Chihuahuas and Churches: Which Church is the original one founded by Christ and His Apostles?

Guest Article by Jonathan Nathaniel Hayes

What Church can legitimately claim to be the first Church? Is a Chihuahua a wolf? What on earth do these two questions have in common? Give me a moment of your time and I will explain.

Many who claim their church is the “true church” do so by claiming to be the authentic church; the Church founded on the day of Pentecost in 33AD when Peter preached the gospel for the first time in the New Testament book of Acts chapter 2. The Roman Catholics, Eastern Orthodox, Russian Orthodox, Celtic, Armenian, Coptic, Syrian, Apostolic and many other churches claim they are the rightful claimants to the title of “heirs to the  first church.” A very good friend of mine recently posted this image on his facebook page…

 These Churches look at other, less ‘successful’ segments of Christendom and say “our Pope holds the seat of Peter” in the same way that the priest in the temple at Jerusalem claimed to sit in ‘the seat of Moses.’ This becomes the most important issue of debate for them, because if they can prove they are the rightful descendants of that first Church then all other doctrinal arguments become null and void in their minds. For those who naively drink the cool aid, the issue is settled. ‘My church is the original church so our way is the right way. All others are false.’

The problem, of course, is that each of them only accepts the authenticity of their own documentation and reject the validity of the others’ documentation, so it is something that cannot be resolved.

So who has the true claim to authenticity? And if one could substantiate such a claim beyond refutation, would it necessitate (as is assumed by those attesting such things) that their church is, as a result of being the sole heir, the true legitimate church?

Jesus often turned to nature as a teacher in His illustrations and the apostle Paul also said “Doth not nature itself teach you…” Although my first education was in Theology, my second education was in the wildlife sciences, so please indulge me as I do a very Christian thing and take an illustration from nature.

Is a Chihuahua, Shih Tsu  or a Lhasa Apso a wolf? Why that is silly! Of course not… or is it?

Geneticists tell us that all our dog breeds (including the Chihuahua) is 100% descended from the wolf. That is right, 100% of a Shih Tsu’s ancestry can be traced directly back to the wolf. Can you imagine, if dogs could talk, the debates they would have about who was the legitimate descendants of the wolf? Surely the malamute, German Shepherd and Siberian Husky would claim they have the most direct line because of their appearance. But genetic studies show that those breeds are some of the oldest lines of domesticated canids.

Will the real wolf please stand up?

I spent the better part of the last decade studying canids and working with them, both the domesticated (dogs) and the wild (wolf-coyote) types. Science has turned from its micro focused study, in recent years to taking a much more holistic macro view of nature (ecology). There was much discussion concerning the coyote wolf hybrids in my research. Should they be classified as wolves or coyotes? Should wolves be reintroduced or are they already here in a different form? The difference in the DNA was so minuscule that sound arguments could be made for either persuasion.

In order to answer the question, we needed to look beyond the DNA results from the lab and ask ourselves what role they are playing in the ecology of the forest. Are they behaving like wolves or coyotes?

See, all the while the dogs at the dog park are arguing who is the true descendant of the noble wolf, the wolf is still out there in the woods. And you don’t need to run a DNA test on one to know it is a wolf when you see it. To borrow the humorous example of inductive reasoning; if it looks like a wolf, hunts like a wolf, and howls like a wolf, then it is probably a wolf.

If you have followed my illustration, then the application is apparent. The Apostle Paul wrote,

“A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.”

This applies to us as well, for all scripture is good for edification and reproof. One cannot hide behind a pedigree. A miniature poodle can profess to be a wolf and use it’s DNA test results to prove it, but the truth becomes obvious when it meets a real wolf in the woods. Likewise, someone can cite their religious pedigree and reject all others but their own, but what matters is the life, the light, that they live out in this world. If it looks like first century Christianity, lives like first century Christianity, and sounds like first Century Christianity, then it is serving that role in the world and is assigned that name.

Asking for someone’s religious pedigree is akin to asking a wolf for its kennel club registration papers.

So a church wants to claim to be the true Church established on the day of Pentecost in 33AD? Great! I don’t want to see a list of Popes, I want to see the features of that first century Church in Acts 2.

Here is a list of key characteristics of the church on the day so many claim to be their Church’s birthday. Take inventory and ask yourself if yours lines up.

The church birthed on the day of Pentecost:

1. Encouraged speaking in an unknown prayer language (Acts 2:4)
2. Preached the Gospel as- repentance, water baptism by immersion with the invocation of the name of Jesus and again, the infilling of the Holy Spirit (Acts 2:38)
3. Met for communion in one another’s homes (there were no Christian “churches” until Rome adopted Christianity and converted pagan temples into churches. Before the 300s, the Christians were themselves the church. Acts 2:46, Romans 16:5, I Corinthians 16:19
4. Continued in the Apostles doctrine (not Justin Martyr’s or that of the Greek philosophers but of the Apostle’s teachings) Acts 2:42
5. Fellowhip! (koinonia) Not just hanging out but a true communal sharing of wealth.  Acts 2:42-46
6. Breaking Bread (the Lord’s Supper is a central element to first century Christianity) Acts 2:42, 2:46
7. Prayers Acts 2:42

These were the defining characteristics of the church founded on the day of Pentecost. If a church has ought with these points, it may still find its origins on that day in another verse of Acts chapter 2; “And others mocking said these men are full of new wine.”

Just as there were Esseness and the followers of John the Baptist who did not buy into the claims of the religious establishment of the temple, so today there are Christians that have not bought into the claims of such institutions. I believe Christ’s words to those who rest their salvation on the pedigree of their religious institutions of today would be the same as it was to those who did the same 2,000 years ago when he warned,

“And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.”  Jesus told us by what means men would know we were His disciples and it was not a religious pedigree, it was by the love that we would have for one another.

Walk like a disciple of Christ. Talk like a disciple of Christ. Love like a disciple of Christ. Be a disciple of Christ.

Chihuahuas and Churches: Which Church is the original one founded by Christ and His Apostles?

What Church can legitimately claim to be the first Church? Is a Chihuahua a wolf? What on earth do these two questions have in common? Give me a moment of your time and I will explain.

Many who claim their church is the “true church” do so by claiming to be the authentic church; the Church founded on the day of Pentecost in 33AD when Peter preached the gospel for the first time in the New Testament book of Acts chapter 2. The Roman Catholics, Eastern Orthodox, Russian Orthodox, Celtic, Armenian, Coptic, Syrian, Apostolic and many other churches claim they are the rightful claimants to the title of “heirs to the  first church.” A very good friend of mine recently posted this image on his facebook page…

These Churches look at other, less ‘successful’ segments of Christendom and say “our Pope holds the seat of Peter” in the same way that the priest in the temple at Jerusalem claimed to sit in ‘the seat of Moses.’ This becomes the most important issue of debate for them, because if they can prove they are the rightful descendants of that first Church then all other doctrinal arguments become null and void in their minds. For those who naively drink the cool aid, the issue is settled. ‘My church is the original church so our way is the right way. All others are false.’

The problem, of course, is that each of them only accepts the authenticity of their own documentation and reject the validity of the others’ documentation, so it is something that cannot be resolved.

So who has the true claim to authenticity? And if one could substantiate such a claim beyond refutation, would it necessitate (as is assumed by those attesting such things) that their church is, as a result of being the sole heir, the true legitimate church?

Jesus often turned to nature as a teacher in His illustrations and the apostle Paul also said “Doth not nature itself teach you…” Although my first education was in Theology, my second education was in the wildlife sciences, so please indulge me as I do a very Christian thing and take an illustration from nature.

Is a Chihuahua, Shih Tsu  or a Lhasa Apso a wolf? Why that is silly! Of course not… or is it?

Geneticists tell us that all our dog breeds (including the Chihuahua) is 100% descended from the wolf. That is right, 100% of a Shih Tsu’s ancestry can be traced directly back to the wolf. Can you imagine, if dogs could talk, the debates they would have about who was the legitimate descendants of the wolf? Surely the malamute, German Shepherd and Siberian Husky would claim they have the most direct line because of their appearance. But genetic studies show that those breeds are some of the oldest lines of domesticated canids.

Will the real wolf please stand up?

I spent the better part of the last decade studying canids and working with them, both the domesticated (dogs) and the wild (wolf-coyote) types. Science has turned from its micro focused study, in recent years to taking a much more holistic macro view of nature (ecology). There was much discussion concerning the coyote wolf hybrids in my research. Should they be classified as wolves or coyotes? Should wolves be reintroduced or are they already here in a different form? The difference in the DNA was so minuscule that sound arguments could be made for either persuasion.

In order to answer the question, we needed to look beyond the DNA results from the lab and ask ourselves what role they are playing in the ecology of the forest. Are they behaving like wolves or coyotes?

See, all the while the dogs at the dog park are arguing who is the true descendant of the noble wolf, the wolf is still out there in the woods. And you don’t need to run a DNA test on one to know it is a wolf when you see it. To borrow the humorous example of inductive reasoning; if it looks like a wolf, hunts like a wolf, and howls like a wolf, then it is probably a wolf.

If you have followed my illustration, then the application is apparent. The Apostle Paul wrote,

“A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.”

This applies to us as well, for all scripture is good for edification and reproof. One cannot hide behind a pedigree. A miniature poodle can profess to be a wolf and use it’s DNA test results to prove it, but the truth becomes obvious when it meets a real wolf in the woods. Likewise, someone can cite their religious pedigree and reject all others but their own, but what matters is the life, the light, that they live out in this world. If it looks like first century Christianity, lives like first century Christianity, and sounds like first Century Christianity, then it is serving that role in the world and is assigned that name.

Asking for someone’s religious pedigree is akin to asking a wolf for its kennel club registration papers.

So a church wants to claim to be the true Church established on the day of Pentecost in 33AD? Great! I don’t want to see a list of Popes, I want to see the features of that first century Church in Acts 2.

Here is a list of key characteristics of the church on the day so many claim to be their Church’s birthday. Take inventory and ask yourself if yours lines up.

The church birthed on the day of Pentecost:

1. Encouraged speaking in an unknown prayer language (Acts 2:4)
2. Preached the Gospel as- repentance, water baptism by immersion with the invocation of the name of Jesus and again, the infilling of the Holy Spirit (Acts 2:38)
3. Met for communion in one another’s homes (there were no Christian “churches” until Rome adopted Christianity and converted pagan temples into churches. Before the 300s, the Christians were themselves the church. Acts 2:46, Romans 16:5, I Corinthians 16:19
4. Continued in the Apostles doctrine (not Justin Martyr’s or that of the Greek philosophers but of the Apostle’s teachings) Acts 2:42
5. Fellowhip! (koinonia) Not just hanging out but a true communal sharing of wealth.  Acts 2:42-46
6. Breaking Bread (the Lord’s Supper is a central element to first century Christianity) Acts 2:42, 2:46
7. Prayers Acts 2:42

These were the defining characteristics of the church founded on the day of Pentecost. If a church has ought with these points, it may still find its origins on that day in another verse of Acts chapter 2; “And others mocking said these men are full of new wine.”

Just as there were Esseness and the followers of John the Baptist who did not buy into the claims of the religious establishment of the temple, so today there are Christians that have not bought into the claims of such institutions. I believe Christ’s words to those who rest their salvation on the pedigree of their religious institutions of today would be the same as it was to those who did the same 2,000 years ago when he warned,

“And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.”  Jesus told us by what means men would know we were His disciples and it was not a religious pedigree, it was by the love that we would have for one another.

Walk like a disciple of Christ. Talk like a disciple of Christ. Love like a disciple of Christ. Be a disciple of Christ.

If the ministry of the Bishop is a blessing to you, please consider leaving a monetary gift of any amount at the link provided here:

https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=4EXSWA2A47ARC

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

The Gospel According to John, An Introduction

From the Tyndale Bible, First Page of the Gospel According to John

John, The Other Gospel

The earliest manuscripts have as their title “The Gospel According to John.” That this John is the brother of James and the beloved apostle of Christ is beyond serious question (13:23; 19:29; 20:2; 21:7, 20, 24). The Apostle John figured paramount in the early church and the synoptic Gospels, but is not mention by name in this gospel - which would be natural if he was the author and rather hard to explain if he was not. The evidence of the gospel gives testimony that the author was an eyewitness to the ministry of Jesus and one who was intimately versed in Jewish customs and the geography of the holy land. For example, he records that the house in Bethany was filled with the fragrance of the spikenard (12:3); he knew that the duty to circumcise on the eighth day (Leviticus 12:3) took precedence over the prohibition of working on the Sabbath (see 7:22); he alone, mentions Cana, a city of Galilee (2:1; 21:2), and that Jacobs well was deep (4:11). Moreover, both Irenaeus and Tertullian testify that the author of this Gospel was John the Apostle.

The Outline

The book can be divided into four parts:

1. Prologue(1:1–18)
2. The Book of Signs (1:19 – 12:50)
3. The Book of Glory (13:1 – 20:31)
4. Return to Galilee (21:1–25)

Notice how the passion narrative comes within the Book of Glory.

Date 

A long held view places the date of this gospel at a rather late period (A.D. 85 or later). But more recent scholarship suggests an earlier date of the 50s, but not later than A.D. 70.

The argument for a late date rests upon the statement of Clement of Alexandria that John wrote to supplement the accounts found in the synoptic Gospels (Eusebius, Ecclesiastical History, 6 .14 .7); and, therefore, must have been written after them. Plus, the highly developed theology of the Fourth Gospel indicates to some that it originated late in the first century.

However, the arguments for the early date seem to carry the day. Consider the following: There is no indication that this gospel utilized any of the synoptics, as did Mathew of Mark and Luke of both Mark and Matthew. John wrote independent of the other three. Well over 90% of John’s Gospel is unique (i.e. not contained any other account). Whereas the Synoptics are straightforward accounts of Christ life and ministry, the Gospel According to John is highly literary and symbolic. The well-developed theology of this gospel is no reason to argue for a late date, in that the theology of Romans (written A.D. 57) is in every way just as developed. Besides all this, there is John’s reference to the pool of Bethesda (5:2); he says: “There is at Jerusalem, by the sheep market, a pool.” If this gospel was written any later then A.D. 70 the author would have said: “There was at Jerusalem, by the sheep market, a pool.” For both the pool and sheep market (gate) were destroyed in A.D. 70 by the Romans.

There is little doubt that John’s original has been enlarged: chapter 21, for example, which seems to be a second ending for the book; and, perhaps the prologue, which contains an independent hymn, subsequently, adapted to serve as a preface to the Gospel. So it is quite possible that the fourth Gospel, in its present form, could date as late as A.D. 85-90. The editing, however, was most likely done by John himself: because of the similarity between versus 1:1-5, 10-11, 14 and 1 John 1:1-4 which strongly suggest the same author.

Purpose and Literary Content

John states his purpose for writing in 20:31 “But these are written, that ye might believe that Jesus is the Christ, the son of God; and that believing ye might have life through his name.” Some important very early manuscripts read “continue to believe,” suggesting that John’s audience consisted of Christians whose faith is to be deepened by the book: compare 19:35. Surely, both the evangelistic and pastoral nature of the Gospel is evident.

The Gospel of John begins with a masterful prologue which introduces many of the major themes and motifs of the Gospel; in much the same way as an overture does for a musical work. The prologue introduces Jesus as the incarnate Word of God manifesting to the world Father God in fleshly form. John reaches with one hand to the western thought of logos and with the other hand he reaches for the eastern thought of phos (light) and draws them both into Jesus of Nazareth - the Christ of God. John introduces the superseding of the Old Covenant by the New, in verse 17 - which sets the tone for the theme of his Gospel.

The Johannine River: Water is central to this gospel. The Johannine river of the Water of Life begins with water being turned to wine at the marriage in Cana (2:1-12); and, continues to flow into the third chapter with the instruction to Nicodemus to be “Born of the water” (3:3-5); after which the Living Water is offered to the Samaritan woman at Jacob’s well (4:4-26); then, the Living Water is troubled for the healing at the pool of Bethesda (5:1-9); Jesus walks on the sea of Galilee (6:16-26); further, Jesus announces that He is the river of Living Water at the feast of Tabernacles (7:37-39); there is the healing of the blind man as he washed in the pool of Siloam (9:1-7); the washing of the disciples feet (13:4-17); water (with blood) came from the side of the crucified Christ (19:31-37); and finally, the post resurrection appearance of Jesus by the sea of Tiberius (chapter 21).

Signs: The word “sign” (Grk sēmainō, Strongs’ #G4591) is used in this gospel for miracle - the author lists seven of them. Each “sign” has been carefully chosen to guide the reader along the path of discovery to the person of Jesus of Nazareth, the Son of God. These particular “signs” serve a specific didactic purpose. The first “sign” is the transformation of water into wine (2:1-11); presaging the replacement of ceremonial washing of the Jews with the sanctifying properties of the blood and Spirit of the New Covenant. The second “sign” was the healing of the nobleman’s son (4:46-54) by the word of Jesus from a distance, which demonstrates Jesus as the Word of Life. The third “sign,” the healing of the paralytic at the Pool of Bethesda in chapter 5. draws the readers attention to the words of Jesus and compares them to the healing waters of the pool (5:1-9). The fourth “sign,” the feeding of the 5,000 with 5 loaves and two fish (6:1-14), recalls the feeding of Israel in the wilderness with the manna and looks forward to the Eucharistic ministry of the Lord’s church. The fifth “sign,” walking on the waters of the Sea of Galilee (6:18-20), recalls the crossing of the Red Sea by the children of Israel. These last two “signs” (feeding the 5,000 and walking on the water) symbolize a new Exodus (which is being led by Jesus - the prophet like unto Moses [De 18:15]) out of Judaism. The sixth “sign,” of the healing of the young man born blind (chapter 9), demonstrates the triumph of the Light of the World over darkness. The seventh “sign,” the raising of Lazarus (Chapter 11), demonstrates Jesus as the Resurrection and the Life.

Before we pass on from this section, a word must be said concerning a few of the events that are only recorded by John. First, it is interesting to this writer that only John mentions the ministry of Jesus spanning four passover seasons (see 2:13; 5:1; 6:4; and 11:55). This gives Jesus a public ministry that lasts three and one half years and manifests Him as the Lamb of God; which title is given Him in the very first chapter, v29. Second, only the writer of the Fourth Gospel records the first cleansing of the temple, which took place at the beginning of Christ’s ministry (2:13-22). This first cleansing was to cleans the temple for His ministry and the second cleansing (Mt 21:12ff; Mk 11:15-18; Lk 19:45-47) for His sacrifice. Both cleansings occurred during a passover season. Third, only John records the washing of feet after the Last Supper (see 13:4-17). By recording this event John is giving us a portrait of Jesus as the servant King. Christians forever afterward have learned the lesson of servant leadership. The unique material of this Gospel makes up 92% of its content; therefore, to speak to it all would require a full commentary of the Gospel. I only wanted to mention these three events because they give the Gospel hues of color that do not grace the synoptics.

John and Women: As does Luke, John is concerned with the position of women in the New Israel. This Gospel presents the Woman at the Well in Samaria (chapter 4) as a prototype of a missionary (4:4-42): she goes into the city and tells the story of Jesus and brings many people to Him. It is here, in Samaria, that Jesus is first said to be the Savior of the World. Further, the first to proclaim the message of the Resurrection is a woman, when Mary Magdalene took the good news to the apostles (20:11-18).

Symbolic Use of the Number Seven: Moreover, John employs the sacred number 7 in his Gospel (as he also did in the Apocalypse):

The Seven Discourses of the Fourth Gospel

1. The New Birth (3:1-36);
2. The Water of Life (4:1-42);
3. The Son of Man (5:19-47);
4. The Bread of Life (6:22-66);
5. The Rivers of Living Water (7:1-57);
6. The Light of the World (8:12-59);
7. The Good Shepherd (10:1-42).

The Seven Miracles (Signs) of the Fourth Gospel

1. Transforming the water into wine (2:1-11);
2. Healing the nobleman’s son by His word (4:43-54);
3. Healing the lame man at the pool of Bethesda (5:1-16);
4. Feeding of the 5,000 men plus women and children (6:1-14);
5. Walking on the Sea of Galilee (6:16-21);
6. Healing of the blind man (9:1-12);
7. Raising of Lazarus from the dead (11:1-46).

The Seven “I Am” Statements

1. I am the Bread of Life (6:35-51);
2. I am the Light of the World (8:12-9:5);
3. I am the Door of the Sheep (10:7-9);
4. I am the Good Shepherd (10:11-14);
5. I am the Resurrection and the Life (11:35);
6. I am the Way, the Truth, and the Life (14:6);
7. I am the True Vine (15:1-5).

The symmetry of this Gospel will escape most who read it, but let us bow before its unique unity and stand at awe of its profound message as being from the realm the eternal.

Deity of Jesus

Lastly, it is evident throughout the fourth gospel that Jesus is to be accepted as being fully divine. The Apostle Paul lets us know that Jesus’ deity was veiled while He was here in the flesh (Philippians 2:5-8). Jesus, Himself, admits to His disciples that He had spoken of (His oneness with) the Father in cryptic terms but would later make all things concerning the Father and Himself clear (John 16:25). This promise was fulfilled when John quoted Jesus saying: “I am the Alpha and the Omega, theBeginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty” (Rev 1:8). Thus, the full deity of Christ Jesus is revealed. John writes of the divinity of Christ in, at least, seven places in his Gospel. These seven declarations of Jesus’ deity are listed here for the reader’s consideration.

1:1-3, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.”

1:14 “And the Word (which is God, see v1) was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” ∼ First parenthesis mine.

8:24 “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” ∼ The word “he” is not part of the Grk text, and is, therefore, an interpolation. Jesus actually said: “Unless you all believe I am the I AM you will die in your sins.”

8:58 “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” ∼ Here, again, if words mean anything at all, Jesus is saying He is the I AM that spoke to Moses from the bush (Ge 3:14).

10:30 “I and my Father are one.” ∼ The Jews understood Him to be saying that He was homoousios (same as) the Father ontologically. They were so scandalized by this statement that they pick up stones to stone Him “because that thou, being a man, makest thyself God,” they said.

14:8-9 “Philip said to Him, “Lord, show us the Father, and it is sufficient for us.” Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? (NKJV)

20:28 “And Thomas answered and said to Him, “My Lord and my God!””

There is much more that can (and no doubt should) be said concerning the Fourth Gospel; but, we must leave it here, for the moment. We are prayerful that your interest in this unique Gospel has been excited, and that you will study it for all it is worth.

Apostolically Speaking

☩ ☩ Jerry L Hayes
(Mar David Ignatius)

Read more from the Bishop's commentary on the Fourth Gospel:
"The Gospel According to John, An Introduction"
https://bishopjerrylhayes.blogspot.com/2016/01/the-gospel-according-to-john.html

"Prologue To John's Gospel, 1:1-18, (Part I)"
http://bishopjerrylhayes.blogspot.com/2016/05/john-and-logos.html

"Prologue To John's Gospel, 1:1-18 (Part II)"
https://bishopjerrylhayes.blogspot.com/2016/05/prologue-to-johns-gospel-11-18-part-ii.html

"The Baptist Witnesses Of Himself, 1:19-28"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-of-himself.html

"The Baptist Witnesses Of Christ, 1:29-34"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-to-christ.html

"The First Disciples, 1:35-51"
https://bishopjerrylhayes.blogspot.com/2016/05/the-first-disciples.html

"The Wedding of Cana, 2:1-11"
https://bishopjerrylhayes.blogspot.com/2016/06/the-wedding-at-cana.html

The Cleansing of the Temple, 2:13-32"

http://bishopjerrylhayes.blogspot.com/2016/07/the-cleansing-of-temple.html

If the ministry of the Bishop is a blessing to you, please consider leaving a monetary gift of any amount at the link provided here:

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Own this book today! Click on the link for more information.

Letters to my Children on Apostolic Kingdom Theology: An Apostolic Answer to Dispensationalism Concerning the Mission of the Lord's Church and End-Time Events

After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey, and showing how we were led astray from the apostolic teaching of Scripture to embrace a view recently come into the Lord's church, of which the apostles knew nothing. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure of interest all students of Scriptures.

 Buy Now

Read Other Articles by Bishop Hayes (Mar David Ignatius)

• The Literary Form of the Book of Revelation
  This article reveals the literary form of the book of Revelation. Such information goes a long way in helping the Bible student grasp the knowledge offered by this great book.
• The Millennial Reign of Christ
  The subject under review in this writing is what is commonly called the “Millennial Reign of Christ.” The word “millennium” means: one thousand; but, is the 1.000 yrs literal or figurative.
• Genealogy of Jesus
  The New Testament gives two separate genealogies for Jesus. In this article we examine why, and discover some great truths. Most importantly, we see how God is faithful in His covenants.

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

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How Often Should the Lord’s Supper be Observed? (Episode VII)

Fractio Panis (Latin: Breaking of Bread) is the name given to a fresco in the Greek Chapel (Capella Greca) in the Catacomb of Priscilla, situated on the Via Salaria Nova in Rome. 

(Excerpted from the author's book entitled "The Lord's Supper.")

Referenced Texts

Ge 4:15 And the Lord said to him, “Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold.” And the Lord set a mark on Cain, lest anyone finding him should kill him. 24 If Cain shall be avenged sevenfold, Then Lamech seventy-sevenfold.”Lev 4:6 The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the Lord, in front of the veil of the sanctuary. ... 17 Then the priest shall dip his finger in the blood and sprinkle itseven times before the Lord, in front of the veil. 8:11 He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to consecrate them.

Ex 7:25 And seven days passed after the Lord had struck the river.

Lev 26:21 Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins. 24 then I also will walk contrary to you, and I will punish you yet seven times for your sins. 28 then I also will walk contrary to you in fury;and I, even I, will chastise you seven times for your sins.

Nu 19:20 ‘But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has defiled the sanctuary of the Lord. The water of purification has not been sprinkled on him; he is unclean.

De 28:7 “The Lord will cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways.”

De 28:25 “The Lord will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; and you shall become troublesome to all the kingdoms of the earth. ...”

1 Chronicles 9:32 And some of their brethren of the sons of the Kohathites were in charge of preparing the showbread for every Sabbath; see Lev 24:5-8.

1 Sam 4:5 Those who were full have hired themselves out for bread, And the hungry have ceased to hunger. Even the barren has borne seven, and she who has many children has become feeble.

Ps 79:12 And return to our neighbors sevenfold into their bosom their reproach with which they have reproached You, O Lord.

Jer 31:31 “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—...”

Ac 20:7-11 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. 8 There were many lamps in the upper room where they were gathered together. 9 And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. 10 But Paul went down, fell on him, and embracing him said, “Do not trouble yourselves, for his life is in him.” 11 Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed.

1 Cor 11:17-18,20 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. 19 For there must also be factions among you, that those who are approved may be recognized among you. 20 Therefore when you come together in one place, it is not to eat the Lord’s Supper.

1 Cor 16:2 Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: 2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.

Mt 6:9-13 Hallowed be Your name. 10 Your kingdom come. Your will be done ... . 11 Give us this day our daily bread. 12 And forgive us our debts, ... . 13 And do not lead us into temptation, But deliver us from the evil one.

Ac 6:3 Therefore, brethren, seek out from among you seven men of goodreputation, full of the Holy Spirit and wisdom, whom we may appoint over this business;

Ac 20:7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.

Ro 12:6-8 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; 7 or ministry, let us use it in our ministering; he who teaches, in teaching; 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.Ja 3:17 But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.

1 Cor 11:29-30 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. 30 For this reason many are weak and sick among you, and many sleep.

1 Jn 1:7 But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

1 Jn 2:1-2 My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. 2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

Biblical Frequency of the Eucharist

Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. (Acts 20:7)

It is clear from the accounts in Scripture that the early church observed the Eucharist on the first day of each week (Acts 20:7-11; 1 Corinthians 16:2; 11:17-18, 20).

However, many (perhaps most) have traditions regarding the frequency of the Communion meal which are outside the teachings of scripture. There are at least four clear reasons why the Church should keep the ordinance each Lord’s day. The four foremost reasons for a weekly performance of the Eucharistic are:

Apostolic Example: Simply put, the first day of the week orthodoxy is the example we find in the Word of God (Acts 20:7). In case some read Acts 20:7 and miss the point, permit me to gently comment on the passage: Paul had arrived in Troas on a Monday (the second day of the week) and waited for the Christians to come together on the “first day of the week ... to break bread.” We know this because of vv 6 and 7 which state: “But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days. 7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, ... .” Paul observes the Eucharist with the saints at Troas on the first day of the week (Sunday), “ready to depart the next day.” Thus, Paul’s stay in Troas covered a seven day period, from Monday to Monday. The statement, here, by Luke (the writer of Acts), “Now on the first day of the week, when the disciples came together to break bread,” is a strong statement that the ‘purpose’ for the every First Day gathering of the Christians was to “break bread”—observe the Lord’s Supper. Paul and his party arrived the day after the Christians of that place had their meeting, and had to wait six days for their next Eucharistic service. Now, since we know that some, however, would object by saying, “We are not commanded to keep the Eucharist on the Lord’s day, therefore it does not matter when we keep it – weekly, monthly, quarterly, or annually.” The reply to this objection is, “Does scriptural apostolic example mean nothing?” To our brethren (Pentecostals) we humbly point out that we have no command to speak in tongues—we only have APOSTOLIC EXAMPLE. If we were honest, we must conclude that if the example of Scripture is enough to establish one doctrine of the church (namely, speaking in tongues), then it is enough to confirm another (such as, the weekly observance of the Eucharist).

The Shewbread of the Tabernacle: The Hebrew word translated as “shewbread” is actually two words which translates literally as “the bread of the face,” or “bread of the presence.” (Strong’s #H3899, lehem: bread; #H6440, panim: face, or presence; thus: bread of the face or presence of Yahweh.) When Jesus gave His disciples the bread of the Lord’s Supper, He was recalling the shewbread (bread of the face/presence) as He said “this is my body” (Matthew 26:26). The shewbread (bread of the face) was renewed on the table of shewbread every seven days (1 Chronicles 9:32). The Old and the New Covenants, both, have the “bread of the presence” which is presented to God’s people each seven days.

The Holiness of the Week: For every time-period known to us there is a natural rhyme and reason, except the seven day period we call the week. By example, notice that the year is regulated by the sun, as is the day, hour, minute and second. Moreover, the month is regulated by the moon. But what regulates the week? There is no reason for the week, except that God chose it as His special time. The week is made up of seven days; seven is God’s special number seen throughout Scripture. The number seven represents completeness or perfection; it is thecovenant number throughout scripture. It is a sign of God’s covenant relationship with mankind, and especially to the Church. This is evidenced in the hallowing of the seventh day; in the execution of circumcision, the sign of the covenant, after the seventh day; in the part played by the number in marriage covenants and treaties of peace. It is a number of purification and consecration (see Leviticus 4:6, 17; 8:11, 33; Numbers 19:20). Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and consequence of it. The priests compassed Jericho seven days, and on the seventh— seven times, that all Israel may know that the city was given into their hands by their covenant God; and that its conquest was a direct and immediate result of their covenant relationship to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (see Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (see Leviticus 26:21,24,28; Deuteronomy 28:25), or to those who injure the people of it (see Genesis 4:15,24; Exodus 7:25; Psalms 79:12). All these things are ordered by the number seven, or else seven multiplied by seven, and thus made it more intense still. Thus, it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath Year, and the Jubilee. It is also observed that God employs the number seven in His dealings with nations who are outside the covenant, showing that He is working for Israel’s sake with respect to His covenant. It is the number of years of plenty and famine, in sign that these are for Israel’s sake rather than for Egypt’s. Seven timesover Nebuchadnezzar that he may learn that the God of his Jewish captives is King over all the earth. The number seven is just as prominent in the New Testament: showing the covenant of Calvary to be the Abrahamic covenant realized; showing the cross of Christ to be the fulfillment of Jeremiah’s prophecy given in Jeremiah 31:31.

Furthermore, there are seven petitions in the Our Father (Matthew 6:9-13); seven sayings of Christ from the cross; seven deacons (Acts 6:3); seven graces (Romans 12:6-8); seven characteristics of wisdom (James 3:17); and seven days from one observance of the Lord’s Supper to the next (Acts 20:7).

The Believers’ Need. Another case for the first day of the week fidelity to the Lord’s Supper is that, Christians constantly require the fellowship of the body and blood of Christ. In 1 Corinthians 11:29-30, we see how the Eucharist can minister healing, if in its observance the body of the Lord Jesus is discerned. There is a relationship between healing and the bread because of the relationship between the bread and the flesh of Christ. It was his flesh that received the stripes by which we are healed. Therefore, when we partake of the bread we fellowship with his stripes! (A note to our pastors: when we withhold the Eucharist from God’s people we force them to abstain from the most scriptural healing service of the New Testament church.) We also have a constant need to fellowship with the blood of Christ because of our aptness to fail God (1 John 1:7; 2:1-2). First Corinthians 10:16 declares, “the cup which we bless, is it not the communion (fellowship) of the blood of Christ?”

Own this book by Bishop Jerry Hayes. See the link to order at the end of this article.

Seven Benefits of the Blood of Christ:

In many churches today the blood of Christ is rarely mentioned. The Bible talks a lot about the blood of our Savior. Consider some of the benefits we receive as a result of the shed blood of Jesus Christ for the forgiveness of our sins.

1. The Blood of Christ Procures Redemption ~ “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7).
2. The Blood of Christ Secures Justification ~ “For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him” (Romans 5:6-9).
3. The Blood of Christ Ensures Cleansing ~ “But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:7-10).
4. The Blood of Christ Makes Peace ~ “For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled” (Colossians 1:19-21).
5. The Blood of Christ Effects Sanctification ~ “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate” (Hebrews 13:12).
6. The Blood of Christ Gives Nearness ~ “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:13).
7. The Blood of Christ Brings Victory ~ “Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb and by the word of their testimony” (Revelation 12:10-11a). (Summary) The Blood of Christ Offers Forgiveness ~ “Without the shedding of blood there is no forgiveness” (Hebrews 9:22b).

Referenced Text

1 Cor 11:17-18 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it.

1 Cor 11:30 For this reason many areweak and sick among you, and many sleep.

As Often As You Eat This Bread...

In the face of the above evidence for a weekly fidelity to the Lord’s Supper, some poor souls will misinterpret and misapply Paul's words from 1 Corinthians 11:26 “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” They will say, “The bible does not enjoin any particular time when the Lord’s Supper is to be observed. Paul says, ‘...as often as you... .’” Poor souls. Do they not understand that Paul was addressing the church in Corinth, which had an established observance of the Communion meal? Namely, each time they congregated (which was weekly—on the Lord’s Day) (1 Corinthians 11:17-18). Therefore, when the Apostle said, “As often as you eat this bread and drink this cup...” he was referencing their established practice of a weekly observance.

How can we relegate the one sacrament which, as the Bible plainly states, brings us back into fellowship with the cleansing blood of Christ, to a place of irregularity on our spiritual agenda? Some may oppose the weekly observance in fear that the communion will become commonplace. Would such a one use the same argument for Bible reading, church attendance, prayers, or witnessing? If not, why not? It would be less than honest for one to apply the “commonplace” argument to the Lord’s Supper if that one would not apply it to Bible reading, church attendance, prayers, or witnessing. The truth is:

WHEN WE ABSTAIN FROM THE LORD’S TABLE, THE ONLY THINGS THAT BECOME COMMON PLACE AMONG THE SAINTS ARE SICKNESS AND SIN (1 Corinthians 11:30).

FOOT-WASHING

Referenced Texts

Foot washing, also called washing of feet, a religious rite practiced by the hierarchy of the Roman Catholic Church on Maundy Thursday of Holy Week (preceding Easter) and by members of some other Christian churches in their worship services. The early Christian church introduced the custom to imitate the humility and selfless love of Jesus, who washed the feet of his disciples at the Last Supper (John 13:1–15), the night before his Crucifixion. The practice was originally an act of hospitality in Palestinian homes performed for guests (who wore sandals and walked on dusty roads) by a servant or the wife of the host. Paul refers to the custom in 1 Timothy 5:10, and Augustine mentions it in one of his letters about AD 400. The Maundy Thursday ceremony, observed in Rome by the pope and locally in parish churches, first appeared in the Spanish liturgy of the 7th century.

Jn 13:3-17 Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, 4 rose from supper and laid aside His garments, took a towel and girded Himself. 5 After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. 6 Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” 7 Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.” 8 Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” 9 Simon Peter said to Him, “Lord, not my feet only, but also my hands and myhead!” 10 Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” 11 For He knew who would betray Him; therefore He said, “You are not all clean.” 12 So when He had washed their feet, taken His garments, and sat down again, He said to them, “Do you know what I have done to you? 13 You call Me Teacher and Lord, and you say well, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have given you an example, that you should do as I have done to you. 16 Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. 17 If you know these things, blessed are you if you do them.

In the days of Christ and the apostles few roads were paved, and most all people wore sandals or no shoes at all. Consequently, everyone’s feet became dusty and dirty from traveling even the shortest of distances. At the door of each home was a wash pan for the express purpose of washing the feet upon entering the house. This was a lowly task, and was normally performed by the servants of the household. Jesus is telling His disciples that they are to wash one another’s feet in such circumstances, and not leave it to others. Foot washing, then, was an act of Christian charity that was performed in the private homes. In at least one place Jesus rebuked a host for not providing water for the washing of His feet (Lk 7:44). In this place Jesus associated the cleaning of His feet with the kiss of greeting.

The Inconvenience of Foot-washing

Before we leave the thought of regularity for the Sacrament, the role of the foot-washing service should be addressed. To some this may sound strange; and one may wonder what foot-washing is, and why it is mentioned in connection with the Lord’s Supper.

To answer the two questions just asked, we may start with defining what foot-washing is; after which we will examine its connection with the Sacrament. Foot-washing is a traditional Christian service where the saints wash one another’s feet, to emulate Christ washing the feet of the apostles (John 13:3-17). It is true that the Lord instructed the disciples, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have given you an example, that you should do as I have done to you” (vv14-15). It is an in-house debate, however, as to whether or not the Lord intended the foot-washing to be performed in the believers’ corporate worship services, or in their private homes—as was the custom of the day.

(We might make this observation concerning the difference between the Synoptic Gospels and the Gospel of John: All the Synoptics record the institution of the Lord’s Supper, the Fourth Gospel does not. Instead of the Lord’s Supper, and in the place where it would have been listed, John records the foot-washing narrative. The Apostle’s intentions for doing this deserve further investigation; but, here is not the place or the time.)

To address the question as to why we are reviewing foot-washing in a chapter on the biblical time for observing the Lord’s Supper, I will mention the following:

Because Jesus washed the disciples’ feet on the same night He instituted the Communion meal, many associate the two as one sacrament. Therefore, these well-meaning Christians do not feel it appropriate to observe one without the other. This has done violence to the sacrament of the Lord’s Supper, in that it is not feasible to have a congregation wide foot-washing service in each Lord’s Day celebration of the Lord’s Supper. In that this is true, those who combine the two observations are forced by practicability to an infrequent observance of the Eucharist. This infrequent observance, aside from being unbiblical, robs the Church of the graces provided by the flesh and blood of Christ, present in the eucharistic elements.

Without debating the issue of ceremonial versus private foot-washing, we need to point out that foot-washing and the Lord’s Supper are two separate things. One, the Lord’s Supper, is a sacrament (a Christian ritual that produces a grace from God); the other (foot-washing) is an act of Christian charity. The Bible gives no indication, whatsoever, that the two are separate parts of the same ordinance. Therefore, one does not necessitate the other.

Apostolically Speaking

☩ DAVID IGNATIUS

Read More From the Bishop On the Eucharist

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• Who May Administer the Lord's Supper (Lord's Supper, Episode VIII)
  There is a message being sent from non-denominational type churches that just anyone may officiate at the Lord's table. Counter to this is the question of the imperfect minister. What says the Bible?
• The Lord's Supper (From the Beginning)
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• What Is the Lord's Supper, Episode II
  In this writing the author gives a brief description of the different terms used by Christians to describe and identify the sacramental meal Christ instituted the night before His death.
• Breaking Bread (The Lord's Supper, Episode III)This writing establishes the biblical phrase "Breaking Bread" as a discriptive name for the Lord's Supper.
• The Christian Altar (The Lord's Supper, Episode IV)
  As one searches the New Testament for a reference to the Christian altar, it comes as a shock to evangelicals that the Lord's Table is the only New Covenant altar mentioned. Here, we declare it so.
• Who May Partake of Holy Communion? (The Lord's Supper, Episode V)The question of "Who may Partake of holy Communion" is explained by this writing. Some churches practice "open communion", while others practice "closed Communion." Which is biblical?
• Is The Lord's Supper Salvific? (The Lord's Supper, Episode VI)
  This article reviews the question; Is partaking in holy Communion necessary for salvation?
• The True Elements (Lord's Supper, Episode IX)
  This article covers the question as to the nature of the biblical elements of the Lord's Supper. Christians are divided over leavened or unleavened bread; fermented or unfermented fruit of the vine.
• Are Symbols Important to God (A Study in the Lord's Supper, Episode X
  In this study we examine the importance of biblical symbols, especially in relation tot he holy Communion.
• Bishop's Epistle: The Real Presence (Lord's Supper, Episode XI)

The One Book You Should Be Reading

The Lord's Supper: An Apostolic Bishop Cuts Through Reform Theology and Lays Bare Biblical Teaching Concerning the Lord's Supper (First Corinthians Eleven)

In "The Lord's Supper" Bishop Hayes presents a comprehensive study of the holy Sacrament. Both the Catholic and Reformed positions are examined and biblical solutions are given for the problems that exist in the mentioned theologies. The book answers important questions, like: "What is the Lord's supper?" Who may partake of the Lord's supper?" "Is the body and blood of Christ really present in the elements or do the elements actually change into the body and blood of Christ?" "How often should the Lord's Supper be observed?" These are but a few of the questions addressed in the book. Having shopped in several Bible bookstores and discovering how little is written on the subject it is safe to predict that this work will be in great demand and a standard volume in the libraries of those who love the Sacrament.

 Buy Now

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