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Canon law

Wiki1 — Mon, 06 Jul 2026 13:37:39 GMT

Template:Black332

Wiki1 — Mon, 06 Jul 2026 13:24:47 GMT

Created page with "Black’s Law Dictionary, 3rd Edition. p 332."

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Black’s Law Dictionary, 3rd Edition. p 332.

Template:Civil law

Wiki1 — Mon, 06 Jul 2026 13:23:18 GMT

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	[[Image:ScalesUnjust.jpg\|link=Civil_law\|275px\|right\|thumb\|Thumb on the scale. Bias in the formation of a [[Legal title\|legal system]] may alter the administration of justice.<Br>"Law is generally divided into four principle classes, namely; [[Natural law]], the [[Jus Naturale\|law of nations]], public law, and private or [[civil law]]. When considered in relation to its origin, it is statute law or [[Common Law\|common law]]. When examined as to its different systems it is divided into [[civil law]], [[Common Law\|common law]], [[canon law]]." ... <Br>'''“The [[civil law]] is what a people establishes for itself."''' <Ref name="bouvier">A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier. Published 1856.</Ref><Br>"By the term [[civil law]] is also understood the particular law of each people, opposed to [[natural law]], or the law of nations, which are common to all."<Ref name="bouvier"></Ref><Br>"[[Civil law]] is also sometimes understood as that which has emanated from the secular power opposed to the ecclesiastical or military."<Ref name="bouvier"></Ref><Br>: “[[Civil Law]], Roman Law, and Roman Civil Law are convertible phrases, meaning the same system of jurisprudence.”<Ref name="black332"></Ref> ]]		[[Image:ScalesUnjust.jpg\|link=Civil_law\|275px\|right\|thumb\|Thumb on the scale. Bias in the formation of a [[Legal title\|legal system]] may alter the administration of justice.<Br>"Law is generally divided into four principle classes, namely; [[Natural law]], the [[Jus Naturale\|law of nations]], public law, and private or [[civil law]]. When considered in relation to its origin, it is statute law or [[Common Law\|common law]]. When examined as to its different systems it is divided into [[civil law]], [[Common Law\|common law]], [[canon law]]." ... <Br>'''“The [[civil law]] is what a people establishes for itself."''' <Ref name="bouvier">A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier. Published 1856.</Ref><Br>"By the term [[civil law]] is also understood the particular law of each people, opposed to [[natural law]], or the law of nations, which are common to all."<Ref name="bouvier"></Ref><Br>"[[Civil law]] is also sometimes understood as that which has emanated from the secular power opposed to the ecclesiastical or military."<Ref name="bouvier"></Ref><Br>: “[[Civil Law]], Roman Law, and Roman Civil Law are convertible phrases, meaning the same system of jurisprudence.”<Ref name="black332"></Ref> ]]

Template:IntroPhilippians

Wiki1 — Sun, 05 Jul 2026 22:42:48 GMT

Authorship

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	== Authorship ==		== Authorship and reason ==

	Biblical scholars generally agree that [[Philippians]] was written by [[Paul the Apostle]].		Biblical scholars generally agree that [[Philippians]] was written by [[Paul the Apostle]].

	The Philippians and Colossian church had sent an envoy or messenger<Ref>{{652}} </Ref> by the name of Epaphroditus. He therefore was called an ''apostle'' but also was said to minister to the wants of Paul during his first imprisonment at [[Rome]].<Ref>Phil 1:3–5, Phil 2:30, and Phil 4:10–19</Ref> The term for minister was ''leitourgos'' <Ref name=leitourgos>{{3011}} </Ref> from which we get the word [[liturgy]]. Which was normally a term used to describe "a public minister, a servant of the state". In the case of the Church, or [[called out]], established by Christ, we are to be the servants of the state of freedom according to the [[perfect law of liberty]].		Paul wrote the letter to the Philippians to thank them for their generous financial support of the [[daily ministration]] of the Church.

			He also wrote to update them on his well-being, encourage unity among church members, and warn them against [[False prophets\|false teachers]].

			There were at least two types of teachings that deceived people:
			# Performance of certain prescribed [[rituals and ceremonies]] that are often established by religionists who unmoor the meanings of Moses and the prophets from their original intent (some call this ''legalistic Judaizing'' or works-based salvation), and
			# A ''libertine antinoianism'' or license to sin.

			The first, suggests the performance of certain [[rituals and ceremonies]] or deeds of righteousness you might earn salvation. While we may be judged according to our works and faith without works is dead, salvation remains a gift.
			Second, the [[rituals and ceremonies]] or saying words of faith and belief guarantee salvation and not works at all, ''once saved always saved''.
			=== The liturgy of the Church ===
			The Philippians and [[Colossians\|Colossian]] church had sent an envoy or messenger<Ref>{{652}} </Ref> by the name of Epaphroditus. He therefore was called an ''apostle'' but also was said to minister to the wants of Paul during his first ''imprisonment'' at [[Rome]].<Ref>Phil 1:3–5, Phil 2:30, and Phil 4:10–19</Ref>

			The term for minister was ''leitourgos'' <Ref name=leitourgos>{{3011}} </Ref> from which we get the word [[liturgy]]. Which was normally a term used to describe "a public minister, a servant of the state". In the case of the Church, or [[called out]], established by Christ, we are to be the servants of the state of freedom according to the [[perfect law of liberty]].

	Epaphroditus was a [[Bishop]] of Philippi. In [[Hippolytus]]' list of the [[Sanhedrin\|Seventy]] Disciples mentioned in the Gospel of [[Luke 10]]:1–24 includes "Epaphroditus, bishop of Andriace."		Epaphroditus was a [[Bishop]] of Philippi. In [[Hippolytus]]' list of the [[Sanhedrin\|Seventy]] Disciples mentioned in the Gospel of [[Luke 10]]:1–24 includes "Epaphroditus, bishop of Andriace."

Talk:Lady Godiva

Wiki1 — Sun, 05 Jul 2026 16:19:09 GMT

Created page with " **Key pre-1066 English measures related to church "tithing" (a tenth of produce/income) include ecclesiastical exhortations, royal grants, and secular laws that imposed or encouraged obligatory payments, influenced by Frankish models like the Capitulary of Herstal (779).** ### Background on the Capitulary of Herstal Charlemagne's 779 capitulary made tithing obligatory across the Frankish kingdom. It required everyone to pay a tenth of their produce/income to the Churc..."

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**Key pre-1066 English measures related to church "tithing" (a tenth of produce/income) include ecclesiastical exhortations, royal grants, and secular laws that imposed or encouraged obligatory payments, influenced by Frankish models like the Capitulary of Herstal (779).**

### Background on the Capitulary of Herstal
Charlemagne's 779 capitulary made tithing obligatory across the Frankish kingdom. It required everyone to pay a tenth of their produce/income to the Church (with portions for the poor, clergy, etc.), enforced by bishops, as part of broader church and lay reforms.

Anglo-Saxon England had parallel developments, starting with moral/religious encouragement and evolving into legal obligations, often via synods, charters, and royal codes. Payments were typically in kind (e.g., crops, livestock) to support local churches, clergy, and the poor. Note that "tithing" also referred to a separate administrative/frankpledge system (groups of ~10 men for law enforcement), but that is distinct from the church tax.

### Major Pre-1066 English Decrees/Laws
- **Legatine Synods of 786–787**: Papal legates (with Frankish connections, including Alcuin of York) held synods in Northumbria and Mercia (attended by kings like Offa of Mercia, Cynewulf of Wessex, and the Witan). Canon 17 exhorted the payment of tithes by the laity. These were ecclesiastical but had royal/secular backing, mirroring Carolingian influence shortly after Herstal. They promoted tithing as a Christian duty, though initially more exhortatory than strictly penal.

- **King Offa of Mercia (late 8th century, e.g., ~794)**: Tradition (later sources) credits Offa with making tithes compulsory in Mercia, possibly as penance or pious act. This helped spread the practice, though direct contemporary evidence is limited.

- **King Æthelwulf of Wessex (855)**: Issued charters (decimation charters) granting a tenth of his lands or produce to churches. This was a major royal endowment for spiritual benefits and kingdom prosperity (linked to his Rome pilgrimage). It supported broader tithing customs and was later seen as affirming church rights, though debated as a full "tax" vs. a pious grant. It influenced other kingdoms.

- **I Æthelstan (early 10th century, King Æthelstan, r. 924–939)**: Often cited as the earliest clear evidence of a legal obligation to pay tithes in England. Issued with Archbishop Wulfhelm, it commands reeves and others to render tithes (from livestock and produce) accurately by a set date (e.g., St. John the Baptist's beheading). It invokes biblical precedents (Jacob, Moses) and applies to royal, episcopal, and ealdormen properties, with expectations for broader enforcement. Later revisions (possibly by Wulfstan) strengthened it into a general mandate with penalties.

- **Laws of King Edgar (959–975, esp. II Edgar)**: Stronger enforcement. Required tithes to old/minster churches (from thegns' demesne and other lands), with specific due dates (e.g., young animals by Pentecost, fruits by equinox, church dues by Martinmas). Prescribed secular penalties/fines for non-payment and detailed enforcement. It built on earlier practices (possibly referencing lost Alfred-era laws) and emphasized payment to the "mother church" of the district.

Other kings like Edmund and later Cnut reinforced church dues more broadly. By the late Anglo-Saxon period, tithing was a recognized obligation, with local variations in collection and some choice of recipient (later standardized to the parish).

These measures were similar to Herstal in promoting obligatory church support via a "tenth," but enforcement in England was more decentralized (through shires, hundreds, and local reeves/bishops) and evolved gradually from synodal encouragement to royal codes with penalties. Post-1066 Norman rulers built on these foundations. Sources include law codes, charters, and later compilations; exact enforcement varied by region and time.

**Æthelstan's tithe edict (I Æthelstan, or I As), from the early 10th century (c. 925–930), is a key early Anglo-Saxon text mandating church tithes.** It is often viewed as the first clear legal obligation for tithing in England, issued with input from Archbishop Wulfhelm of Canterbury.

### Context and Versions
- **Original issuance**: Likely initiated under Æthelstan (r. 924–939) as one of his earliest codes, directed at reeves (local officials) in boroughs. It combined royal authority with ecclesiastical advice.
- **Surviving versions**: The extant Old English text (e.g., in manuscripts like Cotton Nero A.i) shows 11th-century revisions, probably by Archbishop Wulfstan of York (d. 1023), who was a major editor of law codes. A Latin translation appears in the 12th-century *Quadripartitus*. These differ in tone and details: the OE version strengthens legal mandates and penalties, while the Latin may reflect an earlier or variant form closer to a one-time charitable exhortation.

The text pairs with Æthelstan’s related “Ordinance on Charities” (sometimes treated alongside it), which addresses almsgiving and poor relief.

### Key Provisions (Based on Old English Version)
Here is a summarized translation drawing from scholarly editions (e.g., Attenborough, Liebermann):

- **Prologue**: Æthelstan, with the counsel of Archbishop Wulfhelm and other bishops, commands reeves in every borough (and extends to bishops, ealdormen, and their own properties) to first render **tithes** (*teoþunga*) from the king’s own goods—both livestock (*cwicum ceape*) and the year’s produce of the earth. These must be measured, counted, or weighed with strict accuracy. Bishops and officials are to do likewise with their properties.

- **Clause 1**: Bishops and reeves must order all under their authority to pay, and it must be rendered **on the appointed day** (the beheading of St. John the Baptist, i.e., August 29).

- **Clause 2**: Biblical exhortation—recalling Jacob’s vow of tithes and peace offerings, and Moses’ command in God’s law not to delay offering first fruits and tithes.

- **Clause 3**: Warning of divine consequences—if tithes are not paid, God may take away the nine parts (i.e., cause loss through poor harvests, etc.), plus the sin incurred. This draws on patristic ideas (e.g., echoes of Caesarius of Arles).

- **Clause 4**: Extends to other church dues—**church-scot** (*cyricsceattas*), **soul-scot** (*sawlsceattas*), and **plough-alms** (*sulhælmessan*) annually. These must go to the proper places (churches), so that those serving the churches and God (and the king) may benefit. Penalty: Whoever refuses shall forfeit their rights/privileges (*þolige þare are*) or return to right observance.

- **Clause 5**: The king announces what he grants to God and what must be rendered **on pain of his *oferhyrnesse*** (disobedience/fine for royal displeasure, typically a heavy 120-shilling fine payable to the king). It balances this with reciprocal fairness: officials should grant the king his due justly, as he grants theirs, while guarding against God’s wrath and royal penalty.

### Enforcement Mechanisms
Enforcement relied on the existing Anglo-Saxon administrative system rather than a centralized bureaucracy:
- **Local officials (reeves)**: Primary agents, responsible for ordering subordinates and ensuring timely payment. Reeves managed boroughs and estates, giving the edict practical reach.
- **Royal and ecclesiastical oversight**: Bishops reinforced it spiritually; the king’s authority added secular weight via *oferhyrnesse*.
- **Penalties**:
- Divine (loss of produce + sin).
- Secular: Forfeiture of privileges or the *oferhyrnesse* fine for non-compliance (emphasized in the revised OE version).
- This fit Æthelstan’s broader reforms, which emphasized justice, theft prevention (via tithings/frankpledge), and church support. Wulfstan’s later involvement amplified enforcement language in 10th–11th-century codes (e.g., under Edgar).

### Significance and Evolution
- **Innovation**: It built on 8th–9th-century synodal exhortations (e.g., 786–787 legatine synods) and grants (e.g., Æthelwulf 855) by making tithing a routine, enforceable duty tied to royal command. It applied broadly but started with elite examples (king, bishops).
- **Wulfstan’s revisions**: Shifted emphasis toward mandatory legal obligation, standardized biblical framing (e.g., inserting Exodus references), added penalties, and integrated it into his homiletic/legal corpus promoting Christian kingship and church dues.
- **Limitations**: Collection was often to “old minsters” or local churches (choice sometimes existed early on). Full parish standardization came later. Evidence of practical enforcement is indirect (charters, later laws).
- **Legacy**: Influenced subsequent codes (e.g., Edgar’s detailed timetables and fines). By the late Anglo-Saxon period, tithes were a established part of church revenue, surviving the Norman Conquest.

Scholars like Ingrid Ivarsen highlight how manuscript variations reflect evolving priorities—from pious charity to structured taxation. For full texts, see editions by Liebermann (*Die Gesetze der Angelsachsen*) or Attenborough (*The Laws of the Earliest English Kings*). These laws illustrate the close church-king partnership in late Anglo-Saxon governance.

**These three figures are scholars connected to the study and editing of Anglo-Saxon (early English) laws, particularly in the context of texts like Æthelstan's tithe edict (I Æthelstan).**

### Felix Liebermann (1851–1925)
- A German historian and legal scholar, widely regarded as one of the foremost experts on early English law.
- His monumental work, *Die Gesetze der Angelsachsen* (3 volumes, 1903–1916), is the standard critical edition of Anglo-Saxon laws. It includes Old English texts, Latin translations/versions, German translations, and extensive commentary, apparatus, and manuscript analysis.
- It remains foundational for researchers; many modern studies (including on tithes and Æthelstan) cite it as the go-to reference. Liebermann also worked on broader legal history and received honors for his contributions.

### F.L. Attenborough (Frederick Levi Attenborough, 1887–1973)
- British scholar, educator, and editor (Fellow of Emmanuel College, Cambridge; later Principal of University College, Leicester).
- Best known for *The Laws of the Earliest English Kings* (1922), which provides Old English (or Latin where needed) texts with facing-page modern English translations. It covers laws from the Kentish kings (Æthelberht onward) through early West Saxon ones, up to Æthelstan—making it accessible for English readers without German proficiency.
- His work was intended for historians and legal scholars as a practical companion to more technical editions like Liebermann’s.

### Ingrid Ivarsen (also referred to as Ingrid Fagernes Ivarsen)
- Contemporary British/Norwegian historian specializing in early medieval law, particularly Anglo-Saxon legislation (c. 600–1020).
- She completed a PhD at the University of St Andrews (2020) on the production of Anglo-Saxon laws from Alfred to Cnut. She has since been a Research/Junior Research Fellow at Emmanuel College, University of Cambridge.
- Her key publication relevant here is the 2021 article “Æthelstan, Wulfstan and a Revised History of Tithes in England” (*Early Medieval Europe*), which analyzes textual variants in I Æthelstan, arguing the surviving Old English version reflects 11th-century revisions (likely by Wulfstan) that strengthened its legal character compared to earlier forms.

These scholars represent different eras and approaches: Liebermann’s comprehensive foundational editing, Attenborough’s accessible translation, and Ivarsen’s modern textual/reinterpretive analysis. Their works are frequently cross-referenced in studies of pre-1066 English law and church dues.

**The Old English version of I Æthelstan (the 5-clause text I summarized) primarily comes from British Library, Cotton Nero A.i (part B), dated to the mid-11th century (s. xi med, around the middle of the 11th century).** This manuscript is a Wulfstan-associated collection containing laws, and it preserves the revised form of the text.

- **Original issuance**: Early 10th century (during Æthelstan’s reign, c. 925–930s). No contemporary manuscript of the "original" 10th-century form survives in Old English.
- The mid-11th-century Cotton Nero A.i version reflects 11th-century revisions (likely by Archbishop Wulfstan), which strengthen the legal/tithing mandate.

**The “Ordinance on Charities” (Æthelstan Alms / As Alm), often transmitted alongside I Æthelstan, survives primarily in 12th-century Latin translations within *Quadripartitus* manuscripts.** These date to the early 12th century (c. 1108–1118 or shortly after for the core compilation). It does not appear in the main Old English witnesses like Cotton Nero A.i in the same form.

In short:
- **OE I Æthelstan clauses**: Mid-11th-century manuscript (revised text).
- **Ordinance on Charities**: Best attested in early 12th-century Latin *Quadripartitus* copies (reflecting an earlier tradition).

These are copies; the underlying compositions are 10th-century. Scholarly editions (Liebermann, etc.) draw from these and related witnesses for reconstruction.

**Wulfstan's revisions of older laws, including those linked to Æthelstan's tithe edict (I Æthelstan) and the related Ordinance on Charities (Æthelstan Alms), are widely acknowledged by scholars as involving editorial interventions, but these are generally viewed as typical 11th-century legal/homiletic updating rather than outright forgery or dishonest fabrication for personal/Church gain.**

### Context of Potential Bias
- **Church profit motive**: Yes, the Church (and Wulfstan as archbishop) benefited from tithes and related dues (e.g., church-scot, plough-alms). Wulfstan was a major reformer who promoted Christian kingship, moral legislation, and church rights in both his homilies and law codes. This creates an inherent interest in texts that strengthen ecclesiastical obligations.
- **Nature of revisions**: Scholars like Ingrid Ivarsen (whose work we discussed) and earlier ones (e.g., Dorothy Whitelock) note that Wulfstan "tampered with" or interpolated older texts. For I Æthelstan, he appears to have shifted it from what the *Quadripartitus* Latin suggests was a one-off charitable alms call toward a standing legal obligation with biblical framing, penalties, and integration of other dues. Similar changes appear in laws of Edmund and Edgar.

These changes align the texts with Wulfstan's vision of society (biblical law, enforcement of dues) and contemporary practice.

### Scholarly Views on Honesty/Reliability
- **No major accusations of dishonesty or forgery**: Modern scholarship does not typically frame Wulfstan as deceitful. Instead, it describes his work as **adaptive editing** common in medieval legal transmission. Ivarsen explicitly states there is "no reason to think of this as forgery"; Wulfstan was "bringing the text in line with the law that he knew and with the Bible." He assumed earlier laws should conform to established norms.
- **Acknowledged interventions**: Patrick Wormald and others documented Wulfstan's heavy hand in transmitting and shaping laws (e.g., adding clauses, altering tone to be more homiletic/religious). This is seen as part of his role as legislator and advisor under Æthelred and Cnut, not malicious falsification. The *Quadripartitus* (12th-century Latin) preserves a version closer to the 10th-century original for comparison, allowing scholars to identify changes.
- **Broader context**: Anglo-Saxon law codes were living documents, often recopied and updated. Wulfstan's manuscripts are key witnesses precisely because of his interest. Doubts exist about the "authenticity" of specific clauses (i.e., whether they are Æthelstan's or later additions), but this is standard textual criticism, not personal attacks on Wulfstan's integrity.
- **Church bias in general**: Historians routinely account for ecclesiastical sources' self-interest in tithe-related matters across medieval Europe, but Wulfstan is treated as a reformer shaping law for ideological/theological reasons rather than personal enrichment.

In summary, while Wulfstan's account of "original" content must be treated cautiously due to his editorial role and institutional position, scholars do not widely doubt his fundamental honesty. They see his changes as transparent ideological updates rather than covert fraud. The existence of variant traditions (*Quadripartitus*) helps mitigate this. For deeper reading, Ivarsen's 2021 article and Wormald's *The Making of English Law* are excellent starting points.

Lady Godiva

Wiki1 — Sun, 05 Jul 2026 16:16:13 GMT

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	It has been suggested by some historians that the reference to Lady Godiva being “naked” had nothing to do with being without clothes. As a widow or noble woman under Saxon law her wealth was her own.		It has been suggested by some historians that the reference to Lady Godiva being “naked” had nothing to do with being without clothes. As a widow or noble woman under Saxon law her wealth was her own.

	Before her marriage to Earl Leofric,<ref>Leofric belonged to one of the most prominent, long-standing native Anglo-Saxon noble dynasties in England. The earliest surviving document explicitly naming Godiva as Leofric's wife is a legal charter dated to 1035. They were likely married in the late 1020's.</ref> Godiva was already a woman of exceptionally high noble status. She inherited substantial "[[Patrimonial\|patrimony]]"—estates passed down directly from her parents and relatives. Historical records of her property locations suggest her birth family was native to northwest Mercia.<ref>Staffordshire, Leicestershire, and Warwickshire</ref>		Before her marriage to Earl Leofric,<ref>Leofric belonged to one of the most prominent, long-standing native Anglo-Saxon noble dynasties in England. The earliest surviving document explicitly naming Godiva as Leofric's wife is a legal charter dated to 1035. They were likely married in the late 1020's.</ref> Godiva was already a woman of exceptionally high noble status. She inherited substantial "[[Patrimonial\|patrimony]]"—estates passed down directly from her parents and relatives. Historical records of her property locations suggest her birth family was native to northwest Mercia.<ref>Staffordshire, Leicestershire, and Warwickshire.</ref>

	Normans<ref>Under 11th-century Anglo-Saxon law, aristocratic women held the unique right to own, buy, sell, and inherit property completely independent of their husbands.</ref> would bring a more chauvinistic approach to a noble woman's right to disperse and manage her original families' or even her own wealth and property.<ref>Her sister, Wulviva, donated lands to build churches to care for the needy.</ref> The challenge was more likely that Lady Godiva would have to give up some of that wealth before her husband would give up his right to tax the people as subjects.		The controversy was the tithing, which had once existed solely as a voluntary religious practice for centuries, had been slowly been codified into a mandatory civil law in stages through apparent royal decrees like Charlemagne's Capitulary of Herstal in 779 AD, or King Offa of Mercia in 794 AD suggesting a Christian duty. Later, King Æthelstan was cited for evidence of a legal obligation to pay tithes with the advice of Archbishop Wulfhelm of Canterbury but only according to the Cotton Nero manuscript revisions, probably by Archbishop Wulfstan of York of 1023AD.<ref>Those revisions of Archbishop Wulfstan may be summarized by drawing from scholarly editions (e.g., Felix Liebermann (1851–1925), Frederick Levi Attenborough, 1887–1973, Ingrid Fagernes Ivarsen, whose works are commonly referenced in the study of pre-1066 English law and church the imposition of dues.):
			Revised Prologue: Æthelstan, with the counsel of Archbishop Wulfhelm and other bishops, commands reeves in every borough (and extends to bishops, ealdormen, and their own properties) to first render tithes (teoþunga) from the king’s own goods—both livestock (cwicum ceape) and the year’s produce of the earth. These must be measured, counted, or weighed with strict accuracy. Bishops and officials are to do likewise with their properties.
			Clause 1: Bishops and reeves must order all under their authority to pay, and it must be rendered on the appointed day (the beheading of St. John the Baptist, i.e., August 29).
			Clause 2: Biblical exhortation—recalling Jacob’s vow of tithes and peace offerings, and Moses’ command in God’s law not to delay offering first fruits and tithes.
			Clause 3: Warning of divine consequences—if tithes are not paid, God may take away the nine parts (i.e., cause loss through poor harvests, etc.), plus the sin incurred. This draws on patristic ideas (e.g., echoes of Caesarius of Arles).
			Clause 4: Extends to other church dues—church-scot (cyricsceattas), soul-scot (sawlsceattas), and plough-alms (sulhælmessan) annually. These must go to the proper places (churches), so that those serving the churches and God (and the king) may benefit. Penalty: Whoever refuses shall forfeit their rights/privileges (þolige þare are) or return to right observance.
			Clause 5: The king announces what he grants to God and what must be rendered on pain of his oferhyrnesse (disobedience/fine for royal displeasure, typically a heavy 120-shilling fine payable to the king). It balances this with reciprocal fairness: officials should grant the king his due justly, as he grants theirs, while guarding against God’s wrath and royal penalty.</ref>

			Normans<ref>Under 11th-century Anglo-Saxon law, aristocratic women held the unique right to own, buy, sell, and inherit property completely independent of their husbands.</ref> would bring a more chauvinistic approach to a noble woman's right to disperse and manage her original families' or even her own wealth and property.<ref>Her sister, Wulviva ([[#The_Sister_Wulfgifu\|Wulfgifu]]), donated lands to build churches to care for the needy.</ref> The challenge was more likely that Lady Godiva would have to give up some of that wealth before her husband would give up his right to tax the people as subjects.

	Legend has it that one man named Tom was overcome by the temptation and bored a peephole in his shutters that he might gaze upon the naked Godiva. For his disregard he was forever struck blind. Her husband supposedly kept his word and abolished the onerous tax.		Legend has it that one man named Tom was overcome by the temptation and bored a peephole in his shutters that he might gaze upon the naked Godiva. For his disregard he was forever struck blind. Her husband supposedly kept his word and abolished the onerous tax.

	Reading actual accounts of their character at the time it seems more likely that her husband was merely convicted by her charitable heart and his own and there was no real challenge between them. Her heroism, personal piety, humility, and charity obliged the people’s love and respect, strengthening the whole community by her faithful example. The people who loved Christ had managed all social welfare for centuries with little more than ~~free will offerings~~. That practice bound communities together and made them strong, secure, and self-reliant. The ~~Babylonian~~ idea of taxing one class of society for the benefit of another had not yet become a part of ''modern'' Christian doctrine.		Reading actual accounts of their character at the time it seems more likely that her husband was merely convicted by her charitable heart and his own and there was no real challenge between them. Her heroism, personal piety, humility, and charity obliged the people’s love and respect, strengthening the whole community by her faithful example. The people who loved Christ had managed all social welfare for centuries with little more than [[freewill offering]]s. That practice bound communities together and made them strong, secure, and self-reliant. The [[Babylon]]ian idea of taxing one class of society for the benefit of another had not yet become a part of ''modern'' Christian doctrine.

	All those who wrote Chroniclers of those centuries that mention Godiva show her as a respectable, devout, and religious woman of some beauty and never allude to a nude ride in public. All the records of her and her husband say the opposite and suggest the story of these two saints was the result of a controversy and contention for power and riches occurring after the conquest and invasion of 1066.		All those who wrote Chroniclers of those centuries that mention Godiva show her as a respectable, devout, and religious woman of some beauty and never allude to a nude ride in public. All the records of her and her husband say the opposite and suggest the story of these two saints was the result of a controversy and contention for power and riches occurring after the conquest and invasion of 1066.

Template:Tithetext

Wiki1 — Sat, 04 Jul 2026 15:41:57 GMT

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	[[File:Christiansearly.jpg\|right\|300px\|thumb\|The [[early Church]] and its [[network]] of ministers took over the [[daily ministration]] of national [[charity]] and service that had been provided by the [[Levites]] who were the [[Church in the wilderness]].]]		[[File:Christiansearly.jpg\|right\|300px\|thumb\|The [[early Church]] and its [[network]] of ministers took over the [[daily ministration]] of national [[charity]] and service that had been provided by the [[Levites]] who were the [[Church in the wilderness]].<Br>Between 1000 and 1100, England transitioned from Anglo-Saxon to Norman rule, but throughout the entire century, citizens were legally forced to pay a cluster of church taxes. The most comprehensive and significant of these was the tithe. Because there was no secular "welfare system" or legal charity provided directly by government relief, the tithe functioned as England's primary as a state-enforced [[social safety net]]. If a peasant failed to pay it, the King's royal officials and the local bishop would legally seize their property as a penalty. The civil and ecclesiastical law during the 11th century, the revenue from this tax was explicitly subject to a three-way split:One-third for the parish priest for his livelihood. One-third went maintenance and repair of the church buildings. One-third was explicitly earmarked as a charity fund for the poor, the sick, widows, and helpless travelers.]]

	== Tithe ==		== Tithe ==

Lady Godiva

Wiki1 — Sat, 04 Jul 2026 15:05:09 GMT

Leofric, Earl of Mercia

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	=== The myth, legend and truth ===		=== The myth, legend and truth ===

	It has been suggested by some historians that the reference to Lady Godiva being “naked” had nothing to do with being without clothes. As a widow under Saxon law her wealth was her own. Normans ~~had brought~~ a more chauvinistic approach to a ~~widow~~'s right to disperse and manage her ~~first husband~~'s or even her own wealth and property. The challenge was more likely that Lady Godiva would have to give up some of that wealth before her husband would give up his ~~Norman~~ right to tax the people as subjects.		It has been suggested by some historians that the reference to Lady Godiva being “naked” had nothing to do with being without clothes. As a widow or noble woman under Saxon law her wealth was her own.

			Before her marriage to Earl Leofric,<ref>Leofric belonged to one of the most prominent, long-standing native Anglo-Saxon noble dynasties in England. The earliest surviving document explicitly naming Godiva as Leofric's wife is a legal charter dated to 1035. They were likely married in the late 1020's.</ref> Godiva was already a woman of exceptionally high noble status. She inherited substantial "[[Patrimonial\|patrimony]]"—estates passed down directly from her parents and relatives. Historical records of her property locations suggest her birth family was native to northwest Mercia.<ref>Staffordshire, Leicestershire, and Warwickshire</ref>

			Normans<ref>Under 11th-century Anglo-Saxon law, aristocratic women held the unique right to own, buy, sell, and inherit property completely independent of their husbands.</ref> would bring a more chauvinistic approach to a noble woman's right to disperse and manage her original families' or even her own wealth and property.<ref>Her sister, Wulviva, donated lands to build churches to care for the needy.</ref> The challenge was more likely that Lady Godiva would have to give up some of that wealth before her husband would give up his right to tax the people as subjects.

	Legend has it that one man named Tom was overcome by the temptation and bored a peephole in his shutters that he might gaze upon the naked Godiva. For his disregard he was forever struck blind. Her husband supposedly kept his word and abolished the onerous tax.		Legend has it that one man named Tom was overcome by the temptation and bored a peephole in his shutters that he might gaze upon the naked Godiva. For his disregard he was forever struck blind. Her husband supposedly kept his word and abolished the onerous tax.
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	=== Leofric, Earl of Mercia ===		=== Leofric, Earl of Mercia ===

	[[Image:Leofric.jpg\|left\|200px\|thumb\|Leofric III who was the husband of the famous [[Lady Godiva]] and who eventually matched his wife's [[fervent charity\|generosity]] with his own avoiding the burdening the people with [[taxation]] imposed by the king who chose to [[exercise authority]] in order to provide [[welfare]] for the [[care]] of the [[Pure Religion\|needy of society]]. Since the days of [[Constantine]] and [[Ambrose]] there had been an institution of men posing as a church but often depended upon the power of government to fund a form of [[Legal charity]]. Such [[covetous practices]] has always [[Sodom\|weakened]] and [[Perfect savages\|degenerated]] the [[Masses]] and consolidated their own power over the people. In the tradition of the true [[early Church]] the [[daily ministration]] of [[charity]] and [[welfare]] must be by institutions of [[Pure Religion\|Pure Charity]].]]		[[Image:Leofric.jpg\|left\|200px\|thumb\|Leofric III<ref>Leofric was the son of Leofwine, who served as the Ealdorman (a traditional Anglo-Saxon noble title) of the Hwicce region in the English Midlands. Leofric died in 1057, which was nine years before William the Conqueror and the Normans invaded England. </ref> who was the husband of the famous [[Lady Godiva]] and who eventually matched his wife's [[fervent charity\|generosity]] with his own avoiding the burdening the people with [[taxation]]<ref>While tithing existed as a voluntary religious practice for centuries, its formal codification into a mandatory civil law occurred in stages, long before Lady Godiva's time. An idea promoted by Constantine, or Charlemagne (Charles the Great), Emperor of the Romans. Through his royal decree, the Capitulary of Herstal in 779 AD.</ref> imposed by the king who chose to [[exercise authority]] in order to provide [[welfare]] for the [[care]] of the [[Pure Religion\|needy of society]]. Since the days of [[Constantine]] and [[Ambrose]] there had been an institution of men posing as a church but often depended upon the power of government to fund a form of [[Legal charity]]. Such [[covetous practices]] has always [[Sodom\|weakened]] and [[Perfect savages\|degenerated]] the [[Masses]] and consolidated their own power over the people. In the tradition of the true [[early Church]] the [[daily ministration]] of [[charity]] and [[welfare]] must be by institutions of [[Pure Religion\|Pure Charity]].]]

	Leofric<Ref>. He was born on 14th May 968. By 1026 he has</Ref>, Godiva’s Norman husband, was a man of authority and power.<Ref>Earl of Mercia and Lord of Coventry, and one of the most powerful men in the country with the title “Dux”, a leader of an army.</Ref> He “was regarded by contemporaries as an upright man…[and] maintained himself in power for more than twenty years without violence and aggression.”<Ref>Sir Frank Stenton, Anglo Saxon England published by Oxford 1971. </Ref> “He was very wise in all matters, both religious and secular, that benefited all this nation.”<Ref>The Anglo Saxon Chronicle, translation edited by Dorothy Whitelock, David C. Douglas and Susie I Tucker, Eyre and Spottiswode 1965, revised. </Ref> He was not only a man of property<Ref>His estates were in Staffordshire, including: Alrewas, Barton, Braunston, Bromley, Cannock, Chartley, Drayton, Elford, Rolleston, Rugeley, Tutbury and Uttoxeter. He also owned land in Warwickshire at Ansley, Ansty, Atherstone, Coventry, Foleshill, Hartshill, Kingsbury and Meriden.</Ref> but also a man of vision<Ref> Old English Vision of Earl Leofric, [https://onlinelibrary.wiley.com/doi/10.1111/j.1467-968X.1908.tb00515.x UISIO LEOPRICI]. First published: May 1908</Ref> grnerosity<Ref> Leofric founded and endowed a Benedictine monastery at Coventry built on the site of a convent destroyed by the Danes in 1016</Ref>and ensight.		Leofric<Ref>. He was born on 14th May 968. By 1026 he has</Ref>, Godiva’s Norman husband, was a man of authority and power.<Ref>Earl of Mercia and Lord of Coventry, and one of the most powerful men in the country with the title “Dux”, a leader of an army.</Ref> He “was regarded by contemporaries as an upright man…[and] maintained himself in power for more than twenty years without violence and aggression.”<Ref>Sir Frank Stenton, Anglo Saxon England published by Oxford 1971. </Ref> “He was very wise in all matters, both religious and secular, that benefited all this nation.”<Ref>The Anglo Saxon Chronicle, translation edited by Dorothy Whitelock, David C. Douglas and Susie I Tucker, Eyre and Spottiswode 1965, revised. </Ref> He was not only a man of property<Ref>His estates were in Staffordshire, including: Alrewas, Barton, Braunston, Bromley, Cannock, Chartley, Drayton, Elford, Rolleston, Rugeley, Tutbury and Uttoxeter. He also owned land in Warwickshire at Ansley, Ansty, Atherstone, Coventry, Foleshill, Hartshill, Kingsbury and Meriden.</Ref> but also a man of vision<Ref> Old English Vision of Earl Leofric, [https://onlinelibrary.wiley.com/doi/10.1111/j.1467-968X.1908.tb00515.x UISIO LEOPRICI]. First published: May 1908</Ref> grnerosity<Ref> Leofric founded and endowed a Benedictine monastery at Coventry built on the site of a convent destroyed by the Danes in 1016</Ref>and ensight.

Romans 1

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	1 Paul, a servant of Jesus Christ, called to be an apostle,7 separated unto the gospel of God,		1 Paul, a servant of Jesus Christ, called to be an [[apostle]] separated unto the [[gospel of God]],

	2 (Which he had promised afore by his prophets in the holy scriptures,)		2 (Which he had promised afore by his [[prophets]] in the holy scriptures,)

	3 Concerning his Son Jesus Christ our Lord,8 which was made of the seed of David according to the flesh;		3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the [[flesh]];

	4 And declared to be the Son of God with power,9 according to the spirit of holiness, by the resurrection from the dead:		4 And declared to be the [[Son of God]] with power, according to the spirit of holiness, by the [[resurrection]] from the dead:

	5 By whom we have received ~~grace10~~ and apostleship, for ~~obedience11~~ to the ~~faith12~~ among all nations,13 for his name:		5 By whom we have received [[grace]] and apostleship, for obedience to the faith among all nations,<ref>priest to all natons</ref> for his name:

	6 Among whom are ye also the called of Jesus Christ:		6 Among whom are ye also the called of Jesus Christ:

	7 To all that be in Rome, beloved of God, called to be saints: Grace to you and ~~peace14~~ from God our Father, and the Lord Jesus Christ.		7 To all that be in [[Rome]], beloved of God, called to be saints: Grace to you and [[peace]] from God our [[Father]], and the Lord Jesus Christ.

	=== Prayer of Thanksgiving - And believe ===		=== Prayer of Thanksgiving - And believe ===

	8 ¶ First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.		8 ¶ First, I thank my God through Jesus Christ for you all, that your [[faith]] is spoken of throughout the whole [[world]].

	9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;		9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
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	17 For therein is the [[righteousness]] of God<Ref name="righteousness">		17 For therein is the [[righteousness]] of God<Ref name="righteousness">
	* Matthew 6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.		* Matthew 6:33 But seek ye first the kingdom of God, and his [[righteousness]]; and all these things shall be added unto you.
	* Romans 1:2 (Which he had promised afore by his prophets in the holy scriptures,)		* Romans 1:2 (Which he had promised afore by his prophets in the holy scriptures,)
	* Psalms 71:24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.		* Psalms 71:24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.

Template:Fsequence

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	[[File:Tytler.jpg\|thumb\|How do people avoid the [[Fatal Sequence]] of the [[Tytler Cycle]] of society? <Br>Tytler's Cycle was understood by [[Polybius]] and its effect upon the [[masses]] a 150 years before Christ.<Br>Yet, things the should not be forgotten have often be ignored until it is forgotten. This has been described as the blind leading the blind.<Ref name="Blindlead'">{{Blindlead}}</Ref> <Br>In <Br> If the [[Faith]] in [[Christ]] we may claim is not sought in [[spirit and truth\|spirit and in truth]], turning that claim to faith into actions of [[heart and mind]] <Ref name="c-heart">{{c-heart}}</Ref> we an our society will take a turn down the covetous road to [[Degenerate\|degeneration]] and [[destruction]]. <Br> Our ''cities of faith''<Ref name="cityright">{{cityright}}</Ref> will become a [[city of blood]].<Ref name="cityblood">{{cityblood}}</Ref> <Br> Seeking the [[Kingdom of God]] begins with [[repentance]], which includes a willingness to see our [[unrighteousness]], our own [[sloth]] and [[avarice]] and [[covetous practices]], and actively [[seek]]ing the righteousness of God in all things while remaining ''friends with the [[Mammon\|mammon of unrighteousness]]'' if we find ourselves [[entangled]] again in the [[yoke of bondage]]. ]]		[[File:Tytler.jpg\|thumb\|Liberty cannot long live where [[apathy]] is nurtured by complacency and a dependence upon [[legal charity]] of the State. How do people avoid the [[Fatal Sequence]] of the [[Tytler Cycle]] of society? <Br>Tytler's Cycle was understood by [[Polybius]] and its effect upon the [[masses]] a 150 years before Christ.<Br>Yet, things the should not be forgotten have often be ignored until it is forgotten. This has been described as the blind leading the blind.<Ref name="Blindlead'">{{Blindlead}}</Ref> <Br>In <Br> If the [[Faith]] in [[Christ]] we may claim is not sought in [[spirit and truth\|spirit and in truth]], turning that claim to faith into actions of [[heart and mind]] <Ref name="c-heart">{{c-heart}}</Ref> we an our society will take a turn down the covetous road to [[Degenerate\|degeneration]] and [[destruction]]. <Br> Our ''cities of faith''<Ref name="cityright">{{cityright}}</Ref> will become a [[city of blood]].<Ref name="cityblood">{{cityblood}}</Ref> <Br> Seeking the [[Kingdom of God]] begins with [[repentance]], which includes a willingness to see our [[unrighteousness]], our own [[sloth]] and [[avarice]] and [[covetous practices]], and actively [[seek]]ing the righteousness of God in all things while remaining ''friends with the [[Mammon\|mammon of unrighteousness]]'' if we find ourselves [[entangled]] again in the [[yoke of bondage]]. ]]

	== Fatal Sequence ==		== Fatal Sequence ==

Definitions

Calebeaton — Fri, 03 Jul 2026 05:02:02 GMT

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	[[Image:ebooks-Languageland.jpg‎\|link=~~http~~://www.hisholychurch.net/study/bklt/artifice24st.pdf\|180px\|right\|thumb\|This free e-book is a good introduction to how misinterpretation of Biblical terms happens so easily and frequently.<br />''[~~http~~://www.hisholychurch.org/study/bklt/artifice24st.pdf The Adventures of Artifice in Languageland]'']]]		[[Image:ebooks-Languageland.jpg‎\|link=https://www.hisholychurch.net/study/bklt/artifice24st.pdf\|180px\|right\|thumb\|This free e-book is a good introduction to how misinterpretation of Biblical terms happens so easily and frequently.<br />''[https://www.hisholychurch.org/study/bklt/artifice24st.pdf The Adventures of Artifice in Languageland]'']]]
	At the time of Jesus, there were two groups that had very different interpretations of the ancient manuscripts that have basically become the Old Testament. The mainstream interpretation of the Bible today is essentially what was taught by the Pharisees. But Jesus kept telling us their view was wrong. He sided with the Essenes (a much larger group at the time) who saw a totally different world through the ancient Hebrew symbols.		At the time of Jesus, there were two groups that had very different interpretations of the ancient manuscripts that have basically become the Old Testament. The mainstream interpretation of the Bible today is essentially what was taught by the Pharisees. But Jesus kept telling us their view was wrong. He sided with the Essenes (a much larger group at the time) who saw a totally different world through the ancient Hebrew symbols.

	Discussion of the multiple meanings behind seemingly cryptic Biblical terms		Discussion of the multiple meanings behind seemingly cryptic Biblical terms

	<html><audio controls src="~~http~~://KeysOfTheKingdom.info/TSH-130914.mp3"></audio></html>		<html><audio controls src="https://KeysOfTheKingdom.info/TSH-130914.mp3"></audio></html>
	[~~http~~://KeysOfTheKingdom.info/TSH-130914.mp3 Download]		[https://KeysOfTheKingdom.info/TSH-130914.mp3 Download]

Imperium

Wiki1 — Wed, 01 Jul 2026 16:29:18 GMT

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 The right to rule over oneself came long before the first [[city-state|city State]].
-Kings ultimately held the absolute imperium for life during the Roman Kingdom. But the Romans threw out the Tarquinian kings in 500BC and formed a [[Republic]] with some knowledge of the much earlier Israelite republic.
+Rights were not created by man but were the byproduct of responsibilities imposed by the [[Law of Nature]] and the [[Divine will|Will of the Divine Designer]] from which there is no escape without [[Wrath of God|consequences]].
-There are three primary Greek words that may correspond to the Latin word "imperium" 1. including Arche (Ἀρχή),  Hegemonia (Ἡγεμονία) , and Basileia (Βασιλεία) — For "The Roman Empire" as a State
+With the invention of the [[City-state]] came the concept of [[civil law]] which resulted from the [[Contract|law of contract]].<Ref name="makeno">{{makeno}}</Ref>
-The Imperium Romanum was entirely synonymous with the political entity of the Empire itself, the Greeks translated it as basileia (βασιλεία). When you see the phrase the [[Kingdom of God]] in the Bible the word kingdom is translated from the Greek word [[932|basileia]] which should " not to be confused with an actual kingdom but rather the right or authority to rule".
+==The Shift of power ==
-. Arche (Ἀρχή) — For "Supreme Authority / Power"
+. Hegemonia (Ἡγεμονία) — For "Imperial Command or Empire"
 When imperium refers to military leadership, supreme command in the field, or the physical territory over which a nation has dominion (i.e., Imperium Romanum), the corresponding Greek word is hegemonia (ἡγεμονία). This is where the English word "hegemony" comes from, originally denoting the leadership or dominant authority of one state over others.
 . Basileia (Βασιλεία) — For "The Roman Empire" as a State
 During the later Roman and Byzantine periods, when Imperium Romanum became entirely synonymous with the geopolitical entity of the Empire itself, the Greeks translated it as basileia (βασιλεία).
-=== imperium a curia ===
-The imperium a curia was a tribal subdivision or political ward of the Roman people
+All three are part of the [[Imperium]] and [[Principalities]]<Ref name="Principal">{{Principal}}</Ref> of the [[world]].
 When Speratus who was one of the [[Acts of the Scillitan Martyr|Scillitan Martyrs]] spoke in his defense He stated, "“I do not acknowledge the authority of this world,..." the word authority was the Latin term Impreium.

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	[[746]] ~ἀρχή~ arche \@ar-khay’\@ from [[756]]; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, [[~~Principality~~\|principality]] 8, corner 2, first 2, misc 6; 58		[[746]] ~ἀρχή~ arche \@ar-khay’\@ from [[756]]; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, [[Principalities\|principality]] 8, corner 2, first 2, misc 6; 58
	: 1) beginning, origin		: 1) beginning, origin
	: 2) the person or thing that commences, the first person or thing in a series, the leader		: 2) the person or thing that commences, the first person or thing in a series, the leader

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	'''Principalities, Arche and the [[Imperium]]'''		'''[[Principalities]], Arche and the [[Imperium]]'''
	* [[Jeremiah 13]]:18 Say unto the king and to the queen, Humble yourselves, sit down: for your '''principalities<[[04761]] marashah>''' shall come down, [even] the crown of your glory.		* [[Jeremiah 13]]:18 Say unto the king and to the queen, Humble yourselves, sit down: for your '''[[principalities]]<[[04761]] marashah>''' shall come down, [even] the crown of your glory.
	* [[Romans 8]]:38 "For I am persuaded, that neither death, nor life, nor angels, nor '''principalities<[[746]] Arche>, nor powers<[[1849]] [[exousia]]>''', nor things present, nor things to come,"		* [[Romans 8]]:38 "For I am persuaded, that neither death, nor life, nor angels, nor '''[[principalities]]<[[746]] Arche>, nor powers<[[1849]] [[exousia]]>''', nor things present, nor things to come,"
	* [[Ephesians 1]]:21 "Far above all '''principality<[[746]]>, and power<[[1849]]>''', and might, and [[2963\|dominion]], and every name that is named, not only in this [[165\|world]], but also in that which is to come:"		* [[Ephesians 1]]:21 "Far above all '''principality<[[746]]>, and power<[[1849]]>''', and might, and [[2963\|dominion]], and every name that is named, not only in this [[165\|world]], but also in that which is to come:"
	* [[Ephesians 3]]:10 "To the intent that now unto the '''principalities<[[746]]> and powers<[[1849]]>''' in heavenly [places] might be known by the church the manifold wisdom of God,"		* [[Ephesians 3]]:10 "To the intent that now unto the '''[[principalities]]<[[746]]> and powers<[[1849]]>''' in heavenly [places] might be known by the church the manifold wisdom of God,"
	* [[Ephesians 6]]:12 "For we wrestle not against flesh and blood, but against '''principalities<[[746]]>, against powers<[[1849]]>''', against the [[rulers]] of the [[darkness]] of this [[165\|world]], against spiritual [[wicked]]ness in high [places]."		* [[Ephesians 6]]:12 "For we wrestle not against flesh and blood, but against '''[[Principalities and powers\|principalities]]<[[746]]>, against powers<[[1849]]>''', against the [[rulers]] of the [[darkness]] of this [[165\|world]], against spiritual [[wicked]]ness in high [places]."
	* [[Colossians 1]]:16 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or [[2963\|dominions]], or '''principalities<[[746]]>, or powers<[[1849]]>''': all things were created by him, and for him:"		* [[Colossians 1]]:16 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or [[2963\|dominions]], or '''[[principalities]]<[[746]]>, or powers<[[1849]]>''': all things were created by him, and for him:"
	* [[Colossians 2]]:10 "And ye are complete in him, which is the head of all '''principality<[[746]]> and power<[[1849]]>''':"		* [[Colossians 2]]:10 "And ye are complete in him, which is the head of all '''[[Principalities\|principality]]<[[746]]> and power<[[1849]]>''':"
	* [[Colossians 2]]:15 "[And] having spoiled '''principalities<[[746]]> and powers<[[1849]]>''', he made a shew of them openly, triumphing over them in it."		* [[Colossians 2]]:15 "[And] having spoiled '''[[principalities]]<[[746]]> and powers<[[1849]]>''', he made a shew of them openly, triumphing over them in it."
	* [[Titus 3]]:1 "Put them in mind to be subject to '''principalities<[[746]]> and powers<[[1849]]>''', to obey magistrates, to be ready to every good work,"		* [[Titus 3]]:1 "Put them in mind to be subject to '''principalities<[[746]]> and powers<[[1849]]>''', to obey magistrates, to be ready to every good work,"

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	'''[[Respecter of persons]]''' [[Template:Respectperson]] <nowiki><Ref name="Respectperson">{{Respectperson}}</Ref></nowiki> <Ref name="Respectperson">{{Respectperson}}</Ref>		'''[[Respecter of persons]]''' [[Template:Respectperson]] <nowiki><Ref name="Respectperson">{{Respectperson}}</Ref></nowiki> <Ref name="Respectperson">{{Respectperson}}</Ref>


			'''[[Principalities]]''' [[Template:Principal]] <nowiki><Ref name="Principal">{{Principal}}</Ref></nowiki> <Ref name="Principal">{{Principal}}</Ref>

	'''Posses''' [[Template:Posses]] <nowiki><Ref name="Posses">{{Posses}}</Ref></nowiki> <Ref name="Posses">{{Posses}}</Ref>		'''Posses''' [[Template:Posses]] <nowiki><Ref name="Posses">{{Posses}}</Ref></nowiki> <Ref name="Posses">{{Posses}}</Ref>

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Wiki1 — Wed, 01 Jul 2026 15:59:44 GMT

Created page with "'''Principalities, Arche and the Imperium''' * Jeremiah 13:18 Say unto the king and to the queen, Humble yourselves, sit down: for your '''principalities<04761 marashah>''' shall come down, [even] the crown of your glory. * Romans 8:38 "For I am persuaded, that neither death, nor life, nor angels, nor '''principalities<746 Arche>, nor powers<1849 exousia>''', nor things present, nor things to come," * Ephesians 1:21 "Far above all '''pr..."

New page

'''Principalities, Arche and the [[Imperium]]'''
* [[Jeremiah 13]]:18 Say unto the king and to the queen, Humble yourselves, sit down: for your '''principalities<[[04761]] marashah>''' shall come down, [even] the crown of your glory.
* [[Romans 8]]:38 "For I am persuaded, that neither death, nor life, nor angels, nor '''principalities<[[746]] Arche>, nor powers<[[1849]] [[exousia]]>''', nor things present, nor things to come,"
* [[Ephesians 1]]:21 "Far above all '''principality<[[746]]>, and power<[[1849]]>''', and might, and [[2963|dominion]], and every name that is named, not only in this [[165|world]], but also in that which is to come:"
* [[Ephesians 3]]:10 "To the intent that now unto the '''principalities<[[746]]> and powers<[[1849]]>''' in heavenly [places] might be known by the church the manifold wisdom of God,"
* [[Ephesians 6]]:12 "For we wrestle not against flesh and blood, but against '''principalities<[[746]]>, against powers<[[1849]]>''', against the [[rulers]] of the [[darkness]] of this [[165|world]], against spiritual [[wicked]]ness in high [places]."
* [[Colossians 1]]:16 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or [[2963|dominions]], or '''principalities<[[746]]>, or powers<[[1849]]>''': all things were created by him, and for him:"
* [[Colossians 2]]:10 "And ye are complete in him, which is the head of all '''principality<[[746]]> and power<[[1849]]>''':"
* [[Colossians 2]]:15 "[And] having spoiled '''principalities<[[746]]> and powers<[[1849]]>''', he made a shew of them openly, triumphing over them in it."
* [[Titus 3]]:1 "Put them in mind to be subject to '''principalities<[[746]]> and powers<[[1849]]>''', to obey magistrates, to be ready to every good work,"

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	[[746]] ~ἀρχή~ arche \@ar-khay’\@ from [[756]]; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58		[[746]] ~ἀρχή~ arche \@ar-khay’\@ from [[756]]; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, [[Principality\|principality]] 8, corner 2, first 2, misc 6; 58
	: 1) beginning, origin		: 1) beginning, origin
	: 2) the person or thing that commences, the first person or thing in a series, the leader		: 2) the person or thing that commences, the first person or thing in a series, the leader

Imperium

Wiki1 — Wed, 01 Jul 2026 05:18:11 GMT

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	Kings ultimately held the absolute imperium for life during the Roman Kingdom. But the Romans ~~throughout~~ the Tarquinian kings in 500BC and formed a Republic with some knowledge of the much earlier Israelite republic.		== The right to rule ==

			The right to rule over oneself came long before the first [[city-state\|city State]].

			Kings ultimately held the absolute imperium for life during the Roman Kingdom. But the Romans threw out the Tarquinian kings in 500BC and formed a [[Republic]] with some knowledge of the much earlier Israelite republic.

	There are three primary Greek words that may correspond to the Latin word "imperium" 1. including Arche (Ἀρχή), Hegemonia (Ἡγεμονία) , and Basileia (Βασιλεία) — For "The Roman Empire" as a State		There are three primary Greek words that may correspond to the Latin word "imperium" 1. including Arche (Ἀρχή), Hegemonia (Ἡγεμονία) , and Basileia (Βασιλεία) — For "The Roman Empire" as a State

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	* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King [[935\|basileus]] ? The chief priests answered, We have no king [[935\|basileus]] but [[Caesar]].</Ref> they used the word [[935\|basileus]] consistently translated king. Herod was also called ''the King''<Ref>[[Matthew 2]]:3 When Herod the king had heard [these things], he was troubled, and all Jerusalem with him.</Ref> but the wise men said Jesus was born a king.<Ref> [[Matthew 2]]: "2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."</Ref>		* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King [[935\|basileus]] ? The chief priests answered, We have no king [[935\|basileus]] but [[Caesar]].</Ref> they used the word [[935\|basileus]] consistently translated king. Herod was also called ''the King''<Ref>[[Matthew 2]]:3 When Herod the king had heard [these things], he was troubled, and all Jerusalem with him.</Ref> but the wise men said Jesus was born a king.<Ref> [[Matthew 2]]: "2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."</Ref>
	Pontius Pilate spoke of Jesus as the king of the Jews<Ref>* John 19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!		Pontius Pilate spoke of Jesus as the king of the Jews<Ref>* John 19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
	* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.</Ref> and [[Pontius Pilate]] even officially proclaimed Jesus as that king of the Jews.<Ref></Ref>		* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.</Ref> and [[Pontius Pilate]] even officially proclaimed Jesus as that king of the Jews.<Ref name="kingjews">{{kingjews}}</Ref>

	Christians saw Jesus as their king and said so as we see in Acts<Ref>[[Acts 17]]:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king([[935\|basileus]]) , [one] Jesus."</Ref>		Christians saw Jesus as their king and said so as we see in Acts<Ref>[[Acts 17]]:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king([[935\|basileus]]) , [one] Jesus."</Ref>

Template:932

Wiki1 — Wed, 01 Jul 2026 05:00:26 GMT

Created page with "932 βασιλεία basileia bas-il-i’-ah from 935 βασιλεύς basileus king, King (of Israel) (leader of the people, prince, commander, lord of the land, king); n f; TDNT-1:579,97; {See TDNT 127 } AV-kingdom (of God) 71, kingdom (of heaven) 32, kingdom (general or evil) 20, (Thy or Thine) kingdom 6, His kingdom 6, the kingdom 5, (My) kingdom 4, misc 18; 162 : 1) royal power, kingship, dominion, rule :: 1a) not to be confused with an actual kingdom..."

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[[932]] βασιλεία basileia bas-il-i’-ah from [[935]] βασιλεύς basileus king, King (of Israel) (leader of the people, prince, commander, lord of the land, king); n f; TDNT-1:579,97; {See TDNT 127 } AV-kingdom (of God) 71, kingdom (of heaven) 32, kingdom (general or evil) 20, (Thy or Thine) kingdom 6, His kingdom 6, the kingdom 5, (My) kingdom 4, misc 18; 162
: 1) royal power, kingship, dominion, rule
:: 1a) not to be confused with an actual kingdom but rather the right or authority to rule over a kingdom
:: 1b) of the royal power of Jesus as the triumphant Messiah
:: 1c) of the royal power and dignity conferred on Christians in the Messiah’s kingdom
: 2) a kingdom, the territory subject to the rule of a king
: 3) used in the N.T. to refer to the reign of the Messiah

932

Wiki1 — Wed, 01 Jul 2026 04:49:32 GMT

Created page with "{{932}}"

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Template:TGenius

Wiki1 — Wed, 01 Jul 2026 00:59:55 GMT

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	== Genius ==		== Genius ==

	The [[Latin]] term ''gene'' can literally mean “begetter” while genes can have the meaning “born” or “produce.”		The [[Latin]] term genius comes from the Latin verb ''gignere'' (or Old Latin genō), meaning' 'gene'' which can literally mean “begetter” while genes can have the meaning “born” or “produce.”

	Note the Latin term [[genius]] ~~means having~~ an “inborn nature; a [[tutelary]] ~~deity~~ of a person or place~~; wit~~, ~~brilliance”~~.		Note the Latin term [[genius]] is a reference to an “inborn nature; a [[tutelary]] position of a person or place”. In a more common view in early Latin tribes the "genius" of a family was the male tutelary or guardian of the hearth and the character of a person who acted as the head of a family(familia or gens). That Character was divine essence that could be observed and counted upon within the family, place (genius loci), or group.

	~~In early Latin [[culture]]~~ the ~~union of man and woman who formed~~ and ~~procreated~~ the ~~[[family]] together as one person was considered a sacred union. Their home was sacred or separate~~ and ~~the law~~ of ~~the [[father]] ruled with his wife~~.		It was commonly thought to be present in the individual from birth and watched over the maturing and growth of an individual throughout life, influencing their character, fortunes, and moral inclinations.

	In every [[family]] there was both king and priest who held the ~~powers~~ of the [[imperium]], [[potestas]]<Ref name="lpotestas">{{lpotestas}}</Ref> and [[auctoritas]] <Ref>[[Auctoritas]] ~~is a Latin word which is~~ the origin of English "[[authority]]".</Ref> as the [[~~genius~~]] of ~~the house~~.		== Patriarchy ==

			In early Latin [[culture]] the union of man and woman who formed and procreated the [[family]] together as one person was considered a sacred union within their society, which contributed to their success. Their home was sacred or separate jurisdiction and the law of the [[father]] ruled with his wife.

			The Some will say patriarchy means a "system of society or government in which the father or eldest male is head of the family and descent is traced through the male line."

			While the [[Patriarchy]] is<ref>"Derived from the Greek word ''patriarkhēs'', patriarchy literally means "the rule of the father" and is used to refer to a social system where men control a disproportionately large share of social, economic, political and religious power/responsibility, and inheritance usually passes down the male line."</ref> was the foundation of society and without it survival was usually no likely it also altered the mental, moral, and magnanimous state of the family unit and therefore mankind.

			In every [[family]] there was both king and priest(with his queen and priestess) who held the responsibility of the [[imperium]], [[potestas]]<Ref name="lpotestas">{{lpotestas}}</Ref>, and [[auctoritas]] <Ref>[[Auctoritas]] (the origin of English "[[authority]]")</Ref> which are Latin words which describe the [[elements]] of a [[family]] in a free society.

			== Power and Choice ==

	That power of choice was endowed by God in everyman and woman and they were given [[Trees\|two trees]]. One contained knowledge the other the force of [[life]] and [[light]].		That power of choice was endowed by God in everyman and woman and they were given [[Trees\|two trees]]. One contained knowledge the other the force of [[life]] and [[light]].
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	'''"[[Freedom]] is the [[Exousia\|Right to Choose]], the [[Rights\|Right]] to create for oneself the alternatives of [[Choice]]. Without the possibility of Choice, and the [[Freedom of Religion\|exercise of Choice]], a man is not a man but a [[person\|member]], an instrument, a [[merchandise\|thing]].”'''<Ref name="archy">[[Archibald MacLeish]]</Ref>		'''"[[Freedom]] is the [[Exousia\|Right to Choose]], the [[Rights\|Right]] to create for oneself the alternatives of [[Choice]]. Without the possibility of Choice, and the [[Freedom of Religion\|exercise of Choice]], a man is not a man but a [[person\|member]], an instrument, a [[merchandise\|thing]].”'''<Ref name="archy">[[Archibald MacLeish]]</Ref>
	</blockquote>		</blockquote>
			== ==
	The [[imperium]]<ref>The [[Imperium]] is the right to create for oneself the alternative of choices, the right to [[Self Defense]], and pursue happiness for oneself and your [[family]].</ref>, [[potestas]]<Ref name="lpotestas">{{lpotestas}}</Ref> and [[auctoritas]]<Ref>[[Auctoritas]] is a Latin word which is the origin of English "[[authority]]".</Ref> are given us by God.		The [[imperium]]<ref>The [[Imperium]] is the right to create for oneself the alternative of choices, the right to [[Self Defense]], and pursue happiness for oneself and your [[family]].</ref>, [[potestas]]<Ref name="lpotestas">{{lpotestas}}</Ref> and [[auctoritas]]<Ref>[[Auctoritas]] is a Latin word which is the origin of English "[[authority]]".</Ref> are given us by God.

Imperium

Wiki1 — Wed, 01 Jul 2026 00:15:18 GMT

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			Kings ultimately held the absolute imperium for life during the Roman Kingdom. But the Romans throughout the Tarquinian kings in 500BC and formed a Republic with some knowledge of the much earlier Israelite republic.
			There are three primary Greek words that may correspond to the Latin word "imperium" 1. including Arche (Ἀρχή), Hegemonia (Ἡγεμονία) , and Basileia (Βασιλεία) — For "The Roman Empire" as a State

			The Imperium Romanum was entirely synonymous with the political entity of the Empire itself, the Greeks translated it as basileia (βασιλεία). When you see the phrase the [[Kingdom of God]] in the Bible the word kingdom is translated from the Greek word [[932\|basileia]] which should " not to be confused with an actual kingdom but rather the right or authority to rule".

			When the Jews complained about Jesus being hailed as ''king'' said they had no ''king'' but Caesar the word <Ref>* Luke 23:2 And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
			* John 19:12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not [[Caesar]]'s friend ([[5384\|philos]]): whosoever maketh himself a king [[935\|basileus]] speaketh against Caesar.
			* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King [[935\|basileus]] ? The chief priests answered, We have no king [[935\|basileus]] but [[Caesar]].</Ref> they used the word [[935\|basileus]] consistently translated king. Herod was also called ''the King''<Ref>[[Matthew 2]]:3 When Herod the king had heard [these things], he was troubled, and all Jerusalem with him.</Ref> but the wise men said Jesus was born a king.<Ref> [[Matthew 2]]: "2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."</Ref>
			Pontius Pilate spoke of Jesus as the king of the Jews<Ref>* John 19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
			* John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.</Ref> and [[Pontius Pilate]] even officially proclaimed Jesus as that king of the Jews.<Ref></Ref>

			Christians saw Jesus as their king and said so as we see in Acts<Ref>[[Acts 17]]:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king([[935\|basileus]]) , [one] Jesus."</Ref>


			1. Arche (Ἀρχή) — For "Supreme Authority / Power"
			When translating imperium as the abstract concept of supreme legal power, office, or rule, ancient Greek historians like Polybius and Dionysius of Halicarnassus most frequently used arche (ἀρχή). In Greek political thought, arche denotes the right to rule, command, or hold a primary position of authority. [1, 2]
			2. Hegemonia (Ἡγεμονία) — For "Imperial Command / Empire"
			When imperium refers to military leadership, supreme command in the field, or the physical territory over which a nation has dominion (i.e., Imperium Romanum), the corresponding Greek word is hegemonia (ἡγεμονία). This is where the English word "hegemony" comes from, originally denoting the leadership or dominant authority of one state over others.

			3. Basileia (Βασιλεία) — For "The Roman Empire" as a State
			During the later Roman and Byzantine periods, when Imperium Romanum became entirely synonymous with the geopolitical entity of the Empire itself, the Greeks translated it as basileia (βασιλεία).
			=== imperium a curia ===
			The imperium a curia was a tribal subdivision or political ward of the Roman people
			When Speratus who was one of the [[Acts of the Scillitan Martyr\|Scillitan Martyrs]] spoke in his defense He stated, "“I do not acknowledge the authority of this world,..." the word authority was the Latin term Impreium.

	In Roman Law Caesar's rights to authority or dominion over a subject citizenry as emperor stemmed from his position as the "vicarious pater" or substitute father(see also patres consritpi, the conscripted fathers). The Emperor as father of the country was one of the few men who was sui juris as that system devolved into its centralized imperial position.		In Roman Law Caesar's rights to authority or dominion over a subject citizenry as emperor stemmed from his position as the "vicarious pater" or substitute father(see also patres consritpi, the conscripted fathers). The Emperor as father of the country was one of the few men who was sui juris as that system devolved into its centralized imperial position.

Template:Byworks

Wiki1 — Tue, 30 Jun 2026 22:56:05 GMT

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	'''By their works'''		'''By their works'''
	: [[Matthew 7]]:21 "'''Not every one that saith''' unto me, [[lord lord\|Lord, Lord]], shall enter into the [[kingdom of heaven]]; but '''he that [[doeth]] the will of my [[Father]]''' which is in heaven. ... 24 Therefore whosoever heareth these sayings of mine, '''and [[doeth]] them''', I will liken him unto a wise man, which built his house upon a rock:... 26 And every one that [[hear]]eth these sayings of mine, and '''[[doeth]] them not''', shall be likened unto a '''[[foolish]] man''', which built his house upon the sand:"		* [[Romans 4]]:2 For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
			* [[Titus 3]]:5 Not by works of [[righteousness]] which we have done, but '''according to his [[mercy]] he [[saved]]''' us, by the washing of [[degenerate\|regeneration]], and renewing of the [[Holy Ghost]];
			* [[Ephesians 2]]:9 "Not of works, lest any man should [[boast]]."
			* [[Matthew 19]]:17 "And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments."
			* [[Mark 10]]:18 And Jesus said unto him, Why callest thou me good? [there is] none good but one, [that is], God.
			'''Not enough to say'''
			* [[Matthew 7]]:21 "'''Not every one that saith''' unto me, [[lord lord\|Lord, Lord]], shall enter into the [[kingdom of heaven]]; but '''he that [[doeth]] the will of my [[Father]]''' which is in heaven. ... 24 Therefore whosoever heareth these sayings of mine, '''and [[doeth]] them''', I will liken him unto a wise man, which built his house upon a rock:... 26 And every one that [[hear]]eth these sayings of mine, and '''[[doeth]] them not''', shall be likened unto a '''[[foolish]] man''', which built his house upon the sand:"
	: [[Luke 6]]:47 "Whosoever cometh to me, and heareth my sayings, '''and [[doeth]] them''', I will shew you to whom he is like:...49 But he that heareth, '''and [[doeth]] not''', is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."		: [[Luke 6]]:47 "Whosoever cometh to me, and heareth my sayings, '''and [[doeth]] them''', I will shew you to whom he is like:...49 But he that heareth, '''and [[doeth]] not''', is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."
	: [[Luke 7]]:8 "For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, '''and he [[doeth]] [it]'''."		: [[Luke 7]]:8 "For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, '''and he [[doeth]] [it]'''."
	: [[John 3]]:20 "For '''every one that [[doeth]] evil [[darkness\|hateth the light]]''', neither cometh to the [[light]], lest his deeds should be reproved. 21 But '''he that [[doeth]] truth''' cometh to the [[light]], that his deeds may be made manifest, that they are wrought in God."		: [[John 3]]:20 "For '''every one that [[doeth]] evil [[darkness\|hateth the light]]''', neither cometh to the [[light]], lest his deeds should be reproved. 21 But '''he that [[doeth]] truth''' cometh to the [[light]], that his deeds may be made manifest, that they are wrought in God."
	: [[Titus 1]]:16 "They profess that they know God; '''but in [[works]] they deny''' [him], being abominable, and disobedient, and '''unto every good work [[reprobate]]'''."		: [[Titus 1]]:16 "They profess that they know God; '''but in [[works]] they deny''' [him], being abominable, and disobedient, and '''unto every good work [[reprobate]]'''."
	'''James'''		'''James says'''
	: [[James 1]]:23 "For if any be a [[hear]]er of the word, '''and not a [[doer]]''', he is like unto a man beholding his natural face in a glass:"		* [[James 1]]:23 "For if any be a '''[[hear]]er''' of the word, '''and not a [[doer]]''', he is like unto a man beholding his natural face in a glass:"
	: [[James 2]]:20 "But wilt thou know, O vain man, that '''[[faith]] without [[works]] is dead'''?		* [[James 2]]:20 "But wilt thou know, O vain man, that '''[[faith]] without [[works]] is dead'''? 21 "Was not [[Abraham]] our father justified by works, when he had offered Isaac his son upon the [[altar]]? 22 Seest thou how '''[[faith]] [[4903\|wrought]] with his works''', and by '''works was [[faith]] made perfect'''? 23 And the '''scripture was fulfilled which saith, [[Abraham]] believed God,''' and it was imputed unto him for [[righteousness]]: and he was called the Friend of God. 24 Ye see then how that '''by works a man is justified''', and '''not by [[faith]] only.''' 25 Likewise also was not '''Rahab the harlot justified by works''', when she had received the messengers, and had sent [them] out another way? 26 For as the body without the spirit is dead, so '''[[faith]] without works is dead also'''.
	: [[James 3]]:13 "Who [is] a wise man and endued with knowledge among you? '''let him shew out of a good [[conversation]] his [[works]]''' with meekness of [[wisdom]]. 14 What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be [[naked]], and destitute of daily food, 16 And one of you say unto them, Depart in [[peace]], be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit? 17 Even so [[faith]], if it hath not [[works]], is [[3498\|dead]], being alone. 18 Yea, a man may say, Thou hast [[faith]], and '''I have works''': shew me thy [[faith]] without thy works, and I will '''shew thee my faith by my works'''. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that '''faith without works is [[dead]]'''? ... 22 Seest thou how [[faith]] wrought with his works, and by works was faith made perfect? ... 26 For as the body without the spirit is dead, so '''faith without works is dead''' also."		* [[James 3]]:13 "Who [is] a wise man and endued with knowledge among you? '''let him shew out of a good [[conversation]] his [[works]]''' with meekness of [[wisdom]]. 14 What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be [[naked]], and destitute of daily food, 16 And one of you say unto them, Depart in [[peace]], be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit? 17 Even so [[faith]], if it hath not [[works]], is [[3498\|dead]], being alone. 18 Yea, a man may say, Thou hast [[faith]], and '''I have works''': shew me thy [[faith]] without thy works, and I will '''shew thee my faith by my works'''. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that '''faith without works is [[dead]]'''? ... 22 Seest thou how [[faith]] wrought with his works, and by works was faith made perfect? ... 26 For as the body without the spirit is dead, so '''faith without works is dead''' also."
	'''According to works'''		'''According to works'''
	: [[Numbers 7]]:5 "Take [it] of them, that they may be to do the service of the [[tabernacle of the congregation]]; and thou shalt '''give them unto the [[Levites]], to every man according to his service.'''"		* [[Numbers 7]]:5 "Take [it] of them, that they may be to do the service of the [[tabernacle of the congregation]]; and thou shalt '''give them unto the [[Levites]], to every man according to his service.'''"
	: [[Exodus 25]]:2 "Speak unto the children of Israel, that they bring me an [[offering]]<[[08641]] תְּרוּמָה‎ tëruwmah>: of every man that giveth it willingly<[[05068]](נָדַב nadeb) יִדְּבֶ֣נּוּ yiddəḇennū> with his heart ye shall take my offering<[[08641]] תְּרוּמָתִֽי׃ tərūmāṯî>."		* [[Exodus 25]]:2 "Speak unto the children of Israel, that they bring me an [[offering]]<[[08641]] תְּרוּמָה‎ tëruwmah>: of every man that giveth it willingly<[[05068]](נָדַב nadeb) יִדְּבֶ֣נּוּ yiddəḇennū> with his heart ye shall take my offering<[[08641]] תְּרוּמָתִֽי׃ tərūmāṯî>."
	: [[1 Samuel 8]]:8 "'''According to all the works''' which they have done since the day that I brought them up [[Bondage of Egypt\|out of Egypt]] even unto this day, wherewith they have forsaken me, and served other [[gods]], so do they also unto thee."		* [[1 Samuel 8]]:8 "'''According to all the works''' which they have done since the day that I brought them up [[Bondage of Egypt\|out of Egypt]] even unto this day, wherewith they have forsaken me, and served other [[gods]], so do they also unto thee."
	: [[Proverbs 24]]:12 "If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and '''shall [not] he render to [every] man according to his works?'''"		: [[Proverbs 24]]:12 "If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and '''shall [not] he render to [every] man according to his works?'''"
	: [[Jeremiah 25]]:14 "For many nations and great kings shall serve themselves of them also: and I will recompense them '''according to their deeds''', and according to the works of their own hands."		* [[Jeremiah 25]]:14 "For many nations and great kings shall serve themselves of them also: and I will recompense them '''according to their deeds''', and according to the works of their own hands."
	: [[2 Corinthians 11]]:15 "Therefore [it is] no great thing if his ministers also be '''transformed as the ministers of [[Righteousness\|righteousness]]'''; whose '''end shall be according to their works.'''"		* [[2 Corinthians 11]]:15 "Therefore [it is] no great thing if his ministers also be '''transformed as the ministers of [[Righteousness\|righteousness]]'''; whose '''end shall be according to their works.'''"
	: [[Revelation 2]]:2 "'''I know thy [[works]]''', and thy labour, and thy patience, and how thou canst not bear them which are [[Evil\|evil]]: and thou hast tried them which say they are [[apostles]], and are not, and hast found them [[lie\|liars]]:"		* [[Revelation 2]]:2 "'''I know thy [[works]]''', and thy labour, and thy patience, and how thou canst not bear them which are [[Evil\|evil]]: and thou hast tried them which say they are [[apostles]], and are not, and hast found them [[lie\|liars]]:"
	'''Revelation'''		'''Revelation'''
	: [[Revelation 2]]:23 "And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto '''every one of you according to your works'''."		* [[Revelation 2]]:23 "And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto '''every one of you according to your works'''."
	: [[Revelation 20]]:12 "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, '''according to their works.''' 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were '''judged every man according to their works'''."		* [[Revelation 20]]:12 "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, '''according to their works.''' 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were '''judged every man according to their works'''."
	'''Dead faith'''		'''Dead faith'''
	* [[Matthew 8]]:22 "But Jesus said unto him, Follow me; and let the '''dead bury their dead.'''"		* [[Matthew 8]]:22 "But Jesus said unto him, Follow me; and let the '''dead bury their dead.'''"

Next show notes

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	----		----
	=== Gemini ~~responds about a~~ profound assessment and conflict ===		=== Gemini - A profound assessment and conflict ===

	"Your assessment captures a profound structural and theological conflict between Rome and the early Church. The clash was not just about abstract theology, but about two competing, incompatible systems of social welfare, civic governance, and economics.		"Your assessment captures a profound structural and theological conflict between Rome and the early Church. The clash was not just about abstract theology, but about two competing, incompatible systems of social welfare, civic governance, and economics.
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	* The Definition of "[[Pure Religion of Christ\|Pure Religion]]": This directly references [[James 1]]:27: "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress..." It was considered "pure" because it was untainted by the coercion of the state.The Funding: Christian welfare relied entirely on voluntary charity and freewill offerings (agape), completely free from government mandates or tax funding. This system was so efficient that by 251 AD, the local church in Rome was entirely supporting over 1,500 widows and destitute individuals on voluntary donations alone.		* The Definition of "[[Pure Religion of Christ\|Pure Religion]]": This directly references [[James 1]]:27: "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress..." It was considered "pure" because it was untainted by the coercion of the state.The Funding: Christian welfare relied entirely on voluntary charity and freewill offerings (agape), completely free from government mandates or tax funding. This system was so efficient that by 251 AD, the local church in Rome was entirely supporting over 1,500 widows and destitute individuals on voluntary donations alone.

	== ~~Break in~~ audio series ==		== End of audio 1 series ==
	<Center>'''End of first show airing 20260627'''</center>		<Center>'''End of first show airing 20260627'''</center>
	=== AI Leo and the yoke of bondage ===		== AI Leo intro ==
			==== AI Leo and the yoke of bondage ====
	<blockquote>		<blockquote>
	'''Intro to side comment from AI Leo'''		'''Intro to side comment from AI Leo'''
	* ''AI Leo'' said that the in Galatians, the phrase "yoke of bondage" ([[Galatians 5]]:1, NKJV/KJV) refers to the Mosaic Law, specifically its ceremonial and ritualistic requirements (such as circumcision), when pursued as a means of achieving salvation or righteousness.<ref>'''Meaning and Context'''		* ''AI Leo'' said that the in Galatians, the phrase "yoke of bondage" ([[Galatians 5]]:1, NKJV/KJV) refers to the Mosaic Law, specifically its ceremonial and ritualistic requirements (such as circumcision), when pursued as a means of achieving salvation or righteousness.<ref>'''Meaning and Context'''
	: '''Metaphor of Slavery:''' A "yoke" was a wooden beam used to harness oxen for labor, symbolizing submission, burden, and lack of freedom. Paul uses this imagery to describe the legalistic system of the Old Covenant, which demanded perfect obedience—a burden impossible for sinful humans to bear.		: '''Metaphor of Slavery:''' A "[[yoke]]" was a wooden beam used to harness oxen for labor, symbolizing submission, burden, and lack of freedom. Paul uses this imagery to describe the legalistic system of the Old Covenant, which demanded perfect obedience—a burden impossible for sinful humans to bear.
	: '''The Judaizer Controversy:''' The immediate context involves false teachers (Judaizers) who insisted that Gentile believers must be [[circumcise\|circumcised]] and follow Jewish customs to be truly saved. Paul argues that accepting these rituals as necessary for salvation nullifies the grace of Christ.		: '''The Judaizer Controversy:''' The immediate context involves false teachers (Judaizers) who insisted that Gentile believers must be [[circumcise\|circumcised]] and follow Jewish customs to be truly saved. Paul argues that accepting these rituals as necessary for salvation nullifies the grace of Christ.
	: '''Contrast with Grace:''' The "[[yoke of bondage]]" stands in direct opposition to the liberty found in Christ. Paul asserts that Christ has already fulfilled the law's demands; therefore, returning to law-keeping for justification is a regression from spiritual sonship back to spiritual slavery.		: '''Contrast with Grace:''' The "[[yoke of bondage]]" stands in direct opposition to the liberty found in Christ. Paul asserts that Christ has already fulfilled the law's demands; therefore, returning to law-keeping for justification is a regression from spiritual sonship back to spiritual slavery.
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	</blockquote>		</blockquote>

	== Back to Gemini profound assessment ~~par~~ 3 ==		== Back to Gemini ==

			===The profound assessment part 3 ===

	3. '''The Bread of Rome vs. The Bread of Christ'''		3. '''The Bread of Rome vs. The Bread of Christ'''

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	Romans 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.		'''Be not entangled'''
	: [[Galatians 5]]:1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not [[entangled]] again with the [[yoke of bondage]].		* [[Romans 8]]:21 "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."
	: [[1 Peter 2]]:16 As free, and not using your [[liberty]] for a cloke of maliciousness, but as the servants of God. of maliciousness, but as the servants of God.		* [[Galatians 5]]:1 "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not [[entangled]] again with the [[yoke of bondage]]."
			* [[1 Peter 2]]:16 "As free, and not using your [[liberty]] for a cloke of maliciousness, but as the servants of God. of maliciousness, but as the servants of God."
			* [[Acts 15]]:10: "Peter describes the law as a "yoke" that neither the disciples nor their fathers were able to bear, warning against placing such a burden on believers."
	* [[Acts 15]]:10: Peter describes the law as a "yoke" that neither the disciples nor their fathers were able to bear, warning against placing such a burden on believers.		* [[Romans 6]]:16-22: "Warns that presenting oneself as a slave to obedience leads to righteousness, but previously being a slave to sin leads to death; believers are called to become slaves of [[righteousness]]."
	* [[Romans 6]]:16-22: Warns that presenting oneself as a slave to obedience leads to righteousness, but previously being a slave to sin leads to death; believers are called to become slaves of righteousness.		* [[John 8]]:34 "Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever: [but] the Son abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed. 37 I know that ye are [[Abraham]]'s seed; but ye seek to kill me, because my word hath no place in you."
	* [[John 8]]:34: Jesus ~~states that whoever commits~~ sin is ~~a slave~~ of sin.		* [[Romans 8]]:14 "For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the '''[[Spiritual Contract\|spirit]] of [[bondage]]''' again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, [[Father]].16 The Spirit itself beareth witness with our spirit, that we are the children of God:"
	* [[Romans 8]]:15~~: Contrasts~~ the "spirit of bondage~~" that leads~~ to fear ~~with~~ the "Spirit of adoption" ~~received by believers.~~		* [[Galatians 4]]:1 "Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in '''[[bondage]] under the [[elements]] of the [[world]]''':"
	* [[Galatians 4]]:3~~: Notes that before knowing God~~, ~~people~~ were in bondage under the ~~"elemental principles~~ of the world."		* [[Hebrews 2]]:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham.
	* [[Hebrews 2]]:15:

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	'''Tribute MemSamech'''		'''Tribute MemSamech'''
	: [[Exodus 1]]:11 Therefore they did set over them [[taskmaster\|taskmasters]] <[[04522]]> to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.		: [[Exodus 1]]:11 Therefore they did set over them [[taskmaster\|taskmasters]] <מִסִּ֔ים[[04522]] [[08269]] שָׂרֵ֣י -''Chiefs of forced labor''> to afflict them with their burdens([[05450\|בְּסִבְלֹתָ֑ם]]). And they built for Pharaoh treasure cities, Pithom and Raamses.
	: [[Deuteronomy 20]]:11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries <[[04522]]> unto thee, and they shall serve thee.		: [[Deuteronomy 20]]:11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries <[[04522]] לָמַ֖ס> unto thee, and they shall serve thee.
	: [[Joshua 16]]:10 And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under [[tribute]] <[[04522]]>.		: [[Joshua 16]]:10 And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve <[[05647]] עֹבֵֽד׃פ>under [[tribute]] <[[04522]] לְמַס־>.
	: [[Joshua 17]]:13 Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute <04522>; but did not utterly drive them out.		: [[Joshua 17]]:13 Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute <[[04522]] לָמַ֑ס>; but did not utterly drive them out.
	: [[Judges 1]]:28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute <04522>, and did not utterly drive them out.		: [[Judges 1]]:28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute <04522>, and did not utterly drive them out.
	: [[Judges 1]]:30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries <04522>.		: [[Judges 1]]:30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries <04522>.

Byworks

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Replaced content with "{{Byworks}}"

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	~~'''By their works'''~~		{{Byworks}}
	: [[Matthew 7]]:21 "'''Not every one that saith''' unto me, [[lord lord\|Lord, Lord]], shall enter into the [[kingdom of heaven]]; but '''he that [[doeth]] the will of my [[Father]]''' which is in heaven. ... 24 Therefore whosoever heareth these sayings of mine, '''and [[doeth]] them''', I will liken him unto a wise man, which built his house upon a rock:... 26 And every one that [[hear]]eth these sayings of mine, and '''[[doeth]] them not''', shall be likened unto a '''[[foolish]] man''', which built his house upon the sand:"
	: [[Luke 6]]:47 "Whosoever cometh to me, and heareth my sayings, '''and [[doeth]] them''', I will shew you to whom he is like:...49 But he that heareth, '''and [[doeth]] not''', is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."
	: [[Luke 7]]:8 "For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, '''and he [[doeth]] [it]'''."
	: [[John 3]]:20 "For '''every one that [[doeth]] evil [[darkness\|hateth the light]]''', neither cometh to the [[light]], lest his deeds should be reproved. 21 But '''he that [[doeth]] truth''' cometh to the [[light]], that his deeds may be made manifest, that they are wrought in God."
	~~: [[Titus 1]]:16 "They profess that they know God; '''but in [[works]] they deny''' [him], being abominable, and disobedient, and '''unto every good work [[reprobate]]'''."~~
	~~'''James'''~~
	~~: [[James 1]]:23 "For if any be a [[hear]]er of the word, '''and not a [[doer]]''', he is like unto a man beholding his natural face in a glass:"~~
	~~: [[James 2]]:20 "But wilt thou know, O vain man, that '''[[faith]] without [[works]] is dead'''?~~
	: [[James 3]]:13 "Who [is] a wise man and endued with knowledge among you? '''let him shew out of a good [[conversation]] his [[works]]''' with meekness of [[wisdom]]. 14 What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be [[naked]], and destitute of daily food, 16 And one of you say unto them, Depart in [[peace]], be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit? 17 Even so [[faith]], if it hath not [[works]], is [[3498\|dead]], being alone. 18 Yea, a man may say, Thou hast [[faith]], and '''I have works''': shew me thy [[faith]] without thy works, and I will '''shew thee my faith by my works'''. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that '''faith without works is [[dead]]'''? ... 22 Seest thou how [[faith]] wrought with his works, and by works was faith made perfect? ... 26 For as the body without the spirit is dead, so '''faith without works is dead''' also."
	~~'''According to works'''~~
	: [[Numbers 7]]:5 "Take [it] of them, that they may be to do the service of the [[tabernacle of the congregation]]; and thou shalt '''give them unto the [[Levites]], to every man according to his service.'''"
	: [[Exodus 25]]:2 "Speak unto the children of Israel, that they bring me an [[offering]]<[[08641]] תְּרוּמָה‎ tëruwmah>: of every man that giveth it willingly<[[05068]](נָדַב nadeb) יִדְּבֶ֣נּוּ yiddəḇennū> with his heart ye shall take my offering<[[08641]] תְּרוּמָתִֽי׃ tərūmāṯî>."
	: [[1 Samuel 8]]:8 "'''According to all the works''' which they have done since the day that I brought them up [[Bondage of Egypt\|out of Egypt]] even unto this day, wherewith they have forsaken me, and served other [[gods]], so do they also unto thee."
	: [[Proverbs 24]]:12 "If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and '''shall [not] he render to [every] man according to his works?'''"
	~~: [[Jeremiah 25]]:14 "For many nations and great kings shall serve themselves of them also: and I will recompense them '''according to their deeds''', and according to the works of their own hands."~~
	: [[2 Corinthians 11]]:15 "Therefore [it is] no great thing if his ministers also be '''transformed as the ministers of [[Righteousness\|righteousness]]'''; whose '''end shall be according to their works.'''"
	: [[Revelation 2]]:2 "'''I know thy [[works]]''', and thy labour, and thy patience, and how thou canst not bear them which are [[Evil\|evil]]: and thou hast tried them which say they are [[apostles]], and are not, and hast found them [[lie\|liars]]:"
	~~'''Revelation'''~~
	: [[Revelation 2]]:23 "And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto '''every one of you according to your works'''."
	: [[Revelation 20]]:12 "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, '''according to their works.''' 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were '''judged every man according to their works'''."
	~~'''Dead faith'''~~
	* [[Matthew 8]]:22 "But Jesus said unto him, Follow me; and let the '''dead bury their dead.'''"
	~~: [[Matthew 16]]:27 "For the [[Son of man]] shall come in the glory of his Father with his angels; and then he shall '''reward every man according to his works.'''"~~
	* [[Luke 9]]:60 "Jesus said unto him, '''Let the dead bury their dead:''' but go thou and preach the [[kingdom of God]]."
	~~'''Works are Evidence of faith'''~~
	* [[Ephesians\|Ephesians 2]]:8 "For by [[grace]] are ye saved through faith; and that not of yourselves: [it is] the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
	* [[Colossians 3]]:5 "Mortify therefore your members which are upon the earth; [[fornication]], uncleanness, inordinate affection, [[evil]] concupiscence, and [[covetousness]], which is [[idolatry]]:6 For which things sake the wrath of God cometh on the children of disobedience:"
	* [[Colossians 3]]:23 And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall '''receive the reward of the inheritance''': for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no [[respecter of persons\|respect of persons]]."

Template:Byworks

Wiki1 — Tue, 30 Jun 2026 18:33:12 GMT

Created page with "'''By their works''' : Matthew 7:21 "'''Not every one that saith''' unto me, Lord, Lord, shall enter into the kingdom of heaven; but '''he that doeth the will of my Father''' which is in heaven. ... 24 Therefore whosoever heareth these sayings of mine, '''and doeth them''', I will liken him unto a wise man, which built his house upon a rock:... 26 And every one that heareth these sayings of mine, and '''doeth them not''', shal..."

New page

'''By their works'''
: [[Matthew 7]]:21 "'''Not every one that saith''' unto me, [[lord lord|Lord, Lord]], shall enter into the [[kingdom of heaven]]; but '''he that [[doeth]] the will of my [[Father]]''' which is in heaven. ... 24 Therefore whosoever heareth these sayings of mine, '''and [[doeth]] them''', I will liken him unto a wise man, which built his house upon a rock:... 26 And every one that [[hear]]eth these sayings of mine, and '''[[doeth]] them not''', shall be likened unto a '''[[foolish]] man''', which built his house upon the sand:"
: [[Luke 6]]:47 "Whosoever cometh to me, and heareth my sayings, '''and [[doeth]] them''', I will shew you to whom he is like:...49 But he that heareth, '''and [[doeth]] not''', is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."
: [[Luke 7]]:8 "For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, '''and he [[doeth]] [it]'''."
: [[John 3]]:20 "For '''every one that [[doeth]] evil [[darkness|hateth the light]]''', neither cometh to the [[light]], lest his deeds should be reproved. 21 But '''he that [[doeth]] truth''' cometh to the [[light]], that his deeds may be made manifest, that they are wrought in God."
: [[Titus 1]]:16 "They profess that they know God; '''but in [[works]] they deny''' [him], being abominable, and disobedient, and '''unto every good work [[reprobate]]'''."
'''James'''
: [[James 1]]:23 "For if any be a [[hear]]er of the word, '''and not a [[doer]]''', he is like unto a man beholding his natural face in a glass:"
: [[James 2]]:20 "But wilt thou know, O vain man, that '''[[faith]] without [[works]] is dead'''?
: [[James 3]]:13 "Who [is] a wise man and endued with knowledge among you? '''let him shew out of a good [[conversation]] his [[works]]''' with meekness of [[wisdom]]. 14 What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be [[naked]], and destitute of daily food, 16 And one of you say unto them, Depart in [[peace]], be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit? 17 Even so [[faith]], if it hath not [[works]], is [[3498|dead]], being alone. 18 Yea, a man may say, Thou hast [[faith]], and '''I have works''': shew me thy [[faith]] without thy works, and I will '''shew thee my faith by my works'''. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that '''faith without works is [[dead]]'''? ... 22 Seest thou how [[faith]] wrought with his works, and by works was faith made perfect? ... 26 For as the body without the spirit is dead, so '''faith without works is dead''' also."
'''According to works'''
: [[Numbers 7]]:5 "Take [it] of them, that they may be to do the service of the [[tabernacle of the congregation]]; and thou shalt '''give them unto the [[Levites]], to every man according to his service.'''"
: [[Exodus 25]]:2 "Speak unto the children of Israel, that they bring me an [[offering]]<[[08641]] תְּרוּמָה‎ tëruwmah>: of every man that giveth it willingly<[[05068]](נָדַב nadeb) יִדְּבֶ֣נּוּ yiddəḇennū> with his heart ye shall take my offering<[[08641]] תְּרוּמָתִֽי׃ tərūmāṯî>."
: [[1 Samuel 8]]:8 "'''According to all the works''' which they have done since the day that I brought them up [[Bondage of Egypt|out of Egypt]] even unto this day, wherewith they have forsaken me, and served other [[gods]], so do they also unto thee."
: [[Proverbs 24]]:12 "If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and '''shall [not] he render to [every] man according to his works?'''"
: [[Jeremiah 25]]:14 "For many nations and great kings shall serve themselves of them also: and I will recompense them '''according to their deeds''', and according to the works of their own hands."
: [[2 Corinthians 11]]:15 "Therefore [it is] no great thing if his ministers also be '''transformed as the ministers of [[Righteousness|righteousness]]'''; whose '''end shall be according to their works.'''"
: [[Revelation 2]]:2 "'''I know thy [[works]]''', and thy labour, and thy patience, and how thou canst not bear them which are [[Evil|evil]]: and thou hast tried them which say they are [[apostles]], and are not, and hast found them [[lie|liars]]:"
'''Revelation'''
: [[Revelation 2]]:23 "And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto '''every one of you according to your works'''."
: [[Revelation 20]]:12 "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, '''according to their works.''' 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were '''judged every man according to their works'''."
'''Dead faith'''
* [[Matthew 8]]:22 "But Jesus said unto him, Follow me; and let the '''dead bury their dead.'''"
: [[Matthew 16]]:27 "For the [[Son of man]] shall come in the glory of his Father with his angels; and then he shall '''reward every man according to his works.'''"
* [[Luke 9]]:60 "Jesus said unto him, '''Let the dead bury their dead:''' but go thou and preach the [[kingdom of God]]."
'''Works are Evidence of faith'''
* [[Ephesians|Ephesians 2]]:8 "For by [[grace]] are ye saved through faith; and that not of yourselves: [it is] the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
* [[Colossians 3]]:5 "Mortify therefore your members which are upon the earth; [[fornication]], uncleanness, inordinate affection, [[evil]] concupiscence, and [[covetousness]], which is [[idolatry]]:6 For which things sake the wrath of God cometh on the children of disobedience:"
* [[Colossians 3]]:23 And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall '''receive the reward of the inheritance''': for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no [[respecter of persons|respect of persons]]."

MemSamechappear

Wiki1 — Tue, 30 Jun 2026 18:30:25 GMT

Created page with "{{MemSamechappear}}"

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Undo revision 82981 by Wiki1 (talk)

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Index.php

PaulBethke — Mon, 29 Jun 2026 21:31:44 GMT

PaulBethke deleted page Index.php content was: "== Quotes == <blockquote> '''"Freedom is the Right to Choose, the Right to create for oneself the alternatives of Choice. Without the possibility of Choice, and the exercise of Choice, a man is not a man but a member, an instrument, a thing.”'''<Ref name="archy">Archibald MacLeish</Ref> </blockq...", and the only contributor was "Wiki1" (talk)

Was Index.php

PaulBethke — Mon, 29 Jun 2026 21:31:11 GMT

Found this as Index.php created by wiki1 29-June-2026 - moved content here.

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== Quotes ==

<blockquote>
'''"[[Freedom]] is the [[Exousia|Right to Choose]], the [[Rights|Right]] to create for oneself the alternatives of [[Choice]]. Without the possibility of Choice, and the [[Freedom of Religion|exercise of Choice]], a man is not a man but a [[person|member]], an instrument, a [[merchandise|thing]].”'''<Ref name="archy">[[Archibald MacLeish]]</Ref>
</blockquote>

'''"There is only one thing more painful than learning from experience and that is not learning from experience."''' <Ref name="archy">[[Archibald MacLeish]]</Ref>

'''"Once you permit those who are convinced of their own superior rightness to censor and silence and suppress those who hold contrary opinions, just at that moment the citadel has been surrendered."''' <Ref name="archy">[[Archibald MacLeish]]</Ref>

"How shall freedom be defended? By arms when it is attacked by arms, by truth when it is attacked by lies, by faith when it is attacked by authoritarian dogma. Always, in the final act, by determination and faith." <Ref name="archy">[[Archibald MacLeish]]</Ref>

"A man who lives, not by what he loves but what he hates, is a sick man." <Ref name="archy">[[Archibald MacLeish]]</Ref>

"To see the earth as we now see it, small and beautiful in that eternal silence where it floats, is to see ourselves as riders on the earth together, brothers on that bright loveliness in the unending night ~ brothers who see now they are truly brothers." <Ref name="archy">[[Archibald MacLeish]]</Ref>

"The only thing about a man that is a man . . . is his mind. Everything else you can find in a pig or a horse."
<Ref name="archy">[[Archibald MacLeish]]</Ref>

"The dissenter is every human being at those moments of his life when he resigns momentarily from the herd and thinks for himself."
<Ref >[[Archibald MacLeish]]
"In Praise of Dissent". New York Times, December 16, 1956.</Ref>

"What is wrong is not the great discoveries of science—information is always better than ignorance, no matter what information or what ignorance. What is wrong is the belief behind the information, the belief that information will change the world. It won’t."
<Ref name="archy">[[Archibald MacLeish]]</Ref>

"The perversion of the mind is only possible when those who should be heard in its defence are silent."
Archibald MacLeish (1940). “A Time to Speak: The Selected Prose of Archibald MacLeish”, Boston, Mifflin

"If God is God He is not good, if God is good He is not God; take the even, take the odd."
Archibald MacLeish (1958). “J. B.”

"Democracy is never a thing done. Democracy is always something that a nation must be doing. What is necessary now is one thing and one thing only, that democracy become again democracy in action, not democracy accomplished and piled up in goods and gold."
Archibald MacLeish (1941). “The American cause”

"Poetry is the art of understanding what it is to be alive."
<Ref name="archy">[[Archibald MacLeish]]</Ref>

"Man depends on God for all things: God depends on man for one. Without man's love God does not exist as God, only as creator, and love is the one thing no one, not even God himself, can command. It is a free gift or it is nothing. And it is most itself, most free, when it is offered in spite of suffering, of injustice, and of death . . . The justification of the injustice of the universe is not our blind acceptance of God's inexplicable will, nor our trust in God's love, his dark and incomprehensible love, for us, but our human love, notwithstanding anything, for him."
<Ref name="archy">[[Archibald MacLeish]]</Ref>

"Love becomes the ultimate answer to the ultimate human question."
<Ref name="archy">[[Archibald MacLeish]]</Ref>

"There are those, I know, who will say that the liberation of humanity, the freedom of man and mind, is nothing but a dream. They are right. It is the American dream."
Archibald MacLeish

"We have no choice but to be guilty. God is unthinkable if we are innocent."
Archibald MacLeish (1958). “J. B.”

"Freedom is the right to one's dignity as a man."
Archibald MacLeish

"There is no dusk to be, There is no dawn that was, Only there's now, and now, And the wind in the grass."
Archibald MacLeish (1985). “Collected Poems, 1917-1982”, p.41,

"Races didn't bother the Americans. They were something a lot better than any race. They were a People. They were the first self-constituted, self-declared, self-created People in the history of the world."
Archibald MacLeish
"The American Cause". Address delivered at Faneuil Hall, Boston, Massachusetts, November 20, 1940.

"A poem should not mean but be."
Archibald MacLeish

"As things are now going the peace we make, what peace we seem to be making, will be a peace of oil, a peace of gold, a peace of shipping, a peace in brief. without moral purpose or human interest."
Archibald MacLeish

"Freedom is the right to choose: the right to create for oneself the alternatives of choice. Without the possibility of choice and the exercise of choice a man is not a man but a member, an instrument, a thing."
Archibald MacLeish

"That peculiar disease of intellectuals, that infatuation with ideas at the expense of experience, that compels experience to conform to bookish expectations."
Archibald MacLeish

"Journalism wishes to tell what it is that has happened everywhere as though the same things had happened for every man. Poetry wishes to say what it is like for any man to be himself in the presence of a particular occurrence as though only he were alone there."
Archibald MacLeish

In the play '''[https://www.genericradio.com/objects/fall-of-the-city.pdf The Fall of the City]''' by Arch ibald MacLeish:
: The city of masterless men
: will take a master.
: There will be shouting then:
: Blood after!

: The Messenger describes the life of those who have been conquered as one of terror – "Their words are their murderers – Judged before judgment", even as many of them actively invite the oppressor in.

: What is the surest defender of liberty?
: Is it not liberty?
: A free people resists by freedom:
: Not locks! Not blockhouses!
: The future is a mirror where the past
: Marches to meet itself. Go armed towards arms!
: Peaceful towards peace! Free and with music towards freedom!
: Face tomorrow with knives and tomorrow's a knife-blade.

: The man is worn by the knife.

: Once depend on iron for your freedom and your
: Freedom's iron!
: Once overcome your resisters with force and your
: Force will resist you!
: You will never be free of force.
: Never of arms unarmed ...
: Force is a greater enemy than this conqueror,
: A treacherous weapon.

: Freedom's the rarest bird!
: You risk your neck to snare it . . .
: It's gone while your eyeballs stare!

: Those who'd lodge with a tyrant
: Thinking to feed at his fire
: And leave him again when they're fed are
: Plain fools or were bred to it.

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	'''Democracy''' "all '''[[Democracy\|democracies]] fail"''' [[template:demofail]] <nowiki><Ref name="demofail">{{demofail}}</Ref></nowiki> <Ref name="demofail">{{demofail}}</Ref>.		'''Democracy''' "all '''[[Democracy\|democracies]] fail"''' [[template:demofail]] <nowiki><Ref name="demofail">{{demofail}}</Ref></nowiki> <Ref name="demofail">{{demofail}}</Ref>.

	'''~~Bite~~ and ~~devour~~''' '''[[Templat:bitedevour]] ~~fail~~"''' [[template:demofail]] <nowiki><Ref name="bitedevour">{{bitedevour}}</Ref></nowiki> <Ref name="bitedevour">{{bitedevour}}</Ref>.		'''Devour and be devoured''' '''[[Templat:bitedevour]] "''' [[template:demofail]] <nowiki><Ref name="bitedevour">{{bitedevour}}</Ref></nowiki> <Ref name="bitedevour">{{bitedevour}}</Ref>.
	<Ref name="bitedevour"> </Ref>		<Ref name="bitedevour"> </Ref>

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Created page with "'''Devour and be devoured''' * Matthew 23:14 "Woe unto you, scribes and Pharisees, hypocrites! for '''ye devour widows houses''', and for a pretence make long prayer: therefore '''ye shall receive the greater damnation'''... 33 [Ye] serpents, [ye] generation of vipers, '''how can ye escape the damnation of hell'''?" * Micah 3:2 "Who hate the good, and '''love the evil'''; who pluck off their skin from off them, and their flesh from off their dry bones|bo..."

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'''Devour and be devoured'''
* [[Matthew 23]]:14 "Woe unto you, scribes and Pharisees, hypocrites! for '''ye devour widows houses''', and for a pretence make long prayer: therefore '''ye shall receive the greater damnation'''... 33 [Ye] serpents, [ye] generation of vipers, '''how can ye escape the damnation of hell'''?"
* [[Micah 3]]:2 "Who hate the good, and '''love the [[evil]]'''; who pluck off their skin from off them, and their flesh from off their [[dry bones|bones]]; 3 Who also eat the [[flesh]] of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as '''for the [[Flesh pots|pot, and as flesh]] within the [[caldron]].'''"
* [[Mark 12]]:40 "Which '''devour widows''' houses, and for a pretence make long prayers: these shall receive greater damnation."
* [[Luke 20]]:47 "Which '''devour widows''' houses, and for a shew make long prayers: the same shall receive greater damnation."
* [[2 Corinthians 11]]:20 "For ye suffer, if a man bring you into [[bondage]], if '''a man devour''' you, '''if a man take of you''', if a man exalt himself, if a man smite you on the face."
* [[Galatians 5]]:15 "But if ye '''[[bite]] and devour one another''', take heed that ye '''be not consumed one of another'''."
* [[1 Peter 5]]:8 "Be sober, be vigilant; because your adversary the [[devil]], as a roaring lion, walketh about, seeking '''whom he may devour''':"

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	<blockquote>		<blockquote>
	[[Civil law]] is the law that men make for themselves.<Ref>Jus civile est quod sibi populus constituit.1 Johns. N.Y.424, 426. </Ref>''Natural'' “Law is generally divided into four principle classes, namely; [[Natural law]]<Ref>“'''The divine will''', or the dictate of right reason, showing the moral deformity or moral necessity that there is in any act, according to its suitableness or un-suitableness to a reasonable nature. Sometimes used of the law of human reason, in contradistinction to the revealed law, and sometimes of both, in contradistinction to positive law.”</Ref>, the law of nations, public law, and private or civil law. When considered in relation to its origin, it is statute law or common law. When examined as to its different systems, it is divided into civil law, common law, canon law.”<Ref>2 The Lectric Law Library’s Lexicon. Law - Bouvier’s Law Dictionary, Revised 6th Ed (1856) : </Ref>“‘Civil Law,’ ‘Roman Law’ and ‘Roman Civil Law’ are convertible phrases, meaning the same system of jurisprudence.”<Ref>~~3 Black’s 3rd p 332.~~</Ref> “The civil law reduces the unwilling freedman to his original slavery; but the laws of the Angloes judge once manumitted as ever after free.”<Ref>4 Libertinum ingratum leges civiles in pristinalm servitutem redigulnt; sed leges angiae semel manumissum semper liberum judicant. Co. Litt.137.</Ref>		[[Civil law]] is the law that men make for themselves.<Ref>Jus civile est quod sibi populus constituit.1 Johns. N.Y.424, 426. </Ref>''Natural'' “Law is generally divided into four principle classes, namely; [[Natural law]]<Ref>“'''The divine will''', or the dictate of right reason, showing the moral deformity or moral necessity that there is in any act, according to its suitableness or un-suitableness to a reasonable nature. Sometimes used of the law of human reason, in contradistinction to the revealed law, and sometimes of both, in contradistinction to positive law.”</Ref>, the law of nations, public law, and private or civil law. When considered in relation to its origin, it is statute law or common law. When examined as to its different systems, it is divided into civil law, common law, canon law.”<Ref>2 The Lectric Law Library’s Lexicon. Law - Bouvier’s Law Dictionary, Revised 6th Ed (1856) : </Ref>“‘Civil Law,’ ‘Roman Law’ and ‘Roman Civil Law’ are convertible phrases, meaning the same system of jurisprudence.”<Ref name="black332">{{black332}}</Ref> “The civil law reduces the unwilling freedman to his original slavery; but the laws of the Angloes judge once manumitted as ever after free.”<Ref>Libertinum ingratum leges civiles in pristinalm servitutem redigulnt; sed leges angiae semel manumissum semper liberum judicant. Co. Litt.137.</Ref>

	== Under God ==		== Under God ==

	The Church is formed under the will of God. “The [[Law of Nature]] is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term “conscience,” or the capacity of being influenced by the moral relations of things.”<Ref>~~5 law~~ - Easton’s 1897 Bible Dictionary </Ref>		The Church is formed under the will of God. “The [[Law of Nature]] is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term “conscience,” or the capacity of being influenced by the moral relations of things.”<Ref>'''Law''' - Easton’s 1897 Bible Dictionary.</Ref>

	In one sense, “The canon law is a body of Roman ecclesiastical law, relative to such matters as that church either has or pretends to have the proper jurisdiction over:”<Ref>~~6 law~~ - Bouvier’s Law Dictionary, Revised 6th Ed (1856)</Ref> And in another sense, “Canon law, the body of ecclesiastical law adopted in the Christian Church, certain portions of which (for example, the law of marriage as existing before the Council of Trent) were brought to America by the English colonists as part of the common law of the land.”<Ref>7 Wharton.</Ref>		In one sense, “The canon law is a body of Roman ecclesiastical law, relative to such matters as that church either has or pretends to have the proper jurisdiction over:”<Ref>'''Canon Law''' - Bouvier’s Law Dictionary, Revised 6th Ed (1856)</Ref> And in another sense, “Canon law, the body of ecclesiastical law adopted in the Christian Church, certain portions of which (for example, the law of marriage as existing before the Council of Trent) were brought to America by the English colonists as part of the common law of the land.”<Ref>7 Wharton.</Ref>

	In fact, Canon law should only be defined as the “[[will of God]]”. Any deviation from the [[Law of Nature]] in the written or applied canon laws is void. As a system of law, true Canon Law must operate differently than the laws of many other nations that depend upon benefactors who exercise authority one over the other. Since it is the will of God that all men be free souls under God, true Canon law, by its nature, sets men free by restoring both responsibility and rights to those who seek the Kingdom of God. If the Church, ordained by Christ, is the Body of Christ, then in a non civil sense the body or corpus of Christ is the incorporation of Christ, and therefore it is God who is its ruling judge and no other gods.		In fact, Canon law should only be defined as the “[[will of God]]”. Any deviation from the [[Law of Nature]] in the written or applied canon laws is void. As a system of law, true Canon Law must operate differently than the laws of many other nations that depend upon benefactors who exercise authority one over the other. Since it is the will of God that all men be free souls under God, true Canon law, by its nature, sets men free by restoring both responsibility and rights to those who seek the Kingdom of God. If the Church, ordained by Christ, is the Body of Christ, then in a non civil sense the body or corpus of Christ is the incorporation of Christ, and therefore it is God who is its ruling judge and no other gods.
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	Canon law was an attempt to write down the precepts that hopefully expressed the will of God. In Canon law every man and his possessions belongs to the Family, and the government they elect are representative in nature and titular in office. Under such common law enactment remains in the hands of the Family unit with society, through a common community, standing ready to supply arbitration and remedy. Canon law is not merely common to the opinions of the people but by definition must be in common with the opinion of God. Resolution of disputes with mercy and justice is not a prerogative but a duty, for we are told to love and protect each others rights as much as we love our own.		Canon law was an attempt to write down the precepts that hopefully expressed the will of God. In Canon law every man and his possessions belongs to the Family, and the government they elect are representative in nature and titular in office. Under such common law enactment remains in the hands of the Family unit with society, through a common community, standing ready to supply arbitration and remedy. Canon law is not merely common to the opinions of the people but by definition must be in common with the opinion of God. Resolution of disputes with mercy and justice is not a prerogative but a duty, for we are told to love and protect each others rights as much as we love our own.

	Civil law is the law men make for themselves and is distinct from the common law of the people and from Canon law. “The civil law reduces the unwilling freedman to his original slavery; but the laws of the Angloes judge once manumitted as ever after free.”3 “‘Civil Law,’ ‘Roman Law’ and ‘Roman Civil Law’ are convertible phrases, meaning the same system of jurisprudence.”4		[[Civil law]] is the law men make for themselves and is distinct from the common law of the people and from [[Canon law]]. “The civil law reduces the unwilling freedman to his original slavery; but the laws of the Angloes judge once manumitted as ever after free.”<Ref>Libertinum ingratum leges civiles in pristinalm servitutem redigulnt; sed leges angiae semel manumissum semper liberum judicant. Co. Litt.137.</Ref> “‘Civil Law,’ ‘Roman Law’ and ‘Roman Civil Law’ are convertible phrases, meaning the same system of jurisprudence.”<Ref name="black332">{{black332}}</Ref>

	A civil marriage is not the same as a marriage solemnized under another Lex Fori such as Canon law (Holy Matrimony). Although, no law can be made, in the United States, prohibiting the free exercise of the religious rites of matrimony, in some nations rites of matrimony may be considered invalid. But could this invalidate the marriage itself?		A civil marriage is not the same as a marriage solemnized under another Lex Fori such as Canon law (Holy Matrimony). Although, no law can be made, in the United States, prohibiting the free exercise of the religious rites of matrimony, in some nations rites of matrimony may be considered invalid. But could this invalidate the marriage itself?

	"One social factor should be considered in this context. In a number of countries it is necessary to marry in a secular, civil form of marriage; a marriage celebrated according to religious rites will be invalid (and, in certain instances, when contracted before the civil ceremony, will involve the parties or the clergyman in the commission of a criminal offense). Reference to the personal law of the parties as an alternative to the lex loci5 celebrationis may save the validity of such a religious marriage."6		"One social factor should be considered in this context. In a number of countries it is necessary to marry in a secular, civil form of marriage; a marriage celebrated according to religious rites will be invalid (and, in certain instances, when contracted before the civil ceremony, will involve the parties or the clergyman in the commission of a criminal offense). Reference to the personal law of the parties as an alternative to the lex loci5 celebrationis may save the validity of such a religious marriage."<ref>Dicey, Morris & Collins on The Conflict of Laws, which is universally considered the leading scholarly treatise on English Private International Law (Conflict of Laws).</ref>

	Any law that allowed a religious right to invalidate the union of matrimony itself would be void in a free country, like the United States, “... since there is religious freedom in this country.”7 But religious rights under matrimony do not depend upon the authority of the Church to validate the marriage. The religious rights do not validate the marriage but merely bear witness to that validation. The marriage is equally dependent upon personal, moral and religious convictions and beliefs of the individuals.		Any law that allowed a religious right to invalidate the union of matrimony itself would be void in a free country, like the United States, “... since there is religious freedom in this country.”7 But religious rights under matrimony do not depend upon the authority of the Church to validate the marriage. The religious rights do not validate the marriage but merely bear witness to that validation. The marriage is equally dependent upon personal, moral and religious convictions and beliefs of the individuals.
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	* 12Conjuctio mariti et femina est de jure naturæ.		* 12Conjuctio mariti et femina est de jure naturæ.

	* ~~13Ecclesiastical~~. Black’s 3rd Ed. p.640.		* 13 Ecclesiastical. Black’s 3rd Ed. p.640.

	* 14"Marriage is a civil contract to which there are three parties - the husband, the wife and the state.", Van Koten v. Van Koten. 154 N.E. 146.		* 14"Marriage is a civil contract to which there are three parties - the husband, the wife and the state.", Van Koten v. Van Koten. 154 N.E. 146.