Muhammed On This Day! by Mike Church via Substack  On this day in 1683, 130,000 Mohammedans were GLORIOUSLY chased from the battlefield by Jon Sobieski & The Polish Army. On September 12, 1683, King Jan III Sobieski of Poland led an outnumbered Catholic coalition to victory against the Turks at the Battle of Vienna, breaking the Ottoman siege with history's largest cavalry charge, involving some 20,000 horsemen. Polish/Lithuanian horsemen sang a customarily Polish hymn, the most ancient National Anthem in the world.  When the husaria (as they are known in Polish) went into battle, they customarily sang a Polish hymn, the most ancient national anthem in the world, the Bogurodzica (Mother of God) The Poles sang a hymn to the Blessed Mother while conquering a superior, larger army. 30,000 Turks 

Let us sit at the feet of the great Confessor as he teaches on patriotism and war: “Christian patriotism is, of course, alien to those extremes and errors into which "super-patriots" fall. A Christian patriot, while loving his nation, does not close his eyes to its inadequacies, but soberly looks at its properties and characteristics. He will never agree with those "patriots" who are inclined to elevate and justify everything native (even national vices and inadequacies). Such "patriots" do not realize that this is not patriotism at all, but puffed up national pride - that very sin against which Christianity struggles so strongly. No, a true patriot does not close his eyes to the sins and ills of his people; he sees them, grieves over them, struggles with them and repents before God and other peoples for himself and his nation. In addition, Christian patriotism is completely alien to hatred of other peoples. If I love my own people, then surely I must also love the Chinese, the Turks or any other people. Not to love them would be non-Christian. No, God grant them well-being and every success, for we are all people, children of one God.” War in itself is absolutely evil, an extremely sad phenomenon and deeply contrary to the very essence of Christianity. Words cannot express how joyous it would be if people ceased to war with one another and peace reigned on earth. Sad reality speaks quite otherwise, however. Only some dreamers far removed from reality and some narrowly one-sided sectarians can pretend that war can be omitted from real life.” “It is quite correct to point out that war is a violation of the commandment, “Thou shalt not kill” (Ex. 20:15). No one will argue against that. Still, we see from the Holy Scriptures that in that very same Old Testament time when this commandment was given, the Israelite people fought on command from God, and defeated its enemies with God's help. Consequently, the meaning of the commandment, “Thou shalt not kill,” does not refer unconditionally to every act of removing a person's life. This commandment forbids killing for revenge, in anger, by personal decision or act of will. When our Saviour explained the deep meaning of this commandment, He pointed out that it forbids not only actual killing, but also unchristian, vain anger.” “In a conversation with Mohammedans, about war, St. Cyril, the Enlightener of the Slavs, said, "We meekly endure personal offenses; but as a society, we defend each other, laying down our lives for our neighbors, so that you having taken them captive, do not force them to deny their faith or perform acts against God." Finally, what Russian does not know the example of St. Sergius of Radonezh, who blessed Prince Dimitry Donskoy to go to war, prayed for the success of the Russian army, and commemorated those soldiers who died on the field of battle?” “One can, of course, sin and sin greatly while participating in war. This happens when one participates in war with a feeling of personal hatred, vengeance, or vainglory and with proud personal aims. On the contrary, the less he thinks about himself, and the more he is ready to lay down his life for others, the closer the Christian soldier approaches the martyr's crown.” --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message

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To every thing there is a season, and a time to every purpose under the heaven: (Ecclesiastes 3:1) 48 However, now notice. Israel—God had to harden Pharaoh's heart to drive them out the first time. And He done the same thing this time. He hardened Hitler's heart against the Jews; that's what started the war. Remember, God said, “Ever who curses Israel, I'll curse them. Who blesses Israel, I'll bless him.” And it was scattered all over the world. And then He hardened Hitler's heart, hardened Mussolini's heart, hardened Stalin's heart. All the different hearts of the nation, He hardened them and finally opened up the way, and Israel is returning and already in her homeland. If you want to see what day of the month it is, look on the calendar. If you want to see what day in the season it is of the coming of the Lord, watch where Israel's setting. That's God's timepiece. There she is, setting in her homeland. The oldest flag in the world, the six-point star of David, the oldest flag in the world flies again for the first time for twenty-five hundred years (Yes, sir.), yes, the ensign that was to be lifted up. Israel, Palestine blossoming as a rose, you read in the magazines, and watch how they come back, way down in Iran and so forth. “Look” magazine packed articles, how they went out after them Jews. They wouldn't get on that airplane. That old Rabbi went out there, said, “Our prophet told us, Isaiah, hundreds of years ago, thousands of years ago, that when we come back to the homeland, we'd come back on the wings of an eagle.” There it sets. Amen. They got right on and away they went. 49 When Brother Arganbright, one of our brethren here, went over—had me come out to the West Coast this time. He was there taking the pictures. Other pictures, got one “Three Minutes To Midnight.” And science says that's what it is, three minutes to midnight. And we look over there and see all them Jews placed in their homeland. Lewi Pethrus, how many ever heard of him? The Stockholm church in Sweden, wonderful brother. He said to me, “Brother Branham, the Jews has always believed their prophets.” Said, “If you just go down to Israel…” I said, “Fine, that looks good to me.” He said, “Look, they… I sent them down a million of these Testaments (They read from the back to the front.), and—and they read them New Testaments.” They asked these Jews; they said, “Why you coming home for, bringing your papa and mama, them blind and sick and packing them in, come to the homeland to die?” Said, “We come to see the Messiah.” Amen. Brother, don't worry. Gentile, your days is just about over. Let me warn you in the Name of the Lord: The Gentile door is closing just as certain as I'm standing here. Jesus said, “The Mohammedans there would tread down the walls of Jerusalem until the Gentile dispensation be finished and fulfilled.” There she is, Israel in her homeland, a nation with her own army and her own money. Amen. She's a full nation now. The fig tree's putting forth its buds and already budded out. 61-0217 - "The Mark Of The Beast And The Seal Of God #2" Rev. William Marrion Branham ---------------------------------------------------------------------------------- Order your own copy of the Family Altar at http://store.bibleway.org Appreciate what we do? Consider supporting us: https://anchor.fm/ten-thousand-worlds/support --- Send in a voice message: https://anchor.fm/ten-thousand-worlds/message Support this podcast: https://anchor.fm/ten-thousand-worlds/support

Today's learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Rabbi Yirmiyah from Rabbi Shimon bar Yochai and the same was said by Rabbi Yochanan from Rabbi Shimon Hamechuzi from Rabbi Yochanan Hamachusi: Whoever makes an addition to Yom Tov (Isru Chag - based on the verse in 36.1) with food and drink [to show that he regrets the departure of Yom Tov] it is considered by the verse (36.1) as if he built a mizbeach and brought a korban on it (the lesson is that one should always show regret when leaving a mitzvah, such as when you leave the Beis Haknesses or the Shabbos, or when you take steps back after Shmoneh Esrei, you wait a moment before returning). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: Mitzvos must be taken standing upright, the way they grow. This is based on the possuk “[The krashim of the mishkan are] upright Shittim wood” (they were marked so as not to turn them upside down). We learned in a beraisa also thus: “Upright Shittim wood” - They stood the way they grew. Another pshat: They held up their [golden] coating. Another pshat: They stand forever. You might think that their hope is gone and they have no outlook for the future, so the possuk tells us that they stand forever (although they were secreted someplace under the Har Habayis by Shlomo, they stand forever. It's lucky that the Mohammedans do not allow the Israeli archaeologists to dig there and in Me'aras Hamachpelah). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: I am capable of absolving the world of judgment (the merit of the tzadik protects the generation, Rabbi Shimon had especial merit because of his great suffering over 13 years in the cave) from the time I was born until now. And with the merit of my son Elazar, from the time of creation until now (the combined merit of tzadikim does not add, it multiplies). If we can add the merit of Yosam ben Uziyahu (his father, sometimes called Azaryah, was stricken with leprosy and could not remain in Yerushalayim, he took over all the functions of government but did not consider himself a king, merely an agent of his father. This humility and Kibud Av helped him reach great heights of perfection), our combined merit would absolve the entire world, from creation until the end of time! (Why he chose Yosam is a puzzle, why not Moshe Rabeinu, why not Rabbi Akiva?) (We see that Avraham expended considerable effort to try and save Sedom. It means that Rabbi Shimon, and perhaps other tzadikim too, could expend considerable effort and save the world. But they do not wish to interfere with the plan of Hakadosh Baruch Hu).

Sanjay Dixit exposes the duplicity of the Valley politicians and Mohammedans of India when it comes to Rohingyas, and compares it to the treatment meted out to the Hindus from West Punjab and other places.

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Stories from the Week Column: Trickle-down theory is a monstrous lie intended to justify the rich getting richer – Los Angeles Times Kentucky principal who tried to ban books over ‘homosexual content’ busted for child porn – Raw Story Gordon Klingenschmitt: Teaching LGBTQ History Is ‘An Illegal Measure of Recruiting Children Into Sodomy’ | Right... The post Episode 485: Mohammedans first appeared on Cognitive Dissonance the Podcast.

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Why Do Secularists and Mohammedans and Saracens Unite? #TnT discusses Notre Dame, martyrs, and the film Taken as they diagnose why it is that Secularism works with Mohammedans, despite having differing worldviews. What unites them?

The Shechina Rests on YisroelPart I.TheShechinaFinds a HomeTHE MISHKAN IN A NUTSHELLWhen Hakodosh Boruch Hu gave the command to erect aMishkan, the firstBeis Hamikdash, so He stated, ועשו לי מקדש – “And they shall make for Me a place of holiness, an especial place for Me, ושכנתי בתוכם, and I will dwell in their midst” (Terumah 25:8) Now these words are of the utmost importance because we are learning in a nutshell what is meant by theMishkan, and later theBeis Hamikdash– that it’s the place of thehashra’ashashechinah– the place where the Presenceof Hashem comes down to reside. TheMishkanwasn’t a place of prayer and service; it was that too, but actually it was much more than that. It wasthe dwelling place of Hashem.This we must know, that there is such a concept, a fact, that although Hashem is everywhere, there is such a thing as Hashem concentrating HisShechinahin a certain place. ושכנתי בתוכם – “And I will reside among them,” He told us. Hashem chose that He should rest His Presence by theAm Yisroel. It’s an especial afflatus, that Hakodosh Boruch Hu comes to rest in theMishkan, among His people, in an especial way that is not found anywhere else.A NEW NEIGHBOR FOR THE JEWSNow among all the statements found in the Torah, none could be as breathtaking as that one: “I will dwell among My people!” The Creator of the Universe, the מלא כל הארץ כבודו, the One Whose Presence fills the remote distances of space, is coming down to live among us?! Yes, that’s exactly what the Torah states, “Make Me a home, and I shall dwell in their midst. I have chosen theAm Yisroelas that place where I will take up residence.” Hashem forsakes the high heavens and moves into the encampment of the Am Yisroel!It’s a new “neighbor” for the Jewish people!You know, we don’t really think too much when we read thechumash, so we gloss over these words without too much thought, but actually it was an enormouschiddushwhen the Creator of the Universe declared that His Presence would reside in an edifice erected by men. What could be more stunning, more astonishing, than the thought that the Creator of the Universe, whose glory fills the endless remoteness of space, should choose to live in a tabernacle of wood and cloth?! Because what was theMishkanafter all? It wasn’t even a royal palace; it was a portable house made of boards, bars and sockets. Could Hashem reside in such a place? Hashem is infinite and not physical, and His reality transcends any space measurement. He can’t live in a home; it defies all logic.STUNNING MOSHE RABBEINUAnd that’s exactly what Moshe Rabeinu said when he heard these words of Hakodosh Boruch Hu: התחיל מתמיה ואומר – “Moshe was stupefied and he said, כבודו של הקדוש ברוך הוא מלא עליונים ותחתונים והוא אומר עשה לי משכן – The glory of Hashem fills the upper and lower worlds, and yet He says, “Make for Me a place to live?!” It didn’t make any sense to Moshe Rabeinu. אמר הקדוש ברוך הוא לא כשם שאתה סובר אני סובר – So Hakodosh Boruch Hu said to Moshe, “Not as you think, do I think, אלא עשרים קרש בצפון ועשרים בדרום ושמונה במערב – “Just make for Me twenty planks on the north side, twenty on the south, eight on the west side, and that’s enough for Me” (Shemos Rabbah: 34)Now if these words so stunned Moshe Rabeinu that Hakodosh Boruch Hu had to tell him, “Moshe, My servant, You and I think differently,” so we would be well-served if we spent some time studying this stupendous concept that Hashem rested His Presence among theAm Yisroel.What’s so important about an especial building erected for theShechinah? Why is it so important that theShechinahshould come there more than anywhere else? Of course, like I said before, it’s such a vast concept that it can’t be explained in a couple of sentences, but whatever it was, it was an enormous demonstration that Hashem was making: “My Presence will dwell inMachaneh Yisroel,in the encampment of the Jewish Nation in a way that cannot be found anywhere else.” Such a stupendous idea, it pays for us to understand at least superficially.WILDERNESS TOURS LTD.Imagine we are standing on a hill, we’re visiting in themidbar. Let’s say we came from Moav or from Edom as visitors. And one of theBnei Yisroelis standing with us and he’s pointing out to us the sights. So you’re looking out into the distance at theMachaneh Yisroel, the camp of the people. Thousands of tents, all arranged in an orderly fashion. There were roads between the tents, and theshevatimwere all encamped surrounding themachaneh levi’im, the place where thelevi’imlived. And in the middle, in the center of the camp, was themachaneh shechinahwhere a large wooden hut was standing. That’s what you saw as you stood on this hill looking out at theAm Yisroel.So your Jewish tour guide says, “You see there, over there, that’sReuvenin that corner. All those thousands of tents, that’sShevet Reuven.And over there, on the other side, that’s therivevosEfraim. And look on that side, over there, you can see thealfeiMenasheh.” And then he says – he tells you to look through the binoculars, “You see that tent over there, that’s where Betzalel lives. And over there on the left, that’s where Aharon Hakohen resides. And that tent, that’s where Moshe Rabeinu is right now teaching Torah to thezekeinim.”THE EDOMITE LAMDANAnd then, the guide who is showing you the sights, points with his finger, and says, “And there, you see that tent in the middle, that’s where Hakodosh Boruch Hu, the Creator of the World, lives.” So you gasp; you weren’t expecting to hearthat! You’re only a visitor after all. So you look at your guide incredulously, “What do you mean Helivesthere?” So he tells you matter of factly, “Yes, that’s His address. That’s where the Creator of the world lives!”So let’s say you’re a bit of alamdan. Imagine such a thing, alamdanfromEdom. So you ask, “Doesn’t it say (Yeshaya 66:1): כה אמר השם השמים כסאי – “Hashem says, ‘The heavens is My throne,’ והארץ הדום רגלו – and the earth is just a resting stool for My feet.’” The heaven is nothing but a throne for Hashem, and the earth is where He rests His feet. איזה בית אשר תבנו לי – “What kind of house could you build for Me?” So you have akasha, it’s a very goodkashayou asked. But the guide stubbornly tells you, “Look, you can quote all thepesukimyou wish, but this is what Hashem told us. He forsook the high heavens; He has left all of space, the billions of space miles, and He has come down and He has chosenthis placeto dwell. He lives there, among the people.” Now if you were not from theBnei Yisroel,if you were a visitor from some other nation, so you might shrug your shoulders. It’s an interesting thought, but it doesn’t mean much for you. But you’d still be impressed by the conviction and sincerity of the Jewish people.THE MEN OF PERFECTIONBut let’s understand not what a tourist fromEdomor fromAramwould see. What wouldthe Bnei Yisroel themselvessee? When theBnei Yisroellooked at the various tents of the distinguished ones of theAm Yisroel,it wasn’t merely as a person seeing the sights; for them it was a great pride and encouragement. Because these were very great men who lived among us, men of great stature, men of perfection. And our nation was inordinately proud that these great men lived among them. It was such a happiness to pass by the tent of Betzalel and to know that we possess a Betzalel, the man of unmatched artistic abilities who built themishkan– that Betzalel was ours, was a great pride. We were so lucky to have such a rare personality among us.And they were even more proud when they could point to Aharon Hakohen. Aharon is unequaled in history.Aharon k’dosh Hashem, Aharon the holy man of Hashem. Aharon was cited as the apotheosis, the summit of kindliness. בשלום ובמישור הלך עמדי ורבים השיב מעוון. (Malachi 2:6) Aharon was anoheiv shalomand arodef shalom, a man who loved peace. But not in the sense we understand it. Everyone loves peace. But Aharon loved peace with every fiber of his being. He was a man who pursued peace, which means he did everything possible to cause peace, tranquility and happiness between human beings. His life was devoted to that. אוהב את הבריות, He loved people, ומקרבן לתורה, and he brought them close to Torah too. And therefore when they pointed to his tent and they said, “This is the residence ofAharonk’dosh Hashem,” they said it with an inspiration and a pride.SMELLY NEIGHBORSSuppose somebody would be able to point out, “In my neighborhood there lives, let’s say – now I’m sorry I have to use such a comparison; I want to wash my mouth when I get through, but let’s say someone would say, “You see down the block; Beethoven lives over there!” Beethoven! The rents would go up in all the apartments in the neighborhood; the price of real estate would skyrocket. Now really it should plummet! Everybody should move out as quickly as possible. Because wherever these big musical geniuses lived, if you had an especial ability to smell, you would have to hold your nose. Because musical ability and purity of character by no means have to go together. And often they don’t. Like somebody gave me a clipping this week; the great musician Leopold Stokowski, the conductor of the Philadelphia Orchestra, acclaimed the world over as a musical genius. So he boasted, he himself boasted to his musician friends, that he utilized the wives of the members of his orchestra. You understand now, that’s the bravado, the boasting heroics from one musician to another. So I’m sorry that we have to sink to such depths in order to appreciate this subject. But it’s important for us to understand the subject at hand.Now if Stokowski lived on this block I’m afraid people would not hold their noses. I’m afraid they would vie with each other to try to move in. And they’d like to be somewhere on the block when pictures are being snapped of him. At least they could point someday and say, “You see that little dot way out in in the background? That’s me!” And it would be such a pride that they’d show it to their grandchildren. That’s because people today lost their sense of smell altogether.VISITING PARSHANDASA’S HOMEBoruch Hashem, we don’t have to take pride in Stokowskis. We can take pride in those who are truly great men. If we could visit the sanctuary where Rashi Hakodosh spent his years! It’s in a little town in Germany, in Worms, Vermeiseh. It’s kept as a museum today, but that means nothing to us. If we would walk into that place, we’d walk in on tip-toe; it’sadmas kodesh. You’re walking into a place that is the heart of the Jewish people, thekodesh kodoshimof our nation. The place where Rashi sat and studied the Torah, and the room where he wrote his commentaries on the entireTalmud Bavliand the entireTanach. Rashi is the teacher of the wholeAm Yisroel.Every word in Rashi is sweet as honey. If you’re an expert inlanguageyou could appreciate how Rashi made hard things soft, he made the difficult things unravel. Rashi was a master expert in explaining. He’s calledParshan Dasa,that’s the nickname he was given. It means “The one who explains the Torah.”And so if you walk into that holy of holies, to Rashi’s study in his Beis Hamedrash, it’s the greatest of privileges. You can feel thekedushahof these ancient walls permeating your personality, entering the marrow of your bones. You’re not the same person once you visited Rashi’sbeis hamedrash. Of course, I’m talking about someone who knows what it’s all about. Rashi is the beloved teacher of theAm Yisroel.You have to appreciate the great personality who once lived here and expressed his soul here, in his writings. Only that it’s pity that it’s there in Europe. Had that place been inEretz Yisroelit would have become a shrine. No question people would come there in the hundreds of thousands and pour out their hearts to Hakodosh Boruch Hu. And with thezechusof Rashi their prayers would go up to Hashem. Only that it’s in the accursed land of Germany, in the uncleangolus. And even there, it’skodesh kodoshim.TENT OF INTOXICATIONAnd so now we come back to theMachaneh Yisroelin theMidbar. We could point to the tent of Moshe Rabeinu, the place where Moshe Rabeinu resided. The tent of Moshe Rabeinu! The intense emotion of pride that such a thing caused is indescribable! “I’m living in the neighborhood of Moshe!” It was a great happiness, a great pride, to know that Moshe lived among us.But to be able to point out the tent of Moshe Rabeinu was nothing at all when compared to being able to point at the tent of Hakodosh Boruch Hu! No concept could be more astonishing than the thought that the Creator of the Universe, Whose glory fills the endless remoteness of space, would choose to dwell in a tabernacle. We can picture the intoxication of ecstatic excitement that seized upon Moshe and the people at this announcement. The knowledge, more than knowledge – the sight – of the residence of Hashem in the midst of the camp was a vivid reminder for the people that they were chosen by the Creator of the Universe forever. We shouldn’t overlook the effect of theMishkanupon the tent-homes of the Am Yisroel. TheMishkanwas of course a larger tent, but because it stood among the tents of the camp it had an unfailing effect on every tent in the camp. And the most outstanding effect was the demonstration that Hashem had chosen us from all the nations. We are the center of the Universe, for Hashem here declared ושכנתי בתוכם – “I will dwell in your midst.” Because even more than a demonstration of His presence, even more than the constant reminder that we were standing before Hashem, was the pride that theMishkangenerated in the people: “Hashem chose us; He chose to dwell among us!”Now there’s no question that the nation gained many blessings by having the Presence of theShechinahamong them. I’m not capable of telling you everything that was gained but there’s no doubt that every individual gained a great deal of perfection of soul; the mind of every man, woman and child was filled with an Awareness that would have been otherwise impossible to achieve. But of all the blessings, of all the achievements, most important was the knowledge that Hashem chose to live among us forever. The fact that there was a special abode, a house where the King of the Universe residedamong us,was so impressive that all of theBnei Yisroel,even those who never had the chance to come visit that house, were entirely transformed because of that. It made such a deep impression that it lasted with them all throughout their lives and it accompanied them into the world to come.THE SIMPLE FACTNow when theBnei Yisroelsaw the house of Hakodosh Boruch Hu – and they saw it every day – so they certainly became accustomed to it. There’s no question that seeing the same thing every day is going to make you hardened and you’re not going to be excited anymore. But that’s what Hakodosh Boruch Hu wanted, that they should become so accustomed to the thought that Hashem dwells in their midst that it should be beyond any doubt in their minds. It became a simple matter of fact that Hakodosh Boruch Hu resides among us.And for forty years theBnei Yisroelin themidbarwere able to point out to their children, “My son, over there, that’s the tent of Aharon Hakohen. And there’s the tent of Moshe Rabeinu. And over there, that’s the Mishkan, the tent of Hakodosh Boruch Hu. And it became a phlegmatic matter of fact, it became part of their world outlook that Hashem theBorei Kol Ha’olamos, the One who had created all the worlds, had forsaken the infinity of all the universes, all the remoteness of space, and He now dwellsb’soch Bnei Yisroel. It went into the marrow of their bones.Now this is what you should be thinking about always. The Torah is full ofpesukimdedicated to this idea, and it’s a shame to let it go to waste. And even though we have never seen theMishkan,but thepesukimwe have read hundreds of times, and it pays to think into it a bit. That the Creator of the Universe, the One who fills the whole universe with His presence, מלא כל הארץ כבודו, He created the stars in the remotest distances of space; He is the ruler of millions of star worlds, and nevertheless He has forsaken everything and He has chosen to reside on our people. Now no matter how difficult that concept is, that’s the fundamental teaching of the Torah. You can’t be a Jew unless you understand the teaching that Hashem is with us forever. Not just that He will help us forever, no, it’s much more than that.He dwells among us forever. The Presence of Hashem – His actual Presence – is upon our nation forever.PART II.Pride of YisroelCRASH COURSE IN BRACHOSAnd it’s something we thank Hashem for every day. Every day we say it, only we don’t realize what we’re thanking for. And that’s a tragedy, because it’s such an important attitude that we should be living with, that it pays to make use of every opportunity to impress it upon our minds. Every day inshemoneh esreiwe say thebrachaברוך אתה השם הא-ל הקדוש. Now all thebrachos, you know,are blessings of gratitude.Boruchmeans we’rethankingHim. InMagen Avraham, we thank Hashem; He’s the shield of Avraham, it means He’s the shield of our nation; He protects us because of Avraham.מחיה המתים, the secondbracha, we thank Hashem for giving us food, and for healing the sick and for giving us rain; all the good things enumerated there. And one day He’ll revive the dead, and we thank Him for that too. And then there’s ברוך אתה השם חונן הדעת – You, Hashem bestow sanity! You’re thanking Hashem that you’re not in an insane asylum, that you’re not depressed. You’re full of gratitude that you’re not crazy, that you’re not paranoid or psychotic. You don’t think about that, do you? So you’re notdaveningproperly. And when you look, you’ll see that everybrachais abrachaof gratitude.But there’s onebrachathat’s difficult to understand: ברוך אתה השם הא-ל הקדוש – We thank You Hashem that You are the holy G-d. We’re thanking Him because He’s holy?! What gratitude is required because He is Holy? I want you to hear the question. On everything inshemonah esreithere is a benefit for which we are thanking.Boruchmeans that we are grateful, and we bend our knees to You in gratitude. But when we come to thebrachaof הא-ל הקדוש we find that the entire bracha speaks of no kindliness at all – all we do is speak about the holiness, the perfection of Hashem. So what are we thanking Him for? What gratitude is it that we’re supposed to be feeling?ARE YOU PROUD OF YOUR BOSS?So listen now and you’ll learn what you’re thanking Hashem for when you say הא-ל הקדוש. Tonight when you davenmaariv, for the first time in your life you’ll be able to thank Hashem for being the א-ל הקדוש, the Perfect G-d. And if you forget to have it mind, there’sshacharistomorrow, andminchatoo. Don’t squander the opportunities. So we’ll explain it like this. Let’s say you have a boss over you.The boss himself is an underling, a nobody, but he’s your boss, what can you do. There’s no great pride there. You won’t pride yourself that you work for the colored man in the warehouse. Nothing wrong with working for a colored man, but it’s no great pride.But let’s say somebody is an assistant to the president, so he feels important already. And if he’s an assistant let’s say toDovid Melech Yisroel,lehavdil, sohe’s surely important.It’s like a man who was elevated by the king.The king chose a certain man, let’s call him Wilfred, and made him a duke. So instead of being a commoner, now he’s Duke of Worchester. Instead of being Wilfred, now he’s nobility; connected to the royal family. And he walks the streets of England with pride: “I was chosen by the king!”WE’RE ECSTATIC WITH OUR LOT!Now, if we’re assistants to Hakadosh Baruch Hu, if He choseusand He considersusHis beloved ones and His entire interest is only in us, as we’re going to seebli neder,so that’s our pride in this world; we’re happy – not happy, we’re ecstatic – that we have such a G-d.That’s what it says להודות לשם קדשיך להשתבח בתהלתך – ““We give thanks to Your holy name, and we commend ourselves, we praise ourselves, by Your praise” (Tehillim 106:47). According to the holiness, the perfection, of Hashem, so much greater is the honor, pride and security of the nation He chose to rest His Presence on.And that’s why we say thank you to Hashem for being so perfect. BecauseHisperfection isourglory. We boast in the praise of Hashem because that’s our honor and glory. The Holy One, the Perfect G-d, that’s our G-d.And we thank Him because of that, we say, “Thank You Hashem for being הא-ל הקדוש , for being so great. We take pride that we have such a G-d, שאין כמוהו, and it’s our happiness.He chose us; we are His people and that’s an unequaled pride. “Thank You Hashem for being so perfect that it’s a glory for me to be connected to You.”And so we begin to see what it means when people say it’s not easy to be a Jew.A person said once that:s’iz shver tzu zein a Yid, it’s difficult to be a Jew. But he didn’t understand what it meant. What it means is that there is a great responsibility in being part of the nation upon which Hashem actually rests His Presence. A Jew has to have in mind a great deal of meditation, a great deal of reflection, in order to appreciate his position in this world.He must constantly be aware of the greatness of his history.The reason that you find Jewish people who are ashamed of their Jewishness is because they’re ignorant of their past.If you learnChumashproperly, if you learnTanachproperly, you’ll begin to understand what a great privilege it is to belong to theAm Yisroel.אשריכם ישראל, how fortunate you are Yisrael, מי כמוך, who is like you?” Moshe Rabeinu said that. Who is like you?! Nobody! אשרי העם שככה לו, how fortunate is the nation that thus is his lot.And what is that lot that makes us so fortunate? אשרי העם שהשם אלקיו, because Hashem chose you.And therefore at all times we sing אשרינו מה טוב חלקנו, how fortunate we are.A Jew has to sing at all times! At least in his heart he should always be singing in happiness because of the great honor that he possesses.His heart should sing within him because Hakadosh Baruch Hu has elevated him. A proud Jew, a Jew who understands that Hashem resides among us always, walks the streets, whatever street it may be, he’s walking on air. He’s happy always!HASHEM SAYS SHEMA TOONow in ourtefillinit’s written,Shema Yisroel, Hashem Elokeinu –“Listen all of you, Hashem isourG-d.” He doesn’t belong to the Polish people, or to the Mexicans or the Israelis. He’s ours.Hashem Echad –He’s One. What does that mean, “He’s One”? It means a lot of things but we’ll say now one of the importantpeirushimthat you should think about always. And that is that He is The Only One in all of our thoughts and deeds. He is the one purpose of our lives, and we must love Him and serve Him with all of our strength – everything we do should be for Him. That’s not such an easy task, but that’s what you’re saying every day, so it’s a good idea to get busy thinking about how to do that.So that’s ourtefillin. But thegemara(Brachos 6a) says Hakadosh Baruch Hu puts ontefillintoo. That’s a remarkable statement: Hakodosh Boruch Hu wearstefillinon His head. And why shouldn’t He?Tefillinis a sign of royalty, so He surely deserves to weartefillin. Now what’s written in Histefillin, thegemaraasks? What’s written in Hisparshiyos?So thegemarasays in Histefillinis thepossuk,מי כעמך ישראל גוי אחד בארץ – “Who is like you My nation Yisroel; You are the one nation on earth.Goyechaaaaadddddd. The one and only nation in the world! That’s how Hashem says it.Only He says it longer than we do.We get tired but Hashem doesn’t get tired:Echaaaaaaaaadddddddd!He says it forever and ever, “They’re My One nation in the world. That’s all I care about.Echad– “They are Myoneconcern. Everything is done for you, My children.” Now when Hashem chooses us, it means much more than we could imagine, but what it surely means is that we are the center of His thoughts, and that everything He does – and He doeseverything– is for us.JEWS REALLY DO CONTROL THE WORLDThat’s what it says, הוא השם אלקנו, He is ours, בכל הארץ משפטיו – In all the world are His judgments (Tehillim 105:7) Whatever happens in the world, we shouldn’t make any mistake, it’smishpatav, it’sHisjudgements; Hashem is pulling the strings. But the preface to that is:Hu Hashem Elokeinu, He is Hashem our King, and therefore anything that happens in the world is donebecause of us.Everything that happensb’chol ha’aretz,in the whole world, are His judgements. And how does He do the judgments? In the role ofHashem Elokeinu, of beingourG-d!And so if you hear that there is a lack of rain in a certain state and people are suffering, Hashem is doing itbecause of us.Now how that works, that’s a question.It’s a good question.But it’s because of us. If gold was discovered in a certain state, it’s because of us.If there’s a hurricane, it’s because of us.There’s no question about that.Because it’s made by Hashem; and who is Hashem?הוא השם אלקנו, He is our G-d, and בכל הארץ משפטיו, His judgments throughout the world are all being done as “our G-d”.Now I know that most people don’t think this way.They think likegoyim; even thefrumJews think likegoyim. But you have to study what is written in thekisvei hakodeshand you have to attune your mind to this truth of the Torah.IT’S A RACHMANUS ON THEIR PRIDENow, if that’s the case so we begin to see what an obligation there is upon the Am Yisrael to be proud.Ga’avah! Now that doesn’t mean the Jewish pride you find outside in the street. For a Jew just to be proud that he’s a Jew, that doesn’t mean much. Because we’re not talking about the pride like the African-Americans say, “We’re proud that we’re black.” They’re not proud anyhow. They’re doing their bestnotto be black.You see they go to beauty parlors and they spend millions of dollars on lotions in order to lighten their complexion.Thousands and thousands of dollars on creams to cause their hair to straighten out. Some put on wigs that you shouldn’t see their kinky hair.They do everything to look like whites. They would give their souls if they could turn white.What could they donebach,so they say “We’re proud to be black.” And it’s the same with every nation. Every Puerto Rican says the same thing, “I’m proud to be a Puerto Rican.” He waves a little flag, he eats Puerto Rican food; that’s his pride. And the Israeli is proud to be Israeli. Every nation, they’re proud to be what they are.Alright, let them be proud.It’s arachmanuson them.But that’s not what we mean! When we say we’re proud, we have to understand that we’re saying it becauseHakadosh Baruch Hu said that to us. Hashem told us we’re great. And if He said it, we believe it. It’s not our fault, we didn’t do it ourselves. Hashem said it and we won’t argue with Him. בנים אתם, “You are My children of Mine !” Hashem said. If He says we’re His children, are we going to argue with Him?!And so we look up to what we possess, we look up to theShechinahthat isshorehby us, and we have to know that He is our greatness – our greatness in this world and our greatness in the World to Come. You have to study that; you have to take the time to ponder and understand what it means to believe implicitly that Hakodosh Boruch Hu chooses a certain place, a certain people, on whom He is concentrating the Presence of HisShechinah. And that it is a covenant that He has made forever and ever with our nation. “For the mountains may depart and the hills may be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed, says Hashem who loves you” (Yeshayah 54:10).DON’T BE A DEMOCRAT!When you get analiyahto the Torah you say אשר בחר בנו.What is it?Just a formula to knock off, just to beyotzei? No, it’s our duty to impress onto our minds that Hashem wasבחר בנו מכל העמים, that Hashem chose us from all the nations. You can’t just say the words – you have to live with that thought! As you walk in the street you must think you’re a prince. And thatga’avasan shel Yisroel,that pride of being a true Torah Jew, knowing that Hashem lives only among us, should make us look down on everything outside of our world. Because we know that there isabsolutely nothingto look for among the nations of the world.Ga’avasan shel Yisroel,the pride that we’re speaking about here, is anikar ha’emunah; it’s a fundamental attitude that a Jew must have. Without it you’re missing the fundamental of Judaism. You must hammer that into your head because to be proud that you’re aYisroelmeans that you believe in one of the most important cardinal principles of the Torah. And it’s so stupendous of a concept that when we say it today, even among Orthodox Jews, it’s not well received. With the spirit of democracy and western ideals it’s not easy to convince people about this great principle. I’m not talking now about asking themactually feel it, that I’m not even speaking about. But even to convince them that it’s a true principle is not easy. And that is the principle that the world was created for the Jewish people. Don’t say, “Everybody is the people of Hashem.”Don’t be a democrat! You have no right to give away what doesn’t belong to you.You have no right to hand out honors to the other nations of the world.JEWISH CHUTZPAHNow that’s not easy for us Orthodox Jews to accept. Do we have the nerve, do we have a boldness, to be so conceited and praise ourselves? And the answer is absolutely!And if we don’t, then we are backsliding, we’re being remiss in our duties as Jews. And let that sink in! It’s going to hurt. You’re going to rebel, you’re going to kick when you hear that. So take a deep breath, pay attention, and hold on tight.All of Mankind is considered nothing compared to theAm Yisroel! I’ll say it again to make sure you hear me: All the nations of the world are nothing in the eyes of Hashem when compared to us. So you’ll ask me, “Rabbi Miller, where do you get the audacity to make such a statement?” Look in thechumash! The Torah was given to us for the purpose of letting us know the great principles that otherwise we would not know. What is the Torah after all if not the thoughts of Hashem? And in the thoughts of Hashem you see that the histories of theumos haolamare ignored completely. Now if there was a lot of Torahs in the world, a Polish Torah that Hashem gave, all right.In the Polish Torah He would talk about the Polish.If there would be an African Torah, so He talks about Africa in the African Torah.But there’s only one Torah however, and even the Polish say that there’s only one Torah.They don’t say there are two Torahs.They agree that there was only one Torah. And the Africans agree with the Polish.All the Christians and Mohammedans says there’s only Torah. Only that Mohammed came along and wrote something later; but they agree that the Jews received the Torah.And what was written in the Jewish Torah?It’s written that Hakadosh Baruch Hu chose us – forever.HASHEM NEVER SPOKE TO PATRICKAnd so, anybody who feels he wants to be ananav, he wants to feel meek and humble and not be superior to anybody else, then that person is akofer b’chol hatorah kulah, fromBereishis barauntill’einei chol Yisroel, the last words in the Torah. What does the Torah talk about? There’s a Torah after all; what’s it all about? Isn’t that a queer question? Now pay attention. The entire Torah talks only about two subjects.The Torah is about two subjects and nothing more.One subject is Hashem, that’s the main subject of the Torah. But it talks about something more than just Hashem.It also talks about theAmYisroel. The whole Torah is nothing but the Jewish Nation. The whole Torah is וידבר השם אל משה לאמר. The whole thing! Look through every page and you won’t find even onceVa’yidabeir Hashem el Patrick leimor!The Torah is filled with nothing but the Jewish nation. Wherever you look, it’s only our people, our people. Nothing is said about Irishmen, about Polish people, nothing. Only Jews! From beginning to end, the entireTanachdeals only with our people.So what do we see?That’s the importance of theAm Yisroeliskol hatorah kulah.And therefore we have to say that the pride in being a Jew is just as fundamental as believing inkol hatorah kulah.And anyone who doesn’t understand this concept in its fullness, so he doesn’t really understand the Torah. Actually he’s akofer b’ikar; he’s rebelling against the wholeTanach. It’s as open as could be that this is the chief function of all the writings in theTanach, to tell us first that there is a Creator, and number two that He has a chosen nation.WE DON’T CARE WHAT THEY SAYNow, today this second principle is frequently overlooked. Pious Jews will say, “Yes, certainly; we’re chosen to do commandments. But you have to look at everyone else tolerantly. They’re like us. They also have ways of living, they also are nations and they also have cultures.” Now I know that some people here read newspapers, they watch television and they listen to goyim talking on the radio. So their minds are brainwashed- not brainwashed, dirt washed, bilge-water washed, and therefore it hurts them to hear the words I’m saying here. But what could I do? After all, it’s an elementary principle of the Torah that we are Hashem’s chosen people. And if you don’t believe that, then goodbye! You don’t belong. If you don’t believe we are His people, then you don’t belong to us.We don’t care what the world says. We believe implicitly in these two cardinal principles – we believe in Hashem and we believe we are His people. No matter what the world says. They wouldn’t like to hear that, but we don’t care, we still know thatweare His people. That’s the Torah! That’s the purpose of the Torah, to tell us who we are.SOME THINGS NEED TO STAY A SECRETNow, of course you shouldn’t despise anybody.You shouldn’t show contempt for anybody,The public disrespect that is evident among some of our fellow Jews is not prudent. Not at all. It’s silly and it’s not ak’vod shamayim. However, in your heart there’s no question what you should think. Because there is no question that when you know that you’re superior, then definitely you consider the other one inferior. It’s unavoidable!Now, that doesn’t mean that you’re going to go around shouting from the rooftops that someone else is inferior. It doesn’t mean that you’re going to have to upset the gentile nations. We’re not looking to start up with nations of the world today; they have their own religions and they’ll become angry at us. But amongst ourselves, when we speak to each other, of course we say the truth. Among ourselves we speak about the truthall the time.We must spread the good news among our families and among our friends, of course. Absolutely we must do that. No doubt about it! Only that one has to be wise enough and respectful enough to not let our gentile neighbors know what we are thinking.THE GREAT TEST OF OPPOSITIONNow the truth is that nobody is capable of appreciating what this means, but at least to a certain extent a Jew must understand that he is an aristocrat, the chosen of Hashem. However, there’s a great test, a very great test, because of the opposition of theumos haolam,the constant hammering away of the anti-Semites and also the Jewish anti-Semites today who are constantly belittling thefrumJews, all the time.And now we begin to understand what thenisayonof life is.We’re being tested all the time.Because if we were the majority, it would be easy for us to be superior.We would easily fulfill thisemunahthat we are the chosen people.We’re the bosses, we dominate the world, so what’s the question?! Only that if you’re a minority and you walk in the street and a WASP driving by in a car calls you “Kike” or a boy riding by on a bike says “Get out of my way, Jew,” there’s a tendency to feel a little bit inferior.If you see all around you people who look down on you; some of them are nice enough not to say it, but in their hearts you know what they’re thinking. They despise you.They hate you.There’s no question about it.And don’t tell me not; I know the gentiles much better than you. And the truth is that today we have so many Jews who hate us; we have a double test.Once upon a time onlygoyimhated us.Today Jews hate us and the majority of Jews hatefrumJews. It’s a constant barrage, a greatnisayon,and that’s why we’re in this world, to overcome theshekerof the world and to never lose sight of the great principle that Hakadosh Baruch Hu has taught us: that we are His people, His only people forever and ever.BANG ON THE TABLE!That’s what Moshe Rabeinu said when he came to Pharaoh. He hammered on the table and said: כה אמר השם בני בכורי ישראל, like it or not, this is what Hashem said: “TheAmYisroelis My firstborn, My favorite.” And that’s what we have to be telling ourselves always. We have to hear it though. We have to bang on the table and say it to ourselves again and again, and remind ourselves who we are at all times. We are the בני א-ל חי, we are the children of the living G-d. בנים אתם להשם אלוקיכם, we are children to Hashem. And we have to walk with our heads high, always cognizant of the great pride that Hakadosh Baruch Hu bestowed on us, no matter what the world says. Don’t believe in democracy; don’t believe in pluralism. He chose us, and that’s it!I always tell the same stories so you heard this already. But I’ll tell it again. Reb Moshe Montefiore was the Lord Mayor of England. And he was also a baron. He was knighted by the king. That’s why he was Sir Montefiore. When he heard that in Russia they were persecuting the Jews, he decided to go to Russia and intervene with the Czar on behalf of his fellow Jews. So he travelled all the way across Russia with his own chariots. His own horsemen and a fancy carriage. The horsemen sat in the front, driving. And he was in the back. And on the side of the carriage were like private guards who could protect him if needed. And he was riding through Poland. He was riding through the streets of Warsaw. In Warsaw, in Poland of old, they were all anti-Semites. They hated the Jews. And here they saw a Jew riding in a carriage. A Jew who’s a big k’nocker. So there was a goy who couldn’t contain himself. A boy, a shaygetz, came running after him and he shouted, “Zhid!” Zhid means Jew in Polish. It was a derogatory way of referring to a Jew. So Reb Moshe Montefiore stopped the carriage and told his footmen to go run and catch the goy. They caught the goy and he was trembling because he knew that this Jew was a powerful Jew. They brought him to Reb Moshe and his hands and feet were trembling. So Reb Moshe Montefiore said, “Look here. In London they call me the Lord Mayor of London. The Sheriff of this and this district. Baron and Sir and so on and so on. But the biggest, the most important title, is the one you called me.Zhid! There’s nothing greater than that in the world.” And Reb Moshe Montefiore gave the boy a quid – a half pound – and he sent him away. He thanked him and sent him away.THE CENTER OF THE UNIVERSEOh, how important it is for the Jew to recognize his greatness. A Jew must always remember how important he is, and never lose sight of our distinctiveness as the central feature of the universe. That’s why the universe exists, for the sake of theAm Yisroel,and you should be proud and arrogant, and therefore you know that you have to always strive for perfection and not be satisfied to remain mediocre. TheAm Yisroelmust always remind themselves that they are superior and that they should never lower themselves to the level of the nations.And what ourparshais teaching us is that one of the most important lessons of theMishkanwas this lesson of the pride of theAm Yisroel.It was the symbol of our glory.ושכנתי בתוכם. Hashem lives with us! Those two words are a stunning declaration of the principle that Hashem’s interest is not in the vast distances of space and in the millions of star-worlds, but in Man alone. And of all men, Hashem chose the Am Yisroel and made them the center of the universe by bringing His Presence to rest among them.GETTING DIZZY FROM THE MISHKAN“Behold, the Lord your God possesses the heavens, and the heavens above them, and the earth and all therein, but in your fathers alone did He delight to love them, and He chose their seed after them,you,above all the nation, even to this day” (Dvarim 10:14-15). This stupendous but abstract concept was now concretized in a visible form. “They shall make for Me a sanctuary and I will dwell among them” (Shemos 25:8). Thenceforth, the multitude of Israel, whenever they saw the Mishkan, pointed to it as the dwelling place of the Master of the Universe. And in this tangible form, this dizzyingly sublime idea was hammered constantly into the mind of theAm Yisroel.Now the nations of the world will never yield to that thesis. But the time will come however when יושב בשמים ישחק, the One who dwells in the heavens will laugh at them, השם ילעג למו, Hashem will mock them. And theAm Yisroelwill then open its mouth in happy laughter as well, as the glory of ours that we were always well aware of, now becomes visible to all. And when Hashem laughs at the nations of the world, we too will indulge in laughter to our hearts content. We will laugh and laugh in proud happiness about the glory that was always ours!אז ימלא שחוק פינו, then our mouths will be full of laughter. And we will laugh forever and ever rejoicing in the fact that in this world and in the next world theShechinarests only on theAm Hashem. See acast.com/privacy for privacy and opt-out information.

The Shechina Rests on YisroelPart I. The Shechina Finds a HomeTHE MISHKAN IN A NUTSHELLWhen Hakodosh Boruch Hu gave the command to erect a Mishkan, the first Beis Hamikdash, so He stated, ועשו לי מקדש – “And they shall make for Me a place of holiness, an especial place for Me, ושכנתי בתוכם, and I will dwell in their midst” (Terumah 25:8) Now these words are of the utmost importance because we are learning in a nutshell what is meant by the Mishkan, and later the Beis Hamikdash – that it’s the place of the hashra’ashashechinah – the place where the Presenceof Hashem comes down to reside. The Mishkanwasn’t a place of prayer and service; it was that too, but actually it was much more than that. It was the dwelling place of Hashem.This we must know, that there is such a concept, a fact, that although Hashem is everywhere, there is such a thing as Hashem concentrating His Shechinah in a certain place. ושכנתי בתוכם – “And I will reside among them,” He told us. Hashem chose that He should rest His Presence by the Am Yisroel. It’s an especial afflatus, that Hakodosh Boruch Hu comes to rest in the Mishkan, among His people, in an especial way that is not found anywhere else.A NEW NEIGHBOR FOR THE JEWSNow among all the statements found in the Torah, none could be as breathtaking as that one: “I will dwell among My people!” The Creator of the Universe, the מלא כל הארץ כבודו, the One Whose Presence fills the remote distances of space, is coming down to live among us?! Yes, that’s exactly what the Torah states, “Make Me a home, and I shall dwell in their midst. I have chosen the Am Yisroel as that place where I will take up residence.” Hashem forsakes the high heavens and moves into the encampment of the Am Yisroel! It’s a new “neighbor” for the Jewish people!You know, we don’t really think too much when we read the chumash, so we gloss over these words without too much thought, but actually it was an enormous chiddush when the Creator of the Universe declared that His Presence would reside in an edifice erected by men. What could be more stunning, more astonishing, than the thought that the Creator of the Universe, whose glory fills the endless remoteness of space, should choose to live in a tabernacle of wood and cloth?! Because what was the Mishkanafter all? It wasn’t even a royal palace; it was a portable house made of boards, bars and sockets. Could Hashem reside in such a place? Hashem is infinite and not physical, and His reality transcends any space measurement. He can’t live in a home; it defies all logic.STUNNING MOSHE RABBEINUAnd that’s exactly what Moshe Rabeinu said when he heard these words of Hakodosh Boruch Hu: התחיל מתמיה ואומר – “Moshe was stupefied and he said, כבודו של הקדוש ברוך הוא מלא עליונים ותחתונים והוא אומר עשה לי משכן – The glory of Hashem fills the upper and lower worlds, and yet He says, “Make for Me a place to live?!” It didn’t make any sense to Moshe Rabeinu. אמר הקדוש ברוך הוא לא כשם שאתה סובר אני סובר – So Hakodosh Boruch Hu said to Moshe, “Not as you think, do I think, אלא עשרים קרש בצפון ועשרים בדרום ושמונה במערב – “Just make for Me twenty planks on the north side, twenty on the south, eight on the west side, and that’s enough for Me” (Shemos Rabbah: 34)Now if these words so stunned Moshe Rabeinu that Hakodosh Boruch Hu had to tell him, “Moshe, My servant, You and I think differently,” so we would be well-served if we spent some time studying this stupendous concept that Hashem rested His Presence among the Am Yisroel.What’s so important about an especial building erected for the Shechinah? Why is it so important that the Shechinahshould come there more than anywhere else? Of course, like I said before, it’s such a vast concept that it can’t be explained in a couple of sentences, but whatever it was, it was an enormous demonstration that Hashem was making: “My Presence will dwell in Machaneh Yisroel, in the encampment of the Jewish Nation in a way that cannot be found anywhere else.” Such a stupendous idea, it pays for us to understand at least superficially.WILDERNESS TOURS LTD.Imagine we are standing on a hill, we’re visiting in the midbar. Let’s say we came from Moav or from Edom as visitors. And one of the Bnei Yisroel is standing with us and he’s pointing out to us the sights. So you’re looking out into the distance at theMachaneh Yisroel, the camp of the people. Thousands of tents, all arranged in an orderly fashion. There were roads between the tents, and the shevatim were all encamped surrounding the machaneh levi’im, the place where the levi’im lived. And in the middle, in the center of the camp, was the machaneh shechinah where a large wooden hut was standing. That’s what you saw as you stood on this hill looking out at the Am Yisroel.So your Jewish tour guide says, “You see there, over there, that’s Reuven in that corner. All those thousands of tents, that’s Shevet Reuven. And over there, on the other side, that’s the rivevosEfraim. And look on that side, over there, you can see the alfeiMenasheh.” And then he says – he tells you to look through the binoculars, “You see that tent over there, that’s where Betzalel lives. And over there on the left, that’s where Aharon Hakohen resides. And that tent, that’s where Moshe Rabeinu is right now teaching Torah to the zekeinim.”THE EDOMITE LAMDANAnd then, the guide who is showing you the sights, points with his finger, and says, “And there, you see that tent in the middle, that’s where Hakodosh Boruch Hu, the Creator of the World, lives.” So you gasp; you weren’t expecting to hear that! You’re only a visitor after all. So you look at your guide incredulously, “What do you mean He lives there?” So he tells you matter of factly, “Yes, that’s His address. That’s where the Creator of the world lives!”So let’s say you’re a bit of a lamdan. Imagine such a thing, a lamdan from Edom. So you ask, “Doesn’t it say (Yeshaya 66:1): כה אמר השם השמים כסאי – “Hashem says, ‘The heavens is My throne,’ והארץ הדום רגלו – and the earth is just a resting stool for My feet.’” The heaven is nothing but a throne for Hashem, and the earth is where He rests His feet. איזה בית אשר תבנו לי – “What kind of house could you build for Me?” So you have a kasha, it’s a very good kasha you asked. But the guide stubbornly tells you, “Look, you can quote all the pesukim you wish, but this is what Hashem told us. He forsook the high heavens; He has left all of space, the billions of space miles, and He has come down and He has chosen this place to dwell. He lives there, among the people.” Now if you were not from the Bnei Yisroel, if you were a visitor from some other nation, so you might shrug your shoulders. It’s an interesting thought, but it doesn’t mean much for you. But you’d still be impressed by the conviction and sincerity of the Jewish people.THE MEN OF PERFECTIONBut let’s understand not what a tourist from Edom or from Aramwould see. What would the Bnei Yisroel themselves see? When the Bnei Yisroel looked at the various tents of the distinguished ones of the Am Yisroel, it wasn’t merely as a person seeing the sights; for them it was a great pride and encouragement. Because these were very great men who lived among us, men of great stature, men of perfection. And our nation was inordinately proud that these great men lived among them. It was such a happiness to pass by the tent of Betzalel and to know that we possess a Betzalel, the man of unmatched artistic abilities who built the mishkan – that Betzalel was ours, was a great pride. We were so lucky to have such a rare personality among us.And they were even more proud when they could point to Aharon Hakohen. Aharon is unequaled in history. Aharon k’dosh Hashem, Aharon the holy man of Hashem. Aharon was cited as the apotheosis, the summit of kindliness. בשלום ובמישור הלך עמדי ורבים השיב מעוון. (Malachi 2:6) Aharon was an oheiv shalom and a rodef shalom, a man who loved peace. But not in the sense we understand it. Everyone loves peace. But Aharon loved peace with every fiber of his being. He was a man who pursued peace, which means he did everything possible to cause peace, tranquility and happiness between human beings. His life was devoted to that. אוהב את הבריות, He loved people, ומקרבן לתורה, and he brought them close to Torah too. And therefore when they pointed to his tent and they said, “This is the residence of Aharon k’dosh Hashem,” they said it with an inspiration and a pride.SMELLY NEIGHBORSSuppose somebody would be able to point out, “In my neighborhood there lives, let’s say – now I’m sorry I have to use such a comparison; I want to wash my mouth when I get through, but let’s say someone would say, “You see down the block; Beethoven lives over there!” Beethoven! The rents would go up in all the apartments in the neighborhood; the price of real estate would skyrocket. Now really it should plummet! Everybody should move out as quickly as possible. Because wherever these big musical geniuses lived, if you had an especial ability to smell, you would have to hold your nose. Because musical ability and purity of character by no means have to go together. And often they don’t. Like somebody gave me a clipping this week; the great musician Leopold Stokowski, the conductor of the Philadelphia Orchestra, acclaimed the world over as a musical genius. So he boasted, he himself boasted to his musician friends, that he utilized the wives of the members of his orchestra. You understand now, that’s the bravado, the boasting heroics from one musician to another. So I’m sorry that we have to sink to such depths in order to appreciate this subject. But it’s important for us to understand the subject at hand.Now if Stokowski lived on this block I’m afraid people would not hold their noses. I’m afraid they would vie with each other to try to move in. And they’d like to be somewhere on the block when pictures are being snapped of him. At least they could point someday and say, “You see that little dot way out in in the background? That’s me!” And it would be such a pride that they’d show it to their grandchildren. That’s because people today lost their sense of smell altogether.VISITING PARSHANDASA’S HOMEBoruch Hashem, we don’t have to take pride in Stokowskis. We can take pride in those who are truly great men. If we could visit the sanctuary where Rashi Hakodosh spent his years! It’s in a little town in Germany, in Worms, Vermeiseh. It’s kept as a museum today, but that means nothing to us. If we would walk into that place, we’d walk in on tip-toe; it’s admas kodesh. You’re walking into a place that is the heart of the Jewish people, the kodesh kodoshim of our nation. The place where Rashi sat and studied the Torah, and the room where he wrote his commentaries on the entire Talmud Bavli and the entire Tanach. Rashi is the teacher of the whole Am Yisroel. Every word in Rashi is sweet as honey. If you’re an expert in languageyou could appreciate how Rashi made hard things soft, he made the difficult things unravel. Rashi was a master expert in explaining. He’s called Parshan Dasa, that’s the nickname he was given. It means “The one who explains the Torah.”And so if you walk into that holy of holies, to Rashi’s study in his Beis Hamedrash, it’s the greatest of privileges. You can feel the kedushah of these ancient walls permeating your personality, entering the marrow of your bones. You’re not the same person once you visited Rashi’s beis hamedrash. Of course, I’m talking about someone who knows what it’s all about. Rashi is the beloved teacher of the Am Yisroel. You have to appreciate the great personality who once lived here and expressed his soul here, in his writings. Only that it’s pity that it’s there in Europe. Had that place been in Eretz Yisroel it would have become a shrine. No question people would come there in the hundreds of thousands and pour out their hearts to Hakodosh Boruch Hu. And with the zechus of Rashi their prayers would go up to Hashem. Only that it’s in the accursed land of Germany, in the unclean golus. And even there, it’s kodesh kodoshim.TENT OF INTOXICATIONAnd so now we come back to the Machaneh Yisroel in the Midbar. We could point to the tent of Moshe Rabeinu, the place where Moshe Rabeinu resided. The tent of Moshe Rabeinu! The intense emotion of pride that such a thing caused is indescribable! “I’m living in the neighborhood of Moshe!” It was a great happiness, a great pride, to know that Moshe lived among us.But to be able to point out the tent of Moshe Rabeinu was nothing at all when compared to being able to point at the tent of Hakodosh Boruch Hu! No concept could be more astonishing than the thought that the Creator of the Universe, Whose glory fills the endless remoteness of space, would choose to dwell in a tabernacle. We can picture the intoxication of ecstatic excitement that seized upon Moshe and the people at this announcement. The knowledge, more than knowledge – the sight – of the residence of Hashem in the midst of the camp was a vivid reminder for the people that they were chosen by the Creator of the Universe forever. We shouldn’t overlook the effect of the Mishkan upon the tent-homes of the Am Yisroel. The Mishkan was of course a larger tent, but because it stood among the tents of the camp it had an unfailing effect on every tent in the camp. And the most outstanding effect was the demonstration that Hashem had chosen us from all the nations. We are the center of the Universe, for Hashem here declared ושכנתי בתוכם – “I will dwell in your midst.” Because even more than a demonstration of His presence, even more than the constant reminder that we were standing before Hashem, was the pride that the Mishkangenerated in the people: “Hashem chose us; He chose to dwell among us!”Now there’s no question that the nation gained many blessings by having the Presence of the Shechinah among them. I’m not capable of telling you everything that was gained but there’s no doubt that every individual gained a great deal of perfection of soul; the mind of every man, woman and child was filled with an Awareness that would have been otherwise impossible to achieve. But of all the blessings, of all the achievements, most important was the knowledge that Hashem chose to live among us forever. The fact that there was a special abode, a house where the King of the Universe resided among us, was so impressive that all of the Bnei Yisroel, even those who never had the chance to come visit that house, were entirely transformed because of that. It made such a deep impression that it lasted with them all throughout their lives and it accompanied them into the world to come.THE SIMPLE FACTNow when the Bnei Yisroel saw the house of Hakodosh Boruch Hu – and they saw it every day – so they certainly became accustomed to it. There’s no question that seeing the same thing every day is going to make you hardened and you’re not going to be excited anymore. But that’s what Hakodosh Boruch Hu wanted, that they should become so accustomed to the thought that Hashem dwells in their midst that it should be beyond any doubt in their minds. It became a simple matter of fact that Hakodosh Boruch Hu resides among us.And for forty years the Bnei Yisroel in the midbar were able to point out to their children, “My son, over there, that’s the tent of Aharon Hakohen. And there’s the tent of Moshe Rabeinu. And over there, that’s the Mishkan, the tent of Hakodosh Boruch Hu. And it became a phlegmatic matter of fact, it became part of their world outlook that Hashem the Borei Kol Ha’olamos, the One who had created all the worlds, had forsaken the infinity of all the universes, all the remoteness of space, and He now dwells b’soch Bnei Yisroel. It went into the marrow of their bones.Now this is what you should be thinking about always. The Torah is full of pesukim dedicated to this idea, and it’s a shame to let it go to waste. And even though we have never seen the Mishkan, but the pesukim we have read hundreds of times, and it pays to think into it a bit. That the Creator of the Universe, the One who fills the whole universe with His presence, מלא כל הארץ כבודו, He created the stars in the remotest distances of space; He is the ruler of millions of star worlds, and nevertheless He has forsaken everything and He has chosen to reside on our people. Now no matter how difficult that concept is, that’s the fundamental teaching of the Torah. You can’t be a Jew unless you understand the teaching that Hashem is with us forever. Not just that He will help us forever, no, it’s much more than that. He dwells among us forever. The Presence of Hashem – His actual Presence – is upon our nation forever.PART II. Pride of YisroelCRASH COURSE IN BRACHOSAnd it’s something we thank Hashem for every day. Every day we say it, only we don’t realize what we’re thanking for. And that’s a tragedy, because it’s such an important attitude that we should be living with, that it pays to make use of every opportunity to impress it upon our minds. Every day in shemoneh esrei we say the bracha ברוך אתה השם הא-ל הקדוש. Now all the brachos, you know, are blessings of gratitude. Boruch means we’re thankingHim. In Magen Avraham, we thank Hashem; He’s the shield of Avraham, it means He’s the shield of our nation; He protects us because of Avraham.מחיה המתים, the second bracha, we thank Hashem for giving us food, and for healing the sick and for giving us rain; all the good things enumerated there. And one day He’ll revive the dead, and we thank Him for that too. And then there’s ברוך אתה השם חונן הדעת – You, Hashem bestow sanity! You’re thanking Hashem that you’re not in an insane asylum, that you’re not depressed. You’re full of gratitude that you’re not crazy, that you’re not paranoid or psychotic. You don’t think about that, do you? So you’re not davening properly. And when you look, you’ll see that every bracha is a bracha of gratitude.But there’s one bracha that’s difficult to understand: ברוך אתה השם הא-ל הקדוש – We thank You Hashem that You are the holy G-d. We’re thanking Him because He’s holy?! What gratitude is required because He is Holy? I want you to hear the question. On everything in shemonah esrei there is a benefit for which we are thanking. Boruch means that we are grateful, and we bend our knees to You in gratitude. But when we come to the bracha of הא-ל הקדוש we find that the entire bracha speaks of no kindliness at all – all we do is speak about the holiness, the perfection of Hashem. So what are we thanking Him for? What gratitude is it that we’re supposed to be feeling?ARE YOU PROUD OF YOUR BOSS?So listen now and you’ll learn what you’re thanking Hashem for when you say הא-ל הקדוש. Tonight when you daven maariv, for the first time in your life you’ll be able to thank Hashem for being the א-ל הקדוש, the Perfect G-d. And if you forget to have it mind, there’s shacharistomorrow, and mincha too. Don’t squander the opportunities. So we’ll explain it like this. Let’s say you have a boss over you. The boss himself is an underling, a nobody, but he’s your boss, what can you do. There’s no great pride there. You won’t pride yourself that you work for the colored man in the warehouse. Nothing wrong with working for a colored man, but it’s no great pride.But let’s say somebody is an assistant to the president, so he feels important already. And if he’s an assistant let’s say to Dovid Melech Yisroel, lehavdil, so he’s surely important. It’s like a man who was elevated by the king. The king chose a certain man, let’s call him Wilfred, and made him a duke. So instead of being a commoner, now he’s Duke of Worchester. Instead of being Wilfred, now he’s nobility; connected to the royal family. And he walks the streets of England with pride: “I was chosen by the king!”WE’RE ECSTATIC WITH OUR LOT!Now, if we’re assistants to Hakadosh Baruch Hu, if He chose us and He considers usHis beloved ones and His entire interest is only in us, as we’re going to see bli neder, so that’s our pride in this world; we’re happy – not happy, we’re ecstatic – that we have such a G-d.That’s what it says להודות לשם קדשיך להשתבח בתהלתך – ““We give thanks to Your holy name, and we commend ourselves, we praise ourselves, by Your praise” (Tehillim 106:47). According to the holiness, the perfection, of Hashem, so much greater is the honor, pride and security of the nation He chose to rest His Presence on. And that’s why we say thank you to Hashem for being so perfect. Because His perfection is ourglory. We boast in the praise of Hashem because that’s our honor and glory. The Holy One, the Perfect G-d, that’s our G-d. And we thank Him because of that, we say, “Thank You Hashem for being הא-ל הקדוש , for being so great. We take pride that we have such a G-d, שאין כמוהו, and it’s our happiness. He chose us; we are His people and that’s an unequaled pride. “Thank You Hashem for being so perfect that it’s a glory for me to be connected to You.”And so we begin to see what it means when people say it’s not easy to be a Jew. A person said once that: s’iz shver tzu zein a Yid, it’s difficult to be a Jew. But he didn’t understand what it meant. What it means is that there is a great responsibility in being part of the nation upon which Hashem actually rests His Presence. A Jew has to have in mind a great deal of meditation, a great deal of reflection, in order to appreciate his position in this world. He must constantly be aware of the greatness of his history. The reason that you find Jewish people who are ashamed of their Jewishness is because they’re ignorant of their past. If you learn Chumash properly, if you learn Tanach properly, you’ll begin to understand what a great privilege it is to belong to the Am Yisroel. אשריכם ישראל, how fortunate you are Yisrael, מי כמוך, who is like you?” Moshe Rabeinu said that. Who is like you?! Nobody! אשרי העם שככה לו, how fortunate is the nation that thus is his lot. And what is that lot that makes us so fortunate? אשרי העם שהשם אלקיו, because Hashem chose you. And therefore at all times we sing אשרינו מה טוב חלקנו, how fortunate we are. A Jew has to sing at all times! At least in his heart he should always be singing in happiness because of the great honor that he possesses. His heart should sing within him because Hakadosh Baruch Hu has elevated him. A proud Jew, a Jew who understands that Hashem resides among us always, walks the streets, whatever street it may be, he’s walking on air. He’s happy always!HASHEM SAYS SHEMA TOONow in our tefillin it’s written, Shema Yisroel, Hashem Elokeinu – “Listen all of you, Hashem is our G-d.” He doesn’t belong to the Polish people, or to the Mexicans or the Israelis. He’s ours. Hashem Echad – He’s One. What does that mean, “He’s One”? It means a lot of things but we’ll say now one of the important peirushim that you should think about always. And that is that He is The Only One in all of our thoughts and deeds. He is the one purpose of our lives, and we must love Him and serve Him with all of our strength – everything we do should be for Him. That’s not such an easy task, but that’s what you’re saying every day, so it’s a good idea to get busy thinking about how to do that.So that’s our tefillin. But the gemara (Brachos 6a) says Hakadosh Baruch Hu puts on tefillin too. That’s a remarkable statement: Hakodosh Boruch Hu wears tefillin on His head. And why shouldn’t He? Tefillin is a sign of royalty, so He surely deserves to wear tefillin. Now what’s written in His tefillin, the gemara asks? What’s written in His parshiyos? So the gemarasays in His tefillin is the possuk,מי כעמך ישראל גוי אחד בארץ – “Who is like you My nation Yisroel; You are the one nation on earth. Goy echaaaaadddddd. The one and only nation in the world! That’s how Hashem says it. Only He says it longer than we do. We get tired but Hashem doesn’t get tired: Echaaaaaaaaadddddddd! He says it forever and ever, “They’re My One nation in the world. That’s all I care about. Echad – “They are My one concern. Everything is done for you, My children.” Now when Hashem chooses us, it means much more than we could imagine, but what it surely means is that we are the center of His thoughts, and that everything He does – and He does everything – is for us.JEWS REALLY DO CONTROL THE WORLDThat’s what it says, הוא השם אלקנו, He is ours, בכל הארץ משפטיו – In all the world are His judgments (Tehillim 105:7) Whatever happens in the world, we shouldn’t make any mistake, it’s mishpatav, it’s His judgements; Hashem is pulling the strings. But the preface to that is: Hu Hashem Elokeinu, He is Hashem our King, and therefore anything that happens in the world is done because of us. Everything that happens b’chol ha’aretz, in the whole world, are His judgements. And how does He do the judgments? In the role of Hashem Elokeinu, of being our G-d!And so if you hear that there is a lack of rain in a certain state and people are suffering, Hashem is doing it because of us. Now how that works, that’s a question. It’s a good question. But it’s because of us. If gold was discovered in a certain state, it’s because of us. If there’s a hurricane, it’s because of us. There’s no question about that. Because it’s made by Hashem; and who is Hashem? הוא השם אלקנו, He is our G-d, and בכל הארץ משפטיו, His judgments throughout the world are all being done as “our G-d”.Now I know that most people don’t think this way. They think like goyim; even the frum Jews think like goyim. But you have to study what is written in the kisvei hakodesh and you have to attune your mind to this truth of the Torah.IT’S A RACHMANUS ON THEIR PRIDENow, if that’s the case so we begin to see what an obligation there is upon the Am Yisrael to be proud. Ga’avah! Now that doesn’t mean the Jewish pride you find outside in the street. For a Jew just to be proud that he’s a Jew, that doesn’t mean much. Because we’re not talking about the pride like the African-Americans say, “We’re proud that we’re black.” They’re not proud anyhow. They’re doing their best not to be black. You see they go to beauty parlors and they spend millions of dollars on lotions in order to lighten their complexion. Thousands and thousands of dollars on creams to cause their hair to straighten out. Some put on wigs that you shouldn’t see their kinky hair. They do everything to look like whites. They would give their souls if they could turn white. What could they do nebach, so they say “We’re proud to be black.” And it’s the same with every nation. Every Puerto Rican says the same thing, “I’m proud to be a Puerto Rican.” He waves a little flag, he eats Puerto Rican food; that’s his pride. And the Israeli is proud to be Israeli. Every nation, they’re proud to be what they are. Alright, let them be proud. It’s a rachmanus on them. But that’s not what we mean! When we say we’re proud, we have to understand that we’re saying it because Hakadosh Baruch Hu said that to us. Hashem told us we’re great. And if He said it, we believe it. It’s not our fault, we didn’t do it ourselves. Hashem said it and we won’t argue with Him. בנים אתם, “You are My children of Mine !” Hashem said. If He says we’re His children, are we going to argue with Him?!And so we look up to what we possess, we look up to the Shechinah that is shoreh by us, and we have to know that He is our greatness – our greatness in this world and our greatness in the World to Come. You have to study that; you have to take the time to ponder and understand what it means to believe implicitly that Hakodosh Boruch Hu chooses a certain place, a certain people, on whom He is concentrating the Presence of His Shechinah. And that it is a covenant that He has made forever and ever with our nation. “For the mountains may depart and the hills may be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed, says Hashem who loves you” (Yeshayah 54:10).DON’T BE A DEMOCRAT!When you get an aliyah to the Torah you say אשר בחר בנו. What is it? Just a formula to knock off, just to be yotzei? No, it’s our duty to impress onto our minds that Hashem was בחר בנו מכל העמים, that Hashem chose us from all the nations. You can’t just say the words – you have to live with that thought! As you walk in the street you must think you’re a prince. And that ga’avasan shel Yisroel, that pride of being a true Torah Jew, knowing that Hashem lives only among us, should make us look down on everything outside of our world. Because we know that there is absolutely nothing to look for among the nations of the world.Ga’avasan shel Yisroel, the pride that we’re speaking about here, is an ikar ha’emunah; it’s a fundamental attitude that a Jew must have. Without it you’re missing the fundamental of Judaism. You must hammer that into your head because to be proud that you’re a Yisroelmeans that you believe in one of the most important cardinal principles of the Torah. And it’s so stupendous of a concept that when we say it today, even among Orthodox Jews, it’s not well received. With the spirit of democracy and western ideals it’s not easy to convince people about this great principle. I’m not talking now about asking them actually feel it, that I’m not even speaking about. But even to convince them that it’s a true principle is not easy. And that is the principle that the world was created for the Jewish people. Don’t say, “Everybody is the people of Hashem.” Don’t be a democrat! You have no right to give away what doesn’t belong to you. You have no right to hand out honors to the other nations of the world.JEWISH CHUTZPAHNow that’s not easy for us Orthodox Jews to accept. Do we have the nerve, do we have a boldness, to be so conceited and praise ourselves? And the answer is absolutely! And if we don’t, then we are backsliding, we’re being remiss in our duties as Jews. And let that sink in! It’s going to hurt. You’re going to rebel, you’re going to kick when you hear that. So take a deep breath, pay attention, and hold on tight.All of Mankind is considered nothing compared to the Am Yisroel! I’ll say it again to make sure you hear me: All the nations of the world are nothing in the eyes of Hashem when compared to us. So you’ll ask me, “Rabbi Miller, where do you get the audacity to make such a statement?” Look in the chumash! The Torah was given to us for the purpose of letting us know the great principles that otherwise we would not know. What is the Torah after all if not the thoughts of Hashem? And in the thoughts of Hashem you see that the histories of the umos haolam are ignored completely. Now if there was a lot of Torahs in the world, a Polish Torah that Hashem gave, all right. In the Polish Torah He would talk about the Polish. If there would be an African Torah, so He talks about Africa in the African Torah. But there’s only one Torah however, and even the Polish say that there’s only one Torah. They don’t say there are two Torahs. They agree that there was only one Torah. And the Africans agree with the Polish. All the Christians and Mohammedans says there’s only Torah. Only that Mohammed came along and wrote something later; but they agree that the Jews received the Torah. And what was written in the Jewish Torah? It’s written that Hakadosh Baruch Hu chose us – forever.HASHEM NEVER SPOKE TO PATRICKAnd so, anybody who feels he wants to be an anav, he wants to feel meek and humble and not be superior to anybody else, then that person is a kofer b’chol hatorah kulah, from Bereishis bara until l’einei chol Yisroel, the last words in the Torah. What does the Torah talk about? There’s a Torah after all; what’s it all about? Isn’t that a queer question? Now pay attention. The entire Torah talks only about two subjects. The Torah is about two subjects and nothing more. One subject is Hashem, that’s the main subject of the Torah. But it talks about something more than just Hashem. It also talks about the Am Yisroel. The whole Torah is nothing but the Jewish Nation. The whole Torah is וידבר השם אל משה לאמר. The whole thing! Look through every page and you won’t find even once Va’yidabeir Hashem el Patrick leimor! The Torah is filled with nothing but the Jewish nation. Wherever you look, it’s only our people, our people. Nothing is said about Irishmen, about Polish people, nothing. Only Jews! From beginning to end, the entire Tanach deals only with our people.So what do we see? That’s the importance of the Am Yisroel is kol hatorah kulah. And therefore we have to say that the pride in being a Jew is just as fundamental as believing in kol hatorah kulah.And anyone who doesn’t understand this concept in its fullness, so he doesn’t really understand the Torah. Actually he’s a kofer b’ikar; he’s rebelling against the whole Tanach. It’s as open as could be that this is the chief function of all the writings in the Tanach, to tell us first that there is a Creator, and number two that He has a chosen nation.WE DON’T CARE WHAT THEY SAYNow, today this second principle is frequently overlooked. Pious Jews will say, “Yes, certainly; we’re chosen to do commandments. But you have to look at everyone else tolerantly. They’re like us. They also have ways of living, they also are nations and they also have cultures.” Now I know that some people here read newspapers, they watch television and they listen to goyim talking on the radio. So their minds are brainwashed- not brainwashed, dirt washed, bilge-water washed, and therefore it hurts them to hear the words I’m saying here. But what could I do? After all, it’s an elementary principle of the Torah that we are Hashem’s chosen people. And if you don’t believe that, then goodbye! You don’t belong. If you don’t believe we are His people, then you don’t belong to us.We don’t care what the world says. We believe implicitly in these two cardinal principles – we believe in Hashem and we believe we are His people. No matter what the world says. They wouldn’t like to hear that, but we don’t care, we still know that weare His people. That’s the Torah! That’s the purpose of the Torah, to tell us who we are.SOME THINGS NEED TO STAY A SECRETNow, of course you shouldn’t despise anybody. You shouldn’t show contempt for anybody, The public disrespect that is evident among some of our fellow Jews is not prudent. Not at all. It’s silly and it’s not a k’vod shamayim. However, in your heart there’s no question what you should think. Because there is no question that when you know that you’re superior, then definitely you consider the other one inferior. It’s unavoidable!Now, that doesn’t mean that you’re going to go around shouting from the rooftops that someone else is inferior. It doesn’t mean that you’re going to have to upset the gentile nations. We’re not looking to start up with nations of the world today; they have their own religions and they’ll become angry at us. But amongst ourselves, when we speak to each other, of course we say the truth. Among ourselves we speak about the truth all the time. We must spread the good news among our families and among our friends, of course. Absolutely we must do that. No doubt about it! Only that one has to be wise enough and respectful enough to not let our gentile neighbors know what we are thinking.THE GREAT TEST OF OPPOSITIONNow the truth is that nobody is capable of appreciating what this means, but at least to a certain extent a Jew must understand that he is an aristocrat, the chosen of Hashem. However, there’s a great test, a very great test, because of the opposition of the umos haolam, the constant hammering away of the anti-Semites and also the Jewish anti-Semites today who are constantly belittling the frumJews, all the time.And now we begin to understand what the nisayon of life is. We’re being tested all the time. Because if we were the majority, it would be easy for us to be superior. We would easily fulfill this emunah that we are the chosen people. We’re the bosses, we dominate the world, so what’s the question?! Only that if you’re a minority and you walk in the street and a WASP driving by in a car calls you “Kike” or a boy riding by on a bike says “Get out of my way, Jew,” there’s a tendency to feel a little bit inferior. If you see all around you people who look down on you; some of them are nice enough not to say it, but in their hearts you know what they’re thinking. They despise you. They hate you. There’s no question about it. And don’t tell me not; I know the gentiles much better than you. And the truth is that today we have so many Jews who hate us; we have a double test. Once upon a time only goyim hated us. Today Jews hate us and the majority of Jews hate frum Jews. It’s a constant barrage, a great nisayon, and that’s why we’re in this world, to overcome the sheker of the world and to never lose sight of the great principle that Hakadosh Baruch Hu has taught us: that we are His people, His only people forever and ever.BANG ON THE TABLE!That’s what Moshe Rabeinu said when he came to Pharaoh. He hammered on the table and said: כה אמר השם בני בכורי ישראל, like it or not, this is what Hashem said: “The Am Yisroel is My firstborn, My favorite.” And that’s what we have to be telling ourselves always. We have to hear it though. We have to bang on the table and say it to ourselves again and again, and remind ourselves who we are at all times. We are the בני א-ל חי, we are the children of the living G-d. בנים אתם להשם אלוקיכם, we are children to Hashem. And we have to walk with our heads high, always cognizant of the great pride that Hakadosh Baruch Hu bestowed on us, no matter what the world says. Don’t believe in democracy; don’t believe in pluralism. He chose us, and that’s it!I always tell the same stories so you heard this already. But I’ll tell it again. Reb Moshe Montefiore was the Lord Mayor of England. And he was also a baron. He was knighted by the king. That’s why he was Sir Montefiore. When he heard that in Russia they were persecuting the Jews, he decided to go to Russia and intervene with the Czar on behalf of his fellow Jews. So he travelled all the way across Russia with his own chariots. His own horsemen and a fancy carriage. The horsemen sat in the front, driving. And he was in the back. And on the side of the carriage were like private guards who could protect him if needed. And he was riding through Poland. He was riding through the streets of Warsaw. In Warsaw, in Poland of old, they were all anti-Semites. They hated the Jews. And here they saw a Jew riding in a carriage. A Jew who’s a big k’nocker. So there was a goy who couldn’t contain himself. A boy, a shaygetz, came running after him and he shouted, “Zhid!” Zhid means Jew in Polish. It was a derogatory way of referring to a Jew. So Reb Moshe Montefiore stopped the carriage and told his footmen to go run and catch the goy. They caught the goy and he was trembling because he knew that this Jew was a powerful Jew. They brought him to Reb Moshe and his hands and feet were trembling. So Reb Moshe Montefiore said, “Look here. In London they call me the Lord Mayor of London. The Sheriff of this and this district. Baron and Sir and so on and so on. But the biggest, the most important title, is the one you called me. Zhid! There’s nothing greater than that in the world.” And Reb Moshe Montefiore gave the boy a quid – a half pound – and he sent him away. He thanked him and sent him away.THE CENTER OF THE UNIVERSEOh, how important it is for the Jew to recognize his greatness. A Jew must always remember how important he is, and never lose sight of our distinctiveness as the central feature of the universe. That’s why the universe exists, for the sake of the Am Yisroel, and you should be proud and arrogant, and therefore you know that you have to always strive for perfection and not be satisfied to remain mediocre. The Am Yisroel must always remind themselves that they are superior and that they should never lower themselves to the level of the nations.And what our parsha is teaching us is that one of the most important lessons of the Mishkanwas this lesson of the pride of the Am Yisroel. It was the symbol of our glory.ושכנתי בתוכם. Hashem lives with us! Those two words are a stunning declaration of the principle that Hashem’s interest is not in the vast distances of space and in the millions of star-worlds, but in Man alone. And of all men, Hashem chose the Am Yisroel and made them the center of the universe by bringing His Presence to rest among them.GETTING DIZZY FROM THE MISHKAN“Behold, the Lord your God possesses the heavens, and the heavens above them, and the earth and all therein, but in your fathers alone did He delight to love them, and He chose their seed after them, you, above all the nation, even to this day” (Dvarim 10:14-15). This stupendous but abstract concept was now concretized in a visible form. “They shall make for Me a sanctuary and I will dwell among them” (Shemos 25:8). Thenceforth, the multitude of Israel, whenever they saw the Mishkan, pointed to it as the dwelling place of the Master of the Universe. And in this tangible form, this dizzyingly sublime idea was hammered constantly into the mind of the Am Yisroel.Now the nations of the world will never yield to that thesis. But the time will come however when יושב בשמים ישחק, the One who dwells in the heavens will laugh at them, השם ילעג למו, Hashem will mock them. And the Am Yisroel will then open its mouth in happy laughter as well, as the glory of ours that we were always well aware of, now becomes visible to all. And when Hashem laughs at the nations of the world, we too will indulge in laughter to our hearts content. We will laugh and laugh in proud happiness about the glory that was always ours! אז ימלא שחוק פינו, then our mouths will be full of laughter. And we will laugh forever and ever rejoicing in the fact that in this world and in the next world the Shechina rests only on the Am Hashem. See acast.com/privacy for privacy and opt-out information.

Muslims believe in the same Prophets mentioned in the Jewish and Christian traditions, including Prophet Noah, Moses, Abraham, and Prophet Jesus peace be upon them all. They were sent with the same general Message — to worship God Alone, without partners, sons or daughters and to follow God’s commandments. Before Prophet Muhammad peace be upon him, Prophets were only sent to particular people in particular places and periods. However, Prophet Muhammad is the last and final Prophet who is meant for all humankind until the end of time.   Prophet Jesus was sent after Prophet Moses to reform Judaism, to reinstate the rule of the Divine, and to seep away all innovations introduced after Prophet Moses had passed. But Prophet Jesus peace be upon him was rejected by the majority of his people who tried to crucify him. The Israelites and the Roman authorities could not harm Prophet Jesus as God raised him to the Heavens. He departed saying, ‘But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you (John 16:7) Prophet Jesus peace be upon him was referring to the Prophet that was coming after him, Prophet Muhamad.   Such like how Prophet Jesus came to reform the previous Message sent before him by the previous Prophet, Musa peace be upon him, Prophet Muhammad came to reform Prophet Jesus’ Message since it was as well distorted by his followers and did not survive in its original form. Prophet Jesus stated: “I still have many things to tell you, but you can't bear them now. When the Spirit of truth comes, He will guide you into all the truth. For He will not speak on His own, but He will speak whatever He "hears." He will also declare to you what is to come” (John 16: 13) Prophet Jesus Christ hinted that God would reveal another Book and Messenger. The man that Jesus Prophesied was Prophet Muhammad, who was the Paraclete, the comforter, the helper, the admonisher sent by God after Prophet Jesus. Prophet Jesus spoke of Prophet Muhammad in John 16:14 stating, “He shall glorify me: for he shall receive of mine and shall show it unto you” This Prophecy applies to Prophet Muhammad, to whom was the Holy Quran was revealed to from God to guide people unto the truth.   "O our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment" (Quran 46:31)   God speaks to Moses, ‘I will raise for them (the Israelites) a Prophet like you from among their brothers (the Israelites); I will put my words in his mouth, and he will tell them (the Israelites) everything I command him.’ (Deuteronomy 18:18) The Christians mistakenly believe this Prophecy refers to Prophet Jesus because Prophet Jesus was like Prophet Moses in a way they were both Jews, and both were Prophets. However, if you are looking at only these two criteria, then all Prophets of the Bible who came after Prophet Moses such as Prophet Isiah, Daniel, Joel, etc. will fulfill this Prophecy since all of them were Jews and Prophets. It is, indeed, Prophet Muhammad who is like Prophet Moses as the verse stated. Both Prophet Muhamad and Prophet Moses had a father and mother whereas, Prophet Jesus had no father. Both Prophets were also married and had children whereas; Prophet Jesus did not marry nor have kids according to the Bible. Both Prophet Mohamed and Moses peace be upon them died natural deaths whereas Prophet Jesus was raised in the Heavens by God.   Prophet Muhammad is from among the brethren of Prophet Moses because Arabs are brethren of Jews. Prophet Abraham had two sons, Ishmael and Isaac peace be upon them. The Arabs are the descendants of Prophet Ishmael, and the Jews are the descendants of Prophet Isaac. Prophet Muhammad was unlettered who didn’t know how to read, write, and calculate, so his Revelation would come straight from God verbatim as the verse stated.   Prophet Muhammad peace be upon him was born about 570 years after the birth of Prophet Jesus peace be upon him. He was born in Mecca, in the Arabian Peninsula. The people of Mecca were devoted to idol-worshippers and the area and period at the time were full of ignorance, foolishness, and misguidance. At forty, Prophet Muhammad received his first Revelation in a cave from God via the Angel Gabriel. He then spent the remaining portion of his life explaining and living the teachings of the Holy Qur’an and Islam, the religion that God revealed to him.    Although he was known among his community as ‘the truthful, the trustworthy’ the majority of his people did not believe him or his Message. Soon after, a massive campaign started to persecute those who believed in the Message. After thirteen years of preaching in the city of Mecca, Prophet Muhamad migrated to the city of Medina, where he gained some followers. The followers made him the leader of the city.   The disbelievers of Mecca plotted and attempted to attack the faith sent from God. However, what was originally a small group of Muslims grew in number, and they could withstand the attack of the disbelievers. Within ten years, the Prophet himself led an army back to Mecca and conquered it in a bloodless victory. Later, Islam spread throughout the World. Prophet Muhammad died in 632. God states in the Quran that He did not send Prophet Muhammad except as a mercy for humanity.   "And We have not sent you, [O Muhammad], except as a mercy to the worlds”           (Quran 21:107)   The Prophet was sent to guide humanity. Prophet Muhammad understood the Koran, he loved the Koran, and he lived his life based on the principles of the Koran and its standards. He is the World’s best role model for all humankind. He is the one with outstanding virtues and characteristics. He was an astonishing husband, father, grandfather, leader, teacher, judge, and statesman. He preached justice, fairness, peace, and love.   Muslims attempt to emulate the Prophet Muhammad’s faith, behavior, attitude, patience, charity, compassion, righteousness, and piety. The act of emulating the Prophet is called ‘Sunnah’ The term ‘Sunnah’ is a concept that means ‘the way,’ or ‘practice of’ The meaning of Sunnah is generally understood as thru act of doing whatever the Prophet said, did, or approve. Sunnah is the way or the practice of Prophet Muhamad. Muslims emulate the way the Prophet ate, drank, the position he slept on, the way he behaved and interacted with others, etc.   Following the Sunnah (the way of the Prophet), would make one’s life in this world and the next easier. Islam is such a natural way of life that its rules, regulations, and recommendations become easy to adopt. Islam is not merely a religion; it is a way of life; a holistic approach designed by the Almighty to benefit the one that follows it. The comprehensiveness of Islam allows every intention, word, or action in life to be an act of worship, where one gains reward from the Almighty, from praying to God, giving charity, helping others, eating, drinking or even sleeping.   "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often" (Quran 33:21)   Prophet Muhammad is undoubtedly one of the most influential figures in history whose life, actions and thoughts changed the world. When Muslims declare their faith in One God, they also maintain their belief in the last and final Messenger, Muhammad peace be upon him. Muslims believe in Prophet Mohamed peace be upon him, they love him; they respect him; they obey him, and they follow him to the best of their ability. They hold him in such high regard that for many it is emotionally painful to see or hear their beloved Prophet and teacher ridiculed, disrespected, demeaned, scorned, or mocked.   Whereas Muslims look up to Prophet Muhammad peace be upon him; they do not worship or attribute any divine characteristics to him. Certain people mistakenly assume that Muslims worship Prophet Muhammad peace be upon him by formulating a false analogy since Christians worship Prophet Jesus; they presume Muslims worship Prophet Muhammad. Hence, incorrectly naming the followers of Islam to ‘Mohammedans.’ Muslims understand that Prophet Muhammad is only a man and was sent from God. Though, Prophet Muhammad peace be upon him is a man worthy of our utmost attention, respect, and love.   The man who will stand before God on the day of Judgement and beg God to have mercy on us. The one that will intercede for us on the day of Judgement. Muslims love and respect him because he is the slave and Messenger of God who was chosen to be the last and final Prophet whom the Almighty sent to humanity whose mission will continue until the Last Day.      

Muslims believe in the same Prophets mentioned in the Jewish and Christian traditions, including Prophet Noah, Moses, Abraham, and Prophet Jesus peace be upon them all. They were sent with the same general Message — to worship God Alone, without partners, sons or daughters and to follow God’s commandments. Before Prophet Muhammad peace be upon him, Prophets were only sent to particular people in particular places and periods. However, Prophet Muhammad is the last and final Prophet who is meant for all humankind until the end of time.   Prophet Jesus was sent after Prophet Moses to reform Judaism, to reinstate the rule of the Divine, and to seep away all innovations introduced after Prophet Moses had passed. But Prophet Jesus peace be upon him was rejected by the majority of his people who tried to crucify him. The Israelites and the Roman authorities could not harm Prophet Jesus as God raised him to the Heavens. He departed saying, ‘But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you (John 16:7) Prophet Jesus peace be upon him was referring to the Prophet that was coming after him, Prophet Muhamad.   Such like how Prophet Jesus came to reform the previous Message sent before him by the previous Prophet, Musa peace be upon him, Prophet Muhammad came to reform Prophet Jesus’ Message since it was as well distorted by his followers and did not survive in its original form. Prophet Jesus stated: “I still have many things to tell you, but you can't bear them now. When the Spirit of truth comes, He will guide you into all the truth. For He will not speak on His own, but He will speak whatever He "hears." He will also declare to you what is to come” (John 16: 13) Prophet Jesus Christ hinted that God would reveal another Book and Messenger. The man that Jesus Prophesied was Prophet Muhammad, who was the Paraclete, the comforter, the helper, the admonisher sent by God after Prophet Jesus. Prophet Jesus spoke of Prophet Muhammad in John 16:14 stating, “He shall glorify me: for he shall receive of mine and shall show it unto you” This Prophecy applies to Prophet Muhammad, to whom was the Holy Quran was revealed to from God to guide people unto the truth.   "O our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment" (Quran 46:31)   God speaks to Moses, ‘I will raise for them (the Israelites) a Prophet like you from among their brothers (the Israelites); I will put my words in his mouth, and he will tell them (the Israelites) everything I command him.’ (Deuteronomy 18:18) The Christians mistakenly believe this Prophecy refers to Prophet Jesus because Prophet Jesus was like Prophet Moses in a way they were both Jews, and both were Prophets. However, if you are looking at only these two criteria, then all Prophets of the Bible who came after Prophet Moses such as Prophet Isiah, Daniel, Joel, etc. will fulfill this Prophecy since all of them were Jews and Prophets. It is, indeed, Prophet Muhammad who is like Prophet Moses as the verse stated. Both Prophet Muhamad and Prophet Moses had a father and mother whereas, Prophet Jesus had no father. Both Prophets were also married and had children whereas; Prophet Jesus did not marry nor have kids according to the Bible. Both Prophet Mohamed and Moses peace be upon them died natural deaths whereas Prophet Jesus was raised in the Heavens by God.   Prophet Muhammad is from among the brethren of Prophet Moses because Arabs are brethren of Jews. Prophet Abraham had two sons, Ishmael and Isaac peace be upon them. The Arabs are the descendants of Prophet Ishmael, and the Jews are the descendants of Prophet Isaac. Prophet Muhammad was unlettered who didn’t know how to read, write, and calculate, so his Revelation would come straight from God verbatim as the verse stated.   Prophet Muhammad peace be upon him was born about 570 years after the birth of Prophet Jesus peace be upon him. He was born in Mecca, in the Arabian Peninsula. The people of Mecca were devoted to idol-worshippers and the area and period at the time were full of ignorance, foolishness, and misguidance. At forty, Prophet Muhammad received his first Revelation in a cave from God via the Angel Gabriel. He then spent the remaining portion of his life explaining and living the teachings of the Holy Qur’an and Islam, the religion that God revealed to him.    Although he was known among his community as ‘the truthful, the trustworthy’ the majority of his people did not believe him or his Message. Soon after, a massive campaign started to persecute those who believed in the Message. After thirteen years of preaching in the city of Mecca, Prophet Muhamad migrated to the city of Medina, where he gained some followers. The followers made him the leader of the city.   The disbelievers of Mecca plotted and attempted to attack the faith sent from God. However, what was originally a small group of Muslims grew in number, and they could withstand the attack of the disbelievers. Within ten years, the Prophet himself led an army back to Mecca and conquered it in a bloodless victory. Later, Islam spread throughout the World. Prophet Muhammad died in 632. God states in the Quran that He did not send Prophet Muhammad except as a mercy for humanity.   "And We have not sent you, [O Muhammad], except as a mercy to the worlds”           (Quran 21:107)   The Prophet was sent to guide humanity. Prophet Muhammad understood the Koran, he loved the Koran, and he lived his life based on the principles of the Koran and its standards. He is the World’s best role model for all humankind. He is the one with outstanding virtues and characteristics. He was an astonishing husband, father, grandfather, leader, teacher, judge, and statesman. He preached justice, fairness, peace, and love.   Muslims attempt to emulate the Prophet Muhammad’s faith, behavior, attitude, patience, charity, compassion, righteousness, and piety. The act of emulating the Prophet is called ‘Sunnah’ The term ‘Sunnah’ is a concept that means ‘the way,’ or ‘practice of’ The meaning of Sunnah is generally understood as thru act of doing whatever the Prophet said, did, or approve. Sunnah is the way or the practice of Prophet Muhamad. Muslims emulate the way the Prophet ate, drank, the position he slept on, the way he behaved and interacted with others, etc.   Following the Sunnah (the way of the Prophet), would make one’s life in this world and the next easier. Islam is such a natural way of life that its rules, regulations, and recommendations become easy to adopt. Islam is not merely a religion; it is a way of life; a holistic approach designed by the Almighty to benefit the one that follows it. The comprehensiveness of Islam allows every intention, word, or action in life to be an act of worship, where one gains reward from the Almighty, from praying to God, giving charity, helping others, eating, drinking or even sleeping.   "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often" (Quran 33:21)   Prophet Muhammad is undoubtedly one of the most influential figures in history whose life, actions and thoughts changed the world. When Muslims declare their faith in One God, they also maintain their belief in the last and final Messenger, Muhammad peace be upon him. Muslims believe in Prophet Mohamed peace be upon him, they love him; they respect him; they obey him, and they follow him to the best of their ability. They hold him in such high regard that for many it is emotionally painful to see or hear their beloved Prophet and teacher ridiculed, disrespected, demeaned, scorned, or mocked.   Whereas Muslims look up to Prophet Muhammad peace be upon him; they do not worship or attribute any divine characteristics to him. Certain people mistakenly assume that Muslims worship Prophet Muhammad peace be upon him by formulating a false analogy since Christians worship Prophet Jesus; they presume Muslims worship Prophet Muhammad. Hence, incorrectly naming the followers of Islam to ‘Mohammedans.’ Muslims understand that Prophet Muhammad is only a man and was sent from God. Though, Prophet Muhammad peace be upon him is a man worthy of our utmost attention, respect, and love.   The man who will stand before God on the day of Judgement and beg God to have mercy on us. The one that will intercede for us on the day of Judgement. Muslims love and respect him because he is the slave and Messenger of God who was chosen to be the last and final Prophet whom the Almighty sent to humanity whose mission will continue until the Last Day.        

On this month’s episode of The Liturgical Year, we reacquaint ourselves with St. Thérèse of Lisieux, the "Little Flower," whose feast day we celebrate this month. We are warned, however, that St. Thérèse is no sugary, sentimental saint: devotion to her is not mere flowers and an enigmatic smile. Devotion to her is a powerful — and even manly — way to sanctify even the most everyday tasks. October is favored with the feast day of that most quintessential of Marian devotions, the Most Holy Rosary of the Blessed Virgin Mary. Preached by St. Dominic against the Albigensian heresy, the Rosary plays as much a role as a tool of sanctification as a weapon against error. Consider the decisive, if not utterly unlikely Christian victory over the Mohammedans at Lepanto, in 1571. Not putting their trust in men, but in the Mother of God, the Christian fleet was buoyed up by all Christendom, which itself was directed by the Sovereign Pontiff, St. Pius V, to pray the Rosary for a victory. That victory is still commemorated annually in this month's feast. Join us as Father Charles McGuire and host Joshua Gunsher discuss these two important feast days on this month’s episode of The Liturgical Year. Original Air Date: October 9, 2014 Show Run Time: 1 hour 17 minutes Show Guest(s): Father Charles McGuire Show Host(s): Joshua Gunsher Season 3 Sponsor: Novus Ordo Watch http://novusordowatch.org/ Episode: https://www.truerestoration.org/season-3-the-liturgical-year-episode-6-st-therese-of-lisieux-and-the-feast-of-the-most-holy-rosary/ The Liturgical Year: https://www.truerestoration.org/category/radio/the-liturgical-year/ Subscribe: https://www.truerestoration.org/member-signup/ The Liturgical Year℗ is a production of the Restoration Radio Network. Copyright 2014. All Rights are Reserved.

Rebroadcast of the long running radio program, "The Ave Maria Hour", a presentation of the Franciscan Friars of the Atonement. www.AtonementFriars.org Raymond was born at Portella, Catalonia, Spain. He was delivered by caesarean operation when his mother died in childbirth. Hence his name non natus (not born). He joined the Mercedarians under St. Peter Nolasco at Barcelona. He succeeded Peter as chief ransomer and went to Algeria to ransom slaves. He remained as hostage for several slaves when his money ran out and was sentenced to be impaled when the governor learned that he had converted several Mohammedans. He escaped the death sentence because of the ransom he would bring, but was forced to run the gauntlet. He was then tortured for continuing his evangelizing activities but was ransomed eight months later by Peter Nolasco. On his return to Barcelona in 1239, he was appointed Cardinal by Pope Gregory IX, but died at Cardona a short distance from Barcelona the next year while on the way to Rome. He was canonized in 1657. He is the patron saint of expectant mothers and midwives because of the nature of his own birth. Although his mother died in labor, Raymond miraculously survived the ordeal. His feast day is August 31.

  There is a mythos today that the Mohammedans are going to win, that it is inevitable. So let's just roll over and give up.  Never. Tonight's show will explore why we have more than 15 years to deal with the problem that is the cult of Mohammad.  This is a number often presented as an explanation to our doom.  Therefore, we will look at this and see if it hold true or if a counter argument may have greater weight…

Growth of the Trinity Concept (1143.1) 104:0.1 THE Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three. (1143.2) 104:0.2 Aside from certain natural couplets, such as past and present, day and night, hot and cold, and male and female, man generally tends to think in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset; father, mother, and child. Three cheers are given the victor. The dead are buried on the third day, and the ghost is placated by three ablutions of water. (1143.3) 104:0.3 As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other. 1. Urantian Trinity Concepts (1143.4) 104:1.1 The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion. (1143.5) 104:1.2 The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god. (1143.6) 104:1.3 The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of Norlatiadek; a few conceived of the Trinity as the System Sovereign, the Constellation Father, and the local universe Creator Deity; still fewer even remotely grasped the idea of the Paradise association of the Father, Son, and Spirit. (1144.1) 104:1.4 Through the activities of the Salem missionaries the Melchizedek teachings of the Trinity gradually spread throughout much of Eurasia and northern Africa. It is often difficult to distinguish between the triads and the trinities in the later Andite and the post-Melchizedek ages, when both concepts to a certain extent intermingled and coalesced. (1144.2) 104:1.5 Among the Hindus the trinitarian concept took root as Being, Intelligence, and Joy. (A later Indian conception was Brahma, Siva, and Vishnu.) While the earlier Trinity portrayals were brought to India by the Sethite priests, the later ideas of the Trinity were imported by the Salem missionaries and were developed by the native intellects of India through a compounding of these doctrines with the evolutionary triad conceptions. (1144.3) 104:1.6 The Buddhist faith developed two doctrines of a trinitarian nature: The earlier was Teacher, Law, and Brotherhood; that was the presentation made by Gautama Siddhartha. The later idea, developing among the northern branch of the followers of Buddha, embraced Supreme Lord, Holy Spirit, and Incarnate Savior. (1144.4) 104:1.7 And these ideas of the Hindus and Buddhists were real trinitarian postulates, that is, the idea of a threefold manifestation of a monotheistic God. A true trinity conception is not just a grouping together of three separate gods. (1144.5) 104:1.8 The Hebrews knew about the Trinity from the Kenite traditions of the days of Melchizedek, but their monotheistic zeal for the one God, Yahweh, so eclipsed all such teachings that by the time of Jesus’ appearance the Elohim doctrine had been practically eradicated from Jewish theology. The Hebrew mind could not reconcile the trinitarian concept with the monotheistic belief in the One Lord, the God of Israel. (1144.6) 104:1.9 The followers of the Islamic faith likewise failed to grasp the idea of the Trinity. It is always difficult for an emerging monotheism to tolerate trinitarianism when confronted by polytheism. The trinity idea takes best hold of those religions which have a firm monotheistic tradition coupled with doctrinal elasticity. The great monotheists, the Hebrews and Mohammedans, found it difficult to distinguish between worshiping three gods, polytheism, and trinitarianism, the worship of one Deity existing in a triune manifestation of divinity and personality. (1144.7) 104:1.10 Jesus taught his apostles the truth regarding the persons of the Paradise Trinity, but they thought he spoke figuratively and symbolically. Having been nurtured in Hebraic monotheism, they found it difficult to entertain any belief that seemed to conflict with their dominating concept of Yahweh. And the early Christians inherited the Hebraic prejudice against the Trinity concept. (1144.8) 104:1.11 The first Trinity of Christianity was proclaimed at Antioch and consisted of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity of Father, Son, and Spirit, but he seldom preached about it and made mention thereof in only a few of his letters to the newly forming churches. Even then, as did his fellow apostles, Paul confused Jesus, the Creator Son of the local universe, with the Second Person of Deity, the Eternal Son of Paradise. (1144.9) 104:1.12 The Christian concept of the Trinity, which began to gain recognition near the close of the first century after Christ, was comprised of the Universal Father, the Creator Son of Nebadon, and the Divine Minister of Salvington — Mother Spirit of the local universe and creative consort of the Creator Son. (1145.1) 104:1.13 Not since the times of Jesus has the factual identity of the Paradise Trinity been known on Urantia (except by a few individuals to whom it was especially revealed) until its presentation in these revelatory disclosures. But though the Christian concept of the Trinity erred in fact, it was practically true with respect to spiritual relationships. Only in its philosophic implications and cosmological consequences did this concept suffer embarrassment: It has been difficult for many who are cosmic minded to believe that the Second Person of Deity, the second member of an infinite Trinity, once dwelt on Urantia; and while in spirit this is true, in actuality it is not a fact. The Michael Creators fully embody the divinity of the Eternal Son, but they are not the absolute personality. 2. Trinity Unity and Deity Plurality (1145.2) 104:2.1 Monotheism arose as a philosophic protest against the inconsistency of polytheism. It developed first through pantheon organizations with the departmentalization of supernatural activities, then through the henotheistic exaltation of one god above the many, and finally through the exclusion of all but the One God of final value. (1145.3) 104:2.2 Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity. (1145.4) 104:2.3 Through the recognition of the Trinity concept the mind of man can hope to grasp something of the interrelationship of love and law in the time-space creations. Through spiritual faith man gains insight into the love of God but soon discovers that this spiritual faith has no influence on the ordained laws of the material universe. Irrespective of the firmness of man’s belief in God as his Paradise Father, expanding cosmic horizons demand that he also give recognition to the reality of Paradise Deity as universal law, that he recognize the Trinity sovereignty extending outward from Paradise and overshadowing even the evolving local universes of the Creator Sons and Creative Daughters of the three eternal persons whose deity union is the fact and reality and eternal indivisibility of the Paradise Trinity. (1145.5) 104:2.4 And this selfsame Paradise Trinity is a real entity — not a personality but nonetheless a true and absolute reality; not a personality but nonetheless compatible with coexistent personalities — the personalities of the Father, the Son, and the Spirit. The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities. The qualities, characteristics, and functions of the Trinity are not the simple sum of the attributes of the three Paradise Deities; Trinity functions are something unique, original, and not wholly predictable from an analysis of the attributes of Father, Son, and Spirit. (1146.1) 104:2.5 For example: The Master, when on earth, admonished his followers that justice is never a personal act; it is always a group function. Neither do the Gods, as persons, administer justice. But they perform this very function as a collective whole, as the Paradise Trinity. (1146.2) 104:2.6 The conceptual grasp of the Trinity association of Father, Son, and Spirit prepares the human mind for the further presentation of certain other threefold relationships. Theological reason may be fully satisfied by the concept of the Paradise Trinity, but philosophical and cosmological reason demand the recognition of the other triune associations of the First Source and Center, those triunities in which the Infinite functions in various non-Father capacities of universal manifestation — the relationships of the God of force, energy, power, causation, reaction, potentiality, actuality, gravity, tension, pattern, principle, and unity. 3. Trinities and Triunities (1146.3) 104:3.1 While mankind has sometimes grasped at an understanding of the Trinity of the three persons of Deity, consistency demands that the human intellect perceive that there are certain relationships between all seven Absolutes. But all that which is true of the Paradise Trinity is not necessarily true of a triunity, for a triunity is something other than a trinity. In certain functional aspects a triunity may be analogous to a trinity, but it is never homologous in nature with a trinity. (1146.4) 104:3.2 Mortal man is passing through a great age of expanding horizons and enlarging concepts on Urantia, and his cosmic philosophy must accelerate in evolution to keep pace with the expansion of the intellectual arena of human thought. As the cosmic consciousness of mortal man expands, he perceives the interrelatedness of all that he finds in his material science, intellectual philosophy, and spiritual insight. Still, with all this belief in the unity of the cosmos, man perceives the diversity of all existence. In spite of all concepts concerning the immutability of Deity, man perceives that he lives in a universe of constant change and experiential growth. Regardless of the realization of the survival of spiritual values, man has ever to reckon with the mathematics and premathematics of force, energy, and power. (1146.5) 104:3.3 In some manner the eternal repleteness of infinity must be reconciled with the time-growth of the evolving universes and with the incompleteness of the experiential inhabitants thereof. In some way the conception of total infinitude must be so segmented and qualified that the mortal intellect and the morontia soul can grasp this concept of final value and spiritualizing significance. (1146.6) 104:3.4 While reason demands a monotheistic unity of cosmic reality, finite experience requires the postulate of plural Absolutes and of their co-ordination in cosmic relationships. Without co-ordinate existences there is no possibility for the appearance of diversity of absolute relationships, no chance for the operation of differentials, variables, modifiers, attenuators, qualifiers, or diminishers. (1146.7) 104:3.5 In these papers total reality (infinity) has been presented as it exists in the seven Absolutes: (1146.8) 104:3.6 1. The Universal Father. (1146.9) 104:3.7 2. The Eternal Son. (1146.10) 104:3.8 3. The Infinite Spirit. (1147.1) 104:3.9 4. The Isle of Paradise. (1147.2) 104:3.10 5. The Deity Absolute. (1147.3) 104:3.11 6. The Universal Absolute. (1147.4) 104:3.12 7. The Unqualified Absolute. (1147.5) 104:3.13 The First Source and Center, who is Father to the Eternal Son, is also Pattern to the Paradise Isle. He is personality unqualified in the Son but personality potentialized in the Deity Absolute. The Father is energy revealed in Paradise-Havona and at the same time energy concealed in the Unqualified Absolute. The Infinite is ever disclosed in the ceaseless acts of the Conjoint Actor while he is eternally functioning in the compensating but enshrouded activities of the Universal Absolute. Thus is the Father related to the six co-ordinate Absolutes, and thus do all seven encompass the circle of infinity throughout the endless cycles of eternity. (1147.6) 104:3.14 It would seem that triunity of absolute relationships is inevitable. Personality seeks other personality association on absolute as well as on all other levels. And the association of the three Paradise personalities eternalizes the first triunity, the personality union of the Father, the Son, and the Spirit. For when these three persons, as persons, conjoin for united function, they thereby constitute a triunity of functional unity, not a trinity — an organic entity — but nonetheless a triunity, a threefold functional aggregate unanimity. (1147.7) 104:3.15 The Paradise Trinity is not a triunity; it is not a functional unanimity; rather is it undivided and indivisible Deity. The Father, Son, and Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the Trinity is their undivided Deity. The Father, Son, and Spirit sustain no such personal relationship to the first triunity, for that is their functional union as three persons. Only as the Trinity — as undivided Deity — do they collectively sustain an external relationship to the triunity of their personal aggregation. (1147.8) 104:3.16 Thus does the Paradise Trinity stand unique among absolute relationships; there are several existential triunities but only one existential Trinity. A triunity is not an entity. It is functional rather than organic. Its members are partners rather than corporative. The components of the triunities may be entities, but a triunity itself is an association. (1147.9) 104:3.17 There is, however, one point of comparison between trinity and triunity: Both eventuate in functions that are something other than the discernible sum of the attributes of the component members. But while they are thus comparable from a functional standpoint, they otherwise exhibit no categorical relationship. They are roughly related as the relation of function to structure. But the function of the triunity association is not the function of the trinity structure or entity. (1147.10) 104:3.18 The triunities are nonetheless real; they are very real. In them is total reality functionalized, and through them does the Universal Father exercise immediate and personal control over the master functions of infinity. 4. The Seven Triunities (1147.11) 104:4.1 In attempting the description of seven triunities, attention is directed to the fact that the Universal Father is the primal member of each. He is, was, and ever will be: the First Universal Father-Source, Absolute Center, Primal Cause, Universal Controller, Limitless Energizer, Original Unity, Unqualified Upholder, First Person of Deity, Primal Cosmic Pattern, and Essence of Infinity. The Universal Father is the personal cause of the Absolutes; he is the absolute of Absolutes. (1148.1) 104:4.2 The nature and meaning of the seven triunities may be suggested as: (1148.2) 104:4.3 The First Triunity — the personal-purposive triunity. This is the grouping of the three Deity personalities: (1148.3) 104:4.4 1. The Universal Father. (1148.4) 104:4.5 2. The Eternal Son. (1148.5) 104:4.6 3. The Infinite Spirit. (1148.6) 104:4.7 This is the threefold union of love, mercy, and ministry — the purposive and personal association of the three eternal Paradise personalities. This is the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting association. The divine personalities of this first triunity are personality-bequeathing, spirit-bestowing, and mind-endowing Gods. (1148.7) 104:4.8 This is the triunity of infinite volition; it acts throughout the eternal present and in all of the past-present-future flow of time. This association yields volitional infinity and provides the mechanisms whereby personal Deity becomes self-revelatory to the creatures of the evolving cosmos. (1148.8) 104:4.9 The Second Triunity — the power-pattern triunity. Whether it be a tiny ultimaton, a blazing star, or a whirling nebula, even the central or superuniverses, from the smallest to the largest material organizations, always is the physical pattern — the cosmic configuration — derived from the function of this triunity. This association consists of: (1148.9) 104:4.10 1. The Father-Son. (1148.10) 104:4.11 2. The Paradise Isle. (1148.11) 104:4.12 3. The Conjoint Actor. (1148.12) 104:4.13 Energy is organized by the cosmic agents of the Third Source and Center; energy is fashioned after the pattern of Paradise, the absolute materialization; but behind all of this ceaseless manipulation is the presence of the Father-Son, whose union first activated the Paradise pattern in the appearance of Havona concomitant with the birth of the Infinite Spirit, the Conjoint Actor. (1148.13) 104:4.14 In religious experience, creatures make contact with the God who is love, but such spiritual insight must never eclipse the intelligent recognition of the universe fact of the pattern which is Paradise. The Paradise personalities enlist the freewill adoration of all creatures by the compelling power of divine love and lead all such spirit-born personalities into the supernal delights of the unending service of the finaliter sons of God. The second triunity is the architect of the space stage whereon these transactions unfold; it determines the patterns of cosmic configuration. (1148.14) 104:4.15 Love may characterize the divinity of the first triunity, but pattern is the galactic manifestation of the second triunity. What the first triunity is to evolving personalities, the second triunity is to the evolving universes. Pattern and personality are two of the great manifestations of the acts of the First Source and Center; and no matter how difficult it may be to comprehend, it is nonetheless true that the power-pattern and the loving person are one and the same universal reality; the Paradise Isle and the Eternal Son are co-ordinate but antipodal revelations of the unfathomable nature of the Universal Father-Force. (1149.1) 104:4.16 The Third Triunity — the spirit-evolutional triunity. The entirety of spiritual manifestation has its beginning and end in this association, consisting of: (1149.2) 104:4.17 1. The Universal Father. (1149.3) 104:4.18 2. The Son-Spirit. (1149.4) 104:4.19 3. The Deity Absolute. (1149.5) 104:4.20 From spirit potency to Paradise spirit, all spirit finds reality expression in this triune association of the pure spirit essence of the Father, the active spirit values of the Son-Spirit, and the unlimited spirit potentials of the Deity Absolute. The existential values of spirit have their primordial genesis, complete manifestation, and final destiny in this triunity. (1149.6) 104:4.21 The Father exists before spirit; the Son-Spirit functions as active creative spirit; the Deity Absolute exists as all-encompassing spirit, even beyond spirit. (1149.7) 104:4.22 The Fourth Triunity — the triunity of energy infinity. Within this triunity there eternalizes the beginnings and the endings of all energy reality, from space potency to monota. This grouping embraces the following: (1149.8) 104:4.23 1. The Father-Spirit. (1149.9) 104:4.24 2. The Paradise Isle. (1149.10) 104:4.25 3. The Unqualified Absolute. (1149.11) 104:4.26 Paradise is the center of the force-energy activation of the cosmos — the universe position of the First Source and Center, the cosmic focal point of the Unqualified Absolute, and the source of all energy. Existentially present within this triunity is the energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations. (1149.12) 104:4.27 The fourth triunity absolutely controls the fundamental units of cosmic energy and releases them from the grasp of the Unqualified Absolute in direct proportion to the appearance in the experiential Deities of subabsolute capacity to control and stabilize the metamorphosing cosmos. (1149.13) 104:4.28 This triunity is force and energy. The endless possibilities of the Unqualified Absolute are centered around the absolutum of the Isle of Paradise, whence emanate the unimaginable agitations of the otherwise static quiescence of the Unqualified. And the endless throbbing of the material Paradise heart of the infinite cosmos beats in harmony with the unfathomable pattern and the unsearchable plan of the Infinite Energizer, the First Source and Center. (1149.14) 104:4.29 The Fifth Triunity — the triunity of reactive infinity. This association consists of: (1149.15) 104:4.30 1. The Universal Father. (1149.16) 104:4.31 2. The Universal Absolute. (1149.17) 104:4.32 3. The Unqualified Absolute. (1149.18) 104:4.33 This grouping yields the eternalization of the functional infinity realization of all that is actualizable within the domains of nondeity reality. This triunity manifests unlimited reactive capacity to the volitional, causative, tensional, and patternal actions and presences of the other triunities. (1150.1) 104:4.34 The Sixth Triunity — the triunity of cosmic-associated Deity. This grouping consists of: (1150.2) 104:4.35 1. The Universal Father. (1150.3) 104:4.36 2. The Deity Absolute. (1150.4) 104:4.37 3. The Universal Absolute. (1150.5) 104:4.38 This is the association of Deity-in-the-cosmos, the immanence of Deity in conjunction with the transcendence of Deity. This is the last outreach of divinity on the levels of infinity toward those realities which lie outside the domain of deified reality. (1150.6) 104:4.39 The Seventh Triunity — the triunity of infinite unity. This is the unity of infinity functionally manifest in time and eternity, the co-ordinate unification of actuals and potentials. This group consists of: (1150.7) 104:4.40 1. The Universal Father. (1150.8) 104:4.41 2. The Conjoint Actor. (1150.9) 104:4.42 3. The Universal Absolute. (1150.10) 104:4.43 The Conjoint Actor universally integrates the varying functional aspects of all actualized reality on all levels of manifestation, from finites through transcendentals and on to absolutes. The Universal Absolute perfectly compensates the differentials inherent in the varying aspects of all incomplete reality, from the limitless potentialities of active-volitional and causative Deity reality to the boundless possibilities of static, reactive, nondeity reality in the incomprehensible domains of the Unqualified Absolute. (1150.11) 104:4.44 As they function in this triunity, the Conjoint Actor and the Universal Absolute are alike responsive to Deity and to nondeity presences, as also is the First Source and Center, who in this relationship is to all intents and purposes conceptually indistinguishable from the I AM. (1150.12) 104:4.45 These approximations are sufficient to elucidate the concept of the triunities. Not knowing the ultimate level of the triunities, you cannot fully comprehend the first seven. While we do not deem it wise to attempt any further elaboration, we may state that there are fifteen triune associations of the First Source and Center, eight of which are unrevealed in these papers. These unrevealed associations are concerned with realities, actualities, and potentialities which are beyond the experiential level of supremacy. (1150.13) 104:4.46 The triunities are the functional balance wheel of infinity, the unification of the uniqueness of the Seven Infinity Absolutes. It is the existential presence of the triunities that enables the Father-I AM to experience functional infinity unity despite the diversification of infinity into seven Absolutes. The First Source and Center is the unifying member of all triunities; in him all things have their unqualified beginnings, eternal existences, and infinite destinies — “in him all things consist.” (1150.14) 104:4.47 Although these associations cannot augment the infinity of the Father-I AM, they do appear to make possible the subinfinite and subabsolute manifestations of his reality. The seven triunities multiply versatility, eternalize new depths, deitize new values, disclose new potentialities, reveal new meanings; and all these diversified manifestations in time and space and in the eternal cosmos are existent in the hypothetical stasis of the original infinity of the I AM. 5. Triodities (1151.1) 104:5.1 There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows: (1151.2) 104:5.2 The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals: (1151.3) 104:5.3 1. The Eternal Son. (1151.4) 104:5.4 2. The Paradise Isle. (1151.5) 104:5.5 3. The Conjoint Actor. (1151.6) 104:5.6 The Eternal Son is the absolute of spirit reality, the absolute personality. The Paradise Isle is the absolute of cosmic reality, the absolute pattern. The Conjoint Actor is the absolute of mind reality, the co-ordinate of absolute spirit reality, and the existential Deity synthesis of personality and power. This triune association eventuates the co-ordination of the sum total of actualized reality — spirit, cosmic, or mindal. It is unqualified in actuality. (1151.7) 104:5.7 The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality: (1151.8) 104:5.8 1. The Deity Absolute. (1151.9) 104:5.9 2. The Universal Absolute. (1151.10) 104:5.10 3. The Unqualified Absolute. (1151.11) 104:5.11 Thus are interassociated the infinity reservoirs of all latent energy reality — spirit, mindal, or cosmic. This association yields the integration of all latent energy reality. It is infinite in potential. (1151.12) 104:5.12 As the triunities are primarily concerned with the functional unification of infinity, so are triodities involved in the cosmic appearance of experiential Deities. The triunities are indirectly concerned, but the triodities are directly concerned, in the experiential Deities — Supreme, Ultimate, and Absolute. They appear in the emerging power-personality synthesis of the Supreme Being. And to the time creatures of space the Supreme Being is a revelation of the unity of the I AM. (1151.13) 104:5.13 [Presented by a Melchizedek of Nebadon.]

The Later Evolution of Religion (1003.1) 92:0.1 MAN possessed a religion of natural origin as a part of his evolutionary experience long before any systematic revelations were made on Urantia. But this religion of natural origin was, in itself, the product of man’s superanimal endowments. Evolutionary religion arose slowly throughout the millenniums of mankind’s experiential career through the ministry of the following influences operating within, and impinging upon, savage, barbarian, and civilized man: (1003.2) 92:0.2 1. The adjutant of worship — the appearance in animal consciousness of superanimal potentials for reality perception. This might be termed the primordial human instinct for Deity. (1003.3) 92:0.3 2. The adjutant of wisdom — the manifestation in a worshipful mind of the tendency to direct its adoration in higher channels of expression and toward ever-expanding concepts of Deity reality. (1003.4) 92:0.4 3. The Holy Spirit — this is the initial supermind bestowal, and it unfailingly appears in all bona fide human personalities. This ministry to a worship-craving and wisdom-desiring mind creates the capacity to self-realize the postulate of human survival, both in theologic concept and as an actual and factual personality experience. (1003.5) 92:0.5 The co-ordinate functioning of these three divine ministrations is quite sufficient to initiate and prosecute the growth of evolutionary religion. These influences are later augmented by Thought Adjusters, seraphim, and the Spirit of Truth, all of which accelerate the rate of religious development. These agencies have long functioned on Urantia, and they will continue here as long as this planet remains an inhabited sphere. Much of the potential of these divine agencies has never yet had opportunity for expression; much will be revealed in the ages to come as mortal religion ascends, level by level, toward the supernal heights of morontia value and spirit truth. 1. The Evolutionary Nature of Religion (1003.6) 92:1.1 The evolution of religion has been traced from early fear and ghosts down through many successive stages of development, including those efforts first to coerce and then to cajole the spirits. Tribal fetishes grew into totems and tribal gods; magic formulas became modern prayers. Circumcision, at first a sacrifice, became a hygienic procedure. (1003.7) 92:1.2 Religion progressed from nature worship up through ghost worship to fetishism throughout the savage childhood of the races. With the dawn of civilization the human race espoused the more mystic and symbolic beliefs, while now, with approaching maturity, mankind is ripening for the appreciation of real religion, even a beginning of the revelation of truth itself. (1004.1) 92:1.3 Religion arises as a biologic reaction of mind to spiritual beliefs and the environment; it is the last thing to perish or change in a race. Religion is society’s adjustment, in any age, to that which is mysterious. As a social institution it embraces rites, symbols, cults, scriptures, altars, shrines, and temples. Holy water, relics, fetishes, charms, vestments, bells, drums, and priesthoods are common to all religions. And it is impossible entirely to divorce purely evolved religion from either magic or sorcery. (1004.2) 92:1.4 Mystery and power have always stimulated religious feelings and fears, while emotion has ever functioned as a powerful conditioning factor in their development. Fear has always been the basic religious stimulus. Fear fashions the gods of evolutionary religion and motivates the religious ritual of the primitive believers. As civilization advances, fear becomes modified by reverence, admiration, respect, and sympathy and is then further conditioned by remorse and repentance. (1004.3) 92:1.5 One Asiatic people taught that “God is a great fear”; that is the outgrowth of purely evolutionary religion. Jesus, the revelation of the highest type of religious living, proclaimed that “God is love.” 2. Religion and the Mores (1004.4) 92:2.1 Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake of wisdom — knowledge directed by experiential reason and illuminated by divine revelation. (1004.5) 92:2.2 Religion clings to the mores; that which was is ancient and supposedly sacred. For this reason and no other, stone implements persisted long into the age of bronze and iron. This statement is of record: “And if you will make me an altar of stone, you shall not build it of hewn stone, for, if you use your tools in making it, you have polluted it.” Even today, the Hindus kindle their altar fires by using a primitive fire drill. In the course of evolutionary religion, novelty has always been regarded as sacrilege. The sacrament must consist, not of new and manufactured food, but of the most primitive of viands: “The flesh roasted with fire and unleavened bread served with bitter herbs.” All types of social usage and even legal procedures cling to the old forms. (1004.6) 92:2.3 When modern man wonders at the presentation of so much in the scriptures of different religions that may be regarded as obscene, he should pause to consider that passing generations have feared to eliminate what their ancestors deemed to be holy and sacred. A great deal that one generation might look upon as obscene, preceding generations have considered a part of their accepted mores, even as approved religious rituals. A considerable amount of religious controversy has been occasioned by the never-ending attempts to reconcile olden but reprehensible practices with newly advanced reason, to find plausible theories in justification of creedal perpetuation of ancient and outworn customs. (1004.7) 92:2.4 But it is only foolish to attempt the too sudden acceleration of religious growth. A race or nation can only assimilate from any advanced religion that which is reasonably consistent and compatible with its current evolutionary status, plus its genius for adaptation. Social, climatic, political, and economic conditions are all influential in determining the course and progress of religious evolution. Social morality is not determined by religion, that is, by evolutionary religion; rather are the forms of religion dictated by the racial morality. (1005.1) 92:2.5 Races of men only superficially accept a strange and new religion; they actually adjust it to their mores and old ways of believing. This is well illustrated by the example of a certain New Zealand tribe whose priests, after nominally accepting Christianity, professed to have received direct revelations from Gabriel to the effect that this selfsame tribe had become the chosen people of God and directing that they be permitted freely to indulge in loose sex relations and numerous other of their olden and reprehensible customs. And immediately all of the new-made Christians went over to this new and less exacting version of Christianity. (1005.2) 92:2.6 Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. Conscience is not a divine voice speaking to the human soul. It is merely the sum total of the moral and ethical content of the mores of any current stage of existence; it simply represents the humanly conceived ideal of reaction in any given set of circumstances. 3. The Nature of Evolutionary Religion (1005.3) 92:3.1 The study of human religion is the examination of the fossil-bearing social strata of past ages. The mores of the anthropomorphic gods are a truthful reflection of the morals of the men who first conceived such deities. Ancient religions and mythology faithfully portray the beliefs and traditions of peoples long since lost in obscurity. These olden cult practices persist alongside newer economic customs and social evolutions and, of course, appear grossly inconsistent. The remnants of the cult present a true picture of the racial religions of the past. Always remember, the cults are formed, not to discover truth, but rather to promulgate their creeds. (1005.4) 92:3.2 Religion has always been largely a matter of rites, rituals, observances, ceremonies, and dogmas. It has usually become tainted with that persistently mischief-making error, the chosen-people delusion. The cardinal religious ideas of incantation, inspiration, revelation, propitiation, repentance, atonement, intercession, sacrifice, prayer, confession, worship, survival after death, sacrament, ritual, ransom, salvation, redemption, covenant, uncleanness, purification, prophecy, original sin — they all go back to the early times of primordial ghost fear. (1005.5) 92:3.3 Primitive religion is nothing more nor less than the struggle for material existence extended to embrace existence beyond the grave. The observances of such a creed represented the extension of the self-maintenance struggle into the domain of an imagined ghost-spirit world. But when tempted to criticize evolutionary religion, be careful. Remember, that is what happened; it is a historical fact. And further recall that the power of any idea lies, not in its certainty or truth, but rather in the vividness of its human appeal. (1006.1) 92:3.4 Evolutionary religion makes no provision for change or revision; unlike science, it does not provide for its own progressive correction. Evolved religion commands respect because its followers believe it is The Truth; “the faith once delivered to the saints” must, in theory, be both final and infallible. The cult resists development because real progress is certain to modify or destroy the cult itself; therefore must revision always be forced upon it. (1006.2) 92:3.5 Only two influences can modify and uplift the dogmas of natural religion: the pressure of the slowly advancing mores and the periodic illumination of epochal revelation. And it is not strange that progress was slow; in ancient days, to be progressive or inventive meant to be killed as a sorcerer. The cult advances slowly in generation epochs and agelong cycles. But it does move forward. Evolutionary belief in ghosts laid the foundation for a philosophy of revealed religion which will eventually destroy the superstition of its origin. (1006.3) 92:3.6 Religion has handicapped social development in many ways, but without religion there would have been no enduring morality nor ethics, no worth-while civilization. Religion enmothered much nonreligious culture: Sculpture originated in idol making, architecture in temple building, poetry in incantations, music in worship chants, drama in the acting for spirit guidance, and dancing in the seasonal worship festivals. (1006.4) 92:3.7 But while calling attention to the fact that religion was essential to the development and preservation of civilization, it should be recorded that natural religion has also done much to cripple and handicap the very civilization which it otherwise fostered and maintained. Religion has hampered industrial activities and economic development; it has been wasteful of labor and has squandered capital; it has not always been helpful to the family; it has not adequately fostered peace and good will; it has sometimes neglected education and retarded science; it has unduly impoverished life for the pretended enrichment of death. Evolutionary religion, human religion, has indeed been guilty of all these and many more mistakes, errors, and blunders; nevertheless, it did maintain cultural ethics, civilized morality, and social coherence, and made it possible for later revealed religion to compensate for these many evolutionary shortcomings. (1006.5) 92:3.8 Evolutionary religion has been man’s most expensive but incomparably effective institution. Human religion can be justified only in the light of evolutionary civilization. If man were not the ascendant product of animal evolution, then would such a course of religious development stand without justification. (1006.6) 92:3.9 Religion facilitated the accumulation of capital; it fostered work of certain kinds; the leisure of the priests promoted art and knowledge; the race, in the end, gained much as a result of all these early errors in ethical technique. The shamans, honest and dishonest, were terribly expensive, but they were worth all they cost. The learned professions and science itself emerged from the parasitical priesthoods. Religion fostered civilization and provided societal continuity; it has been the moral police force of all time. Religion provided that human discipline and self-control which made wisdom possible. Religion is the efficient scourge of evolution which ruthlessly drives indolent and suffering humanity from its natural state of intellectual inertia forward and upward to the higher levels of reason and wisdom. (1006.7) 92:3.10 And this sacred heritage of animal ascent, evolutionary religion, must ever continue to be refined and ennobled by the continuous censorship of revealed religion and by the fiery furnace of genuine science. 4. The Gift of Revelation (1007.1) 92:4.1 Revelation is evolutionary but always progressive. Down through the ages of a world’s history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religions of evolution, then must such divine visitations portray teachings which are not too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man’s capacity of receptivity. (1007.2) 92:4.2 But regardless of apparent connection or derivation, the religions of revelation are always characterized by a belief in some Deity of final value and in some concept of the survival of personality identity after death. (1007.3) 92:4.3 Evolutionary religion is sentimental, not logical. It is man’s reaction to belief in a hypothetical ghost-spirit world — the human belief-reflex, excited by the realization and fear of the unknown. Revelatory religion is propounded by the real spiritual world; it is the response of the superintellectual cosmos to the mortal hunger to believe in, and depend upon, the universal Deities. Evolutionary religion pictures the circuitous gropings of humanity in quest of truth; revelatory religion is that very truth. (1007.4) 92:4.4 There have been many events of religious revelation but only five of epochal significance. These were as follows: (1007.5) 92:4.5 1. The Dalamatian teachings. The true concept of the First Source and Center was first promulgated on Urantia by the one hundred corporeal members of Prince Caligastia’s staff. This expanding revelation of Deity went on for more than three hundred thousand years until it was suddenly terminated by the planetary secession and the disruption of the teaching regime. Except for the work of Van, the influence of the Dalamatian revelation was practically lost to the whole world. Even the Nodites had forgotten this truth by the time of Adam’s arrival. Of all who received the teachings of the one hundred, the red men held them longest, but the idea of the Great Spirit was but a hazy concept in Amerindian religion when contact with Christianity greatly clarified and strengthened it. (1007.6) 92:4.6 2. The Edenic teachings. Adam and Eve again portrayed the concept of the Father of all to the evolutionary peoples. The disruption of the first Eden halted the course of the Adamic revelation before it had ever fully started. But the aborted teachings of Adam were carried on by the Sethite priests, and some of these truths have never been entirely lost to the world. The entire trend of Levantine religious evolution was modified by the teachings of the Sethites. But by 2500 B.C. mankind had largely lost sight of the revelation sponsored in the days of Eden. (1007.7) 92:4.7 3. Melchizedek of Salem. This emergency Son of Nebadon inaugurated the third revelation of truth on Urantia. The cardinal precepts of his teachings were trust and faith. He taught trust in the omnipotent beneficence of God and proclaimed that faith was the act by which men earned God’s favor. His teachings gradually commingled with the beliefs and practices of various evolutionary religions and finally developed into those theologic systems present on Urantia at the opening of the first millennium after Christ. (1008.1) 92:4.8 4. Jesus of Nazareth. Christ Michael presented for the fourth time to Urantia the concept of God as the Universal Father, and this teaching has generally persisted ever since. The essence of his teaching was love and service, the loving worship which a creature son voluntarily gives in recognition of, and response to, the loving ministry of God his Father; the freewill service which such creature sons bestow upon their brethren in the joyous realization that in this service they are likewise serving God the Father. (1008.2) 92:4.9 5. The Urantia Papers. The papers, of which this is one, constitute the most recent presentation of truth to the mortals of Urantia. These papers differ from all previous revelations, for they are not the work of a single universe personality but a composite presentation by many beings. But no revelation short of the attainment of the Universal Father can ever be complete. All other celestial ministrations are no more than partial, transient, and practically adapted to local conditions in time and space. While such admissions as this may possibly detract from the immediate force and authority of all revelations, the time has arrived on Urantia when it is advisable to make such frank statements, even at the risk of weakening the future influence and authority of this, the most recent of the revelations of truth to the mortal races of Urantia. 5. The Great Religious Leaders (1008.3) 92:5.1 In evolutionary religion, the gods are conceived to exist in the likeness of man’s image; in revelatory religion, men are taught that they are God’s sons — even fashioned in the finite image of divinity; in the synthesized beliefs compounded from the teachings of revelation and the products of evolution, the God concept is a blend of: (1008.4) 92:5.2 1. The pre-existent ideas of the evolutionary cults. (1008.5) 92:5.3 2. The sublime ideals of revealed religion. (1008.6) 92:5.4 3. The personal viewpoints of the great religious leaders, the prophets and teachers of mankind. (1008.7) 92:5.5 Most great religious epochs have been inaugurated by the life and teachings of some outstanding personality; leadership has originated a majority of the worth-while moral movements of history. And men have always tended to venerate the leader, even at the expense of his teachings; to revere his personality, even though losing sight of the truths which he proclaimed. And this is not without reason; there is an instinctive longing in the heart of evolutionary man for help from above and beyond. This craving is designed to anticipate the appearance on earth of the Planetary Prince and the later Material Sons. On Urantia man has been deprived of these superhuman leaders and rulers, and therefore does he constantly seek to make good this loss by enshrouding his human leaders with legends pertaining to supernatural origins and miraculous careers. (1008.8) 92:5.6 Many races have conceived of their leaders as being born of virgins; their careers are liberally sprinkled with miraculous episodes, and their return is always expected by their respective groups. In central Asia the tribesmen still look for the return of Genghis Khan; in Tibet, China, and India it is Buddha; in Islam it is Mohammed; among the Amerinds it was Hesunanin Onamonalonton; with the Hebrews it was, in general, Adam’s return as a material ruler. In Babylon the god Marduk was a perpetuation of the Adam legend, the son-of-God idea, the connecting link between man and God. Following the appearance of Adam on earth, so-called sons of God were common among the world races. (1009.1) 92:5.7 But regardless of the superstitious awe in which they were often held, it remains a fact that these teachers were the temporal personality fulcrums on which the levers of revealed truth depended for the advancement of the morality, philosophy, and religion of mankind. (1009.2) 92:5.8 There have been hundreds upon hundreds of religious leaders in the million-year human history of Urantia from Onagar to Guru Nanak. During this time there have been many ebbs and flows of the tide of religious truth and spiritual faith, and each renaissance of Urantian religion has, in the past, been identified with the life and teachings of some religious leader. In considering the teachers of recent times, it may prove helpful to group them into the seven major religious epochs of post-Adamic Urantia: (1009.3) 92:5.9 1. The Sethite period. The Sethite priests, as regenerated under the leadership of Amosad, became the great post-Adamic teachers. They functioned throughout the lands of the Andites, and their influence persisted longest among the Greeks, Sumerians, and Hindus. Among the latter they have continued to the present time as the Brahmans of the Hindu faith. The Sethites and their followers never entirely lost the Trinity concept revealed by Adam. (1009.4) 92:5.10 2. Era of the Melchizedek missionaries. Urantia religion was in no small measure regenerated by the efforts of those teachers who were commissioned by Machiventa Melchizedek when he lived and taught at Salem almost two thousand years before Christ. These missionaries proclaimed faith as the price of favor with God, and their teachings, though unproductive of any immediately appearing religions, nevertheless formed the foundations on which later teachers of truth were to build the religions of Urantia. (1009.5) 92:5.11 3. The post-Melchizedek era. Though Amenemope and Ikhnaton both taught in this period, the outstanding religious genius of the post-Melchizedek era was the leader of a group of Levantine Bedouins and the founder of the Hebrew religion — Moses. Moses taught monotheism. Said he: “Hear, O Israel, the Lord our God is one God.” “The Lord he is God. There is none beside him.” He persistently sought to uproot the remnants of the ghost cult among his people, even prescribing the death penalty for its practitioners. The monotheism of Moses was adulterated by his successors, but in later times they did return to many of his teachings. The greatness of Moses lies in his wisdom and sagacity. Other men have had greater concepts of God, but no one man was ever so successful in inducing large numbers of people to adopt such advanced beliefs. (1009.6) 92:5.12 4. The sixth century before Christ. Many men arose to proclaim truth in this, one of the greatest centuries of religious awakening ever witnessed on Urantia. Among these should be recorded Gautama, Confucius, Lao-tse, Zoroaster, and the Jainist teachers. The teachings of Gautama have become widespread in Asia, and he is revered as the Buddha by millions. Confucius was to Chinese morality what Plato was to Greek philosophy, and while there were religious repercussions to the teachings of both, strictly speaking, neither was a religious teacher; Lao-tse envisioned more of God in Tao than did Confucius in humanity or Plato in idealism. Zoroaster, while much affected by the prevalent concept of dual spiritism, the good and the bad, at the same time definitely exalted the idea of one eternal Deity and of the ultimate victory of light over darkness. (1010.1) 92:5.13 5. The first century after Christ. As a religious teacher, Jesus of Nazareth started out with the cult which had been established by John the Baptist and progressed as far as he could away from fasts and forms. Aside from Jesus, Paul of Tarsus and Philo of Alexandria were the greatest teachers of this era. Their concepts of religion have played a dominant part in the evolution of that faith which bears the name of Christ. (1010.2) 92:5.14 6. The sixth century after Christ. Mohammed founded a religion which was superior to many of the creeds of his time. His was a protest against the social demands of the faiths of foreigners and against the incoherence of the religious life of his own people. (1010.3) 92:5.15 7. The fifteenth century after Christ. This period witnessed two religious movements: the disruption of the unity of Christianity in the Occident and the synthesis of a new religion in the Orient. In Europe institutionalized Christianity had attained that degree of inelasticity which rendered further growth incompatible with unity. In the Orient the combined teachings of Islam, Hinduism, and Buddhism were synthesized by Nanak and his followers into Sikhism, one of the most advanced religions of Asia. (1010.4) 92:5.16 The future of Urantia will doubtless be characterized by the appearance of teachers of religious truth — the Fatherhood of God and the fraternity of all creatures. But it is to be hoped that the ardent and sincere efforts of these future prophets will be directed less toward the strengthening of interreligious barriers and more toward the augmentation of the religious brotherhood of spiritual worship among the many followers of the differing intellectual theologies which so characterize Urantia of Satania. 6. The Composite Religions (1010.5) 92:6.1 Twentieth-century Urantia religions present an interesting study of the social evolution of man’s worship impulse. Many faiths have progressed very little since the days of the ghost cult. The Pygmies of Africa have no religious reactions as a class, although some of them believe slightly in a spirit environment. They are today just where primitive man was when the evolution of religion began. The basic belief of primitive religion was survival after death. The idea of worshiping a personal God indicates advanced evolutionary development, even the first stage of revelation. The Dyaks have evolved only the most primitive religious practices. The comparatively recent Eskimos and Amerinds had very meager concepts of God; they believed in ghosts and had an indefinite idea of survival of some sort after death. Present-day native Australians have only a ghost fear, dread of the dark, and a crude ancestor veneration. The Zulus are just evolving a religion of ghost fear and sacrifice. Many African tribes, except through missionary work of Christians and Mohammedans, are not yet beyond the fetish stage of religious evolution. But some groups have long held to the idea of monotheism, like the onetime Thracians, who also believed in immortality. (1010.6) 92:6.2 On Urantia, evolutionary and revelatory religion are progressing side by side while they blend and coalesce into the diversified theologic systems found in the world in the times of the inditement of these papers. These religions, the religions of twentieth-century Urantia, may be enumerated as follows: (1011.1) 92:6.3 1. Hinduism — the most ancient. (1011.2) 92:6.4 2. The Hebrew religion. (1011.3) 92:6.5 3. Buddhism. (1011.4) 92:6.6 4. The Confucian teachings. (1011.5) 92:6.7 5. The Taoist beliefs. (1011.6) 92:6.8 6. Zoroastrianism. (1011.7) 92:6.9 7. Shinto. (1011.8) 92:6.10 8. Jainism. (1011.9) 92:6.11 9. Christianity. (1011.10) 92:6.12 10. Islam. (1011.11) 92:6.13 11. Sikhism — the most recent. (1011.12) 92:6.14 The most advanced religions of ancient times were Judaism and Hinduism, and each respectively has greatly influenced the course of religious development in Orient and Occident. Both Hindus and Hebrews believed that their religions were inspired and revealed, and they believed all others to be decadent forms of the one true faith. (1011.13) 92:6.15 India is divided among Hindu, Sikh, Mohammedan, and Jain, each picturing God, man, and the universe as these are variously conceived. China follows the Taoist and the Confucian teachings; Shinto is revered in Japan. (1011.14) 92:6.16 The great international, interracial faiths are the Hebraic, Buddhist, Christian, and Islamic. Buddhism stretches from Ceylon and Burma through Tibet and China to Japan. It has shown an adaptability to the mores of many peoples that has been equaled only by Christianity. (1011.15) 92:6.17 The Hebrew religion encompasses the philosophic transition from polytheism to monotheism; it is an evolutionary link between the religions of evolution and the religions of revelation. The Hebrews were the only western people to follow their early evolutionary gods straight through to the God of revelation. But this truth never became widely accepted until the days of Isaiah, who once again taught the blended idea of a racial deity combined with a Universal Creator: “O Lord of Hosts, God of Israel, you are God, even you alone; you have made heaven and earth.” At one time the hope of the survival of Occidental civilization lay in the sublime Hebraic concepts of goodness and the advanced Hellenic concepts of beauty. (1011.16) 92:6.18 The Christian religion is the religion about the life and teachings of Christ based upon the theology of Judaism, modified further through the assimilation of certain Zoroastrian teachings and Greek philosophy, and formulated primarily by three individuals: Philo, Peter, and Paul. It has passed through many phases of evolution since the time of Paul and has become so thoroughly Occidentalized that many non-European peoples very naturally look upon Christianity as a strange revelation of a strange God and for strangers. (1011.17) 92:6.19 Islam is the religio-cultural connective of North Africa, the Levant, and southeastern Asia. It was Jewish theology in connection with the later Christian teachings that made Islam monotheistic. The followers of Mohammed stumbled at the advanced teachings of the Trinity; they could not comprehend the doctrine of three divine personalities and one Deity. It is always difficult to induce evolutionary minds suddenly to accept advanced revealed truth. Man is an evolutionary creature and in the main must get his religion by evolutionary techniques. (1012.1) 92:6.20 Ancestor worship onetime constituted a decided advance in religious evolution, but it is both amazing and regrettable that this primitive concept persists in China, Japan, and India amidst so much that is relatively more advanced, such as Buddhism and Hinduism. In the Occident, ancestor worship developed into the veneration of national gods and respect for racial heroes. In the twentieth century this hero-venerating nationalistic religion makes its appearance in the various radical and nationalistic secularisms which characterize many races and nations of the Occident. Much of this same attitude is also found in the great universities and the larger industrial communities of the English-speaking peoples. Not very different from these concepts is the idea that religion is but “a shared quest of the good life.” The “national religions” are nothing more than a reversion to the early Roman emperor worship and to Shinto — worship of the state in the imperial family. 7. The Further Evolution of Religion (1012.2) 92:7.1 Religion can never become a scientific fact. Philosophy may, indeed, rest on a scientific basis, but religion will ever remain either evolutionary or revelatory, or a possible combination of both, as it is in the world today. (1012.3) 92:7.2 New religions cannot be invented; they are either evolved, or else they are suddenly revealed. All new evolutionary religions are merely advancing expressions of the old beliefs, new adaptations and adjustments. The old does not cease to exist; it is merged with the new, even as Sikhism budded and blossomed out of the soil and forms of Hinduism, Buddhism, Islam, and other contemporary cults. Primitive religion was very democratic; the savage was quick to borrow or lend. Only with revealed religion did autocratic and intolerant theologic egotism appear. (1012.4) 92:7.3 The many religions of Urantia are all good to the extent that they bring man to God and bring the realization of the Father to man. It is a fallacy for any group of religionists to conceive of their creed as The Truth; such attitudes bespeak more of theological arrogance than of certainty of faith. There is not a Urantia religion that could not profitably study and assimilate the best of the truths contained in every other faith, for all contain truth. Religionists would do better to borrow the best in their neighbors’ living spiritual faith rather than to denounce the worst in their lingering superstitions and outworn rituals. (1012.5) 92:7.4 All these religions have arisen as a result of man’s variable intellectual response to his identical spiritual leading. They can never hope to attain a uniformity of creeds, dogmas, and rituals — these are intellectual; but they can, and some day will, realize a unity in true worship of the Father of all, for this is spiritual, and it is forever true, in the spirit all men are equal. (1012.6) 92:7.5 Primitive religion was largely a material-value consciousness, but civilization elevates religious values, for true religion is the devotion of the self to the service of meaningful and supreme values. As religion evolves, ethics becomes the philosophy of morals, and morality becomes the discipline of self by the standards of highest meanings and supreme values — divine and spiritual ideals. And thus religion becomes a spontaneous and exquisite devotion, the living experience of the loyalty of love. (1013.1) 92:7.6 The quality of a religion is indicated by: (1013.2) 92:7.7 1. Level of values — loyalties.* (1013.3) 92:7.8 2. Depth of meanings — the sensitization of the individual to the idealistic appreciation of these highest values. (1013.4) 92:7.9 3. Consecration intensity — the degree of devotion to these divine values. (1013.5) 92:7.10 4. The unfettered progress of the personality in this cosmic path of idealistic spiritual living, realization of sonship with God and never-ending progressive citizenship in the universe. (1013.6) 92:7.11 Religious meanings progress in self-consciousness when the child transfers his ideas of omnipotence from his parents to God. And the entire religious experience of such a child is largely dependent on whether fear or love has dominated the parent-child relationship. Slaves have always experienced great difficulty in transferring their master-fear into concepts of God-love. Civilization, science, and advanced religions must deliver mankind from those fears born of the dread of natural phenomena. And so should greater enlightenment deliver educated mortals from all dependence on intermediaries in communion with Deity. (1013.7) 92:7.12 These intermediate stages of idolatrous hesitation in the transfer of veneration from the human and the visible to the divine and invisible are inevitable, but they should be shortened by the consciousness of the facilitating ministry of the indwelling divine spirit. Nevertheless, man has been profoundly influenced, not only by his concepts of Deity, but also by the character of the heroes whom he has chosen to honor. It is most unfortunate that those who have come to venerate the divine and risen Christ should have overlooked the man — the valiant and courageous hero — Joshua ben Joseph. (1013.8) 92:7.13 Modern man is adequately self-conscious of religion, but his worshipful customs are confused and discredited by his accelerated social metamorphosis and unprecedented scientific developments. Thinking men and women want religion redefined, and this demand will compel religion to re-evaluate itself. (1013.9) 92:7.14 Modern man is confronted with the task of making more readjustments of human values in one generation than have been made in two thousand years. And this all influences the social attitude toward religion, for religion is a way of living as well as a technique of thinking. (1013.10) 92:7.15 True religion must ever be, at one and the same time, the eternal foundation and the guiding star of all enduring civilizations. (1013.11) 92:7.16 [Presented by a Melchizedek of Nebadon.]

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