Titles

Author

Encyclopaedia of Religion and Ethics

McClintock and Strong’s Cyclopedia of Biblical, Theological and Ecclesiastical Literature

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History of Israel and Judah from The Decline of the Two Kingdoms to the
Assyrian and Babylonian Captivity, The

Light from the Ancient East

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Sketches of Jewish Social Life

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Temple, The

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This book was written by Bunyan while he was still in prison prior to being put to death. A great book to read when we a struggling with sin. What can man bring to God which will be excellent and acceptable in His sight? John Bunyan’s answer may surprise us - a broken and contrite heart. This is the ‘acceptable sacrifice’ of the title. In this moving exposition of Psalm 51:17, the last work which he prepared for the press, Bunyan shows from Scripture why a broken heart is so acceptable to God. He characterizes the unbroken heart of man, showing why it must be made contrite, and explains the nature of the change which is involved. He also guides the reader in discerning whether this change has taken place, and shows how the heart, once broken, can be kept tender. The alternate title to this book originally was, The Excellency of a Broken Heart: Showing the Nature, Signs, and Proper Effects of a Contrite Spirit.

All Things for Good

In this fine study of Romans 8:28, Thomas Watson explains how both the best and the worst experiences work for the good of God's people. Previously "A Divine Cordial." Watson simply but profoundly explains how God does in fact make all things work together for the good of His people. One of the most useful explanation of Romans 8:28 ever written.

Analytical Lexicon to the Greek New Testament, The

The Analytical Lexicon to the Greek New Testament was created to aid in the study of the Greek New Testament, using sophisticated computer resources to ensure an accurate, helpful, and in-depth analysis of the word forms that make up the New Testament. Features: based on the UBS 3d edition (revised), includes both accepted and variant readings, consistent with today's standard Greek lexicons, gives the frequency of each inflected form, verse references for forms that occur only once, includes Goodrick-Kohlenberger numbers for all words and principal parts for all verbs, contains a grammatical section with a discussion of paradigms and explanations as to why paradigms are formed as they are. Most significantly, The Analytical Lexicon to the Greek New Testament is keyed to the author's Morphology of Biblical Greek, which explains in detail why some Greek words follow certain patterns and other Greek words follow seemingly very different patterns.

Arminian Skeleton, The

This is a work against Antinomians, duty-believers and free-willers of all descriptions, he writes, “Every essential truth that we part with is an infinite loss; and we daily see an awful departure from the doctrines of the gospel. Errors gain ground; and champions for the truth are but few in number when compared to the other host. If thou art a child of God by Faith, see to the ground-work of it. Hast thou the faith of God’s elect? let election be its basis. Hast thou a justifying faith? let imputed righteousness be its basis. Hast thou a victorious faith? thy victory lies in a Saviour’s arms. Hast thou a purifying faith? then faith fetches its purifying efficacy from a Saviour’s blood. Give up none of these truths; for, if we think truth is not worth contending for, we may expect the Spirit to clap his wings, and take flight from us.” Huntington argued in this way as he taught that the old man in Adam was cursed by the Mosaic law but the new man in Christ, had the redeemer’s righteousness imputed to him so that he could say with Paul in Galatians 2:20, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” This new man serves the law of God with his mind and walks in the Spirit though his old man serves the law of sin and walks in the flesh.

Battle for Christmas, The

In 1659, Puritans outlawed Christmas in the Massachusetts Bay Colony. For them it was a compromise holiday adopted by the early Church to win converts from among pagans who celebrated the winter solstice. According to Stephen Nissenbaum’s The Battle for Christmas, the Puritans also objected to the unruly manner in which the season was celebrated in Europe characterized by “rowdy displays of excessive eating and drinking, aggressive begging and mocking of established authority.”

For those curious about the evolution of Christmas celebrations as we know them, this remarkable book by University of Massachusetts professor Nissenbaum is thorough and fascinating. As the Druid festivals of the winter solstice gave way to early Christmas revels, the world needed to sort through customs and behaviors that would be appropriate for the civilized celebration of the Christchild's birth. Nissenbaum shows the importance of social class structure in the evolution of gift-giving, and introduces the reader to many of the people instrumental in making Christmas what it is today (Dickens, Clement Moore, etc). Nissenbaum makes the case that Western civilization has been largely influenced by Christmas, Santa Claus, and the social pressures brought upon growing children and adults to behave well and to show charity.

The date of December 25th originated with the ancient "birthday" of the son-god, Mithra, a pagan deity whose religious influence became widespread in the Roman Empire during the first few centuries A.D. Mithra was related to the Semitic sun-god, Shamash, and his worship spread throughout Asia to Europe where he was called Deus Sol Invictus Mithras. Rome was well-known for absorbing the pagan religions and rituals of its widespread empire. As such, Rome converted this pagan legacy to a celebration of the god, Saturn, and the rebirth of the sun god during the winter solstice period. The winter holiday became known as Saturnalia and began the week prior to December 25th. The festival was characterized by gift-giving, feasting, singing and downright debauchery, as the priests of Saturn carried wreaths of evergreen boughs in procession throughout the Roman temples.

Variations of this pagan holiday flourished throughout the first few centuries after Jesus Christ, but it probably wasn't until 336 AD that Emperor Constantine officially converted this pagan tradition into the "Christian" holiday of Christmas.

Why is Christmas on the 25th of December? The origins of Christmas lie in the Pagan festival of the son of Isis , which took place on December 25th. Partying, drinking and gift giving were traditions of this feast in ancient Babylon. Christmas coincides with the winter Solstice (Saturnalia), which honors the God of Agriculture--Saturn. This celebration existed many, many years before the “birth of Christ.” In January they observed the Kalends of January, which represented the triumph of life over death. This whole season was called Dies Natalis Invicti Solis, the Birthday of the Unconquered Sun. The festival season is marked by much merrymaking. The tradition of Mummers was born in ancient Rome . The Mummers were groups of costumed singers and dancers who would travel from house to house entertaining their neighbors. From this, the Christmas tradition of caroling was born. In northern Europe, many of the traditions that are considered part of the Christian worship were begun long before the participants had ever heard of Christ. The Pagans of northern Europe celebrated their own winter solstice, known as Yule. Yule was symbolic of the Pagan Sun God, Mithras, being born, and was observed on the shortest day of the year. As the God grew and matured, the days became longer and warmer. It was customary to light a candle to encourage Mithras, and the sun, to reappear next year. Huge Yule logs were burned in honor of the sun. The word Yule means “wheel,” the wheel being a Pagan symbol for the sun. Mistletoe began as a fertility ritual. Holly berries were thought to be a food of the gods. The tree is the one symbol that unites almost all of the northern European winter solstices. It was customary for live evergreen trees to be brought into the homes as a reminder to inhabitants that soon their crops would grow again. Evergreen boughs were often carried as totems of good luck and were often present at weddings, representing fertility. The Druids used the tree as a religious symbol, holding their sacred ceremonies while surrounding and worshipping huge trees. In the year 350, Pope Julius I declared that “Christ’s birth” would be celebrated on December 25th. There is little doubt that he was trying to make it easy for Pagan Romans (who were the majority at the time) to convert to Christianity. The new religion was a bit easier to swallow, knowing that their feasts would not be taken away from them. Christmas (Christ-Mass) as it is known today, began in Germany , although Catholics and Lutherans disagree about which church celebrated it first. Not that this is surprising, as they rarely agree on anything. The earliest record of an evergreen being decorated in a Christian celebration was in 1521 in the Alsace region of Germany .

Easter also has Pagan roots. The name Easter is the English derivation of the name Ishtar, the Assyrian and Babylonian goddess of love and fertility. As with all mythology, there is always a correlation between the myths of the different cultures. In the Teutonic myth, the goddess is known as Ostern. The Phoenician name for this goddess is Asterte. The Europeans know this story as the resurrection of Christ. The link between all of these myths is the concept of death, the underworld, resurrection and fertility. One part of the Ishtar myth describes how Ishtar descends into the underworld and is killed (crucified) there. As a result of Ishtar’s death, the earth became infertile and neither birds, beasts nor humans mated. As the story continues, she was resurrected (sound familiar?) through magic incantations. Remember, this story emerged hundreds or even thousands of years before “Christ.” Uruk was Ishtar’s holy city and was called “the town of the sacred courtesans.” She protected prostitutes there. Is it any coincidence that in the story of Christ, Mary Magdalene was his good friend and a prostitute, and was the first on the scene of the resurrection? Mythology is there to reveal themes in this case, death, rebirth and fertility is the main theme. Christ, like Ishtar, was represented as God, who died into the underworld or tomb of earth, and was later resurrected by some miraculous power. It also describes the seasons of the year where there is no life, no vegetation, then at some point the seasons change, and abundant life springs forth from the fertile earth. As the myth goes, Christ was crucified, Ishtar was killed by her sister, and Astarte was forced to sacrifice herself as a gift to the sea. In all of these stories, the one sacrificed ended up coming back to life from the womb of the earth and being re-born. Christ was symbolic in that he represented the rebirth of the people.

The early Christians did not celebrate Easter. The church knew the difference between the Pagan holiday and the resurrection of Christ. What has always been celebrated is Pascha or Passover. Only much later did the lines between the myths began to dissolve. As far as the eggs and bunnies go, they are a celebration of fertility. Eggs were sacred to many ancient civilizations and formed an integral part of the religious ceremonies in Egypt and the Orient. The mystic egg is the symbol of generative life. Babylon hatched the Venus Ishtar, and fell from the heavens to the Euphrates . Dyed eggs were sacred Easter offerings in Egypt . Christians have mixed the two stories to achieve what is known as Easter today. Many Christians understand that Halloween is a Pagan holiday but never considered the same about Christmas and Easter. It is ironic, really, that they never really questioned things like Santa, trees, gifts, eggs, and bunnies and how these things relate to their religion.

Bondage of the Will, The

First published in 1525, Martin Luther's Bondage of the Will is acknowledged by theologians as one of the great masterpieces of the Reformation. It is Luther's response to Desiderius Erasmus' Diatribe on Free Will, written in his direct and unique style, combining deep spirituality with humor. Luther writes powerfully about man's depravity and God's sovereignty. The crucial issue for Luther concerned what ability free will has, and to what degree it is subject to God's sovereignty. For Luther, this key issue of free will is directly connected to God's plan of salvation. Is man able to save himself, or is his salvation entirely a work of divine grace? This work is vital to understanding the primary doctrines of the Reformation and will long remain among the great theological classics of Christian history. Man's will is in bondage and can only be freed by Christ.

Doctrine of Repentance, The

ISBN # 851515215

This book is of great depth and conviction and very influential. Through a constant godly sorrow leads to repentance and great joy. Watson notes in the introduction that faith and repentance are the two great graces essential to a Christian in this life. The Puritans preached and wrote on this doctrine far more often and in much greater detail than has been the case in the last century. In setting forth the nature of true repentance Thomas Watson gives six ingredients that are present inwardly and outwardly:

• A sight of sin
• Sorrow for sin
• Confession of sin
• Shame for sin
• Hatred for sin
• Turning for sin
  
  

  He also gives Biblical examples that help to illustrate each of the components of repentance. In opening up what it is to turn from sin, Watson writes with characteristic depth on page 54 "It must be a turning from all sin... so a true convert seeks the destruction of every lust. He knows how dangerous it is to entertain any one sin. He that hides one rebel in his house is a traitor to the crown... "The Puritans were concerned with teaching doctrine but they wanted that doctrine applied to the heart with power by the Spirit of God. This can be seen in the exhortations and powerful motives to repentance that are given in chapters 6 through 8. Some of the motives being:

• that repentance prepares us for every holy duty
• mercy is given to those who are penitent
• it is the end of all the afflictions that the Lord sends and the day of judgment is coming
  

  The enormous value of this book can be seen by the emphasis that the Word of God gives to the doctrine of repentance, by the scarcity of books on the subject and by the authors piety, gifts and usefulness in the service of his Lord and King.

• A — Art
• Arthur — Bunyan
• Burial — Confessions
• Confirmation — Drama
• Dravidian — Fichte
• Fiction — Hyksos
• Hymns — Liberty
• Life and Death — Mulla
• Mundas — Phrygians
• Picts — Sacraments
• Sacrifice — Sudra
• Suffering — Zwingli
• Index

McClintock and Strong’s Cyclopedia of Biblical, Theological and Ecclesiastical Literature

This is a twelve volume encyclopedia on religious topics and has proven itself to be highly accurate. The fact that people are quoting this source work is no different that people quoting the Encyclopedia Britannica regarding an issue. No, it is not the original source, but it doesn't make it any less valuable as a resource.One of the most exhaustive encyclopedias ever produced in the English language. First published in 1895 and covers virtually every field of religious knowledge in its 31,000 articles. All of the illustrations and Greek and Hebrew characters have been preserved.

50 Years in the Church of Rome

The book is about a gentle and loving man who spent 50 years in the church of Rome. It is an autobiographical documentary of how Charles Chiniquy, a Catholic priest, was ridiculed, upbraided, and brought under interdiction numerous times by his fellow priests and superiors for valiantly and faithfully following Jesus' directives in the Scriptures. He speaks very boldly against the Catholic religious system and seeks to expose all of its evils. Chiniquy uses his keen God-given intelligence and his tactful manner to press for reform from the human debauchery, corruption and vise. He worked many years within the Catholic church to encourage his peers and parishioners to follow the commands of the Lord. Though having gained much ground in God's behalf, Charles was unjustly driven out of the church before he was able to effect the reform he had hoped for. The people who forced him out were superiors that were irredeemably devoted to traditions that had fallen out of line with God's Word.

Future Jihad

Future Jihad provides historical background and ideological information, but not in an overbearing or difficult-to-understand manner. The opening chapter points out that jihad, a religious duty within Islam, dates from the seventh century and was officially a state business. Perhaps the most chilling material in the book can be found in Chapters 13 and 15, “Projecting Future Jihad” and “America: Jihad’s Second Generation,” respectively. In his concluding chapter, Dr. Phares warns, with some urgency, “At the end of the next decade, historians will be asking many questions and will face the dilemma of hindsight....[A] stalemate could have been reached as well, if by the middle of this decade several opportunities have been lost.”  This final chapter gravely advises that Americans need to go beyond what they learn in the “educational establishment, which is now becoming an isolated bastion of denial.”  Dr. Phares has done a lifetime of research and is fluent in Arabic, thus able to understand what is being said in various terrorist chat rooms. He believes that proper identification of the adversary and an orderly progression of steps offer hope. Nevertheless, he also points out that jihad is capable of mutation in that a rising generation of jihadists is capable of adaptation, thereby promoting a more sophisticated level of operations.  Dr. Phares' recent commentary on this generation of jihadists was published on June 5, 2006. Excerpt from the introduction to that interview: "One of the greatest myths about the War on Terror is that our enemy is a static force. Instead, the facts show that since 9/11, Islamist terrorism has been growing and changing in a profoundly dangerous way...."

God's Secretaries: The Making of the King James Bible

The language of the King James Bible is both beautiful and powerful. Nicolson, in "God's Secretaries", writes an account both of the motivation behind and the translation process of this bible. To better understand why the translators choose the form of language they did you must first understand the mind-set of Jacobean England. And Nicolson spends much of the book at the task of describing this world. His imagery runs from the superb, "London was a sucking sink of iniquity, with something murderous and dissolving at the core", to the rather tedious, "...he is in many ways its hero; as broad as the great Bible itself, scholarly, political, passionate, agonized, in love with the English language, endlessly investigating its possibilities, worldly, saintly, sensuous, courageous, craven, if not corrupt then at least compromised, deeply engaged in pastoral care, generous, loving...."  The translators were a contradictory bunch of imperfect men. Lancelot Andrewes, one of the central translators, could be at once cruel and insensitive and devotedly passionate. With the available information Nicolson sketches in their lives, some in more detail than others. Because of the dearth of information he is only really able to write about a handful of the translators and there are gaps and holes in the history. But he is able tell enough of the tale that they become, if not alive, then reasonable facsimiles. Toward the end of the book he compares and contrasts various biblical passages from other translations against the King James. Nicolson's preference for the King James Bible, and for Jacobean thought, is clear. Yet, even in his bias, he does provide some convincing arguments. Much criticism has been leveled at the accuracy and clarity of the translation. He acknowledges that it is fraught with error - particularly in the Hebrew sections. But with respect to the language itself, he contends that the translators spent much time arguing over the specific words to use. And their selection criteria included, among other things, richness of meaning and rhythm. Their translation was meant to replace the Bishops Bible and so to be read out loud during sermons. Modern day society tends to crave the specific, the exact. Jacobean England did not. And the translation reflects that. For Nicolson, the King James Bible still holds power and authority precisely because it hasn't been reduced to a common language and because it still retains a richness and drama that, for him, modern translations lack in their enthusiasm for exactitude. His answer to the criticism that the Tyndale Bible is the greater of the two since the King James Bible takes 80-90% of its material from Tyndale's earlier translation is that that 10-20% difference is what counts. Where Tyndale is clumsy and halting the King James is majestic, rhythmic, and powerful. He also points out that the translators did not set out to make something new, but rather to improve on what had already been done; and that this was to some extent driven by political motives. 

History of Israel and Judah from The Decline of the Two Kingdoms to the Assyrian and Babylonian Captivity, The

This is the last book of a seven volume series by Mr. Edersheim including:

• The World before the Flood, and the History of the Patriarchs.
• The Exodus and the Wanderings in the Wilderness.
• Israel in Canaan, under Joshua and the Judges.
• Israel under Samuel, Saul, and David, to the Birth of Solomon.
• History of Judah and Israel from the Birth of Solomon to the Reign of Ahab.
• The History of Israel and Judah from the Reign of Ahab to the Decline of the Two Kingdoms.
• The History of Israel and Judah from the Decline of the two Kingdoms to the Assyrian and Babylonian Captivity.
  
  Table of Contents

This book us useful in finding the original Greek words from which the English Bible (KJV) for those who have little or no knowledge of Greek. Under each Greek word is given its literal English equivalent, along with the King James Version in the margins, so that the student can follow along using their Bible. The Greek text used is that of Robert Stephens of 1550, the famed "Textus Receptus," often known by its more popular name, "The Majority Text." At the back of the book a condensed, but helpful, lexicon is supplied along with an abridged version of Trench's "Synonyms of the N.T." An excellent tool for anyone wishing to "study to show thyself approved unto God" (2 Tim. 2:15)." The advantage of this book is, as you can see at the bottom of the sample pages, they have included all the variations in the Greek texts that have been used as the bases for most of our newer translations. Therefore, when you see words added, omitted or changed in an English version, you can see from whence it came, assuming that it is not just a paraphrase, and determine whether the modification was justified, perhaps by the number of Greek texts that support the change, or by looking into the reliability of the texts involved.

Light from the Ancient East

ISBN: 978-1592444724

This is a study of non-literary Greek and Latin texts from the period leading up to and contemporary with the rise and early development of Christianity is once again available after being out of print for nearly a decade. Deissmann's work with inscriptions on stone, metal, papyrus, and potsherds has long been widely recognized for the light it sheds upon the New Testament in its historical and cultural context. Eighty-five illustrations further illumine the discussion of these texts.

In 1927, G.A. Deissmann published his second volume dealing with New Testament philology, Light from the Ancient East. His purpose is "to show the importance of the non-literary written memorials of the Roman Empire in the period which let up to and witnessed the rise and early development of Christianity." The literary records are primarily memorials of the upper classes, and so to find the lower classes we need to go to the non-literary sources. Deissmann finds these non-literary sources to be of benefit philologically, for literary appreciation of New Testament, and because they help us with understanding of religion and culture. Throughout Light from the Ancient East (LFAE), Deissmann refers to the "new texts." This term is inclusive of three main materials, those being: Inscriptions on stone, metal, etc, Texts on papyrus (and parchments), and Texts on potshards (ostraca). All of these new texts are being discovered in large quantities, and their continued compilation and study can be a great aid in New Testament research. Chapter two of LFAE is on "The Language of the New Testament Illustrated from the New Texts." Deissmann summarizes his argument in saying "the first great impression we receive is that the language to which we are accustomed in the New Testament is on the whole just the kind of Greek that simple, unlearned folk of the Roman Imperial period were in the habit of using." That is the point of all of Deissman's writings, to establish that the Greek of the New Testament is the Greek of the common people. He is concerned about the New Testament being "isolated by the science of language." The bible, according to Deissmann is totally non-literary and popular in language and character, but is still beautiful in a natural way. There are several ways in which the new texts have value to the Scholar. The first is in the Phonology and Accidence of the language. The differences between the New Testament and Plato can be seen in this. The vocabulary of the New Testament is also very similar to that of the papyri. The number of words that occur only in the New Testament and not in new texts is growing very small as the papyri discoveries abound. The new texts also broaden our perspective on the meaning of words. Examples are given of several words where the meaning is very clearly defined by their use in the new texts. Another area in which the papyri give us illumination is that of standing phrases and idioms. When we see them in the papyri, we can better understand them in the bible. Deissmann says that the "Syntax of the New Testament has hitherto been least of all regarded in light of the new texts." That style of Greek had a syntax all its own, and that is often misunderstood by those fluent in Attic and Classical Greek. A result of all of this new information is confirmation that the New Testament is a "book of the people." So, viewing the New Testament as a non-literary document of the common people, in the third chapter Deissmann encourages us to look at the New Testament in relation to ancient literature. He would say "it has not yet sufficiently been viewed" in relation to the history of ancient literature. Literature is defined as "something written for the public... and cast in a definite artistic form." Deissmann reviews the letter/epistle distinction he drew in Bible Studies. He concludes that based on the study of other ancient letters, "in the New Testament there are both non-literary letters and literary epistles." He has "no hesitation" in stating that Paul's writings, along with second and third John are seen as "real letters," or non-literary writings. Conversely, Deissmann sees the letters of James, Peter, and Jude as literary epistles. The book of Hebrews is the most literary of all. As far as characters, "Jesus of Nazareth is altogether unliterary," and Paul is "equally non-literary." So if these characters and these writings are fundamentally non-literary, than the non-literary culture of that day is worth knowing, and the main source of knowledge about them is these "new texts." So, what is the application of Deissman's study? How does his work help our understanding of the New Testament text? This is the subject at hand in chapter four when he addresses Social and Religious History in the New Testament, as illustrated from the New Texts. Jesus interacted with and often made reference to the culture around him. He handled coins, dealt with fishermen, and told parables of everyday life. The inclusion of this in the New Testament, Deissmann believes, is a clue for us to study that culture. In this effort, "the New Testament student will reap a rich harvest from [the new texts]." One area that is illuminated by the New Texts is understanding of the parables and other illustrations used by Jesus. They aid our understanding, because "we are repeatedly able to illustrate from Egyptian papyri details of the life of the people in Palestine which Jesus immortalized in His parables." An example of this is the passages where Jesus discusses the value of a sparrow relative to that of a human, in God's eyes. There is an apparent contradiction in the value of sparrows spoken of in these verses, but by studying receipts and other texts from ancient times, we realize how it fits together. This is a good help, but Deissmann implies that the results of New Text study is much more far reaching, to the extent that "some traditional lines in the picture of the ancient world would have to be altered if we were to try to-day to depict that world after a study of its own records." Deissmann believes that the way we understand the biblical and post-biblical culture in inaccurate, and he goes on to discuss several areas in which he sees this. Understanding of the religious position of the ancient world is aided. While many today believe that the ancient world was totally corrupt and immoral, Deissmann argues that they are only perceived that way because it is not the common people that we hear from. We can see that other religions "competed with Christianity, because they were themselves missionary religions." Deissman also states that certain New Testament ethical concepts are paralleled in ancient pagan religious practice. He would even go so far as to imply that Paul borrowed concepts from secular literature in his writing. A continual emphasis for Deissmann is that the men who wrote the New Testament and those that they interacted with were common men, not of a literary nature. In fact, he affirms, "that these were men of the non-literary classes has been so often indicated in these pages from a variety of points of view, that I should have no objection if this thesis were described as a main feature of my book." This is a good point, but Deissmann almost tends toward postmodernism in his excitement over discovering the "individual souls" of the ancient world. An example of this tendency is the statement, "that ancient world of the insignificant and the many who hungered and thirsted, which seemed to be inaccessible save to the dreamy eye of the seer, and hopelessly lost to the scholar, now rises up before us in the persons of innumerable individuals." However, it is important to know the context of the scriptures we study. Deissmann would say that only those who "have hearts for the common people" should read and study the New Texts and reap the benefits that they provide. Another application of the New Texts is that they aid our understanding of whole groups of thought in the New Testament. One example of this concerns the word lu,tron, which is commonly translated as ransom. We find from the New Texts that "when anybody heard the Greek word lu,tron... in the first century, it was natural for him to think of the purchase-money for manumitting slaves." This perspective, gained from the New Texts, aids our understanding of this word and henceforth our understanding of the passages where it is used. The study of ancient coins for Deissmann yields the idea that Primitive Christianity made religion a serious business. Because of this, he assumes that the New Testament is "not a creature of theology, but religion." It is beyond the scope of this present work to critique the Deissmann's theology, but what is the New Testament if not theology? He also stamps the apostle Paul and Jesus Christ himself as "non-theological," and belonging to the age before theology. While it is true that the New Testament is critical religiously, it is absurd to say that it does not contain theology. Deissmann's final application of his study is to ask the question, what allowed primitive Christianity to gain converts? The first reason he gives is the popular character of Primitive Christianity. He says, "unless this fact is known and well emphasized it is impossible to explain historically the success of the attractive power of the gospel." Another important reason is the presence of miracles, which "gave to the New Testament a singularly popular position in the world around it." Christianity is historically peculiar, because it characterized by belief in one living.  

London Baptist Confession of Faith of 1689, The

This ancient document is the most excellent epitome of the things most surely believed among us. It is not issued as an authoritative rule or code of faith, whereby you may be fettered, but as a means of edification in righteousness. It is an excellent, though not inspired, expression of the teaching of those Holy Scriptures by which all confessions are to be measured. We hold to the humbling truths of God's sovereign grace in the salvation of lost sinners. Salvation is through Christ alone and by faith alone." --  C. H. Spurgeon

Mystery Religions, The

ISBN: 978-0821601235

Anglican scholar Samuel Angus gives an informative overview of the principle cults which dominated the Mediterranean world from Alexander the Great's conquests up to the early centuries of the Christian era. The crux of this work lies in Angus' erudite analysis of the various factors which facilitated the spread and subsequent decline of the Mystery-Religions, and likewise the factors that ultimately aided the spread and triumph of Christianity. He is clear in his presentation of key points and sincere with the information he provides. Angus' deep familiarity with both the ancient texts and the current modern scholarship of his times, on the whole, presents a well-researched work valuable for students and scholars alike. This work is an enduring masterpiece, which offers readers a complete and useful tool for understanding the multifaceted belief systems of the Mystery-Religions.

Myth of Mary, The

Osama's Revenge: The Next 9/11, What the Media and the Government Haven't Told You

ISBN # 978-1591022527

This book covers the current War On Terrorism. Osama's Revenge shows the threat we face. Mr. Williams outlines the "Networking" and organization of Terrorists groups over the last few decades. If you think it's only about Al Qaeda, then your sadly mistaken. It's a war of perverse will that encompasses thousands of militants and and criminals that have the same goals... The destruction of Israel, the destruction of the United States (The Great Satan) and the implementation of a world Caliph (Islamic Leader who rules by the Sharia ~ Islamic Law ). Osama Bin Laden in considered a Hero among many Muslim communities across the globe. This book portrays a dark reality that few Americans comprehend. While we sit in our comfortable homes watching the political parties debate the economy and who has the biggest ego, thousands if not millions of "Extremist" are plotting our demise! It's time to wake up and deal with the 'Real Threat'. Nuclear proliferation among countries and/or groups that believe that killing infidels is a Holy Duty (Jihad) and a quick ticket to paradise.

Pilgrim's Progress, The

ISBN # 192803611

Pilgrim's Progress catalogs the journey of Christian, a man who is seeking his salvation on a pilgrimage to Heaven. Along the way, Christian encounters many obstacles that test his faith as well as many characters that are useful in showing him the difference between right and wrong, from the perspective of Christian religious faith. After Christian attains his heavenly reward, his family completes a pilgrimage to join him. Told as a dream, this seventeenth century religious classic uses Bible verses mixed with allegorical characters to preach its evangelist message.

Christian sets out on a journey to save his soul. He leaves behind his friends and family in the City of Destruction and follows the advice of his spiritual guide, Evangelist, in order to reach the Celestial City. His first obstacle is the Slough of Despair, which he manages to overcome with the help of a kind stranger. Christian is admitted into the Wicket Gate, the official starting point of his journey to the Celestial City. Only those who are invited through this gate are eligible for entrance into the Celestial City.

Christian mounts the Hill of Difficulty, and reaches the house called Beautiful, where a group of four sisters examine his conscience and give him supplies for his journey. On his way down the hill, Christian faces more obstacles. He battles Apollyon in the Valley of Humiliation. He continues through the Valley of the Shadow of Death before being reunited with his old friend, Faithful.

Evangelist warns Christian and Faithful about entering the town of Vanity, which hosts a year-long carnival called Vanity Fair, meant to tempt pilgrims to abandon their journeys. In this town, Christian and Faithful are beaten and imprisoned. They stand trial for their religious faith and their rejection of the legal and moral codes of the town. Faithful is tortured and killed, sending him directly to the Celestial City as a martyr. Christian manages to escape from prison and is joined by Hopeful as he continues his journey.

Christian and Hopeful choose to take a shortcut that lands them in the dungeons of Doubting Castle. They are beaten and starved by the Giant Despair and urged to commit suicide. Finally, they use a magic key called Promise to escape from the Castle. They two pilgrims continue on their journey until they reach the Delectable Mountains. Here, a group of shepherds give them a map to avoid traps along the way.

The two meet Ignorance, who has joined the path by a shortcut and believes that he will be admitted to Heaven without any invitation. The three of them continue on the journey until they reach a fork in the road. Instead of looking at the map given to them by the shepherds, the group follows a bad man who leads them into a trap. They manage to get out and walk through the Enchanted Ground, where they have been warned not to fall asleep. To entertain themselves, they discuss their religious visions. Christian and Hopeful have both had visions of Jesus Christ, while Ignorance relies on his own heart as a reason why he should be allowed to enter Heaven.

Christian and Hopeful reach the River of Death, where the depth of the river changes to reflect the doubt or faith of the person who enters it. At first Christian is overwhelmed by doubt and almost drowns in the river. Hopeful rescues him and helps him until they are confident enough that the river has become shallow enough to allow them to cross. They are received into the Celestial City and carried off into the clouds. Ignorance also approaches the gates, but is denied entry because he has no invitation or Biblical revelation to make him worthy of Heaven.

The second part of the story tells of the pilgrimage undertaken by Christian's wife, Christiana, and their four sons. The family is joined by a neighbor, Mercy, who is hopeful of finding salvation by accompanying the family on the pilgrimage. Her wish is granted when she is admitted at the Wicket Gate. The group is attacked on the first leg of the journey but rescued just in time. They receive one of their first warnings to bring a conductor to guide and protect them on their journey. The group meets the Interpreter and is shown another series of moral images to interpret and learn from. They are given a guide, Great Heart, to conduct them to the next stage of their journey.

Great Heart brings them to the house called Beautiful, where the group is shown all the things that Christian once was. One of the sisters who live in the house quizzes the boys on their religious education. Great Heart reappears to lead the group on the rest of the journey. They pass through the Valley of Humiliation and the Valley of the Shadow of Death, where Great Heart protects them from all the dangers and shows them the spots where Christian had his adventures. On their way out, they meet Honest, who accompanies them on their journey.

Sabbats: A Witch's Approach to Living the Old Ways

• The first come at the Solstices and Equinoxes.

• The others divide the time between those dates in two, resulting in eight major holidays or Sabbats with approximately the same amount of days between them. The balance, here, gives the appearance of spokes in a wheel, so this cycle is commonly called the Wheel of the Year.

• The harvest cycle. Each holiday represents a time in the growth of crops. From planting to growth, from harvesting to letting the lands lie fallow in the cold winter, the festivals follow the agricultural cycles of ancient times.

• They also represent the eternal love of the god and goddess, following the god's birth from the goddess and his death before she gives birth to him again. This also follows the pattern of the sun which moves from warm and high in the sky to cold and low in the sky.

• continuity of life after death
• purpose of existence
• good and evil
• consciousness and substance
• sexuality
• karma
• evolution
• human and planetary transformation

Secret History of the Jesuits, The

ISBN # 0937958107

Edmond Paris dared to take us on a journey through the dark chasms of Catholicism, which in the end made him a martyr for the cause of true freedom and enlightenment. In his book "The Secret History of the Jesuits" Paris exposes an extremely sanguineous history seldom promulgated. In the first three chapters Paris chronicles how Ignatius of Loyola founded the Jesuit order, and how he and his followers orchestrated a coup d'état in hopes of taking over the Vatican.

And while the coup d'état was underway the Vatican saw Ignatius as an anathema and tried to thwart his subjugation tactics. The Vatican's attempt at impeding the Jesuits was unsuccessful and they (the Jesuits) emphatically became the power behind the Vicar of Christ.

Moreover, let's not ignore the fact that the Vatican has always played an iniquitous role throughout history. Ignatius, on the other hand, played his ace in the hole and wound up with a Machiavellian result, which became an ambsace for the Vatican. Meanwhile, prior to the Jesuits hegemony of the Vatican, according to H. Boehmer, "In April 1527, the Catholic Inquisition put Ignatius in prison, [in hopes of trying] him on the grounds of heresy. The inquiry examined [---] peculiar incidents amongst his devotees," [such as manifestations of (so-called) piety and fainting fits amongst pious women due to godly devotion, and Ignatius's fervent religious propaganda campaign and recruitment initiatives.]

Ignatius had his own ideas and he implemented them in hopes of gaining control from behind the scenes. In other words he wanted, and subsequently hijacked the most powerful religion in the world. Furthermore, the Vatican made "strange assertion of the accused concerning the wonderful power [Ignatius'] chastity conferred on [himself] and his bizarre theories on the difference between mortal and venial sins; these theories had striking affinities with those of Jesuit casuists of the subsequent epoch (time period)."

Ignatius was later released from the clutches of the Inquisition and was forbidden to hold meetings, but that didn't deter him in the least. Soon thereafter he went to Salamanque and regrouped his underworld religious organization.

Moreover, Paris wrote that; "33,000 official members of the [Jesuit] society operate all over the world in the capacity of her personnel, officers of a truly secret army containing in its ranks heads of political parties, high ranking officials, generals, magistrates, physicians, faculty professors, etc., all of them striving to bring about, in their own sphere [of influence], God's work, in reality the plans of the papacy," which will eventually constitute the egregious rise of the "New World Order" since the Jesuits were partial architects of World War I and II. According to Paris the Jesuits placed their own agents into positions of power in order to situate the entire world into its despotic hegemonic clutches. Also, Paris notes that World War I was partially brought on by "The Dreyfus Affair" of December 22, 1894. This was also around the time the Vatican swore allegiance to Germany, while undermining France in favor of the Vichy Regime, and vehemently supporting the Franco government in Spain. Furthermore, they were involved in propping up Benito Mussolini.

These egregious events transpired under the iniquitous leadership of Pope Pius X and Benedict XV, whilst the Jesuit advisors advised these fascist leaders from behind the scenes.

Insofar as World War II is concerned, Mercure de France position on Adolph Hitler's Nazi regime was, "The hegemony of Protestant Prussia had to be prevented and as the Reich was to dominate Europe--to avert the Germans' federalism--a Reich had to be reconstituted in which the Catholics would be master."

During the World War time periods the Vatican's religious logic fit more in line with fascism because fascist regimes are all about contumacy, and supremacy, which of course the Vatican wanted to be the only totalitarian religion in existence.

There is a lot to swallow in this book! So take a big gulp because the Jesuits are only part of the Illuminati conspiracy.

Paris doesn't mention the Illuminati in this book, but when you deeply read into this you'll quickly come to one rational conclusion and that conclusion is "the Illuminati!" {For more on Illuminism read Seth Payson's "Proof of the Illuminati"}

Besides, on page 191 the Publisher's Note prognosticates, "The Jesuits evaluated World War III and decided the U.S. would lose, and the Vatican always goes with the winner. Since then she [The Vatican] has enthusiastically thrown her support to Moscow and even acquired a communist pope from Poland (in reference to Pope John Paul II). She is secretly preparing a concordat with Russia, and currently pushing a Marxist gospel worldwide. The Jesuits are currently behind the disarmament movement to subdue the United States. [Additionally,] Moscow will serve the Vatican as the muscle to conquer nations where Roman Catholicism will be the only religion tolerated worldwide."

Keep in mind that this book was published in 1975 so the quote is somewhat out dated. Plus, it was written from a religious standpoint. Even still, some of what is alleged may be apposite. So, if World War III transpires then the question remains; is America set up to fall? If you allow yourself to analyze our government's actions over the years you'll quickly ascertain that this outcome is most likely.

In spite of everything else in this book, Paris comes to a stark elucidation, "How could it not be injurious to civil societies as it is the papacy's most efficacious instrument in imposing its law on temporal governments, and that this law--by nature--has no consideration for the various national interest? The Holy See [the Vatican] being essentially opportunist, does embrace these interest [of hegemony] when they coincide with its own--we saw this happen in 1914 and 1939 (World War I and II) but, if it brings them substantial help then, the final result is not beneficial for all that. This was seen also in 1918 and 1945."

This book pedagogically walks you through many facets of history, from the Nazi death camps, to Jesuit missionary work in China and Japan, Jesuit history in France, plus their iniquitous work in the Americas. This book is essential reading especially if you want to properly ascertain how the Illuminati and the New World Order really operates. 

Sketches of Jewish Social Life

Through Edersheim's extensive research and thorough examination of the Jewish life in the time of Christ, he gives a good introduction to the period of time surrounding Jesus Christ. He explains how the land of Israel was divided, governed and how people would travel, interact and their perception on neighboring cities. Edersheim pulls references from different resources: the Bible (Old and New Testament), the Mishnah, the Talmud and Josephus. The information gives you in depth look at the minds of the people Jesus dealt with; Gentiles and Jews alike. For example, Edersheim sheds light on Capernaum, the city where Matthew lived, and explains the word "road" in that event as a major highway at that time where the tax collectors used to sit to inspect the goods and collect customs. He also goes in the details of the story to show that Matthew definitely was not at the seashore when Jesus met him.

Smokescreens - Who is the “Whore” of Revelation? A Biblical and Historical Answer

ISBN # 093795814X

Many Christians are joining the ecumenical movement, thinking God has ordained it to bring all Christians into unity. But this book reveals that the ecumenical movement is nothing more than a smokescreen, hiding the Vatican's real intent, to stamp out religious freedom and rule the world.

Sovereignty of God

ISBN # 801070680

When first published in 1918 this book was very controversial. The reason is in Pink's day the doctrine of God's sovereignty was almost completely ignored, misunderstood or rejected. Why read or study a book on the doctrine of God's sovereignty? The author believed that this doctrine is the second most important doctrine taught in the Bible, the first being the Divine inspiration of the Bible which is the title of Mr. Pink's first book that was published. Pink has this to say about the importance of this Biblical truth on p.19 "It is... the key to history, the interpreter of providence,...and the foundation of Christian theology, p.215... it is designed as the sheet anchor for our souls amid the storms of life. The doctrine of God's sovereignty is a divine cordial to refresh our spirits. It is designed and adapted to mould the affections of the heart and to give aInterlinear Greek/KJV English New Testament right direction to conduct. ...It affords comfort for the present and a sense of security respecting the unknown future." A right understanding of this doctrine places God on the throne where he belongs and under His blessing produces humility in His people. The Sovereignty of God is the most comforting doctrine in the Bible to a Christian in the midst of trials.

St. Nicholas: A Closer Look at Christmas

ISBN #1-4185-0407-6

St Nicholas was born 260 AD in Myra, a region of Asia Minor, what is now Turkey and died on December 6, 343 AD. His shrine, complete with relics, is in Bari, Italy where it was established in 1087 AD. He is the Catholic patron saint of children, sailors and many others. He accumulated a lot of wealth, but shared it with less fortunate folks. Eventually he became, at a very young age, a bishop of the Christian Church; the Roman and Byzantine Catholic, the Orthodox, as well as certain Protestant churches in Europe have great honor and respect for this man. December 6 is the day designated for him by the Catholic and Orthodox churches as a feast day in his honor. European countries have a variety of ways of celebrating Saint Nicholas let alone different names for him: The Dutch call him "Sinterklaas," the French call him "Pere Noel," the Germans call him "Pelznickel," to name a few examples. 

Strait Gate, The

If any uninspired writer has been entitled to the name of Boanerges, or a son of thunder, it is the author of the following treatise. Here we have a most searching and faithful display of the straitness or exact dimensions of that all-important gate, which will not suffer many professors to pass into the kingdom of heaven, encumbered as they are with fatal errors. Still 'it is no little pinching wicket, but wide enough for all the truly gracious and sincere lovers of Jesus Christ; while it is so strait, that no others can by any means enter in.' This is a subject calculated to rouse and stimulate all genuine professors to solemn inquiry; and it was peculiarly intended to dart at, and fix convictions upon, the multitudes of hypocritical professors who abounded in Bunyan's time, especially under the reigns of the later Stuarts.

During the Protectorate, wickedness was discountenanced, and skulked in the holes and corners of Mansoul; but when a debauched monarch, who had taken refuge in the most licentious court in Europe, was called to occupy the throne of his fathers, the most abandoned profligacy and profaneness were let loose upon the nation. Vice was openly patronized, while virtue and religion were as openly treated with mockery and contempt. Bunyan justly says, 'The text calls for sharpness, so do the times.' 'With those whose religion lieth in some circumstantials, the kingdom swarms at this day.' When they stand at the gate, they will 'shake like a quagmire--their feigned faith, pretended love, shows of gravity, and holiday words, will stand them in little stead; some professors do with religion just as people do with their best apparel--hang it on the wall all the week, and put it on on Sundays; they save it till they go to a meeting, or meet with a godly chapman.' This state of society called for peculiar sharpness, and Bunyan preached and published, in 1676, this awful alarm to professors. No subject could be more peculiarly applicable than 'The Gate of heaven,' and 'the difficulties of entering in thereat'; a subject of the deepest interest to all mankind--to stimulate the careless to find, and to enter the gate of this the only city of refuge from eternal misery--to fill the heart of God's children with love and joy in their prospects of a blessed immortality--and to sting the hypocrites with the awful thought of finding the gate shut against them for ever. Their cries and tears will be too late; they will stand without and vehemently cry, 'Lord, Lord, open unto us'; in vain will be their outcry, 'the devils are coming; Lord, Lord, the pit opens her mouth upon us; Lord, Lord, there is nothing but hell and damnation left us, if thou hast not mercy upon us.' These were professors who pretended to have found the gate and way to heaven; who passed for pilgrims who were seeking a better, even a heavenly country; such deluded victims must be, of all men, the most miserable.

Faithfulness becomes the ministers of Christ in dealing with the souls of men; and pre-eminently faithful is John Bunyan in this treatise. Reader, he will be clear of thy blood. Enter upon the solemn inquiry, Have I sought the gate? Shall I be admitted into, or shut out from, that blessed kingdom? The openly profane can have no hope. Are you a professor?--there is danger sill. In vain will it be to urge, 'We have prophesied in thy name, and in thy name cast out devils.' To the secretly profane, whatever may be their profession, there can be no well-grounded hope of entrance in at this gate. Those only will be admitted whom the Lord knows to be his--the sheep of his pasture, who have heard his voice, and obeyed it. Against all others the door will be shut, and the awful words, 'I know you not--depart, ye cursed,' will hurry them to eternal darkness. The question, 'Are there few that be saved?' will suggest itself to our minds; may the answer fix upon our conscience, 'STRIVE to enter in.' It is very probable that it was in preaching upon this text, Bunyan was assailed with a want of charity. The anecdote is thus narrated by Mr. Doe in The Struggler:--'As Mr. Bunyan was preaching in a barn, and showing the fewness of those that should be saved, there stood one of the learned to take advantage of his words; and having done preaching, the schoolman said to him, You are a deceiver, a person of no charity, and therefore not fit to preach; for he that [in effect] condemneth the greatest part of his hearers hath no charity, and therefore is not fit to preach. Then Mr. Bunyan answered, The Lord Jesus Christ preached in a ship to his hearers on the shore (Mat 13), and showed that they were as four sorts of ground, the highway, the stony, the thorny, and the good ground, but those represented by the good ground were the only persons to be saved. And your position is, That he that in effect condemneth the greatest part of his hearers, hath no charity, and therefore is not fit to preach the gospel. But here the Lord Jesus Christ did so, then your conclusion is, The Lord Jesus Christ wanted charity, and therefore was not fit to preach the gospel. Horrid blasphemy; away with your hellish logic, and speak Scripture.' Of one thing we are certain, that while hollow-hearted hypocritical professors will ever complain of faithful dealing with their soul's eternal interests; the sincere and humble Christina will be most thankful for searching inquiries, that, if wrong, he may be set right before his final destiny is irrevocably fixed. May our souls submit to a scriptural measurement of this gate, and the terms upon which alone it can be opened unto us.

The difficulties that prevent 'the many' from entering in are, 1. Forgetfulness that we can only enter heaven by the permission of the law--every jot and tittle must be fulfilled. Now, if we could live from our conversion to our death in the holiest obedience to all its precepts, yet, having previously violated them, the stain must not only be washed away in the blood of atonement, but we, as part of the body of Christ, must, in him, render perfect obedience. 2. In addition to the disinclination of our hearts to submit to this perfect righteousness, we have outward storms of temptation and persecution. 'The world will seek to keep thee out of heaven with mocks, flouts, taunts, threats, jails, gibbets, halters, burnings, and a thousand deaths; therefore strive! Again, if it cannot overcome thee with these, it will flatter, promise, allure, entice, entreat, and use a thousand tricks on this hand to destroy thee; and many that have been stout against the threats of the world have yet been overcome with the bewitching flatteries.

St. Nicholas: A Closer Look at Christmas

ISBN #1-4185-0407-6

St Nicholas was born 260 AD in Myra, a region of Asia Minor, what is now Turkey and died on December 6, 343 AD. His shrine, complete with relics, is in Bari, Italy where it was established in 1087 AD. He is the Catholic patron saint of children, sailors and many others. He accumulated a lot of wealth, but shared it with less fortunate folks. Eventually he became, at a very young age, a bishop of the Christian Church; the Roman and Byzantine Catholic, the Orthodox, as well as certain Protestant churches in Europe have great honor and respect for this man. December 6 is the day designated for him by the Catholic and Orthodox churches as a feast day in his honor. European countries have a variety of ways of celebrating Saint Nicholas let alone different names for him: The Dutch call him "Sinterklaas," the French call him "Pere Noel," the Germans call him "Pelznickel," to name a few examples. 

Strong's Complete Word Study Concordance

Strong's has long been recognized as “the” concordance for the King James Version (KJV). This book provides word definitions of the Hebrew and Greek dictionaries and gives added information and better clarification for many words found in the Bible.

Temple, The

This book reveals the physical structure of the Temple in the days of Christ, the Temple's ordinances, worshipers and the priesthood of that period, the priesthood's ministry and its rituals. Edersheim discusses the festive cycles and arrangement of the calendar. The cycles are marked by the number seven. The Sabbath is the seventh day, the Feast of the Pentecost occurs seven weeks after the start of the ecclesiastical year, the seventh month is the most sacred, the seventh year is Sabbatical, the 49th year is the year of Jubilee. Furthermore, there are seven days of each year designated as the most festive. Furthermore, the cycles are marked by either two or three cycles; one beginning with the Paschal sacrifice and ending on the Day of Pentecost."

Twisted Cross, The

ISBN # 910311226

If you think you understood what was behind the Third Reich you know nothing until you read this book. Hitler from early teen years turned against Christianity and sought his destiny in the occult; he had passed the 'novice' stage by 1913. In 1918 (age 29) he claimed to hear voices saying that he was "selected by God to be Germany's messiah." Later he made contact with an "ascended master" whom he identified as Lucifer or "the beast from the pit". He eventually became convinced he was the reincarnation of Woden (or, Woton), a Norse god. He had his SS officers undergo occult initiation vows to replace their Christian faith with early Germanic paganism, and to harness New Age forces. He became obsessed with one New Age legend in particular, the "quest for the holy grail." The Thule Society (formed in 1914) was told in a séance that “Lord Maitreya” would soon make his appearance as a German messiah to “lead the Aryan race to final victory over the Jews.”

Two Babylons, The

ISBN # 9781602061392

Where did the practices and beliefs of Roman Catholicism come from? In this scholarly classic, first published over eighty years ago, Alexander Hislop reveals that many Roman Catholic teachings did not originate with Christ or the Bible, but were adopted from ancient pagan Babylonian religion, and given Christian names.

Although difficult reading, this book accurately provides a fascinating historical in-depth examination of the shocking similarities between the practices of ancient Babylonian religion and those of today's Roman Catholic church.

See how a religion that was started by Nimrod and his wife spread to various regions, taking on different names, but keeping the same pagan rituals and trappings. These same rituals embody the Catholic church of today.

Learn the true origins of:

• The Mother and Child
• The Mass
• The Wafer (Eucharist
• Purgatory
• The Sovereign Pontiff
• Prayers for the Dead
• The Rosary
• The Sign of the Cross
• The Confessional
• Clothing and Crowning of Images
• Priests, Monks, and Nuns
• Relic Worship
• Worship of the Sacred Heart
• Extreme Unction and much more!