Lively Stones of a Living Altar
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| Comments |
| Exodus 13:12 That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD’S. |
| Exodus 13:15 And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. |
| Numbers 3:12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; |
| Levites held all things in common as Joint heirs and so did the early Church appointed by Christ |
Exodus 19:6 And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.
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| "This Bible is for the Government of the People, by the People, and for the People." is attributed to the General Prologue to the John Wycliffe Bible translation of 1384, as quoted in Abraham Lincoln at Gettysburg : An Address (1906) by Clark Ezra Carr, p. 75. John_Wycliffe |
| Is it time to review Some Questions and answers? like Legal title |
| Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. |
| The Matrix and the U.S. Constitution |
| Questions |
| * Where is the kingdom of God in isolated unconnected congregations? |
| * Do congregations sew the breeches of the ministers of the Church like the Levites before them? |
| * Without daily sacrifice can there be a Eucharist rightly divided from house to house? |
| * What is the difference between and corporation, corporation Sole, an unincorporated association and the Body of Christ? |
| * Why is a minister of the early Church not of the world? |
Lively Stones of a Living Altar
While every house contained its own family priest and king, the community often needed a titular minister to attend to the needs of the larger community. Every government chooses - by one method or another - ministers to tend to the business of government. Most governments have administrators and leaders who rule over the people to one degree or another by forcing their contributions and compliance to authority. Such systems invariably lead to corruption, and their bonds are often broken in times of crisis.
God’s system works by leaving rights and responsibilities with the people. The People do choose ministers who exercise authority over the contributions freely given by the people, but not the people themselves. Both Moses and Jesus, and apparently Abraham, required that ordained ministers have no wealth in their personal name. They owned all things in common. There are several reasons for this.
One reason is because the ordained ministers are the treasurers of the kingdom. The treasure of the kingdom is the people. Whereas most governments make people a surety or possession as subjects, the Kingdom of God sees them as free souls. A man’s substance remains in his own pocket and power. What they give they give freely through an intimate network of ministers and congregations. It is the responsibility of all to see that true mercy and justice is served by our free choice in a free society of, for, and by the people under the perfect law of liberty.
It is the responsibility of the people to contribute to a good minister according to his service, and withhold from those ministers when there is abuse or misuse.1 Any more power given to the ministers other than power over the freewill contributions once given and received will create an office of power.
Owning no property in your personal name and having all things in common within a network of autonomous orders creates several relationships that meet the requirements of the lively stones of God’s altars as laid down by Christ and Moses.
First, the ordained minister belongs to the God of Heaven and to no other ruling sovereigns of the world. They are foreign to all governments of men because they are under “one form of government” with no personal estate that binds them to any other authorities.
Second, contributions laid within the care and jurisdiction of these ministers are given to God and are no longer subject to domestic overseership common to local governments. Because the Church is established by Christ, and the ministers literally belong to Christ rather than themselves, they are separate and excluded from the restrictions and requirements imposed upon internal corporations and organizations or even unincorporated associations.
These ordained ministers, like the congregations, are intimate groups - but also have the autonomy of a free family. A network of many autonomous religious orders, all under what is called a vow of poverty in modern law, with allegiance to Christ alone, may by their service and commitment maintain an entrance to the kingdom of God which is a free society living by faith, hope and charity under the perfect law of liberty. These orders in a societal network are neither unincorporated associations nor state corporations.
Such societies depend not upon another state for their incorporation as a body or autonomous corpus; but upon an acceptance of and obedience to the appointment and direction of Christ. There is quite a difference between a “church” that enjoys the temporal power of incorporation in a State created by the People and the Church established and maintained by Christ alone.2
It is the duty of each individual society within the whole society of the Church to order themselves according to the purposes and doctrines revealed to them within the policies of Christ. Such independent bodies organized by Christ’s authority are not only without need to receive any further sanction from or under the statutes of a State, but by Christ’s own directive it is imperative that they remain in the world, and not of the world. For the Church to incorporate under a State, apply for benefits, express allegiance or anything that might bring those members into subjection would bring the body of Christ out of one realm and into another. The Church would no longer be His Church.
Christ has ordained the Church and His incorporation of it is complete as long as His ministers are separate from the world and remain in one accord. Even an informal compromise may result, if members of the body of the Church simply apply or accept benefits of another government, whether those benefits are monetary or merely a recognition or proclamations of membership.
The term incorporation3 is not usually associated with the relation of the Church to Christ. We commonly use the word “corpus” or “body” of Christ. The precepts are similar, but some terms are so commonly related to the governments of the world we may wish to use them only in qualified commentaries concerning the Church. The Church is a body, religious order, and society, while a congregation is merely a mutual fellowship or free association that is seeking to be under God’s kingship through Christ. The members of congregations may still be members bound to a state or government, but the ministers must belong to God.4
It is clear that the state has laws manifested as constitutions and statutes, but to create such statutes the state is dependent upon preexisting recognized law. The Church remains separate and protected under the same law upon which the state’s existence depends. The Church reaches back to Adam and Seth through Noah, Abraham, Moses and Christ for its chain of authenticity and authority.
God’s kingdom has existed from generation to generation; the Church continues as the servant government and titular leaders of the people who seek it and His righteousness. The Church is God’s corporation through the Messiah by word and deed, by reference and promulgation, by policy and practice.
1Numbers 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.”
2“Distinction may be drawn between a religious corporation, which is but an inanimate person, a legal entity possessing none other than temporal powers, and a church or body of communicants or group gathered in a common membership for mutual support and edification in piety, worship and religious observances, or a society of individuals united for religious purposes at a definite place or places. It is not necessary for the group or society to be incorporated to be entitled to the benefit of the classification of ‘religious society.’ There are, and always have been, many such bodies unincorporated. In many instances a society exists without a corporation as its temporal status or representative.” Mordecai Ham Evangelistic Association v. Matthews, 300 Ky. 402, at 406; 189 S.W.2d 524, at 526, (1945).
3“A church or religious society may exist for all the purposes for which it was organized independently of any incorporation of the body under the statutes of the state; and, it is a matter of common knowledge that many do exist and are never incorporated. For the promotion of religion and charity, they may subserve all the purposes of their organization, and, generally, need no incorporation except incidentally to further these objects. They do not place themselves beyond the pale of the protection of the law as to properties, for the lack of incorporation. It is the province of a court of equity to protect such organizations in what they hold...” Murphy v. Traylor, 292 Alabama 78; 289 So.2d 584, at 586, (1974).
4Numbers 3:12 “And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;”
John 17:12 “While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost,...”
Footnotes
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The Free Church Report
The Free Church Report presents a unique path for the modern Church according to the nature of the first century Church by explaining the duty and purposes of that institution appointed by Christ. While Rome declined under runaway inflation, corrupt government, martial law, and endless threats of war, the Christians found an alternative to the men who “called themselves benefactors but exercised authority one over the other.”
The early Christian knew rights and responsibilities were indivisible. They sought the right to be ruled by God by taking back their responsibility, through the service of “called out” ministers who lived in the world, but were not of it. Their government benefits came through a divine network instituted in their hearts and minds by faith, hope, and charity under the perfect law of liberty as their Qorban of the unrighteous mammon failed the Roman society. Order
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