₦airaland Forum

@PILGRIM 1 we want you back here. You are for me Abi?

Also to answer Slitty.

slitty:
I DON'T REALLY UNDERSTAND WHY THERE IS SO MUCH HEAT ON THIS ISSUE "THOSE WHO ADVERTISE THEMSELVES" QUITE FUNNY THOUGH BECAUSE WE DON'T HAVE TO ADVERTISE OURSELVES BEFORE PEOPLE GET INTRUGE BY US. IF YOU ARE REALLY BOTHERED BY REDEEMPTION, THEN THATS NOT THE WAY TO GO ABOUT IT.

Otuwe can not do me any thing.
Joyful is the game.

enitan2002:
^{if na play make you stop am ooooo}
do you know what we guys (pilgrim and I) have been up to behind Nairaland, i would've loved to let her choose between you and I. but id ont want to hurt your feelings towards her, because i definitely know she's going to choose me.^{I just hope otuwe wont be annoyed with two of us again trying to change this thread to a romantic one.}

I will like us to meet someday on GRAILLAND, what do you think?

We are one family we shall surely meet one day.

Pligrim 1 is mine. Enitan2002 do not try me o.

enitan2002:
^caution,_{someone over here is getting jealous of that statement.}

Just let the sleeping dog beauty lie.pilgrim.1. You still remained my one and only on NAIRALAND,despite of our faith differences.

@ slitty,
WHO ARE YOU? Let us know you.
Welcome on board.

@ Slitty
I hope you are not talking to my lovely, precious PLIGRIM 1? Hey leave her alone o. She has her free will o.

Ado is okay
Ede is cool

Yaba is not bad.

But beware of HND discrimination

"Nothing is so important to man as his existence; nothing so much to be feared as eternity. And therefore it is quite unnatural that there should be men indifferent to the loss of their being and to the danger of an eternity of misery. They think quite otherwise of everything else; they fear the smallest things, they anticipate them, they suffer from them; and the same man who passes so many days and nights in rage and despair over the loss of a place or for some imaginary slight on his honor, that same man knows without anxiety or emotion that he will lose everything at his death. It is a monstrous thing to see this strange sensibility about small things, existing side by side in the same heart at the same time."
(Blaise Pascal 1623-1662)


"We should seek the truth without hesitation; and, if we refuse it, we
show that we value the esteem of men more than the search for truth."
-- Blaise Pascal

Thank you all, we are all welcome.

The lady pilgrim 1, wanted to know from biblical point of view based on the  knowledge of Grail message.
Can you help?
Regards

pilgrim.1:
Do you mind leaving pilgrim.1 out of your 'testimony', please? We're definitely not on the same page; and that's why I've stayed away from another argument in this thread - since no one has been able to offer sound answers to just one simple question I tendered.

Thanks for your understanding.

Thank you for the offer.

The truth nothing but the truth-----BITTER is the taste.

enitan2002:
where have you been all this while?

I was at ABUJA attending the engineering assy. without my system.
Regards

The message is the WORD a live.

Great! You are welcome.

"We shall be unfolding our plans as we visit relevant parastatals. Information available to us shows that we need to do further consultations on the policies bearing in mind that they were some existing Acts that were not taken into consideration in implementing those reforms. When we were at the NUC, we told them that we are reverting to the status quo ante on the issue of consolidation of tertiary institutions and their agencies,” he said .


At COREN assy he told us that he will soon call everybody to discuss the issue.
To me once the HND discrimination come to an end Polytechnic can stay.

FG Suspends Education Reforms
From Onwuka Nzeshi in Abuja, 08.29.2007
www.thisdayonline.com
The Federal Government yesterday suspended the series of reforms initiated in the education sector during the Obasanjo administration, saying some of the policies were formulated and implemented without due recourse to existing laws.
First to be knocked down was the consolidation of tertiary educational institutions in which the last administration sought to merge the polytechnics with the universities.
This would mean the phasing out of National Diplomas and Higher National Diplomas, to be replaced by Bachelor’s degrees.
The Federal Scholarship Board which was excised from the Federal Ministry of Education and merged with the Education Trust Fund (ETF) during the tenure of Dr. Obiageli Ezekwesili as Minister of Education would from next week return to its original place.
An expanded stakeholders’ summit of all relevant agencies, interest groups and institutions in the sector would soon be convened to brainstorm on the way forward for educational development in Nigeria.
These major policy shifts came even as the Federal Government cautioned the Academic Staff Union of Universities (ASUU) and the Federal Government negotiating team against entering into any agreement that would not be in the best interest of the generality of the citizenry and the nation.
Minister of Education, Dr. Igwe Aja-Nwachuku, announced the changes in Abuja during his first official visit to the National Universities Commission (NUC) and the Educational Trust Fund (ETF).
Aja-Nwachuku, who was accompanied on the visit by the Ministers of State Dr. Jerry Agada and Hajia Aisha Duku, disclosed that the policy reversals had become necessary because the Yar Adua administration believes in the rule of law, adding that even if the reforms initiated by the last administration were to be adopted wholesale, the legal framework including enabling laws would have to be amended.
The Minister said while the current team in charge at the Federal Ministry of Education was not out to destabilise the education sector, it was committed to doing the right things transparently and with wide consultation with all relevant stakeholders.
"We shall be unfolding our plans as we visit relevant parastatals. Information available to us shows that we need to do further consultations on the policies bearing in mind that they were some existing Acts that were not taken into consideration in implementing those reforms. When we were at the NUC, we told them that we are reverting to the status quo ante on the issue of consolidation of tertiary institutions and their agencies,” he said
Meanwhile, Aja-Nwachuku has advised university teachers who are currently engrossed in negotiations with the Federal Government to be very careful and put public interest in whatever agreement they reach with the Federal Government’s negotiation team.
The Minister, who was at the conference room of the NUC where the university teachers were meeting the Mr. Gamaliel Onosode-led negotiating team, pledged that the Federal Government would abide with whatever decision that would be reached provided such decisions were in the national interest and not the selfish interest of any group.
The former education minister had, during her brief tenure, instituted a wide range of reforms in the education sector, notably the consolidation of tertiary institutions in which polytechnics would become campuses of universities and award degrees, and the public-private partnership in the management of federal government colleges.
Some of the measures have been met with criticisms from various commentators, including the National Chairman of the Peoples Democratic Party (PDP), Dr. Ahmadu Ali, who likened the “sale” of unity schools to selling the family’s silverware.

dtw_sola:
Don't let these people decieve you, o. Kissing of any sort is an abomination in the sight of God! If you still decide you want to kiss, you may as well just book a first class ticket to hell, because that's where you'll be spending eternity.
Repent, all you kissers. I tell you, REPENT!

Please tell us your Biblical references

I call for seize fire, educate us who should pay tithe. Do not be personnal on this issue.
We can not fight for GoD

Tithing should be the focus.

cgift:
Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

That is Christ saying without ambiguity that you should pay it. Whether you are born again or not.

No no that is mis interpretations.


Woe unto you, scribes and Pharisees, hypocrites!

for paying tithe (of mint and anise and cummin)



but omitted the weightier matters (Like the law, judgment, mercy, Love and faith)


Wish you need to do but fail to do.

You are busy collecting Tithe. Tha is what christ said, Check other versions of Bible

When misgivings arise they are quietened by high-sounding talk, which however proves on investigation to emanate only from the inwardly vibrating sexual instinct, in order to provide ever fresh nourishment for the carnal lusts in countless ways, skilful and clumsy, open and covert.

$$Rhino:
I think we are becoming too spiritual that we might not even be useful anymore, haba now, just kisses, i see no wrong in that jare, if you can hold body and no follow the kissing with the koko, i eg go on soun jare

ABD-RU-SHIN
In the Light of Truth: The Grail  MessageCHAPTER 4; VOLUME I

--------------------------------------------------------------------------------


MORALITY
IT is as though a dark thunder cloud were hanging over humanity. The atmosphere is sultry. Man's intuitive faculty labours sluggishly under a heavy pressure. Only the nerves affecting the senses and animal instincts of the bodies are in a highly-strung condition. Artificially stimulated through the error of a wrong education, of a false attitude, and self-delusion.

In this respect the man of today is not normal, but is burdened with a morbid sexual instinct, aggravated tenfold, for which in a hundred forms and ways he seeks to establish a cult that is bound to become the ruin of all humanity.

Infectious and contagious as a plague, all this gradually influences also those who still seek desperately to cling to an ideal that floats half-hidden in their subconscious mind. They indeed stretch forth their arms longingly towards it, but ever again, after a glance at their surroundings, drop them with a sigh of hopelessness and despair.

Utterly helpless, they observe with. horror how swiftly the clear vision regarding morality and bad habits is obscured, how the capacity to judge is lost, and how these concepts change to such an extent that so much which only a short time before would still have aroused disgust and contempt is very soon regarded as quite natural, not even causing surprise.

But the cup will soon be filled to the brim. A terrible awakening must come!

Already now these sensually overwrought masses will sometimes quite involuntarily and unconsciously recoil in sudden misgiving. A momentary feeling of uncertainty grips many a heart; but it brings no awakening, nor any clear perception of their unworthy conduct. They thereupon only redouble their efforts to shake off such "weakness" or "last remnants" of old-fashioned ideas, if not to suppress them altogether.

Progress at any price, that is what it must be. However, one can progress in two directions. Upwards or downwards. As one chooses. And as things now stand it is downwards, with horrifying speed. When the hour strikes for those hurtling downwards to encounter a strong resistance, the impact must shatter them.

In this sultry atmosphere the thunder-cloud grows ever more dense and ominous. At any moment now the first flash of lightning may be expected, rending and lighting up the darkness, and brilliantly illuminating the most obscure corner so relentlessly and sharply as to bring liberation to those striving for light and clarity, but destruction to those who have no longing for the Light.

The longer this cloud has time to grow in darkness and density, the more dazzling and terrifying will also be the lightning it generates. Gone will be the soft enervating atmosphere whose sluggish embrace hides a lurking sensuality; for the first flash of lightning will quite naturally also be followed by a current of fresh, bracing air, bringing new life. In the cold clarity of the light, all the products of morbid imagination will suddenly stand stripped of their dazzling falsehoods before the eyes of horrified humanity.

The awakening will strike the souls like the shock of a mighty thunderclap, so that the living spring water of undimmed Truth can pour forth and rush over the loosened soil. The day of freedom dawns. Deliverance from the spell of an immorality that has existed for thousands of years, and that is now reaching its climax.

[b]Look around you! Observe what people read, how they dance, how they dress! By tearing down all barriers between the two sexes, the present time is more than ever anxious systematically to obscure the purity of the intuitive perception, thus to distort it and give it misleading masks, .and ultimately, if at all possible, to smother it.[/b]When misgivings arise they are quietened by high-sounding talk, which however proves on investigation to emanate only from the inwardly vibrating sexual instinct, in order to provide ever fresh nourishment for the carnal lusts in countless ways, skilful and clumsy, open and covert.

They speak of the emergence of a free independent humanity, of a development of inner stability, of physical culture, the beauty of the nude, ennobled sports, and of education to bring to life the saying: "To the pure all things are pure!" In short: Upliftment of the human race by laying aside all "prudery", thus producing the noble and free human being who is to carry the future! Woe to him who dares to remonstrate! With a great outcry, accusations are immediately hurled at such an audacious person, similar to the assertions that only impure thoughts can make him "find anything wrong in it"!

It is a mad whirlpool of foul water, spreading a stupefying, poisoning atmosphere which, like the effect of morphine, induces mental delusions into which thousands upon thousands continually allow themselves to slide until they become so weakened that they go under.

A brother seeks to enlighten his sister, and children their parents. Like a storm-driven tide it sweeps over all mankind, and wild breakers surge round the few who, gripped with repugnance, have retained their balance and still stand like solitary rocks in the sea. To these cling many whose strength threatens to fail them in the violent storm. It is good to see these small groups standing like refreshing oases in the desert, inviting the traveller to find rest and recuperation after grimly battling his way through the sandstorm that threatened to overwhelm him.

What is being preached today under the fine guise of progress is nothing but a veiled encouragement of utter shamelessness, the poisoning of every higher intuitive perception in man. It is the greatest pestilence that ever befell humanity. And strange: it seems as if so many had only been waiting for a plausible excuse to debase themselves. To countless people it is very welcome!

But he who knows the spiritual laws operating in the Universe will turn away in disgust from today's pursuits. Let us take just one of the "most harmless" pleasures: "Mixed bathing".

[b]"To the pure all things are pure!" These words have such a pleasant sound that many things are permissible under their protection. But just let us consider the most simple ethereal happenings in such a bathing-place. Let us assume that of thirty persons of both sexes, twenty-nine are really pure in every respect. This is an assumption which is completely impossible from the very start; for the opposite would be more correct, and even then still rare. But let us assume it.[/b]Stimulated by what he sees, impure thoughts arise in the mind of the one, the thirtieth bather, although his outward behaviour may be absolutely irreproachable. These thoughts are immediately embodied ethereally in living thought-forms, which move towards and attach themselves to the object of his glances. This is a defilement, whether or not it leads to any remarks or improprieties!

The person thus contaminated will carry about this dirt, which is capable of attracting similar straying thought-forms. Thereby they become denser, ever denser around this person, and may finally confuse and poison the victim, as a parasitic creeper often destroys the healthiest tree.

Such are the ethereal happenings in so-called "harmless" mixed bathing, at party games, dances or the like.

It should be borne in mind, however, that in any case it is just all those particularly desirous of having their thoughts and senses excited by such exhibitions who will visit these bathing-places and pleasure haunts! It is not difficult to explain what filth is thus generated, without anyone being outwardly aware of it in the gross material sense.

It is also obvious that this steadily increasing and condensing mass of sensual thought-forms must gradually influence countless people who of themselves do not seek such things. At first vague thoughts of a similar nature arise in them; in time these grow stronger and more alive, being ceaselessly nourished by the various expressions of so-called "progress" around them. And so one after another they glide along into the viscous dark stream, in which the power to apprehend true purity and morality is ever more obscured, until finally everything is dragged into the depth of uttermost darkness.

First of all, these opportunities and incitements for such rapidly growing abnormalities must be done away with! They are nothing but breeding centres into which the pestilential vermin of immoral human beings can cast their thoughts, which then spring up luxuriantly and spread destruction over all humanity; creating ever new breeding grounds which finally form only one huge field of noxious growths, exuding a poisonous stench that also suffocates the good.

Wrench yourselves out of this delirium, which like a narcotic only appears to invigorate, but in reality has a weakening and destroying effect!

It is natural, though sad, that it is just the female sex which is again the first to exceed all bounds, and which has sunk without any scruple to utter shamelessness in their attire.

However, this only proves that the explanation about ethereal happenings is correct. It is just woman, gifted by nature with a stronger intuitive ability, who first and more deeply absorbs this poison of the tainted ethereal world of thought-forms, albeit quite unconsciously. She is more at the mercy of these dangers, for which reason she is also the first to be carried away, and oversteps every limit incredibly quickly and conspicuously.

Not for nothing is it said: "When a woman becomes bad she is worse than a man!" This holds good in everything, be it in cruelty, in hatred or in love! The behaviour of woman will always be a product of the Ethereal World around her! There are exceptions, of course. Nor is woman on this account free from responsibility; for she is able to observe the influences assailing her, and can guide her own volition and actions according to her will if ,  she so desires! That the majority of women unfortunately fail to do this is a fault of the female sex, which is entirely due to the absolute ignorance in these matters.

It is a great misfortune for the present time, however, that the future of the people actually lies in the hands of woman. She carries it because her psychic condition influences her descendants more incisively than that of the man. What a decline, then, must the future bring! Inevitably! It cannot be halted by arms, money, nor discoveries. Nor by kindness or diplomacy either. More incisive means are required here.

Yet this enormous guilt does not fall upon woman alone. She will always be only the true reflection of that world of thought-forms which hovers over her people. This must not be forgotten. Respect and honour woman as such, and she will form herself accordingly; she will become what you see in her, and in this way you uplift your whole people!

However, before this can happen, a great process of transformation must take place among women. As they are now a cure can only be effected through a radical operation, by a forceful and relentless intervention, removing any growth with sharp knives and casting it into the fire! Otherwise it would also destroy all the healthy parts.

Towards this essential operation on all mankind the present time is irresistibly rushing, faster, ever faster, and will finally bring it about of itself! This will be painful and terrible, but the end will be restoration to health. Not until then will it be the time to speak of morality. Today it would die away like the word spoken in the wind.

But when the hour is past, in which corrupt Babylon had to perish, because it collapsed from inner decay, then observe the female sex! What they do and what they leave undone will always show you how you stand, because through their finer intuitive ability they live what the thought-forms desire.

This fact also gives us the assurance that when the thinking and intuitive perceiving are pure, womanhood will be the first to soar upwards to that ideal which we regard as a truly noble human being. Then morality, in the full glory of its purity, will have entered!

http://www.cinemaseekers.com/Christ/morality.html

  Proverbs 27:6

6 Wounds from a friend can be trusted,
       but an enemy multiplies kisses.

Genesis 27:26
26 Then his father Isaac said to him, "Come here, my son, and kiss me."

Luke 7:38
       38and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

Romans 16:16
Greet one another with a holy kiss. All the churches of Christ send greetings.
Romans 16:15-17  Romans 16
1 Corinthians 16:20
All the brothers here send you greetings. Greet one another with a holy kiss.
1 Corinthians 16:19-21  1 Corinthians 16
2 Corinthians 13:12
Greet one another with a holy kiss.
2 Corinthians 13:11-13  2 Corinthians 13 
1 Thessalonians 5:26
Greet all the brothers with a holy kiss.

Once you are a grown up any kiss to opposite sex will arouse you sexually. the rest is left for you if it is a sin or not.

PROTESTANTS

Ask questions catholics are avilable online

The custom of reciting prayers upon a string with knots or beads thereon at regular intervals has come down from the early days of Christianity, and is still practised in the Eastern as well as in the Western Church. It seems to have originated among the early monks and hermits who used a piece of heavy cord with knots tied at intervals upon which they recited their shorter prayers. This form of rosary is still used among the monks in the various Greek Churches, although archimandrites and bishops use a very ornamental form of rosary with costly beads. The rosary is conferred upon the Greek monk as a part of his investiture with the mandyas or full monastic habit, as the second step in the monastic life, and is called his "spiritual sword". This Oriental form of rosary is known in the Hellenic Greek Church as kombologion (chaplet), or komboschoinion (string of knots or beads), in the Russian Church as vervitza (string), chotki (chaplet), or liestovka (ladder), and in the Rumanian Church as matanie (reverence). The first use of the rosary in any general way was among the monks of the Orient. Our everyday name of "beads" for it is simply the Old Saxon word bede (a prayer) which has been transferred to the instrument used in reciting the prayer, while the word rosary is an equally modern term. The intercourse of the Western peoples of the Latin Rite with those of the Eastern Rite at the beginning of the Crusades caused the practice of saying prayers upon knots or beads to become widely diffused among the monastic houses of the Latin Church, although the practice had been observed in some instances before that date. On the other hand, the recitation of the Rosary, as practised in the West, has not become general in the Eastern Churches; there it has still retained its original form as a monastic exercise of devotion, and is but little known or used among the laity, while even the secular clergy seldom use it in their devotions. Bishops, however, retain the rosary, as indicating that they have risen from the monastic state, even though they are in the world governing their dioceses.

TITHES REVIEW

The custom of giving tithes reaches back into unknown antiquity.

It is mentioned in Genesis 14, without anything to indicate that it was something newly instituted.
Just as Abraham is there represented as offering tithes of the spoils of the enemy to the royal priest, Melchisedech, so in Genesis 28, Jacob is recorded as giving a tithe of all his possessions to the Lord.

Under the Mosaic Law the payment of tithes was made obligatory.

The Hebrews are commanded to offer to God the tenth part of the produce of the fields, of the fruits of the trees, and the firstborn of oxen and of sheep (Leviticus 27:30; Deuteronomy 14:22).
In Deuteronomy there is a mention not only of an annual tithe, but also of a full tithe to be paid once every three years. While it was to God Himself that the tithes had to be paid, yet we read (Numbers 18:21) that He transfers them to His sacred ministers: "I have given to the sons of Levi all the tithes of Israel for a possession, for the ministry wherewith they serve me in the tabernacle of the covenant.
However, the payment of tithes was also a civil custom. They were payable to the Hebrew kings and to the rulers of Babylon, and they are mentioned among the Persians, Greeks, Romans, and later the Mohammedans.

In the Christian Church, as those who serve the altar should live by the altar (1 Corinthians 9:13), provision of some kind had necessarily to be made for the sacred ministers.

In the beginning this was supplied by the spontaneous offerings of the faithful. In the course of time, however, as the Church expanded and various institutions arose, it became necessary to make laws which would insure the proper and permanent support of the clergy.

The payment of tithes was adopted from the Old Law, and early writers speak of it as a divine ordinance and an obligation of conscience. The earliest positive legislation on the subject seems to be contained in the letter of the bishops assembled at Tours in 567 and the canons of the Council of Maçon in 585. In course of time, we find the payment of tithes made obligatory by ecclesiastical enactments in all the countries of christendom.
The Church looked on this payment as "of divine law, since tithes were instituted not by man but by the Lord Himself" (C. 14, X de decim. III, 30). As regards the civil power, the Christian Roman emperors granted the right to churches of retaining a portion of the produce of certain lands, but the earliest instance of the enforcement of the payment of ecclesiastical tithes by civil law is to be found in the capitularies of Charlemagne, at the end of the eighth century.

English law very early recognized the tithe, as in the reigns of Athelstan, Edgar, and Canute before the Norman Conquest. In English statute law proper, however, the first mention of tithes is to be found in the Statute of Westminister of 1285.

Tithes are of three kinds: predial, or that derived from the annual crops; mixed, or what arises from things nourished by the land, as cattle, milk, cheese, wool; and personal or the result of industry or occupation.
Predial tithes were generally called great tithes, and mixed and personal tithes, small tithes. Natural substances having no annual increase are not tithable, nor are wild animals. When property is inherited or donated, it is not subject to the law of tithes, but its natural increase is. There are many exempted from the paying of tithes: spiritual corporations, the owners of uncultivated lands, those who have acquired lawful prescription, or have obtained a legal renunciation, or received a privilege from the pope.

At first, the tithe was payable to the bishop, but later the right passed by common law to parish priests.

Abuses soon crept in.

The right to receive tithes was granted to princes and nobles, even hereditarily, by ecclesiastics in return for protection or eminent services, and this species of impropriation became so intolerable that the Third Council of Lateran (1179) decreed that no alienation of tithes to laymen was permissible without the consent of the pope. In the time of Gregory VIII, a so-called Saladin tithe was instituted, which was payable by all who did not take part personally in the crusade to recover the Holy Land.

At the present time, in most countries where some species of tithes still exist, as in England (for the Established Church), in Austria, and Germany, the payment has been changed into a rent-charge.
In English-speaking countries generally, as far as Catholics are concerned, the clergy receive no tithes. As a consequence, other means have had to be adopted to support the clergy and maintain the ecclesiastical institutions and to substitute other equivalent payments in lieu of tithes.
Soglia (Institut, Canon, II, 12) says "The law of tithes can never be abrogated by prescription or custom, if the ministers of the Church have no suitable and sufficient provision from other sources; because then the natural and divine law, which can neither be abrogated not antiquate, commands that the tithe be paid." In some parts of Canada, the tithe is still recognized by civil law, and the Fourth Council of Quebec (1868) declared that its payment is binding in conscience of the faithful.






Lay Tithes
(1) secular tithes, which subjects on crown-estates were obliged to pay to princes, or tenants, or vassals on leased lands or lands held in fief to their landlords (decimæ origine laicales).

(2) ecclesiastical tithes, which in the course of time became alienated from the Church to lay proprietors (decimæ ex post laicales s. sæcularizatæ). There is question here only of the latter. In the secularizations initiated under the Merovingians the transference of ecclesiastical property and their tithes or of the tithes alone to laymen was effected. In subsequent times church lands with their tithes, or the tithes alone, were bestowed even by bishops and abbots on laymen to secure servants, vassals, protectors against violence and defenders of their civil rights.

Other church property with tithes, or the tithes alone, were forcibly seized by laymen. Finally, the development of churches, once the property of private individuals, into parish churches subject to the bishop gave rise to the landlord appropriating the tithes due to the parish church. The church soon took measures to repress this spoliation, beginning as early as the ninth century at the Synod of Diedenhofen (844; cap. iii, 5) and that of Beauvais (845; cap. iii, 6). Gregory VII revived in a stricter form these old canons at the Autumn Synod of 1078, demanding that the laity should return all tithes to the Church, even though they had been given them by bishops, kings, or other persons, and declared all who refused obedience to be sacrilegi (C. 1, C. XVI, q. 7). Succeeding popes and synods repeated this order, declaring that Church tithes to be iuris divini (C. 14, X, de decim., III, 30); that, as the inalienable source of income of the parish church, they could not be transferred to another church or monastery (C. 30, X, de decim., III,30); that they could not be acquired by a layman through prescription or inheritance, or otherwise alienated.

But it was quite impossible for the Church to recover the tithes possessed for centuries by laymen, to whom in fact they had been in many cases transferred by the Church itself. Laymen gave then, in preference to the monastery instead of the parish church, but this became thenceforth subject to the approval of the bishop (C. 3, X, do privil., III 33). The decision of the Lateran Council (1179), forbidding the alienation of the church tithes possessed by the laity, and demanding their return to the Church (C. 19, X. de decim., III, 30) was interpreted to mean that, those ecclesiastical tithes, which up to the time of this council were in possession of 1aymen, might be retained by them, but no further transference should take place (C. 25, X, de decim., III, 30, c. 2, A in Vito, h.t., III, 13). But even this cou1d not be carried out. There thus existed side by side with church tithes a quantity of lay tithes; the latter were dealt. with by secular courts as being purely secular rights, while ecclesiastical law was applied to ecclesiastical tithes. However, certain, of the obligations imposed by the (once) ecclesiastical tithes continued to bind the proprietor, even though he were a layman. Thus in the case of church buildings the Council of Trent declared that patrons and all "qui fructus aliquos ex dictis ecclesiis provenientes percipiunt" were bound secondarily to defray the cost of repair (Sess. XXI, De ref., c. vii; see FABRICA ECCLESLE). When there is a doubt as to whether the tithes in quetion are ecclesiatical or lay, the reasonable presumption is that they are ecclesiastical.

http://www.newadvent.org/cathen/09095b.htm

Those that cares about tithe should pay.

Lay Tithes
(1) secular tithes, which subjects on crown-estates were obliged to pay to princes, or tenants, or vassals on leased lands or lands held in fief to their landlords (decimæ origine laicales).

(2) ecclesiastical tithes, which in the course of time became alienated from the Church to lay proprietors (decimæ ex post laicales s. sæcularizatæ). There is question here only of the latter. In the secularizations initiated under the Merovingians the transference of ecclesiastical property and their tithes or of the tithes alone to laymen was effected. In subsequent times church lands with their tithes, or the tithes alone, were bestowed even by bishops and abbots on laymen to secure servants, vassals, protectors against violence and defenders of their civil rights.
Other church property with tithes, or the tithes alone, were forcibly seized by laymen. Finally, the development of churches, once the property of private individuals, into parish churches subject to the bishop gave rise to the landlord appropriating the tithes due to the parish church. The church soon took measures to repress this spoliation, beginning as early as the ninth century at the Synod of Diedenhofen (844; cap. iii, 5) and that of Beauvais (845; cap. iii, 6). Gregory VII revived in a stricter form these old canons at the Autumn Synod of 1078, demanding that the laity should return all tithes to the Church, even though they had been given them by bishops, kings, or other persons, and declared all who refused obedience to be sacrilegi (C. 1, C. XVI, q. 7). Succeeding popes and synods repeated this order, declaring that Church tithes to be iuris divini (C. 14, X, de decim., III, 30); that, as the inalienable source of income of the parish church, they could not be transferred to another church or monastery (C. 30, X, de decim., III,30); that they could not be acquired by a layman through prescription or inheritance, or otherwise alienated.

But it was quite impossible for the Church to recover the tithes possessed for centuries by laymen, to whom in fact they had been in many cases transferred by the Church itself. Laymen gave then, in preference to the monastery instead of the parish church, but this became thenceforth subject to the approval of the bishop (C. 3, X, do privil., III 33). The decision of the Lateran Council (1179), forbidding the alienation of the church tithes possessed by the laity, and demanding their return to the Church (C. 19, X. de decim., III, 30) was interpreted to mean that, those ecclesiastical tithes, which up to the time of this council were in possession of 1aymen, might be retained by them, but no further transference should take place (C. 25, X, de decim., III, 30, c. 2, A in Vito, h.t., III, 13). But even this cou1d not be carried out. There thus existed side by side with church tithes a quantity of lay tithes; the latter were dealt. with by secular courts as being purely secular rights, while ecclesiastical law was applied to ecclesiastical tithes. However, certain, of the obligations imposed by the (once) ecclesiastical tithes continued to bind the proprietor, even though he were a layman. Thus in the case of church buildings the Council of Trent declared that patrons and all "qui fructus aliquos ex dictis ecclesiis provenientes percipiunt" were bound secondarily to defray the cost of repair (Sess. XXI, De ref., c. vii; see FABRICA ECCLESLE). When there is a doubt as to whether the tithes in quetion are ecclesiatical or lay, the reasonable presumption is that they are ecclesiastical.

http://www.newadvent.org/cathen/09095b.htm

Come let us look at it do people pay exact 10% of their income?

Tithes
(Anglo-Saxon teotha, a tenth).

Generally defined as "the tenth part of the increase arising from the profits of land and stock, allotted to the clergy for their support or devoted to religious or charitable uses". A more radical definition is "the tenth part of all fruits and profits justly acquired, owed to God in recognition of his supreme dominion over man, and to be paid to the ministers of the church".

The custom of giving tithes reaches back into unknown antiquity.

It is mentioned in Genesis 14, without anything to indicate that it was something newly instituted.
Just as Abraham is there represented as offering tithes of the spoils of the enemy to the royal priest, Melchisedech, so in Genesis 28, Jacob is recorded as giving a tithe of all his possessions to the Lord.

Under the Mosaic Law the payment of tithes was made obligatory.

The Hebrews are commanded to offer to God the tenth part of the produce of the fields, of the fruits of the trees, and the firstborn of oxen and of sheep (Leviticus 27:30; Deuteronomy 14:22).
In Deuteronomy there is a mention not only of an annual tithe, but also of a full tithe to be paid once every three years. While it was to God Himself that the tithes had to be paid, yet we read (Numbers 18:21) that He transfers them to His sacred ministers: "I have given to the sons of Levi all the tithes of Israel for a possession, for the ministry wherewith they serve me in the tabernacle of the covenant.

" In paying the tithe, the Hebrews divided the annual harvest into ten parts, one of which was given to the Levites after the first-fruits had been subtracted. This was partitioned by them among the priests. The remainder of the harvest was then divided into ten new parts, and a second tithe was carried by the head of the household to the sanctuary to serve as a sacred feast for his family and the Levites.

If the journey to the temple was unusually long, money could be substituted for the offering in kind. At the triennial tithe, a third decimation was made and a tenth part was consumed at home by the householder with his family, the Levites, strangers, and the poor. This triennial year was called the year of tithes (Deuteronomy 26:12).

As the tithes were the main support of the priests, it was later ordained that the offerings should be stored in the temple (2 Chronicles 31:11). It is to be noted that the custom of paying sacred tithes was not peculiar to the Israelites, but common to all ancient peoples. In Lydia a tithe of cattle was offered to the gods; the Arabians paid a tithe of incense to the god Sabis; and the Carthaginians brought tithes to Melkarth, the god of Tyre. The explanation of why the tenth part should have been chosen among so many different peoples is said to be (apart from a common primitive revelation) that mystical signification of the number ten, viz., that it signifies totality, for it contains all the numbers that make up the numerical system, and indeed all imaginable series of numbers, and so it represents all kinds of property, which is a gift of God. All species of property were consequently reckoned in decades, and by consecrating one of these parts to God, the proprietor recognized the Source of his goods.

However, the payment of tithes was also a civil custom. They were payable to the Hebrew kings and to the rulers of Babylon, and they are mentioned among the Persians, Greeks, Romans, and later the Mohammedans.

In the Christian Church, as those who serve the altar should live by the altar (1 Corinthians 9:13), provision of some kind had necessarily to be made for the sacred ministers.

In the beginning this was supplied by the spontaneous offerings of the faithful. In the course of time, however, as the Church expanded and various institutions arose, it became necessary to make laws which would insure the proper and permanent support of the clergy.

The payment of tithes was adopted from the Old Law, and early writers speak of it as a divine ordinance and an obligation of conscience. The earliest positive legislation on the subject seems to be contained in the letter of the bishops assembled at Tours in 567 and the canons of the Council of Maçon in 585. In course of time, we find the payment of tithes made obligatory by ecclesiastical enactments in all the countries of christendom.
The Church looked on this payment as "of divine law, since tithes were instituted not by man but by the Lord Himself" (C. 14, X de decim. III, 30). As regards the civil power, the Christian Roman emperors granted the right to churches of retaining a portion of the produce of certain lands, but the earliest instance of the enforcement of the payment of ecclesiastical tithes by civil law is to be found in the capitularies of Charlemagne, at the end of the eighth century.

English law very early recognized the tithe, as in the reigns of Athelstan, Edgar, and Canute before the Norman Conquest. In English statute law proper, however, the first mention of tithes is to be found in the Statute of Westminister of 1285.

Tithes are of three kinds: predial, or that derived from the annual crops; mixed, or what arises from things nourished by the land, as cattle, milk, cheese, wool; and personal or the result of industry or occupation.
Predial tithes were generally called great tithes, and mixed and personal tithes, small tithes. Natural substances having no annual increase are not tithable, nor are wild animals. When property is inherited or donated, it is not subject to the law of tithes, but its natural increase is. There are many exempted from the paying of tithes: spiritual corporations, the owners of uncultivated lands, those who have acquired lawful prescription, or have obtained a legal renunciation, or received a privilege from the pope.

At first, the tithe was payable to the bishop, but later the right passed by common law to parish priests.

Abuses soon crept in.

The right to receive tithes was granted to princes and nobles, even hereditarily, by ecclesiastics in return for protection or eminent services, and this species of impropriation became so intolerable that the Third Council of Lateran (1179) decreed that no alienation of tithes to laymen was permissible without the consent of the pope. In the time of Gregory VIII, a so-called Saladin tithe was instituted, which was payable by all who did not take part personally in the crusade to recover the Holy Land.

At the present time, in most countries where some species of tithes still exist, as in England (for the Established Church), in Austria, and Germany, the payment has been changed into a rent-charge.
In English-speaking countries generally, as far as Catholics are concerned, the clergy receive no tithes. As a consequence, other means have had to be adopted to support the clergy and maintain the ecclesiastical institutions and to substitute other equivalent payments in lieu of tithes.
Soglia (Institut, Canon, II, 12) says "The law of tithes can never be abrogated by prescription or custom, if the ministers of the Church have no suitable and sufficient provision from other sources; because then the natural and divine law, which can neither be abrogated not antiquate, commands that the tithe be paid." In some parts of Canada, the tithe is still recognized by civil law, and the Fourth Council of Quebec (1868) declared that its payment is binding in conscience of the faithful.

From Advent.

I wonder who will ever satisfy you.

The mis understood lady

Defencieve mechanism displayed again

pilgrim.1:
to look into the WORD of God

Cheers.

Please were this words spoken and written down by men? in what language did God spoke?

Dogma seems to be the problem here. You need to know that the Scriptures were in ARAMIC, GREEK, HEBREW languages, while others were orally transmitted translated to the one we understand now. They were kept in a library called Bibli when printing press came they made them into a BOOK call BIBLE.

The words written by men (inspired) for GOD.

No need to debate on the truth, you cannot fight for GOD

Tithing in Nigeria is stealing by method.

As a responsibility I am sure people that knew nothing about the Grail will know with non- compromising posting. It is not a secret society, I am therefore not ashamed to tell anybody who cares about the grail message.
I was more than pilgrim 1 in behaviour since I thought the Bible was all when I had about the message at the polytechnic.
I actually purchase the BOOK to know how to criticize the message. Since it is not church or religion it is the address to individual. Proficiency of intellectual knowledge not withstanding.
What these people who seems to be touched of affected by the GRAIL messsage are displaying is just RENUNCIATION. The act of rejecting or renouncing something as invalid is part of DOGMATA,which must not be questioned true or not truth no questioning.A doctrine or a set of doctrines relating to matters such as morality and faith, set forth in an authoritative manner by a church.
An authoritative principle, belief, or statement of opinion, especially one considered to be absolutely true. When it is even a lie.

All showing the Level of weakness in them which enlightenment will renew. I need not to worry about critics but say the truth that is all.

ABD-RU-SHIN
In the Light of Truth: The Grail Message CHAPTER 34; VOLUME II

--------------------------------------------------------------------------------


THE HOLY GRAIL

MANIFOLD are the interpretations of the legends which exist about the Holy Grail. The most serious scholars and investigators have occupied themselves with this mystery. Much of their work has high moral value, but it all shows one great fault - that they have only built from the earth upwards, while the essential thing, the ray of light from above, which alone could bring animation and enlightenment, is missing.

All who strive from below upwards must come to a halt at the boundary line of the material sphere, even if they are granted to conceive the greatest possible heights! In most cases, however, even under the most favourable conditions, barely half this road can be covered. And how great is the distance from there to the real understanding of the Holy Grail!

This feeling that it is so unattainable finally grows upon the investigators, with the result that they try to regard the Grail purely as the symbolic expression of an idea, so as to give it the high place they rightly feel is its proper due. But in so doing they actually go backwards, not forwards; downwards instead of upwards. They deviate from the right way, which is already indicated to some extent in the legends.

These legends faintly reflect the truth, but only very faintly, because the lofty inspirations and visionary pictures of the poets were pressed into far too material a concept through the intervention of the intellect during the transmission. In their reproductions they portrayed what they received spiritually in pictures conforming to their own worldly surroundings, with the object of making the meaning of the legends more readily understandable to men. In this, however, they failed because they themselves could not arrive at the essence of the truth.

Thus from the very outset the subsequent research and investigation was founded upon an uncertain basis, and any success was bound to be very limited! Therefore it is not surprising that finally only the thought of something purely symbolic remained, and redemption through the Grail was transferred to every man's inmost self.

The existing interpretations are not without great ethical value, but they cannot claim to be an explanation of the legends, much less to approach the truth about the Holy Grail.

Nor is the Holy Grail meant to be the cup which the Son of God used during His last meal with His Disciples at the end of His Ministry on earth, and in which His blood was afterwards caught when He was on the cross! This vessel is a sacred memento of the Son of God's sublime work of redemption, but it is not the Holy Grail of which the poets of the legends were mercifully granted to sing praises. These legends have been misinterpreted by mankind!

They were meant to be promises from the Highest Heights, the fulfilment of which mankind is to await! Had they been interpreted as such, surely another way would have long since been found to take the investigations a little further. As it was, however, all their interpretations had finally to come to a dead stop because a full and complete solution could never be reached; owing to the false conceptions of the past, all the investigations started on a wrong basis from the very beginning!-

No human spirit, even if it has finally attained its greatest perfection and immortality, will ever be able to face the Holy Grail Itself! It is for this reason that, unless a Messenger is sent from there, no detailed tidings about It can ever reach the World of Matter! Thus the Holy Grail will remain a mystery to the human spirit for all eternity!

Man should keep to what he can grasp spiritually and, above all, he should try to fulfil what lies in his power and develop it to its most noble state of perfection! Unfortunately, however, he is always too anxious to reach out far beyond these limits without developing his essential abilities! Thereby he is guilty of a negligence which prevents him even from reaching what he otherwise could, whereas in any case he could never attain the goal of his desires. He thus deprives himself of the most beautiful and sublime part of his true being with the result that he completely fails to fulfil the purpose of his existence!--

Parsifal is. a great promise! The defects and errors which the poets have added to the legends through their too earthly way of thinking distort the true essence of this figure. Parsifal is identical with the Son of Man, Whose coming the Son of God Himself proclaimed.

As a Divine Messenger with His spiritual sight blindfolded, He will have to go through the most bitter hardships on earth, outwardly a man among men.

After a certain time, when His spiritual sight is restored, He will inevitably recognise His origin and therewith Himself, as well as clearly realising His mission. This mission will also bring redemption to those who are seriously seeking, and goes hand in hand with a stern judgment.

For this purpose not just anybody can be chosen, much less can the possible experiences of many people, or even of all the people, be seen in it. On the contrary, it will only be a very definite and special Messenger!

The immutable lawfulness of Divine Will decrees that everything, after it has completed its cycle of development and reached its highest state of perfection, may return to the starting point of its original substance, but never beyond it. Thus also the human spirit! The human spirit originates as a spiritgerm in the Sphere of Spiritual Substantiality, to which it may return as a conscious spirit embodied in a substantiate form if, after its course through the World of Matter, it has achieved its highest state of perfection and attained a living purity.

No spirit belonging to this sphere, however sublime, pure and radiant, can cross the boundary line into the Divine Sphere! The boundary line here, and the impossibility of crossing it, as in the spheres or planes of material Creation, is in the nature of things simply a question of the difference between the species.

The highest and most sublime is God Himself in His Divine Unsubstantiality. Next, and somewhat lower, comes Divine Substantiality. Both are eternal. Adjacent to this, going deeper and deeper, follows the work of Creation which, descending in planes or spheres, becomes denser and denser down to the World of Gross Matter, which is finally visible to mankind.

The ethereal part within the World of Matter is what men call the beyond, thus what lies beyond their earthly or physical capacity to see. Both, however, belong to the Work of Creation and are not eternal with regard to their form, but subject to change for the purpose of renewal and regeneration.

At the summit of the eternal Sphere of Spiritual Substantiality stands the Castle of the Grail, spiritually visible and tangible, because it is still of the same species of spiritual substantiality. This Castle of the Grail contains a Sanctuary which lies on the outermost border adjacent to the Divine Sphere, and is thus of still finer consistency than the rest of spiritual substantiality. In this Sanctuary, as a pledge of the eternal Goodness of God the Father, as a symbol of His Purest Divine Love, and the point from which Divine Power issues, stands the Holy Grail!

This is a chalice in which it bubbles and surges unceasingly like red blood without overflowing. Enveloped as it is in the most Luminous Light, it is granted only to the purest of all spirits in the Realm of Spiritual Substantiality to look into this Light! These are the Guardians of the Holy Grail! If it is said in the legends that the purest of men are destined to become Guardians of the Grail, this is a point about which the blessed poet has drawn all too earthly a picture, because he was unable to express himself differently!

No human spirit can enter this holy Sanctuary! Even in its most perfect state of spiritual substantiality, after having returned from its wanderings through the World of Matter, it is still not so fine that it could cross this threshold, i. e., the boundary line! Even in its highest state of perfection it is still too dense to do so!

A still further etherisation would be equivalent to its complete disintegration or combustion, because the origin of its nature does not lend itself to assuming even greater radiance and luminosity, thus becoming still more etherised. It cannot bear it!

The Guardians of the Grail are Eternal Primordial Spiritual Beings, who never were human beings. They are the highest of all in the Realm of Spiritual Substantiality. However, they are in need of Divine Unsubstantiate Power, are dependent upon It, as all else is dependent on Divine Unsubstantiality, the Source of all Power, God the Father!

From time to time on the Day of the Holy Dove, the Dove appears above the Chalice as a renewed token of the unalterable Divine Love of the Father. It is the hour of communion which brings about the renewal of power. The Guardians of the Grail receive it in humble devotion and can then transmit this magic power.

On this depends the existence of the whole Creation!

It is the moment in which the Love of the Creator radiantly flows forth in the Temple of the Holy Grail, bringing new life and a new urge to create, pulsating downwards and diffusing itself through all the Universe. A trembling and a holy awe, with forebodings of joy and great happiness, vibrate through all the spheres. Only the spirit of earthman still stands aside, without intuitively sensing what is happening particularly to him at that moment; or in what a dull-witted manner he accepts such an immeasurable gift, because the limitations he imposed upon himself through his intellect no longer permit him to grasp such greatness!

It is the moment when a new supply of vital energy is sent out into the entire Creation!

It is the necessary, ever-recurring ratification of the Covenant between the Creator and His Work! Should this supply ever be cut off, should it ever fail to come, inevitably all that exists would slowly dry up, grow old and disintegrate. The end of all days would then come, and only God Himself would remain, as it was in the very beginning, because He alone is Life!

This process is related in the legend. How everything must grow old and decay if the Day of the Holy Dove, the "uncovering" of the Grail, does not recur is even hinted at in the description of the growing old of the Knights of the Grail, during the time in which Amfortas no longer uncovers the Grail till the hour in which Parsifal appears as King of the Grail.

Man should cease to regard the Holy Grail as only something intangible, for It really exists! The human spirit, however, owing to its nature, can never behold It. But the blessing radiating forth from It, which can be and is being passed on by the Guardians of the Grail, can be absorbed and enjoyed by those human spirits who open themselves to it.

In this sense some of the interpretations cannot be called wrong, as long as they do not try to draw the Holy Grail Itself into their explanations. They are correct, and yet again they are also not correct!

The appearance of the Dove on the special Day of the Holy Dove indicates the sending of the Holy Spirit on each occasion, for this Dove stands in very close connection with the Holy Spirit.

But this is something which the human spirit is only able to grasp figuratively, because by the very nature of things, even if he has attained the highest perfection, he can really only think, know and perceive intuitively up to the point from which he himself came, i. e., to the species homogeneous to the purest nature of his origin. This is the eternal Realm of Spiritual Substantiality.

Even in his thoughts he will never be able to cross this boundary! Nor can he ever grasp anything beyond it. This is so self-evident, so logical and simple, that every human being can follow this train of thought!

Whatever goes beyond this boundary will and must, for this reason, remain a perpetual mystery to mankind!

Every man, therefore, who imagines that he bears God within himself or that he is himself Divine, or can become so, lives under a foolish delusion. He bears spirituality within himself, but not Divinity! And therein lies an unbridgeable difference. He is a creature, not part of the Creator, as so many try to make themselves believe. Man is and remains a work and can never become a master!

Thus it is also wrong to say that the human spirit issues from God the Father Himself and returns to Him. The origin of man lies in the Realm of Spiritual Substantiality, not in Divinity Unsubstantiate. Therefore, even if he has attained perfection, he can only return to the Sphere of Spiritual Substantiality. It is right to say that the human spirit originates from the Kingdom of God and therefore can, when it becomes perfect, return to the Kingdom of God, but not to God Himself.

Later there will follow detailed lectures about the individual divisions of Creation, which are totally different in their fundamental nature.

At the summit of each of these planes of Creation stands a Castle of the Grail as the necessary transition and power transmitting stage.

Fashioned according to the nature of the sphere of Creation concerned, this is always a reflection of the real highest Castle of the Grail situated at the summit of the whole of Creation which, through the radiations of Parsifal, constitutes the starting point of the entire Creation.

Amfortas was priest and king in the lowest of these reflections of the Grail Castle, standing at the summit of the sphere of the human spirits who have developed from spirit-germs. It is the one closest to man on earth.



--------------------------------------------------------------------------------

Nothing to do with the one discribe here as
Holy Grail
From Wikipedia, the free encyclopedia
http://en.wikipedia.org/wiki/Holy_Grail


For historical artifacts associated with the cup of the Last Supper, see Holy Chalice.
According to Christian mythology, the Holy Grail was the dish, plate, or cup used by Jesus at the Last Supper, said to possess miraculous powers. The connection of Joseph of Arimathea with the Grail legend dates from Robert de Boron's Joseph d'Arimathie (late 12th century) in which Joseph receives the Grail from an apparition of Jesus and sends it with his followers to Great Britain; building upon this theme, later writers recounted how Joseph used the Grail to catch Christ's blood while interring him and that in Britain he founded a line of guardians to keep it safe. The quest for the Holy Grail makes up an important segment of the Arthurian cycle,



Our is this http://en.wikipedia.org/wiki/In_the_Light_of_Truth:_The_Grail_Message


In the Light of Truth: The Grail Message is the main book written by Oskar Ernst Bernhardt (1875-1941) and first published in 1926 under the pen name Abdruschin. The last edition published by the Author himself was in 1931, entitled simply as In the Light of Truth. It is a collection of 91 lectures, presented to build upon each other, forming a complete picture of Creation.

The Grail Message is a special Work, which clearly answers all the unsolved problems of human existence. The vast knowledge mediated in its pages leads the earnestly-seeking reader, who weighs and examines objectively, out of the present-day confusion and distortion, to clear recognitions.

The Grail Message commands attention by its forceful language, by the clarity of its thoughts and by the setting right of distorted concepts, unmistakably and sometimes severely but irrefutably explained.

The laws in which the entire Creation came into being and exists are plainly set forth, the World Happening is interpreted in its true significance, and man's responsibility before God and his fellow man is revealed and explained. Thus to him who opens himself to these recognitions is restored the indestructible inner security of his personality. For the seeking human being, the 168 lectures of this Work deal with all essential questions and spheres of life:

Meaning of soul and spirit
Occultism and spiritualism
Natural Sciences
The World, time and eternity
Knowledge and wisdom
Existence and Creation
Social and economic questions
Religion and church
Family and state
Sex and sexuality
Justice and law
Intuition and intellect

Psychology and cultivation of the spirit

The recognition of God

Whoever bears the desire for it living within him, and is willing to make the effort, will be helped to fulfilment by the work "In the Light of Truth", The Grail Message of Abd-ru-shin.

The Author writes:

“, I wish to fill the gaps which have so far remained unanswered in the souls of men, and which never leave any serious thinker in peace, if he honestly seeks the Truth.”

“With my Message I now open the Book of Creation for you! The Message clearly shows you the Language of God in Creation, which you must learn to understand so that you can make it your own.”

The Author recommends that the lectures of the Grail Message be read in sequence, and not picked out individually, seeking to judge the Work in this way. The knowledge of the Grail Message cannot be grasped by glancing through it.