What am I to become?
What am I in four short years?
What am I in my prime?
What am I when I move on to the other half of life?

I answer you now

I shall become
A Man for and With Others
I will be
A Man for and With Others
I shall succeed as
A Man for and With Others
When I leave this place I'll be still
A Man for and With Others

1. Profile guru2
Thanks to Cipto, Andika, Edwin.

2. North St. Ignatius' figure
Thanks to Adi, dan Edwin sebagai model.

3. Mars St. Ignatius
Thanks to Yosua untuk liriknya. Musik oleh gw sendiri.

4. Karikatur para crew
Thanks to Tio.

5. Foto-foto
Thanks to Cipto dan Yosua.

6. Sebuah artikel dan sebuah game
Thanks to Edwin utk artikelnya. Game dari gw sendiri.

7. Layouting (rasanya ga perlu ditulis)
Thanks untuk semuanya.

Silakan diliat. Foto mungkin akan gw upload di hari senen. wkwkwkwk.

Selama 2 bulan hanya belajar Matematika, Inggris, Sejarah, Geografi, Fisika, dan Kimia... emmm rasanya sih kadang2 bosen tp menarik secara pelajaran2nya kesukaan gw (Fisika, Kimia, Matematika, Inggris doank, ga mgkn banget Geo sama Sejarah masuk ke pelajaran kesukaan gw).

Kesan pertama: KFC dan Counter-KFC

Yg bikin berkesan itu suasananya (biar kata mengganggu pelajaran), dimana kelas terpecah (!) menjadi 2 kelompok besar yaitu KFC dan Counter-KFC (gw sendiri ga tau asal nama ini darimana). KFC yg terdiri dari anak2 perusuh (David <- ketua perusuh, Steven <- ketua 2 perusuh, Stanley <- ikut2an perusuh, Netta, Thea, Irene, Hansul <- sebenernya ga tau dia bisa dimasukin sini pa kaga) di mana Counter-KFC terdiri dari anak2 serius (ga 100% serius, tp yg jelas ngikutin pelajaran dan bercanda pun seperlunya) (Cipto, Yosua, Adi, gw sendiri, Edwin, Tio, Andika).

Kesan kedua: Wall Of Fame

Susul2an Wall Of Fame... seruuu!!! standing sementara... gw 9 star (M-E-E-M-P-E-E-C-E), sementara tertinggi dipegang oleh Mr. Adimulya Kartiyasa dgn 10 star (E-E-E-E-E-M-E-C-E-E) <- gila, setan banget, E semua. Di bawah ada Andika dan Stanley menyusul (lupa apa aja, tp ada 7-8 star), lalu Cipto, Tio, Yosua (5-6 star), dan sisanya di bawah.

Kesan ketiga: Card Games, diutamakan Trading Card Game Capsa

Capsa ato trading card game siii? Itu yg pertama kali di pikiran gw kalo ikutan maen. Bayangin masa capsa ada tuker2an kartu (baca: black market) (gw juga ikut sih, wkwkwk, tp kan jarang2, drpd yg selalu).
Juga game2 kartu lain seperti 41 (yg cuma pernah dimaenin sekali), kartu boong (cukup sering juga), dan 100.

Kesan keempat: Project yg bermacem2

Dimulai dari pertama (menjadi Doraemon), lalu TV Show, Drama a.k.a. Play, Poetry, sampe Wall Magazine. Dan (akan menyusul) Presentasi. Project2 yg aneh2 (diutamakan yg pertama dan ketiga) akhirnya berhasil terlewati juga. hahaha. tp seru looo.

Kesan kelima: Games yg seru

Dua kali seharusnya kami para Counter-KFC memenangkan games... cuma gara2 si Dapid ketua KFC (Kelompok Faling Curang) selalu aja minta bonus (dan selalu mereka yg jawab) jd menang terus mereka. hahaha. great memories.

Only 1 month left...

The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, and to all the congregations of the holy and universal Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.

Chap. I. — Subject of Which We Write.

We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the Gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one’s self to be saved, but also all the brethren.

Chap. II. — The Wonderful Constancy of the Martyrs.

All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess greater piety than others, to ascribe the authority over all things to God. And truly, who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed? — who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,” (1st Corinthians 2:9) but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].

Chap. III. — The Constancy of Germanicus. The Death of Polycarp Is Demanded.

For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically with the wild beasts. For, when the proconsul sought to persuade him, and urged him to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians, cried out, “Away with the Atheists; let Polycarp be sought out!”

Chap. IV. — Quintus the Apostate.

Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do. (Comp. Matthew 10:23)

Chap. V. — The Departure and Vision of Polycarp.

But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, “I must be burnt alive.”

Chap. VI. — Polycarp Is Betrayed by a Servant.

And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch then (whose office is the same as that of the Cleronomus), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.

Chap. VII. — Polycarp Is Found by His Pursuers.

His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation with their usual weapons, as if going out against a robber. (Comp. Matthew 26:55) And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.” (Comp. Matthew 6:10; Acts 21:14) So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. “Was so much effort made to capture such a venerable man? Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.

Chap. VIII. — Polycarp Is Brought into the City.

Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, “What harm is there in saying, Lord Caesar, and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?” But he at first gave them no answer; and when they continued to urge him, he said, “I shall not do as you advise me.” So they, having no hope of persuading him, began to speak bitter words unto him, and cast him with violence out of the chariot, insomuch that, in getting down from the carriage, he dislocated his leg [by the fall]. But without being disturbed, and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.

Chap. IX. — Polycarp Refuses to Revile Christ.

Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Caesar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.” Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

Chap. X. — Polycarp Confesses Himself a Christian.

And when the proconsul yet again pressed him, and said, “Swear by the fortune of Caesar,” he answered, “Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Caesar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and thou shalt hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. (Comp. Romans 13:1-7; Titus 3:1) But as for these, I do not deem them worthy of receiving any account from me.”

Chap. XI. — No Threats Have Any Effect on Polycarp.

The proconsul then said to him, “I have wild beasts at hand; to these will I cast thee, except thou repent.” But he answered, “Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is well for me to be changed from what is evil to what is righteous.” But again the proconsul said to him, “I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.”

Chap. XII. — Polycarp Is Sentenced to Be Burned.

While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, “Polycarp has confessed that he is a Christian.” This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, “This is the teacher of Asia, the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods.” Speaking thus, they cried out, and besought Philip the Asiarch to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, “I must be burnt alive.”

Chap. XIII. — The Funeral Pile Is Erected.

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals, — a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

Chap. XIV. — The Prayer of Polycarp.

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup (Comp. Matthew 20:22, Matthew 26:39; Mark 10:38) of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”

Chap. XV. — Polycarp Is Not Injured by the Fire.

When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking there.

Chap. XVI. — Polycarp Is Pierced by a Dagger.

At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the universal Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.

Chap. XVII. — The Christians Are Refused Polycarp’s Body.

But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive38 nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, “lest,” said he, “forsaking Him that was crucified, they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!

Chap. XVIII. — The Body of Polycarp Is Burned.

The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.

Chap. XIX. — Praise of the Martyr Polycarp.

This, then, is the account of the blessed Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadelphia), yet occupies a place of his own47 in the memory of all men, insomuch that he is everywhere spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the universal Church throughout the world.

Chap. XX. — This Epistle Is to Be Transmitted to the Brethren.

Since, then, ye requested that we would at large make you acquainted with what really took place, we have for the present sent you this summary account through our brother Marcus. When, therefore, ye have yourselves read this Epistle, be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own servants. To Him who is able to bring us all by His grace and goodness into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house.

Chap. XXI. — The Date of the Martyrdom.

Now, the blessed Polycarp suffered martyrdom on the second day of the month Xanthicus just begun, the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour. He was taken by Herod, Philip the Trallian being high priest, Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen.

Chap. XXII. — Salutation.

We wish you, brethren, all happiness, while you walk according to the doctrine of the Gospel of Jesus Christ; with whom be glory to God the Father and the Holy Spirit, for the salvation of His holy elect, after whose example the blessed Polycarp suffered, following in whose steins may we too be found in the kingdom of Jesus Christ!

These things Caius transcribed from the copy of Irenaeus (who was a disciple of Polycarp), having himself been intimate with Irenaeus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all.

And I again, Pionius, wrote them from the previously written copy, having carefully searched into them, and the blessed Polycarp having manifested them to me through a revelation, even as I shall show in what follows. I have collected these things, when they had almost faded away through the lapse of time, that the Lord Jesus Christ may also gather me along with His elect into His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen.

Various passages in St. Irenaeus concerning Polycarp

In Irenæus, Polycarp comes before us preeminently as a link with the past. Irenaeus mentions him four times: (a) in connection with Papias; (b) in his letter to Florinus; (c) in his letter to Pope Victor; (d) at the end of the celebrated appeal to the potior principalitas of the Roman Church.

In connection with Papias

From "Adv. Haer.", V, xxxiii, we learn that Papias was "a hearer of John, and a companion of Polycarp".(the Apostle John seems to have greatly influence the Apologists in much the same way that Paul did the early Church)

In his letter to Florinus

Florinus was a Roman presbyter who lapsed into heresy. Irenæus wrote him a letter of remonstrance (a long extract from which is preserved by Eusebius, II, E., V,xx), in which he recalled their common recollections of Polycarp.

4. In the letter to Florinus, of which we have spoken, Irenæus mentions again his intimacy with Polycarp saying:

“These doctrines, O Florinus, to speak mildly, are not of sound judgment. These doctrines disagree with the Church, and drive into the greatest impiety those who accept them. These doctrines, not even the heretics outside of the Church, have ever dared to publish. These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to thee.

5. “For when I was a boy, I saw thee in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation.

6. I remember the events of that time more clearly than those of recent years. For what boys learn, growing with their mind, becomes joined with it; so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his intercourse with John and with the others who had seen the Lord. And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the ‘Word of life,’ Polycarp related all things in harmony with the Scriptures.

Lightfoot (op.cit., 448) will not fix the date of the time when St. Irenæus and Florinus were fellow-pupils of Polycarp more definitely than somewhere between 135 and 150. There are in fact no data to go upon.

In his letter to Victor, Bishop of Rome

The visit of Polycarp to Rome is described by Irenæus in a letter to Victor written under the following circumstances. The Asiatic Christians differed from the rest of the Church in their manner of observing Easter. While the other Churches kept the feast on a Sunday, the Asiatics celebrated it on the 14th of Nisan, whatever day of the week this might fall on. Pope Victor tried to establish uniformity, and when the Asiatic Churches refused to comply, excommunicated them. Irenæus remonstrated with him in a letter, part of which is preserved by Eusebius (H. E., V, xxiv), in which he particularly contrasted the moderation displayed in regard to Polycarp by Biship Anicetus with the conduct of Victor. "Among these (Victor's predecessors) were the presbyters before Soter. They neither observed it (14th Nisan) themselves, nor did they permit those after them to do so. And yet, though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed. ... And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp ... nor Polycarp Anicetus ... . But though matters were in this shape, they communed together, and Anicetus conceded the administration of the Eucharist in the Church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace", etc.

There is a difficulty connected with this visit of Polycarp to Rome. According to the Chronicle of Eusebius in Jerome's version (the Armenian version is quite untrustworthy) the date of Anicetus' accession was A.D. 156-57. Now the probable date of Polycarp's martyrdom is February, 155. The fact of the visit to Rome is too well attested to be called into question. We must, therefore, either give up the date of martyrdom, or suppose that Eusebius post-dated by a year or two the accession of Anicetus. There is nothing unreasonable in this latter hypothesis, in view of the uncertainty which so generally prevails in chronological matters (for the date of the accession of Anicetus see Lightfoot, "St. Clement I", 343).

In his famous passage on the Roman Church

We now come to the passage in Irenæus (Adv. Haer., III,3) which brings out in fullest relief Polycarp's position as a link with the past. Just as John's long life lengthened out the Apostolic Age, so did the four score and six years of Polycarp extend the sub-Apostolic Age, during which it was possible to learn by word of mouth what the Apostles taught from those who had been their hearers. In Rome the Apostolic Age ended about A.D. 67 with the martyrdom of Peter and Paul, and the sub-Apostolic Age about a quarter of a century later when St. Clement, "who had seen the blessed Apostles", died. In Asia the Apostolic Age lingered on till John died about A.D. 100; and the sub-Apostolic Age till 155, when St. Polycarp was martyred. In the third book of his treatise "Against Heresies", Irenæus makes his celebrated appeal to the "successions" of the bishops in all the Churches. He is arguing against heretics who professed to have a kind of esoteric tradition derived from the Apostles. To whom, demands Irenæus, would the Apostles be more likely to commit hidden mysteries than to the bishops to whom they entrusted their churches? In order then to know what the Apostles taught, we must have recourse to the "successions" of bishops throughout the world. But as time and space would fail if we tried to enumerate them all one by one, let the Roman Church speak for the rest. Their agreement with her is a manifest fact by reason of the position which she holds among them ("for with this Church on account of its potior principalitas the whole Church, that is, the faithful from every quarter, must needs agree", etc.).

Then follows the list of the Roman bishops down to Eleutherius, the twelfth from the Apostles, the ninth from Clement, "who had both seen and conversed with the blessed Apostles". From the Roman Church, representing all the churches, the writer then passes on to two Churches, that of Smyrna, in which, in the person of Polycarp, the sub-Apostolic Age had been carried down to a time still within living> memory, and the Church of Ephesus, where, in the person of St. John, the Apostolic Age had been prolonged till "the time of Trajan". Of Polycarp he says, "he was not only taught by the Apostles, and lived in familiar intercourse with many that had seen Christ, but also received his appointment in Asia from the Apostles as Bishop in the Church of Smyrna". He then goes on to speak of his own personal acquaintance with Polycarp, his martyrdom, and his visit to Rome, where he converted many heretics. He then continues, "there are those who heard him tell how John, the disciple of the Lord, when he went to take a bath in Ephesus, and saw Cerinthus within, rushed away from the room without bathing, with the words 'Let us flee lest the room should fall in, for Cerinthus, the enemy of the truth, is within'. Yea, and Polycarp himself, also, when on one occasion Marcion confronted him and said 'Recognise us', replied, 'Ay, ay, I recognise the first-born of Satan' ".

Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] thy blameless face, which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with thee. Support all in love, as also thou doest. Give thyself to prayer without ceasing. (Comp. 1st Thessalonians 5:17) Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labour is great, the gain is all the more.

If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things “wise as a serpent, and harmless as a dove.” (Mattthew 10:16) For this purpose thou art composed of both flesh and spirit, that thou mayest deal tenderly with those [evils] that present themselves visibly before thee. And as respects those that are not seen, pray that [God] would reveal them unto thee, in order that thou mayest be wanting in nothing, but mayest abound in every gift. The times call for thee, as pilots do for the winds, and as on tossed with tempest seeks for the haven, so that both thou [and those under thy care] may attain to God. Be sober as an athlete of God: the prize set before thee is immortality and eternal life, of which thou art also persuaded. In all things may my soul be for thing, and my bonds also, which thou hast loved.

Let not those who seem worthy of credit, but teach strange doctrines, (Comp. 1st Timothy 1:3, 1st Timothy 6:3) fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Let not widows be neglected. Be thou, after the Lord, their protector and friend. Let nothing be done without thy consent; neither do thou anything without the approval of God, which indeed thou dost not, inasmuch as thou art stedfast. Let your assembling together be of frequent occurrence: seek after all by name. Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves the more, for the glory of God, that they my obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. (Ephesians 5:25) If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God. (Comp. 1st Corinthians 10:31)

Give ye heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labour together with one another; strive in company together; run together; suffer together; rest together; and awake together, as the stewards, and associates, and servants of God. Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever!²²

Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; and to bestow on him this honour that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for the service of God. Now, this work is both God’s and yours, when ye shall have completed it to His glory. For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle.

Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will [of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messengers, and the others transmitting letters through those persons who are sent by thee, that thou mayest be glorified by a work which shall be remembered for ever, as indeed thou art worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him for ever, and with Polycarp that sends him. I pray for your happiness for ever in our God, Jesus Christ, (ἐν θεῷ ἡμῶν Ἰησοῦ Χριστῷ) by whom continue ye in the unity and under the protection of God, I salute Alce, my dearly beloved. Fare ye well in the Lord.

Chap. I. — Praise of the Philippians.

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days (Philippians 1:5) long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised froth the dead, having loosed the bands of the grave.” “In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;” (1Peter 1:8) into which joy many desire to enter, knowing that “by grace ye are saved, not of works,” (Ephesians 2:8-9) but by the will of God through Jesus Christ.

Chap. II. — An Exhortation to Virtue.

“Wherefore, girding up your loins,” (Comp. 1Peter 1:13-14) “serve the Lord in fear” (Psalms 2:11) and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,” (1Peter 1:21) and a throne at His right hand. To Him all things(Comp. 1Peter 3:22; Philippians2:10) in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. (Comp. Acts 17:31) His blood will God require of those who do not believe in Him. (There is a slight movement that declares that the early Church was universalistic, but Polycarp levels the charge that without Christ, there is only death.) But He who raised Him up from the dead will raise (Comp 1st Corinthians 6:14; 2nd Corinthians 4:14; Romans 8:11) up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, falsewitness; “not rendering evil for evil, or railing for railing,” (1Peter 3:9) or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; (Matthew 7:1) forgive, and it shall be forgiven unto you; (Matthew 6:12, Matthew 6:14; Luke 6:37) be merciful, that ye may obtain mercy; (Luke 6:36) with what measure ye mete, it shall be measured to you again; (Matthew 7:2; Luke 6:38) and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.” (Matthew 5:3, Matthew 5:10; Luke 6:20)

Chap. III. — Expressions of Personal Unworthiness.

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom (Comp. 2Peter 3:15) of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love in God and Christ, (εἰς θεὸν καὶ Χριστὸν) and our neighbour, “is the mother of us all.” (Comp. Galations 4:26) For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.

Chap. IV. — Various Exhortations.

“But the love of money is the root of all evils.” (1st Timothy 6:10) Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,” (1st Timothy 6:7) let us arm ourselves with the armour of righteousness; (Comp. Ephesians 6:11) and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually (Comp. 1st Thessolonains 5:17) for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.

Chap. V. — The Duties of Deacons, Youths, and Virgins.

Knowing, then, that “God is not mocked,” (Galations 6:7) we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ (ὡς θεοῦ καὶ Χριστοῦ - Some read God in Christ. It is clear, that Polycarp did not see two distinct Persons, but one.), and not of men. They must not be slanderers, double-tongued, (Comp. 1st Timothy 3:8) or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant (Comp. Matthew 20:28) of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live9 worthily of Him, “we shall also reign together with Him,” (2nd Timothy 2:12) provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from the lusts that are in the world, since “every lust warreth against the spirit;” (1st Peter 2:11) and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,” (1st Corinthians 6:9-10) nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ (θεῷ καὶ Χριστῷ). The virgins also must walk in a blameless and pure conscience.

Chap. VI. — The Duties of Elders and Others.

And let the Elders be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always “providing for that which is becoming in the sight of God and man;” (Romans 12:17; 2nd Corinthians 8:21) abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; (Matthew 6:12-14) for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.” (Romans 14:10-12; 2nd Corinthians 5:10) Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

Chap. VII. — Avoid the Docetae, and Persevere in Fasting and Prayer.

“For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;” (1st John 4:3) and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from (Comp. Jude 1:3) the beginning; “watching unto prayer,” (1st Peter 4:7) and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,” (Matthew 6:13; Matthew 26:41) as the Lord has said: “The spirit truly is willing, but the flesh is weak.” (Matthew 26:41; Mark 14:38)

Chap. VIII. — Persevere in Hope and Patience.

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” (1st Peter2:24) “who did no sin, neither was guile found in His mouth,” (1stPeter 2:22) but endured all things for us, that we might live in Him. (Comp. 1st John4:9) Let us then be imitators of His patience; and if we suffer (Comp. Acts 5:41; 1st Peter 4:16) for His name’s sake, let us glorify Him. For He has set us this example (Comp. 1st Peter 2:21) in Himself, and we have believed that such is the case.

Chap. IX. — Patience Inculcated.

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run (Comp. Philippians 2:16; Galatians 2:2) in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.

Chap. X. — Exhortation to the Practice of Virtue.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, (Comp. 1st Peter 2:17) and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.” (Tobit 4:10, 12:9) Be all of you subject one to another, (Comp. 1Peter 5:5) having your conduct blameless among the Gentiles,” (1Peter 2:12) that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! (Isaiah 52:5) Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Chap. XI. — Expression of Grief on Account of Valens.

I am greatly grieved for Valens, who was once a Elder among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. “Abstain from every form of evil.” (1st Thessalonians 5:22) For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?” (1st Corinthians 6:2) as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! (Valens operated between 100 and 160. This letter was written between 110-140. It is possible that Polycarp wrote this letter early in Valens' Gnostic career when it was not too late for him to return.)( And be ye then moderate in regard to this matter, and “do not count such as enemies,” (2nd Thessalonians 3:15) but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves. (Comp. 1st Corinthians 12:26)

Chap. XII. — Exhortation to Various Graces.

For I trust that ye are well versed in the Sacred Scriptures (Although the canon had not been settled, the idea that Paul's letters, and it seems even Tobit, were Sacred was in the mind of Polycarp), and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, “Be ye angry, and sin not,” (Psalms 4:5) and, “Let not the sun go down upon your wrath.” (Ephesians 4:26) Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who “raised Him from the dead. (Galatians 1:1) Pray for all the saints. Pray also for kings, (Comp. 1st Timothy 2:2) and potentates, and princes, and for those that persecute and hate you, (Matthew 5:44) and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

Chap. XIII. — Concerning the Transmission of Epistles.

Both you and Ignatius wrote to me, that if any one went [from this] into Syria, he should carry your letter  with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any more certain information you may have obtained respecting both Ignatius himself, and those that were with him, have the goodness to make known to us. (Polycarp and Ignatius were long time friends, thus the desire to know something of his friend who sure gave his life for his God.)

Chap. XIV. — Conclusion.

These things I have written to you by Crescens, whom up to the present time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all. Amen.

See the progression in the following verses: the tongue is like a bridle, controlling the whole body (v. 3); the tongue is like a small rudder directing a ship (v. 4); the tongue is like a small fire setting a forest ablaze (vv. 5-6); be careful to bless and not curse with the things you say. Yes, there is a need for godly rebuke. Too often, zealous warriors for the truth are rather brutal and barbaric in their confrontation with those who publicly teach error. We do not want to do that. But the wisdom of James 3:1-12, especially vv. 1-6, is still important. There are hills worth defending and dying upon. What we say about God, about his gospel, about his Son, about his creation are not matters to blithely juggle around with our tongues.

The Example of Ignatius of Antioch against Docetism

Take, for example, Ignatius of Antioch (d. 108). This early church leader was an overseer of the church at Antioch at beginning of the second century. Though he was primarily a pastor to pastors, he also combated Docetism (a heresy that claimed Jesus' physical body was an illusion, therefore also implying that Jesus did not physically die on the cross). In fact, Docetism gets its name from the Greek verb, dokeō, which means "to seem or appear to be." The ranging implications of this heresy in the early church, especially in view of Christ's humanity and his death on the cross, would have been ruinous for Christianity.

Let me illustrate this: to suggest that Jesus did not actually suffer on the cross as the God-man who died as our substitute for the forgiveness of sins, the gospel news would be lost. There would be no pure ground for the atonement if Jesus only ‘appeared' to die for our sins in our place. That is why the early church fathers were careful to contest heresies like Docetism, and they were right to do so. This is also why we should be careful to exposit the Scriptures when we teach so that we may steer clear from error.

Preparing to Teach the Word of God

James 3, of course, applies to whatever we say. In all things, we should be careful to bless rather than to curse. But how great is our responsibility when we say something about God! If a shepherd guides his sheep to danger, the sheep will follow to their harm. If a teacher leads his students into error, they will listen and be deceived. Therefore, James gives caution to teachers. Now, these verses should not necessarily deter teaching. But this counsel is wise. In short, it is telling us that those who teach the Word of God should be aware of what is at stake. Preaching, especially, is a task given by God to proclaim the truths about God and the gospel, to declare the mighty power of Christ who is able to save. Those truths should rivet our hearts and affections to also recognize the weight of the responsibility that comes with the pulpit. They should spur us in love to be evangelists for the glory of God and the joy of repentant sinners. Is this the weighty responsibility you feel when you tell others about God? Is this the joy you hold when you open your mouth to tell others about our great salvation?

Let me mention a few things I think every teacher should consider when preparing to tell people about God. Remember, we are telling people about who God is. First, we should never trivialize the glory of God. Too often, God is portrayed from the pulpit differently than he is. Tell them what Scripture says about his sovereignty, his holiness, his majesty, his transcendence, his immanence, his impeccability, and his mystery.

We should also prepare to feed our congregations the Word of God. We should preach the Word, verse by verse, paragraph by paragraph, chapter by chapter, and book by book. This is expository preaching. We must take every opportunity to preach the Word as the Holy Spirit gave it to the biblical writers. With that in mind, we should be careful with your illustrations, and use them only when necessary. They should never detract from what the text actually says.

We should likewise be students of the Word. No pastor or teacher has every exposited the Word of God from the pulpit enough to fulfill the duty of being a student of the Word. That is precisely why, like Timothy, we are to be acquainted with the Scriptures from our youth, and remain closely acquainted with them to our last breath. Therefore, we should prepare our hearts and minds for the sharp edge of the Word of God, and pray as we prepare to expound God's Word to his people.

Finally, all preaching should be Christ-centered in scope and purpose, so no matter the text we are preaching, we should always endeavor to proclaim the gospel when preaching the Word of God. That is the aim of God's revelation. It was given to display the bountiful splendor and kingly glory of God and to proclaim the fallen nature of man and their need for redemption that is only offered and given through Jesus, and that is what we should preach.

We are told we have a religious spirit or are blaspheming the Holy Spirit by saying that we disagree with the prophecies or words spoken by false teachers.  We are told not to test and weight these mens words against the Word of God.  We are told to be nice at all costs - even at the cost of Jesus Christ.  We constantly have to keep checking our 'spirit' to see that we don't offend anyone else's belief.   Jesus said He came to bring a sword not peace - for men will be hated for His name sake.  Yet everyone keeps shouting peace, peace as the Gospel of Jesus Christ is swept under the carpet for a fake Christianity of unity.

Besides the countless verses in the Bible where the Apostles rebuke false teachers and even 'fake' Christians using quite harsh words, below is what Polycarp and Ignatius had to say.  When I compare this to what discernment websites have to say with regards to tone there is no comparison.  The Apostles called a spade a spade and made no apologies.

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I’d like to thank ‘Bereans 123′ for the following information, which is really, really strong stuff but essential reading.

“Let’s see what the early church father Polycarp who was taught and fellowshipped with the Apostles, taught by St. John and fellowshipped with other disciples of the Lord who had seen the Lord.

Bishop of Smyrna, martyred for his faith.

“Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error. Whosoever perverts the oracles of the Lord to his own lusts, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,”

While Ignatius (Bishop of Antioch, martyred for his faith) said the below.  He and Polycarp were fellow-disciples under St. John.

“Beware of false teachers.

For some are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practice things unworthy of God, whom ye must flee as ye would wild beasts. For they are ravening dogs, who bite secretly, against whom ye must be on your guard, in as much as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passable and then impassible even Jesus Christ our Lord.

For “the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing.” For “they are dumb dogs, that cannot bark,” raving mad, and biting secretly, against whom ye must be on your guard, since they labor under an incurable disease. But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son.

We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.” Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, “the word which ye hear is not Mine, but the Father’s, who sent Me.” And says He of the Holy Spirit, “He shall not speak of Himself, but whatsoever things He shall hear from Me.” And He says of Himself to the Father, “I have,” says He, “glorified Thee upon the earth; I have finished the work which, Thou gavest Me; I have manifested Thy name to men.” And of the Holy Ghost, “He shall glorify Me, for He receives of Mine.”

But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodically, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled.

For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.” Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.” And this way leads to the Father. For “no man,” says He, “cometh to the Father but by Me.” Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,” on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.” I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh…

Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with anyone who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.

Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavor to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,” and “become gross,” sets at nought His doctrine, shall go into hell.

In like manner, every one that has received from God the power of distinguishing, and yet follows an unskillful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?” And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false?”

Source:  End Times Prophetic Words - early-church-father-polycarp-on-false-teachers-false-prophets

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That last part..."In like manner, every one that has received from God the power of distinguishing, and yet follows an unskillful shepherd, and receives a false opinion for the truth, shall be punished." is something that struck me immensely.  Can you see now why it is so IMPORTANT to warn people!!  So they may hear the truth and be set free from deception.  Of course that's if they love the truth to begin which means they are truly born again and have Holy Spirit conviction in their lives, for the Holy Spirit leads us in rememberance and all truth.

See, I'd forgotten something really important that I'd learned from St. Ignatius.  In his Spiritual Exercises, Ignatius tells us how to recognize the hand of God in our lives and the hand of the Enemy.  It is helpful to have a spiritual director, an anam chara, to give us perspective, but a reasonably self-aware person can figure this out, too.  There are two main possibilities:

• If one is living a sinful life, and moving deeper into sin and separation from God, then God acts and speaks in ways that frighten.  God wants to turn you around, to help guide you back Godward.  On the other hand, the Adversary acts and speaks to you in ways that are encouraging, consoling, pleasant.  The Adversary - whether you view this as a single entity outside oneself or not - wants to guide you deeper into selfishness, self-centeredness, isolation from the Divine.
• Conversely, if one is turned toward God - in that very Benedictine conversion of life - then the Adversary acts and speaks in ways that frighten, to try to turn you away from God.  But God sends consolations, encouragement, love, truth, light.  God invites you deeper into relationship, while the Adversary seeks to isolate you.

So.  I've been feeling besieged, threatened, frightened these past couple weeks.  I'm in pain, and I'm frustrated, and it seems like my world is getting smaller and closing in.  I've felt isolated and alone, and very, very afraid.

Okay, so I know what is going on there.  Now I just need to discern who is sending me these feelings.

This afternoon, as I gave myself over to relaxation, releasing my body and my heart and my mind, I felt free and light.  I felt healing energy, crystal clear white light, and a deep reservoir of love - these things restored me.  I once again could feel my relationship with the Holy One, could hear the love and kindness of people around me.

See, the Adversary can't speak love to us, even when the Enemy is trying to send us encouragements.  The Adversary can't create, can't build up, can't restore; no, the Enemy can only imitate, tear down, destroy.  So it was clear to me that I am on that second path.

I have been engaged in work of discernment, for several months now, for listening for the whispers (and shouts!) of God's voice and trying to learn what the next step is on my journey.  I am studying Old Testament Hebrew this semester, together with maplestar, and I am engaging in discernment and formation with an Anglican religious community.  See, I know the Adversary will go to any lengths to prevent a priest from being made in God's church.  Why should I believe that the Enemy would go to less effort to prevent a religious from taking vows in God's church?

I am a child of God.
I am created in the image of God.
I belong to Jesus.
I live in the Light, immersed in the Water of the Holy Spirit, heart singing with the Word.

Thanks be to God!

It is common for modern 'Christians' to skip 'repentance' as a necessary move, instead relying on easy beliefism. Repentance, in God's path to salvation, is the first move of the sinner towards God. The majority of the modern Protestants argue that requiring repentance, as part of salvation, is to actually add another requirement to ‘faith alone’. For them, it is adding a 'work' to salvation; however, it is one that the Apostles readily understood as a necessity.

I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.
(Act 20:21 NIV)

First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.
(Act 26:20 NIV)

What does the word mean?

The word for "I repent" in Hebrew, nacham, basically means to be sorry, to rue, or to be moved to pity over something. It is not a liturgical act. In Greek, the word is μετανοεω. This word carries a slightly different meaning. It can be literally translated "I change my mind." Certainly, this is not the extent of its meaning, but it certainly is one aspect: that the MIND of the man must be the first to change in order that his heart and his actions may quickly, if not immediately.

What are these feelings?

The "sacrifices" God desires are a humble attitude- O God, a humble and repentant heart you will not reject.
(Psa 51:17 NET)

It is an attitude that is submissive to a holy God and finally aware of the the wall that separates humanity from it's God. It is a heart that has bowed to God and is worn out against Sin. Finally, it is a heart that is ready for reformation, for change. It is not a mere 'feeling sorry for what you did' but a genuine and deep feeling of needing Christ. It is rightly to change your mind about your life and your god in order to believe in God.

It is impossible for a man to be freed from the habit of sin before he hates it, just as it is impossible to receive forgiveness before confessing his trespasses... –Ignatius

In John's Gospel, we are told,

Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
(Joh 3:3-6 NKJV)

In this, we see a need for a change in order to see, and upon seeing, enter into the Kingdom of God. Without being born again, we cannot see the kingdom. (This in no way prevents us from being called to God.)

Peter's first commandment in Jerusalem was to repent (Acts 2.38), and it is this repentance that has to come first. This is the gospel message that was first preached by John as the one crying in the wilderness and then by Christ.

What, then, is the connection between repentance and salvation? The Book of Acts seems to especially focus on repentance in regards to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind in regards to Jesus Christ. In Peter’s sermon on the Day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about Him, to recognize that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds from rejection of Christ as the Messiah, to faith in Him as both Lord and Savior.

This is not to say that repentance is a work which earns us salavtion, but a step towards salvation. It is our acceptance that we both need salvation and that Jesus Christ is the only Saviour.

It is a needful and necessary act that calls the pentinent heart to God. It is the beginning of Grace by Jesus Christ.

The following are passages from 1st Clement, purportedly written by Clement of Rome

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. (Genesis 7:1-24; 1^st Peter3:20; 2^nd Peter2:5) Jonah proclaimed destruction to the Ninevites; (John 3:1-10) but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Chap. VIII. — Continuation Respecting Repentance.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;” (Ezekiel 33:11) adding, moreover, this gracious declaration, “Repent O house of Israel, of your iniquity. (Ezekiel 18:11) Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder (Comp. Isaiah 1:18) than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.” (Isaiah 1:16-20) Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

'Oneness' believers, or Modalists, tend to attack Trinitarians for the non-biblical language, such as 'Trinity', that they employ in discussing their doctrine, yet, these same believers readily use 'oneness', or Modalists, both terms never found in the bible.

In Dr. Kelly's book, Early Christian Doctrines, he makes the assumption that Ignatius was the first 'economic Trinitarian' who 'regard God as an undifferentiated monad in His essential being, the Son and the Spirit being merely forms of modes of the Father’s self-revelation, only distinguishable from Him in the process of revelation.’ The term 'economic Trinitarian' is a backwards applied word; however, several of the Apologists used the word 'economy'. Ignatius used the word in his letter to the Ephesians (18.2)

ὁ γὰρ θεὸς ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐκυοφορήθη ὑπὸ Μαρίας κατ’ οἰκονομίαν θεοῦ

For our God, Jesus Christ, was, according to the economy of God.

Irenaeus could, along with Ignatius, claim that ‘by the very essence and nature of His being there is but one God’ and yet ‘according to the economy of our redemption there are both Father and Son.’

The word 'οἰκονομία' is used in 10 or 11 times (depending on the textual tradition) in the Greek New Testament. It is the word from which we derived our English word 'economy' (transliterated οἰκονομία is oikonomia). Within the word are the concepts of administration, dispensation, and household management. The Latin translation used the word 'dispensatione', from which the KJV translators get the word 'dispensation'. In examining the possibly of using this word as theological label, let us examine Paul's words.

(Eph 1:10 NKJV) That in the οἰκονομία of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth--in Him.

(Eph 3:2 NKJV) If indeed you have heard of the οἰκονομία of the grace of God which was given to me for you,

(Col 1:25 NKJV) Of which I became a minister according to the οἰκονομία of God which was given to me for you, to fulfill the word of God,

It is in Colossians that Paul refers to the economy of God, or ‘divine economy’ as Gill says. If we can understand the Son in the entire plan of God, we can see that ‘economy’ entails for Paul a deeper meaning that a mere administration. In Ephesians 1.10, Paul speaks not of the dispensation, or act of distribution by a steward, but more along the lines of an Economy to complete God’s plan of salvation. If we understand that God’s plan of salvation was to gather together His creation back to Him, and that the only way that they could be done is through the Son – Logos – and that the Spirit of God empowers the new creation (as it did with the old) with grace, then both the Son and the Spirit as manifestations of God are the essential part of the goal of consummation. It is the economy of grace through Jesus Christ.

A second word, which has biblical support, no Traditional support, and can easily be summed up in the previous word, is emanation. It is found in two places in the Bible, Hebrews 1.3 and Wisdom 7.26.

For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. (Wis 7:26 KJV)

ἀπαύγασμα γάρ ἐστιν φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. (Wis 7:26 LXX)

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Heb 1:3 KJV)

ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις (Heb 1:3 GNT-TR)

The simple idea that is both the Word and the Spirit are emanations from God, flowing from and back to Him. This is understood in Isaiah 55.11, which reads

So shall My word be that goes forth from My mouth;

It shall not return to Me void,

But it shall accomplish what I please,

And it shall prosper in the thing for which I sent it.

(Isa 55:11 NKJV)

In this word, as a theological label, is contained the idea that the Son and the Spirit are both emanations from God, that during the work of Redemption and Regeneration, flow from Him, but once those works are compete, they flow back to him.

I have not decided yet for myself, but I am leaning to 'economic' or 'economist'. What do you think?

Hoy he tenido la oportunidad de descubrir a un personaje televisivo que me ha despertado sentimientos contradictorios. Por un lado, resulta extremadamente simpático y juicioso para tener permitido salir en televisión. Según me han explicado, resulta ser que tuvo la excepcional posibilidad de aprovecharse de los subhumanos de los productores e incluir en su contrato una cláusula según la cual tiene libertad para decir lo que le dé la gana. Resulta ofensivo que nos hallemos en un punto de sumisión y tiranía tales que hay quién cree conveniente, y ha demostrado con razón, incluir una cláusula semejante en su contrato. Esta idea sólo debería pasar por la cabeza de los lascivos y los maleantes que redactan el contenido de los boletines informativos y los anuncios, que son precisamente quienes en esa posición dictan el contenido de las vacías mentes de los hombres de nuestro tiempo y por tanto no necesitan esa claúsula para soltar las aberraciones que sueltan. Resulta ser, curiosamente, que este señor tan interesante que humilla con toda suerte de recursos retóricos a los concursantes de un programa de canto obscenamente vulgar, es un creativo publicitario. Qué tragedia tan irónica, tan maquiavélicamente genial, que sólo la Fortuna podría haberla maquinado. El tino y la decencia recaen justamente en el enemigo, el enemigo las absorbe y las seduce como la prostituta de Babilonia. Con todo, creo posible que el señor Risto Mejide, pues así se llama, no difunda en sus creaciones la demente ideología que impregna la sociedad occidental, sino que salvaguarde en ellas ciertas dosis de decencia y buen gusto que todavía circulan en este mundo. Y seguirán circulando, mientras hombres como yo y cómo él perpetuemos el ejemplo de Boecio. Sin duda Boecio perpetuó a su vez el de sus antecesores.

Con el optimismo que me inspira, le mando un mensaje al señor Risto Mejide para que abandone las tentaciones malsanas del mundo de los negocios y dedique sus conocimientos y su inteligencia a tareas más provechosas, como derrumbar todo el sistema al que él pertenece. Eso parece ser lo que ha conseguido con esa abominable orgía de vulgaridad que era Operación Triunfo, pues el señor Mejide terminó por denunciar la incompetencia y pobreza de espíritu de cualquier integrante del programa, y no sólo a los concursantes. Y ahora se ha hecho tan conocido por las inyecciones de verdad que suministra a un medio tan hostil a ella, que el público sólo veía el programa en que él aparecía para verlo a él. Los celos, la envidia y la autodefensa natural que provoca la evidencia pública de sus defectos han terminado por deteriorar las relaciones entre Risto y el resto de integrantes del programa hasta el punto en que es difícil que Mejide siga entre ellos. En el futuro, si él no está, como deseo que suceda, ese programa se hundirá en su propia miseria y mediocridad, como tiene merecido. Veremos si el señor Risto Mejide es un idiota como los demás o sigue contribuyendo a hundir los buques insignia de la corrupción moral de nuestros tiempos. Veremos si idea nuevas estrategias, porque la de acaparar protagonismo dudo que vuelva a funcionar.

Su libro, por supuesto, no lo he comprado, porque tengo cosas mejores que leer que las reflexiones de un hombre vendido al enemigo, pero tal vez me acabe animando.

WALTER, CABALLERO CRUZADO DEL HACKING

Mental materialistis atau bisnis begitu dominan atau sangat berpengaruh di dalam kehidupan bersama, entah dalam hidup berkeluarga, bermasyarakat, berbangsa, bernegara maupun menggereja atau beriman. Banyak orang bangga dan sombong ketika berhasil mengumpulkan harta benda atau uang begitu besar jumlahnya (untuk tujuh turunan), dan yang bersangkutan juga egois, kurang peka terhadap kebutuhan sesamanya, lebih-lebih atau terutama mereka yang miskin dan berkekurangan. Tuhan mereka adalah ‘perut, harta benda atau uang’, sehingga ketika harta benda atau uang berkurang atau hilang yang bersangkutan menjadi stress, putus asa, tanpa harapan sama sekali.

Hari ini kita kenangkan St.Dominikus, yang dikenal sebagai pengkotbah ulung, pewarta Kabar Baik atau sabda Tuhan. Maka dengan ini kami mengajak kita semua untuk merenungkan sabda Yesus : “Apa gunanya seorang memperoleh seluruh dunia tetapi kehilangan nyawanya”. Nyawa adalah yang menghidupi menggairahkan tubuh, maka baiklah sabda yang singkat ini kita renungkan untuk ‘memberi makan nyawa’ kita.

“Bukan berlimpahnya pengetahuan, melainkan merasakan dan mencecap dalam-dalam kebnarannya itulah yang memperkenyang dan memuaskan jiwa” (St.Ignatius Loyola, LR no 2), demikian nasihat St.Ignatius Loyola, yang juga belajar dari St.Dominikus. Para santo-santa atau orang-orang suci pada umumnya dikenyangkan dan dipuaskan oleh sabda Tuhan, satu dua ayat saja, yang sungguh menjiwai menggerakkan hidup dan cara bertindaknya, sehingga mereka dengan rendah hati berani menghayati sabda Tuhan: : "Setiap orang yang mau mengikut Aku, ia harus menyangkal dirinya, memikul salibnya dan mengikut Aku.Karena barangsiapa mau menyelamatkan nyawanya, ia akan kehilangan nyawanya; tetapi barangsiapa kehilangan nyawanya karena Aku, ia akan memperolehnya. Apa gunanya seorang memperoleh seluruh dunia tetapi kehilangan nyawanya?” Marilah kita baca dan renungkan berkali-kali atau terus menerus agar teks kitab suci ini mengesan dan menyentuh hati kita.

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Bacaan Mat 16:24-28

“Lalu Yesus berkata kepada murid-murid- Nya: "Setiap orang yang mau mengikut Aku, ia harus menyangkal dirinya, memikul salibnya dan mengikut Aku.Karena barangsiapa mau menyelamatkan nyawanya, ia akan kehilangan nyawanya; tetapi barangsiapa kehilangan nyawanya karena Aku, ia akan memperolehnya. Apa gunanya seorang memperoleh seluruh dunia tetapi kehilangan nyawanya? Dan apakah yang dapat diberikannya sebagai ganti nyawanya? Sebab Anak Manusia akan datang dalam kemuliaan Bapa-Nya diiringi malaikat-malaikat- Nya; pada waktu itu Ia akan membalas setiap orang menurut perbuatannya. Aku berkata kepadamu: Sesungguhnya di antara orang yang hadir di sini ada yang tidak akan mati sebelum mereka melihat Anak Manusia datang sebagai Raja dalam Kerajaan-Nya.” (Mat 16:24-28), demikian kutipan Warta Gembira hari ini.

Sin ser tan sórdida y degenerada como la americana, la televisión española ofrece un espectáculo igualmente aborrecible y escandalosamente nefasto. Una de las particularidades de la televisión y del cine en España es que aquí se ponen voces falsas y voces en off con gran ligereza, y el público lo acepta con igual liviandad. En esto debo decir que el público norteamericana es más exigente. Esta costumbre española, lejos de favorecer el empleo de numerosos actores de doblaje, la restringe un reducido grupo de dobladores, que, salvo excepciones, como una secta, se reparten y acaparan todas las voces que el confundido espectador español oye en la televisión y el cine.

Uno de estos dobladores sale en el anuncio de Schweeppes Spirit y ahora en un anuncio preolímpico y otros más que me hago un favor en no buscar en mi memoria. Su voz senil adopta un tono pretenciosamente épico, cuando lo único que tiene de épico es su perversión de anciano perturbado que parece excitarse viendo cómo se descarría la juventud. No me sorprendería que se estuviera estimulando manualmente mientras dobla estos anuncios.

Otra dobladora especialmente horrible es una voz femenina, de ilimitada procacidad, que pretende corromper nuestras mentes con la velada intención de hacernos creer que la lascivia es inocente y atractiva, utilizándola para vender productos inocentes, como un laxante, como si fueran un consolador magnífico. Sin embargo por norma general esta pelandrusca anuncia productos para el acicalamiento y la exposición pública de la inmoralidad de las mujeres libertinas de nuestro tiempo, como cremas depilatorias y cosméticos. Toda la publicidad recurre en verdad a esta estrategia de corromper veladamente las mentes de los ciudadanos para convertirlos en marionetas estúpidas y sin vida interior ninguna. La voz de esta desvergonzada sólo es un elemento representativo entre el herético alud con que nos cubre la televisión a diario.

Esta sáfica operadora de línea caliente y el viejo verde sólo son dos indicios de la lenta integración de España en la corriente general de depravación y lujuria que asola todo el mundo occidental. España abandonó el oasis espiritual que proporcionó aquella caricatura de hombre llamada Franco, que pese a su ineptitud en todas las facetas de la vida humana trató de construir un pálido pero esperanzador reflejo del esplendor moral y de los tiempos medievales, y se está precipitando por culpa de la democracia al abismo de sus vecinos europeos y sus semejantes norteamericanos. Cabe señalar que, siendo como es este país tan idiota como cualquier otro, su corrupción completa se está retrasando, como demuestra la necesidad de estas voces insidiosas en la publicidad, que no serían necesarias si la podredumbre hubiera invadido ya toda la mentalidad del ciudadano español. También resulta curioso que lo común sea en este país achacar a todos los males su propia idiotez, como estigma de su espíritu nacional, al contrario de sus vecinos gabachos, quienes achacan cualquier fenómeno del universo a sus virtudes. A mí me parece, como ya he dicho, que no hay aquí motivos para pensar que la gente es más ni menos idiota que en Francia o cualquier otro país. De hecho, si existe tal cosa como un espíritu nacional (porque parece que aquí cada uno tiene una visión libre de lo que es un país y de los países que componen el estado español), cabría enorgullecerse de su resistencia a la indecencia dominante, aunque en el fondo su irremediable caída resulta vergonzosa y punible sin reservas.

ROBERT, CABALLERO CRUZADO DEL HACKING

De momento, disfruten de este muyayo (mis fans más acérrimos ya lo recordarán...):

Recientemente he recibido el siguiente comunicado de parte del señor Ignatius J. Reilly, quien actualmente se encuentra de viaje de investigación por España, que os transcribo tal y como me fue entregado, incluyendo en la cabecera el dibujo que lo acompaña. Espero que le concedáis un poco de margen a su estilo irrespetuoso, sus opiniones controvertidas, su ausencia de modestia y su simpatía por mis artículos -por la que sólo puedo considerarme parcialmente responsable-. Quienes lo conozcáis ya sabréis que es un tipo un poco especial, pero, en el fondo, entrañable, brillante y de gran corazón.

Lectores subhumanos:

Dudo que su escasa inteligencia y su indolente uso de ella les hayan permitido pensar en algún momento que todas y cada una de sus visitas quedan registradas por el servidor de este blog: puedo saber de mano de su autor cuánta gente visita esta singular obra del genio humano, qué artículos miran y cómo han llegado hasta aquí. De todos modos, aun en caso de que pudieran pensarlo alguna vez, dudo que sus decadentes principios les permitan plantearse nunca el atentado contra el buen gusto y la decencia que supone visitar sin dejar huella ni comentario alguno los escritos de un joven aspirante a escritor. El pobre ha sido vejado en cualquier modalidad moral imaginable en sus últimos empleos -a los que se ve empujado por la necesidad de subsistir- y, huyendo del mercado laboral, tal vez como quien huye de la sartén a las brasas, próximamente deberá enfrentarse a las penurias de la enseñanza pública en esta nación defenestrada, derribada hasta límites que invitan al suicido de su antaño glorioso imperio moral custodiado por el oficio de la Santa Inquisición, cuyos gobernantes políticos actuales son mayormente analfabetos y abortos morales, y donde la educación con que los padres destrozan la vida de sus hijos es casi más miserable que su propia existencia pequeño burguesa, o peor todavía, proletaria de baja estofa y elevada vulgaridad, y en consecuencia los jóvenes se han convertido en máquinas de interpretar variaciones cada vez más perversas de malos modales y falta de juicio.

(Aquí hay un manchurrón en la carta de grasa y de chocolate, así como un fluido indeterminado que no me atrevo a imaginar)

En estos momentos el único paréntesis al que puede aspirar la deprimente existencia de nuestro joven aspirante a escritor es el divino placer de la escritura. Así que no habrán pensado sus mongoloides mentes que tal vez un comentario, aunque fuera para expresar la desilusión de no encontrar la ofensa contra el buen gusto y la dignidad que estaban ustedes buscando en este amasijo de degeneraciones gratuitas y de farsas aberrantes que es frecuentemente Internet, supondría un animoso acicate a sus actividades y a su propia moral.

También quisiera animarles a que lo convenzan de una vez para aprovechar las facilidades que proporciona la prosperidad económica del país, por más que esos imbéciles rematados de los políticos hablen de crisis, para que se dedique a la indigencia y les saque un poco de partido a su cara dura y a su verbo para vivir sin trabajar. Haría la competencia a los ilusionistas y poetas de abominables capacidades, a los flautistas expoliadores de ferreterías y a los drogadictos escuálidos con dilataciones en todos y cada uno de sus orificios, que andan todos ellos por ahí ejerciendo inmerecidamente tan elevadas actividades, exhibiendo su dignidad inferior a los perros que les acompañan. Estos individuos son seguramente las más malévolas y retorcidas encarnaciones del espíritu burgués y la filosofía capitalista. Pero por lo que respecta al autor de este blog, esta forma de vida, es decir, vivir sin trabajar a expensas del trabajo de la gente estúpida, además de retirarle cuota de mercado a esos ruines mal nacidos, supondría la mayor sublimación posible para su excelso espíritu y además le permitiría dedicarse a lo que verdaderamente le está pidiendo este mundo desde lo más profundo de sus océanos hasta el más furioso de sus géisers, que es escribir y manifestar en sus escritos su necesaria y deslumbrante visión del mundo.

Así que ya lo saben, lean detenidamente sus textos y paladeen sus enseñanzas e intrincados y talentosos juegos literarios, y escriban entonces las opiniones que les han merecido.

(Como autor del blog quisiera aclarar aquí que si bien me gustan los comentarios, respeto que no se hagan, y que también son bienvenidos los comentarios y sugerencias por messenger, como los he recibido en ocasiones, y que aunque me parece que es positivo que sean públicos como lo es el blog, entiendo que no queráis exponeros a una respuesta desafiante -aunque no por ello menos cariñosa-, y mucho menos ahora que el señor Reilly me ofrece su colaboración, como veréis a continuación.)

De lo contrario, mi cólera caerá sobre ustedes, y los perseguiré hasta esa silla cutre y vulgar sobre la que están sentados, parapetados tras la barricada de silicio y azufre que les proporciona su equipo informático, artefacto infernal, y les golpearé sus huecos cráneos contra éste hasta que ambos se unan en una grotesca papilla de circuitos defectuosos chisporroteando, carne corrupta y plástico, la cual no constituiría sino la consumación definitiva del hábitat al que ya ha sido condenado su sistema nervioso a causa de lo amorfo de su espíritu.

Intimidatoriamente suyo,

TODD, CABALLERO CRUZADO DEL HACKING

P.D.: Dado que mi dominio de la prosa es equiparable al del autor de este blog (siendo ambos figuras de gran relieve y prodigiosas dotes innatas) y considerando mi dilatado currículum de lecturas interesantes, es bastante probable que el autor se anime a pedirme que colabore en este blog. En el futuro leeréis más opiniones mías, basadas en la experiencia vital y el respeto a la teología y la geometría. Incluso no descarto que me pida que a los comentarios más idiotas de los lectores, comentarios que sin duda suscitará este comunicado mío ya sea en éste u otro artículo. Como muchos de ustedes ya deben saber, es costumbre en este weblog, baluarte insular de la decencia y el buen gusto, responder a todos los comentarios que en él se escriben, y mi valiosa ayuda será apoyo bienvenido en sus infatigables y constantes tareas a cargo de este cuaderno de bitácora.

So last night, me and