Protestant Reformation-era sectarian animosities and credal absolutism have so polarized the church and paralyzed doctrinal progress that many salutary breakthroughs continue to be sidetracked and forgotten, to our grievous loss.

The Lord’s Supper, our nourishing communion in his death via crucifixion (his body, given for us—the bread of his flesh) until he comes back again alive via resurrection (his lifeblood, shed for us—the wine of his Spirit) [2/10/11], finds its complement in our cleansing baptism, wherein we are “buried“as mortally decaying fleshly bodies, but then “raised” as vitalizingly wholesome spiritual bodies. [11/30/23]

During the 17th century, the smoky accusation “Socinian!” was not seldom blown in the face of those who dared challenge the systematic purity of mainline Protestant doctrine and its affiliated orthodox traditions at any point. Any who dared profess an urge to go beyond the Reformers in faithfulness to Scripture might fall under suspicion, reproach, and danger of life and limb. This undeniable and now properly embarrasing fact should give us pause before accepting all the pretensions of the dominant and now verifiably compromised dogmatists of the Protestant Reformation and subsequent eras.

Satan’s strategy was evidently to stall Biblical progress on every front, not merely on those topics where Socinians (so-called because the Polish Brethren among whom the penetrating Italian theologian Faustus Socinus took up permanent residence had long held similar unitarian opinions before he came along to help render their convictions more thoroughly and systematically defensible according to Scripture) happened to differ from the mainline traditions. For centuries thereafter, in fact right down to the present, the charge of “Socinian” has blackened many an attempt to “get it right” on various doctrinal matters and has sounded the death knell to potential advances. Corrupt, half-baked human traditions have trumped the very Word of God Himself, to the substantial loss of God’s kingdom. Many a worthy insight hereby became prematurely discredited on the slightest pretext lest the challenge distract busy theologians from their professional routines. [2/10/11]

Under the deleterious punitive sway of John Calvin’s novel dogma of “penal substitution” the English Puritan movement became bitterly denunciatory and vigorously persecutorial as pet doctrines became set in stone via the Westminster Confession and Catechisms. Yet in spite of the sufferings they inflicted, dissenters veritably frothed forth fresh insights and biblical clarifications at the risk of reputation, livelihood, life, and limb. Their writings were hunted down and delivered up to flames with devilish determination and pious glee. They were routinely and deceptively labeled and assailed with stock anathemas to deter curious truth-seekers from daring to affirm them or trying to procure the allegedly deviant publications and further spread their leaven. [2/17/11]

William Pynchon (1590-1662) may have been the first person in modern times (1655) to articulate the apostolic teaching about “the righteousness of God” being identical to God’s own personal uprightness instead of Christ’s, and, moreover, in a positively rewarding sense rather than a negatively retributive one. Yet it was not until some nine decades later (1741, An Essay on Redemption, Being the Second Part of a Tract, intitled, Divine Rectitude) that John Balguy first coined an appropriate term for that idea: ”premial,” albeit he employed it only twice in that graceful treatise and indicates no awareness of his predecessor William Pynchon’s kindred advances. [2/17/11]

The Kingdom of God, Baptism, Communion, the Holy Spirit, Gifts of the Spirit, Healing, Miracles, Prophecy, Evangelization, Mission, Revival, Eschatology

ALLEN, David (-)

**__________.  “Regent Square Revisited:  Edward Irving, Precursor of the Pentecostal Movement,” Journal of the European Pentecostal Theological Association 17, No 1 (1997): 49-58.  {10p.}

ALLEN, Roland (1869-1947)

__________.  The Ministry of the Spirit; Selected Writings of Roland Allen.  With a memoir by Alexander McLeish.  Edited by David M. Paton.  Grand Rapids: Eerdmans, 1962 (c1960).  {208p.}

BAXTER, William (-)

***__________.  Chapters VI, VII, and XVI in Life of Elder Walter Scott: With Sketches of His Fellow-Laborers…, pp. 95-108, 109-26, 260-80.  Nashville, TN: Gospel Advocate Company, n.d.  {14p., 18p., 21p.}

BEALE, G[regory]. K. (1949-)

***__________.  “The Descent of the Eschatological Temple in the Form of the Spirit at Pentecost.  Part 1: The Clearest Evidence,” Tyndale Bulletin 56, No. 1 (2005): 73-99.  {27p.}

BERCOT, David W. (1950-)

***__________.  Be Ashamed to Die – Until You Have Won Some Victory for the Kingdom.  Amberson, PA: Scroll Publishing Co.  60 min. CD.

***__________.  The Five Laws of the Kingdom Life.  Ibid.  60 min. CD.

***__________.  The Kingdom of God.  Ibid.  60 min. CD.

***__________.  The Kingdom That Turned the World Upside Down.  Tyler, TX: Scroll Publishing, 2003.  {[iv], 281p.}

***__________.  Secrets of the Kingdom Life.  Amberson, PA: Scroll Publishing Co.  9 CD set.

***__________.  What Is a Kingdom Christian?  Amberson, PA: Scroll Publishing.  60 min. CD.

***__________.  “What Is the Gospel of the Kingdom?”, “A Hybrid Is Born”; parts III-IV in The Kingdom That Turned the World Upside Down, pp. 131-212.  Tyler, TX: Scroll Publishing, 2003.  {82p.}

***__________.  What the Early Christians Believed about The Kingdom Parables of Jesus.  Amberson, PA: Scroll Publishing.  65 min. CD.

***__________.  What the Early Christians Believed about The Two Kingdoms.  Ibid.  70 min. CD.

***__________.  When Kingdoms Collide.  Ibid.  65 min. CD.

BERKHOF, Hendrikus (1914-95)

***__________.  The Doctrine of the Holy Spirit.  Richmond, VA: John Knox Press, 1964.  {128p.}

BOER, Jan H[arm]. (1938-)

**__________.  Wholistic Health Care of, for and by the People.  Wholistic Health Care Project.  Jos, Nigeria: Christian Health Association of Nigeria, 1989.  {[iii], 37p.}

BOER, Jan H[arm]. (1938-) and Dennis A. ITYAVYAR (-), eds.

**__________.  Wholistic Health Care: Medical and Religious Dimensions.  Volume 1.  Jos, Nigeria: CHAN Wholistic Health Care Project, 1994.  {xv, 225p.}

**__________.  Wholistic Health Care: Social and Political Dimensions.  Volume 2.  Jos, Nigeria: CHAN Wholistic Health Care Project, 1994.  {xiii, 168p.}

BOSWORTH, F[red]. F[rancis]. (1877-1958)

****__________.  “Did Jesus Redeem Us From Our Diseases When He Atoned for Our Sins?” in Christ the Healer: Messages on Divine Healing, pp. 22-47.  Seventh Edition, Revised and Enlarged.  Miami Beach, FL: F. F. Bosworth, 1948 [1924].

BOYS, Thomas (1792-1880)

****__________.  The Christian Dispensation Miraculous.  London: L. B. Seeley & Sons, 1831.  {26p.}

CARRIER, Marc (-)

***__________.  Christianity Unleashed: Slaves to Soldiers.  CreateSpace Independent Publishing Platform, 2017.  {148p.}  www.ChristianityUnleashed.net

***__________.  The Gospel According to Jesus: Unwrapping Centuries of Confusion.  Foreword by David Bercot.  CreateSpace Independent Publishing Platform / Values-Driven, 2014 (2010).  {48p.}  www.valuesdrivenpublishing.com

DeARTEAGA, William L. (1943-)

****__________.  Forgotten Power: The Significance of the Lord’s Supper in Revival.  Grand Rapids, MI: Zondervan, 2002.  {287p.}

****__________.  Quenching the Spirit: Discover the REAL Spirit Behind the Charismatic Controversy.  Second edition.  Orlando, FL: Creation House, 1996 [1992].  {358p.}

DEERE, Jack (-)

****__________.  Surprised by the Power of the Spirit: A Former Dallas Seminary Professor Discovers That God Speaks and Heals Today.  Grand Rapids: Zondervan Publishing House / A Division of HarperCollinsPublishers, 1993.  {299p.}

****__________.  Surprised by the Voice of God: How God Speaks Today Through Prophecies, Dreams, and Visions.  Grand Rapids: Zondervan Publishing House / A Division of HarperCollinsPublishers, 1996.  {384p.}

DIEMER, J[ohann]. H[einrich]. (1905-45)

****__________.  “Miracles Happen: Toward a Biblical View of Nature.”  Translated from the Dutch by Wilma Bouma.  Toronto: The Association for the Advancement of Christian Scholarship, n.d.  {Mimeographed, 27p.}

****__________.  Nature and Miracle.  Foreword by Hendrik Hart.  Commemorative note by Herman Dooyeweerd.  Toronto: Wedge Publishing Foundation, 1977.  {xii, 37p.}

(Both of the above constitute parts of the Dutch original, Natuur en Wonder.  Christelijk Perspectief, Deel VI, redactie: Dr. J. Stellingwerff.  Amsterdam: Buijten & Schipperheijn, 1963. {173p.})

DURRWELL, F[rançois]. X[avier]. (1912-2005)

__________.  Holy Spirit of God: An Essay in Biblical Theology.  Translated by Sister Benedict Davies.  Foreword by Scott Hahn.  Cincinnati, OH: Servant Books/St. Anthony Messenger Press, 2006.  [esp. pp. 51, 242, n. 18]  (Originally published as l’Esprit Saint de Dieu.  Les Editions du Cerf, 1983.)

EDWARDS, Gene (1932-)

***__________.  The Americanization of Christianity.  N.p., 1994.  {[ix], 119p.}

GOUSMETT, Chris (-)

****__________.  “The Miracle of Nature and the Nature of Miracle: A Study of the Thought of J. H. Diemer Concerning Creation and Miracle.”  A Thesis Submitted in Candidacy for the Degree of Master of Philosophical Foundations.  Toronto: Institute for Christian Studies, April, 1985.  {[v], 203p.}

HAMER, Ryke Geerd (1935-2017)

__________.  [Demonstrated findings of symmetrical “super-compensation” even in natural anatomical physical disease and healing progression.]

HOOYKAAS, R[eijer]. (1906-94)

****__________.  Natural Law and Divine Miracle: The Principle of Uniformity in Geology, Biology and Theology.  Second impression.  Leiden: E. J. Brill, 1963.  {xvii, 237p.}

KAGAWA, Toyohiko (1888-1960)

**__________.  Meditations on the Holy Spirit.  Translated by Charles A. Logan.  Nashville: Cokesbury Press, 1939.  {167p.}

KALLAS, James G[us]. (1928-)

****__________.  The Significance of the Synoptic Miracles.  First delivered as lectures to the Chaplains of the U. S. Armed Forces Europe, Berchtesgaden, Germany, February, 1958.  Greenwich, CT: The Seabury Press/Essex, UK: The Talbot Press (S.P.C.K.), 1961.  {viii, 118p.}

****__________.  The Significance of the Synoptic Miracles: Taking the Worldview of Jesus Seriously.  Second Edition.  Woodinville, WA: Sunrise Reprints/An Imprint of Harmon Press, 2010.  {}

KEENER, Craig S. (1960-)

****__________.  Miracles:  The Credibility of the New Testament Accounts.  Two volumes.  Grand Rapids, MI: Baker Academic, 2011.  {xxxviii, 599p.; xxx, pp. 601-1172 (572p.)}

KING, Max R. (1930-)

__________.  The Cross and the Parousia of Christ: The Two Dimensions of One Age-Changing Eschaton.  {}  (?)

KLINE, Meredith G. (1922-2007)

***__________.  By Oath Consigned: A Reinterpretation of the Covenant Signs of Circumcision and Baptism.  Grand Rapids, MI: Eerdmans, 1968.  {110p.}

***__________.  Images of the Spirit.  Baker Biblical Monograph.  Grand Rapids, MI: Baker Book House, 1980.  {142p.}

KUYPER, Abraham (1837-1920)

***__________.  You Can Do Greater Things Than Christ: Demons, Miracles, Healing and Science.  Translated, with an Introduction, by Jan H. Boer.  Jos, Nigeria: Institute of Church and Society/Northern Area Office, 1991/1993.  {[v], 77p./[v], 83p.}  (Original Dutch: Pro Rege of het Koningschap van Christus.  Vol. I, pp. 143-246.  Kampen, The Netherlands: J. H. Kok, 1911.  {})

MacDONALD, George (1824-1905)

***__________.  The Miracles of Our Lord.  Edited by Rolland Hein.  Wheaton, IL: Harold Shaw Publishers, 1980 [original unabridged, 1871].  {167p.}

MAURICE, [John] F[rederick]. D[enison]. (1805-72)

****__________.  The Gospel of the Kingdom of Heaven: A Course of Lectures on the Gospel of St. Luke.  Reprint edition.  Greenwood, SC: The Attic Press, 1977.  {xlvii, 368p.}  (Original, [London: Macmillan, n.d.]}

MAURO, Philip (1859-1952)

****__________.  “After This”: Or the Church, the Kingdom, and the Glory.  New York: Fleming H. Revell, 1918.  {190p.}

****__________.  Bringing Back the King.  New York: Revell, 1920.  {144p.}

****__________.  The Church, the Churches and the Kingdom.  Sterling, VA: Grace Abounding, 1936.  {283p.}

****__________.  Dispensationalism Justifies the Crucifixion.  Sterling, VA: Grace Abounding, n.d.  {24p.}

****__________.  God’s Present Kingdom.  New York: Revell, 1919.  {270p.}

****__________.  The Gospel of the Kingdom: With an Examination of Modern Dispensationalism.  Sterling, VA:  Grace Abounding, n.d. [1928].  {258p.}

****__________.  The Hope of Israel: What Is It? [The present gospel?  A future Millennium?  Or Both?]  Sterling, VA:  Grace Abounding, n.d. [1929].  {261p.}

__________.  The Kingdom Heresies of S. D. Gordon.  Sterling, VA: Grace Abounding, n.d. [?].  {24p.}

****__________.  The Kingdom of Heaven: What Is It?  And When?  And Where?  Second edition.  With a correction as to the “Seventy Weeks” since the first edition of 1918.  Boston: Hamilton Brothers/Scripture Truth Depot, 1920.  {146p.}

****__________.  A Kingdom Which Cannot Be Shaken.  Boston: Hamilton Bros./Scripture Truth Depot, 1920.  {183p.}

****__________.  More Than a Prophet.  An examination of the ministry of John the Baptist in relation to the Kingdom of Heaven.  Sterling, VA: Grace Abounding, n.d. [1919].  {48p.}

****__________.  The Seventy Weeks and the Great Tribulation.  A Study of the Last Two Visions of Daniel, and of the Olivet Discourse of the Lord Jesus Christ.  Revised edition.  Sterling, VA: Grace Abounding, 1988 [Second edition, 1944; first edition, 1923].  {268p.}

****__________.  A Short Exposition of the Seventy Weeks Prophecy.  Washington, D.C.: The Petty Studio, 1933.  {40p.}

MOLTMANN, Jürgen (1926-)

***__________.  The Source of Life: The Holy Spirit and the Theology of Life.  Translated by Margaret Kohl.  Minneapolis: Fortress, 1997.  {x, 148p.}  (Original German: Die Quelle des Lebens: Der Heilige Geist und die Theologie des Lebens.  Chr. Kaiser / Götersloher Verlagshaus, 1997.)

MONTGOMERY, M. W. (-)

***__________.  A Wind from the Holy Spirit in Sweden and Norway.  Bible House, NY: American Home Missionary Society, 1884; reprinted, BiblioLife, 2009.  {112p.}

MORPHEW, Derek J. (-)

****__________.  Breakthrough: Discovering the Kingdom.  Cape Town, 1991.  {179p.}

MORTIMER, A[lfred]. G[arnett]. (1848-1924)

*__________.  The Eucharistic Sacrifice.  London, 1901.  {}  [Extensively discusses Valentin Thalhofer, who influenced Gayford and Hicks.]

PAUL, Robert S[ydney]. (1918-92)

**__________.  The Atonement and the Sacraments: The relation of the Atonement to the Sacraments of Baptism and the Lord’s Supper.  New York/Nashville: Abingdon Press, 1960.  {396p.}

PITRE, Brant James (1975-)

**__________.  Jesus, the Tribulation, and the End of the Exile: Restoration Eschatology and the Origin of the Atonement.  Tübingen: Mohr Siebeck / Grand Rapids: Baker Academic, 2005.  {xiii, 586p.}

RICHARDSON, Alan (1905-75)

***__________.  The Miracle Stories of the Gospels.  London: SCM Press Ltd., 1941.  {viii, 149p.}

RIDDERBOS, Herman Nicolaas (1909-2007)

***__________.  The Coming of the Kingdom.  Philadelphia, PA: The Presbyterian and Reformed Publishing Co., 1969.  {xxxiv, 556p.}

ROGERS, Jr., Eugene F. (-)

***__________.  After the Spirit: A Constructive Pneumatology from Resources outside the Modern West.  Grand Rapids, MI / Cambridge, UK: Eerdmans, 2005.  {xi, 251p.}  [Importantly explores the ideas of “surplus,” “superfluity,” “excess,” “gift,” etc., and hence tacitly of “supercompensation.”  Spirit as “principle of excess” in the “Godhead.”]

RUSSELL, J[ames]. S[tuart].  (1816-95)

__________.  The Parousia: A Critical Inquiry into the New Testament Doctrine of Our Lord’s Second Coming.  1878.  {581p.}

SMAIL, Thomas A[llan]. “Tom” (1928-2012)

***__________.  The Giving Gift: The Holy Spirit In Person.  Lima, OH: Academic Renewal Press, 2002.  {217p.}

***__________.  Reflected Glory: The Spirit in Christ and Christians.  Grand Rapids: Eerdmans, 1976 [1975].  {158p.}.

STAFFORD, T. P. (-)

***__________.  A Study of the Kingdom.  Nashville, TN: Sunday School Board of the Southern Baptist Convention, 1925.  {246p.}

STRACHAN, C[harles]. Gordon (1934-2010)

***__________.  The Pentecostal Theology of Edward Irving.  London: Darton, Longman & Todd, Ltd., 1973; reprint, Peabody, MA: Hendrickson Publishers, 1988.  {240p.}

TAYLOR, John V[ernon]. (1914-2001)

*__________.  The Go-Between God: The Holy Spirit and Mission.  {}

WESLEY, Charles (1707-88) and John WESLEY (1703-91)

__________.  Hymns on the Lord’s Supper.  (1745).  {}  [Highlight the reviving power of the Lord’s Supper.]

WILLIAMS, Charles (1886-1945)

__________.  The Descent of the Dove: A Short History of the Holy Spirit in the Church.  Grand Rapids, MI: Eerdmans, 1939.  {viii, 245p.}  (?)  [See Leanne Payne’s critique of his view of “substitution” by good people concerning evils around us—a misplaced undertaking that only Christ can properly do salutarily.]

WILLIAMS, George Huntston (1914-2000)

__________.  Anselm: Communion and Atonement.  St. Louis, MO: Concordia Publishing House, 1960.  Slightly enlarged and further documented with assistance from Robert Darwin Crouse and William Arthur Olsen from Church History XXVI (1957): 245-74.  {30p.}

WILLIAMS, Stuart Murray (1956-)

WIMBER, John [Richard] (1934-97)

****__________.  Signs and Wonders and Church Growth.  Placentia, CA: Vineyard Ministries International, 1984.  {ii, 173p.}

ZINZENDORF, Nikolaus Ludwig, Count von (1700-60)

Socinus vs. Calvin on JUSTICE

Faustus Socinus (1539-1604) clearly knew what God’s justice isn’t, and he denounced its misrepresentation, especially by John Calvin (1509-1564), unsparingly.  But did he as clearly grasp what God’s justice is, and how it was manifested supremely at the resurrection of the Lord Jesus Christ?  We may presume not.  However, his distinctive writings on the subject have never been translated into English in full.  What else might they actually reveal, apart from their Antitrinitarianism, of course, that could be so threatening to Satan’s kingdom that it would lead to the vicious persecution of Socinians and the suppression of their writings even to the present day?  [6/16/08]

THE GREAT REVIVALS ACCOMPANIED SERVICES OF THE LORD’S SUPPER!

The historic fact that God brought stupendous, unprecedented revivals of his people during services of the Lord’s Supper (annual events of the Scottish Presbyterians and Cambuslang, Scotland; the First Great Awakening, and especially the Second Great Awakening, in America) should have caused a rethinking of the theological dogma concerning the reception of the Holy Spirit at infant baptism or merely upon faith or profession of faith, etc.  For God Himself had acted from on high in undeniably extraordinary manifestations of healing, prophecy, conversion, etc., only in association with these historic events of Communion.  Perhaps it’s time we awakened from spiritual slumber, too.  [6/16/08]

GETTING OUR “BEARINGS” STRAIGHT

Penal Substitution champions talk much of “guilt,” much of “penalty,” much of “eternal punishment” (i.e., punishing), much of God’s wrath, much of “original sin,” much of “God’s hatred of sin,” but suspiciously and revealingly little about the bearing of SIN-AS-SUCH.  Yet this is what Isaiah 53 dwells on (along with echoes throughout the New Testament).  From its very extensive usage throughout the Old Testament, the Hebrew verb “bear” (nasah), along with its other grammatical forms, with perfect consistency makes clear that it means to “carry” the weight of a load imposed, taken up, or inflicted, not the “guilt,” not the “penalty,” not “wrath,” but sin—the sins that were being inflicted against Jesus between the garden tryst and the garden tomb (reminding us of the garden transgression at the garden tree…) and especially at the bare “cranial” (kranion—“skull”) site of the tree (xulon—“tree” in the Septuagint; “timber,” “wood,” “log” by New Testament times) on which he was hung by nails—Jesus was emphatically not bearing any human “guilt,” nor any divine “penalty,” nor any “infinite punishment,” much less the “wrath of God,” or “divine hatred of sin,” and nor was he “paying for sin.”  HE WAS DOING PRECISELY WHAT SCRIPTURE ALLEGES (with some considerable justification) HE WAS DOING:  BEARING (ENDURING) SIN!

If God’s “holiness” hates sin, what’s the solution?  TRANSFER HOLINESS to the sinner, somehow, AND THUS OUT OF JEOPARDY BY BEING MADE HOLY!  Duh.  Isn’t that what salvation is all about?  [6/16/08]

The cost of ransoming humanity was paid to us by God (in merciful exchange for the crime perpetrated against Christ) in order for us to accept, absorb, and pay it forward.

Under the Old Covenant of  Moses, all Israel had to eat the lamb during Passover.  Should it, then, have seemed so strange to the Jews of Jesus’ day for him to have declared, “You must eat my flesh and drink my blood or you have no life in you” (to paraphrase John 6:53)?  John the Baptist had already announced, “Look!  The Lamb of God which is taking away the sin of the world!” (John 1:29).  And by what mechanism, if you please, were sins taken away?  Why, by eating the flesh and drinking the blood of the Lamb of God, for that is agelong life!

That price which he paid, that cost of our liberation from sin, that ransom, we must ingest and let it become an intrinsic, inextricable element of our own body and blood.  We are the ones to whom the Son of Mankind paid his ransom price!  The precious blood of Jesus belongs rightfully to us who trust him!  The Father doesn’t need it.  The Devil doesn’t want it.  The Law doesn’t claim it.  It’s ours, with all its life-making nourishment!  We’re alive!!!

The entry of the body and blood of Jesus into our body and blood cleanses us by reversing the necrotic deterioration of our existence toward death.  Of course, as Jesus clarified, “the flesh benefits nothing,” literally.  Rather, his “declarations are Spirit and are life,” so as we hear and believe and obey all his explanations, promises, and directives, his Spirit is given more room within us to find housing and bear fruit.

Thus our participation in the Master’s Dinner should always be associated with feeding on his Explanations.  At the very same service we should be practicing our analyzing and memorizing and reciting of Jesus’ teaching among ourselves.  Then we should digest this feast by meditating on this nourishment.  Later, we should gather and discuss what the Wholesome Spirit is teaching us through it.  Then we should arrange to proclaim and teach what we have learned to all nations, including our own.  And, moreover, we should develop plans and programs and methods and institutions to implement God’s desire in every sphere of activity on earth, bringing his Kingdom with power!  [5/14/04]

In overcompensating Jesus for the sacrifice of his body of flesh on our behalf, the Father gave him back a much larger body than he gave up.  And that’s what we eat in communion…and that’s what we become as a consequence—his new body (!), with his resurrection-life-giving blood coursing through us, cleansing, nourishing and energizing us to do even greater acts than Jesus, who returned to the Father.  [5/21/04]

It is well worth contemplating that God’s superabundant graciousness is the divinely demanded rightful overcompensation for the viciousness perpetrated against the whole human race by Satan, the fearsome Alien, but especially against the perfectly innocent and sinless Son of God.  Graciousness in exchange for viciousness. Worth pondering.  [5/31/04; 9/30/25]

The shedding of Jesus’ innocent blood justified God in avenging him immediately…not by destroying his executioners—the perpetrators—but by actually reversing the sentence and then proclaiming a pardon instead to all who criminally executed him!  What graciousness!  [9/15/04]

All who put themselves voluntarily under Messiah’s authority by faith benefit from the spoils of his victory over Satan!  For he won the right/authority and sovereignty, to give anything which (consequently!) is his to all who are his because they trust him and believe this testimony that God gave about His Son.  Thereby we, too, get adopted as sons to inherit allotments in his Kingdom so that we get to live and reign together with him as priests to God on our restored planet!  [9/29/04; 9/30/25]