GIANT STEPS FORWARD.

"The Lord bless you and keep you;

The Lord make His face shine upon you,

And be gracious to you;

The Lord lift up His countenance upon you,

and give you peace!"

Numbers 6:24-2

In love and  care may the body be one as it was intended with grace and abounding spirit and truth in love for the unity of all those in Christ free  know the fullness of his presence in all of us.. 

A debate over words has far exceeded the state of merely accepting things without knowing the truth??? which has now become  questioned, to the those seeking and having ask whatever happened to we shall do greater works than these goes unanswered, and refined a thousand times, yet the stagnation gone unchecked, often explained away in platonic reasoning, and often converted into the something you did wrong, we decided   Each person is responsible for his own life we all will answer to God   for our selves.  

I added the following sections , we felt were deeply importan to know    use of .http://www.biblestudiesonline.info/TGF/bootcamp/pb10epig.htm

(Worship in truth and spirit), it is not assumption and emotionalism and hand waving exercises,   it requires honesty .


http://www.wenstrom.org/downloads/written/word_studies/greek/epignosis.pdf

Vines' Expository Dictionary of New Testament Words says (at C-2) Epignosis: "denotes exact or full knowledge, discernment, recognition, and [expresses] a fuller or a full "knowledge," a greater participation by the "knower" in the object "known," thus more powerfully influencing him. "In all the four Epistles of the first Roman captivity it is an element in the Apostle's opening prayer for his correspondents' well-being, Phil. 1:9; Eph. 1:17; Col. 1:9; Philem. 1:6" (Lightfoot)."

Vines' also says Epignosis is similar to Epiginosko (at A-3), which "denotes (a) "to observe, fully perceive, notice attentively, discern, recognize" and "suggests generally a directive, a more special, recognition of the object "known" than does [ginosko]; it also may suggest advanced "knowledge" or special appreciation; thus, in Rom. 1:32, "knowing the ordinance of God" (epiginosko) means "knowing full well," whereas in verse Rom. 1:21 "knowing God" (ginosko) simply suggests that they could not avoid the perception. Sometimes epiginosko implies a special participation in the object "known," and gives greater weight to what is stated; thus in John 8:32, "ye shall know the truth," ginosko is used, whereas in 1 Tim. 4:3, "them that believe and know the truth," epiginosko lays stress on participation in the truth."

Some of the works we sent out clearly revealed the terms were in  pagan forms entered through their desire to philosophize and explain to a culture with many gods using the same literacy forms reduced God to wordy system, legal forms  not present in the  real eccleasia, matter in fact in 300AD  Ireanosus  who  says they no longer bore the any resemblance the apostolic forms , it was spiritless by than  just one account of the many where the merging was argued over, Tyndale latter on went further the desire for power and wealth of those threatened ed by the truth led to his death.

Coming back requires seeing the truth and the right terms and forms to give the body it;s true  relationship back without all the additives  , thank you.

CASE ONE.

In Romans 1: 28, the heathen have rejected to hold God in their

"knowledge;" in 3: 20, "knowledge" of sin is by the law; and in

10: 2, the Jews' zeal is not according to "knowledge." In two of

these, epignosis is absolute, and in the other has "sin" for its object.

In none of the three does the compound seem, at first sight, very

different in meaning from simple gnosis.

The picture in the Prison Epistles is quite different. In Colossians

1: 9, Paul prays that his readers be filled with the "knowledge" of

his will in all wisdom and spiritual understanding; in 1: 10, the

prayer continues with the request that they increase in the "knowledge"

of God: in 2: 2, he "agonize!." for his readers to come to fullunderstanding of the "knowledge "of the mystery of God; and in

3: 10, the readers are said to have put on the new man who is renewed

in "knowledge." In Ephesians 1: 17, Paul prays that his readers be

granted a spirit of wisdom and revelation in the "knowledge" of

God; and in 4: 23 he desires to build up the church to a unity of the

faith and the "knowledge" of the Son of God. In Philemon 6, Paul

desires that Philemon have "knowledge" of every good thing in

Christ. In Philippians 1: 9, his prayer is for love to abound in all

"knowledge" and perception.

 We note that epignosis, in these

places, is almost invariably associated with such words as wisdom,

understanding, and perception; and with a prayer that the reader

abound, be filled, increase, be built up, or be effectual in this particular

quality. In these passages, the object of epignosis is God,

God's will, the mystery of God, the Son of God, or "every good thing. notice the differences lot of folks confuse the gnosis , withe divine knowledge now in us,   they get confused ,,, the distinction is often not made so the assume part takes over,,,, guessing sets in,,  I used to do that, remember my dad's ole joke do not assume, back fires often,  things have back fired today in big ways...

perhaps we have the difference in the  world of spirit led verses the natural mind unable to arrest the presence of God through it;s own means  Romans 9, (nor of the will).

"There may be a false gnosis, but never

a false epignosis. The latter is a true, clear, full knowledge that is

personally embraced." 4 Strachan is on this same side:

Epignosis contrasted with gnosis marks "a higher degree of intensity, an

energy of deeper penetration. It is not a quiescent state, the resting in an

acquirement, but the advance of one to whom easy attainment is but the

impulse of fresh effort; one who is not content to know, but ever, in Hosea's

words (vi. 3), follows on to know"

Thus ginoskein means "to know" in the fullest sense that can be given to

the word "knowledge": epiginoskein directs attention to some particular

point in regard to which "knowledge" is affirmed. So that to perceive a

particular thing, or to perceive who a particular person is, may tidy be

expressed by epiginoskein. There is no such limitation about the word

ginoskein, though of course it may be so limited by its context ....

So far then as we are able to distinguish between gnosis and epignosis, we

may say that gnosis is the wider word and expresses "knowledge" in the

fullest sense: epignosis is knowledge directed towards a particular object,

perceiving, discerning, recognizing: but it is not knowledge in the abstract:

that is gnosis. It follows that the genitive after gnosis may be either subjective

or objective: but the genitive after epignosis denotes the object of the knowledge.

10

 (Paget, Spirit of Discipline, p. 112).5

Rudolf Bultmann, "Gnosis" (Volume H, book n of Bible Key Words, from

Gerhard Kittel's Theologisches WorterbuchZum Neuen Testament, trans. from

German first edition and edited by J. R. Coates (New York: Harper &

Brothers, Publishers, 1958), p. 38.

2 Henry Alford, The Greek Testament, fourth edition (London, Oxford, &

Cambridge: Rivingtons, 1871), IV, 390.

3 Alfred Plummer, "The Second Epistle of St. Peter," A Bible Commentary

for English Readers, Charles Ellicott, editor (London: Cassell & Company,

Ltd., n.d.), VIII,444.

4 R. C. H. Lenski, The Interpretation of the Epistles of St. Peter, St. John and

St. Jude (Columbus: The Wartburg Press, 1945), p. 253.

5 R. H. Strachan, "The Second Epistle General of Peter," The Expositor's

Greek Testament, W. Robertson Nicoll, editor (Grand Rapids: Wm.B.

Eerdmans, 1951), V, 127.

The goal is to move ahead onto maturity the ability to discern deduce the truth from  error discerning of the spirits. 

THE STRUCTURE OF FORMS

 Clergy with titles and authority was foreign to the early disciples also. It was the rise of this authoritarian clergy that needed a building to control the people both religiously and politically. The Catholic Church and the Church of England both used the word “church” and its meaning as a building to hold the people in subjection to their control. Without a building they would have lost their power over the people. Even today, without a building the clergy system would fall. This system of clergy/laity and the use of a building is what we have come to know as the “institutional” church system. This system was totally foreign to the vocabulary and the life of the disciples of Jesus, who built and depended on the move of the Holy Spirit through all the people being built together. 

Therefore the retaining of the word "church" in our translations of the bible became crucial for the survival of the institutional church system even to this day. To change the true meaning and function of the Greek word “ekklesia” to our English word “church” strengthened the clergy system and their power over the people. The statement, “power corrupts and absolute power corrupts absolutely” has been the downfall and corruption of the body ministry. The original intent was relational and not institutional.

THE WORD STUDY WE ADDED ABOVE CLEARS UP THE BOTH  DISTINCTIONS

 STRUCTURE IS DEEPLY INFLENUCNED BY THE RIGHT OR WRONG USE.

http://historyreligionandtruth.com/?q=node/176


Epignosis: precise and correct knowledge used in the NT of the knowledge of things ethical and divine.
Epignosis - New Testament Greek Lexicon - King James Version

The word epignosis {ep-ig'-no-sis} means "to become thoroughly
acquainted with, to know thoroughly, to know accurately, know
well" (Thayer)


Gnosis is academic knowlege and must come first, while Epignosis is accurate knowledge and full understanding resulting in wisdom. ((relationship driven knowledge faith in action))), 


Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge(epignosis) of Him.

Ephesians 4:13 until we all attain to the unity of the faith, and of the knowledge (epignosis) of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.

Phil 1:9 And this I pray, that your love may abound still more and more in real knowledge (epignosis) and all discernment,

Col 1:9 For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge (epignosis) of His will in all spiritual wisdom and understanding, 10] so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge (epignosis) of God;

Col 2:2 that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge (epignosis) of God's mystery, that is, Christ Himself,

Col 3:10 and have put on the new self who is being renewed to a true knowledge (epignosis) according to the image of the One who created him.

1 Tim 2:4 who desires all men to be saved and to come to the knowledge (epignosis) of the truth.

2 Tim 3:6 For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses, 7] always learning and never able to come to the knowledge (epignosis) of the truth.

Titus 1:1 Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge (epignosis) of the truth which is according to godliness,

Philemon 1:6 and I pray that the fellowship of your faith may become effective through the knowledge (epignosis) of every good thing which is in you for Christ's sake.

2 Peter 1:2 Grace and peace be multiplied to you in the knowledge (epignosis) of God and of Jesus our Lord; 3]seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge (epignosis) of Him who called us by His own glory and excellence

Gnosis can result in arrogance, but epignosis results in wisdom, and along with love, edifies.The word epignosis {ep-ig'-no-sis} means "to become thoroughly
acquainted with, to know thoroughly, to know accurately, know
well" (Thayer)

the arrogance of power and corruption in forms and control come from not knowing God, simple the deeds of the nicolations  was to conquer people, divide them and over come their  personal connection was what Tyndale was deeply concerned for , he full well knew the terms they argued over came from the esoteric origins and forms of the past, Circe the druid temples forms were in his verbiage and understood ..



Read more: http://www.city-data.com/forum/christianity/1507069-have-precise-correct-knowledge-god-messages.html#ixzz3Bmtb28lV

The Downside of Christian Denominations:

There seems to be at least two major problems with denominationalism. First, nowhere in Scripture is there a mandate for denominationalism; to the contrary the mandate is for union and connectivity , one body one mind, . Thus, the second problem is that history tells us that denominationalism is the result of, or caused by, conflict and confrontation which leads to division and separation. Jesus told us that a house divided against itself cannot stand. This general principle can and should be applied to the church. We find an example of this in the Corinthian church which was struggling with issues of division and separation. There were those who thought that they should follow Paul and those who thought they should follow the teaching of Apollos, 1 Corinthians 1:12, "What I am saying is this: each of you says, “I’m with Paul,” or “I’m with Apollos,” or “I’m with Cephas,” or “I’m with Christ.” 

This alone should tell you what Paul thought of denominations or anything else that separates and divides the body. But let’s look further; in verse 13, Paul asks very pointed questions, "Is Christ divided? Was it Paul who was crucified for you? Or were you baptized in Paul’s name?” 

 This makes clear how Paul feels, he (Paul) is not the Christ, he is not the one crucified and his message has never been one that divides the church or would lead someone to worship Paul instead of Christ. Obviously, according to Paul, there is only one church and one body of believers and anything that is different weakens and destroys the church (see verse 17). He makes this point stronger in 3:4 by saying that anyone who says they are of Paul or of Apollos is carnal. www.gotquestions.org 

When I say "ecclesia (Christian community)," you may think "church (i.e., a religious organization." If your definition of a word is different than mine, we probably will not communicate accurately. And, when a society uses words wrongly, it gets confused and debilitated. Progress stops.

So, the pursuit of correct word usage is a noble endeavor -- one which has a direct bearing on man's intelligence and progress. The typical American, today, suffers from mental disfunction -- partly due to his crippled vocabulary.
Intelligence and vocabulary go hand-in-hand. Not only does intelligence produce better vocabularies, but living in an environment where words are used properly actually facilitates the development of intelligence in people. By the same token, an environment where word meanings are twisted or neglected produces illiteracey -- the kind we see rampant in American schools today.
Nowadays, most conversations between young folks consists of little more than colloquialisms, idiomatic expressions and body language (facial expressions, hand waving, head bobbing, twitching, jivin', etc.). But, having a conversation of this sort does not constitute intelligent communication.

The word "church" would have been an acceptable translation for the Greek word "kuriakos." However, not by the wildest imagination of the most liberal translator can it ever be an acceptable translation for the Greek word "ecclesia."
Are you following this? Consider it carefully. This truth will answer many questions you've had about "churches," "the kingdom," and government.
"Ecclesia" is an entirely different word with an entirely different meaning than "kuriakos." In fact, the Greek word "kuriakos" appears in the New Testament only twice. It is found once in I Corinthians 11:20 where it refers to "the Lord's supper," and once again in Revelation 1:10 where it refers to "the Lord's day." In both of those cases, it is translated "the Lord's" -- not "church." This word does not appear again in the New Testament. Nonetheless, this is the unlikely and strange history of the word "church" as it came to the English language. Eventually, through the manipulation of organized religion, "church" came to replace "ecclesia" by popular acceptance. Again, I must emphasize the importance of knowing word meanings in order to know the intent of those who wrote the Scriptures.

Now, let's look at the word, "ecclesia." This Greek word appears in the New Testament approximately 115 times. That's just in this one grammatical form. It appears also in other forms. And in every instance, except three, it is wrongly translated "church" in the King James Version. Those three exceptions are found in Acts 19:32, 39, 41. Here, the translators rendered it "assembly" instead of "church." But, the Greek word is exactly the same as the other 112 entries where it was changed to "church" -- wrongly.
In Acts 19, "ecclesia" is a town council: a civil body in Ephesus. Thus, the translators were forced to abandon their false translation in these three instances. Nonetheless, 112 times they changed it to "church." This fact has been covered-up under centuries of misuse and ignorance.
The Greek word "ecclesia" is correctly defined: "the called-out (ones)" [ECC = out; KALEO = call]. Thus, you can see how this word was used to indicate a civil body of select (called, elected) people.
According to the Encyclopedia Britannica:

In the New Testament, "ecclesia" (signifying convocation) is the only single word used for church. It (ecclesia) was the name given to the governmental assembly of the city of Athens, duly convoked (called out) by proper officers and possessing all political power including even juridical functions.

Obviously, in Greece this had no resemblance to a church. An "ecclesia" was a civil assembly in Athens even before the writing of the New Testament.
In the Oxford Universal English Dictionary (considered the standard for the English language) the word "ecclesia" is listed in its English form as used by our English forefathers. (Nowadays, only forms of the word appear -- like, "ecclesiastical").
Quoting from the Oxford Universal English Dictionary on the word "ecclesia":

Ecclesia [medæval Latin, and Greek EKKÀNØA* from EKKÀNTOÇ*: SUMMONED] -- A regularly convoked assembly, especially the general assembly of Athenians. Later, the regular word for church. (*Editor's note: This was as close as I could come to approximating the correct characters in HTML)

Thus, two of the most prestigious word resources in the English language confirm the fact that an "ecclesia" was originally a select civil body.
What, then, did the writers of the New Testament mean when they used the word "ecclesia" to describe a Christian body of people? Obviously, they meant the same thing: a body of Christians called out of the Roman and Judean system to come together into a separate civil community. It meant a politically autonomous body of Christians under no king but Jesus. No man ruled them! Only Christ. And, that was the reason these same Christians ran into trouble with kings and rulers; got in trouble with Caesar; were arrested, crucified and martyred. They dropped Caesar and took up Christ.
The ecclesias were diametrically opposed to the Caesars of the world. This is the well-hidden secret about the ecclesia! And, this is why we read in Acts 17, starting in verse one:

1. Now when they had passed through Amphipolis and Appolonia, they came to Thessalonica, where was a synagogue of the Judeans:
2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
5. But the Jews (or the Judeans) which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

Paul and Silas were spreading the gospel of the kingdom. What effect did it have? It caused an immediate, violent reaction from the synagogues (i.e., the churches). They set a riot afoot and sought to arrest Paul and Silas and take them out into the street.
Verse 6:

6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city crying, These that have turned the world (system) upside down are come hither also;

Paul and Silas had a reputation that preceded them. They were "turning the world (system) upside down."
What was their inflaming message? Were they telling the people to find a minister and support him; go to church every weekend; be nice to their neighbors? Could this have been the message that set the city fathers against them? Or maybe they were asking people to send their tithes to them so they could build a nice church building and develop a "united missions board" so they could save souls all over in Africa.
No?
What then? What were these guys doing that was "turning the world system upside down?"
Verse seven:

7. Whom Jason hath received (into his house): and these all do contrary to the decrees of Caesar, saying that this is another king, one Jesus.

Now is that clear? Do you see what they were doing? They were announcing ANOTHER KING! Not Caesar! This was a king who was bigger than Caesar. They were forming civil bodies that no longer looked to Caesar as their king. They were forming civil outposts for Christ's conquering army! They were at war!

3. For though we walk in the flesh, we do not war after the flesh:
4. For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.
5. Casting down concepts, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
6. And having in a readiness to revenge all disobedience, then your obedience is fulfilled. (2 Corinthians 10:3-6)
   
   
12. For we fight, not against flesh and blood, but against the governments, against the authorities, against the world rulers of this darkness, against spiritual wickedness in high (offices). (Ephesians 6:12)

Paul and Silas weren't "church builders" and "soul winners" like preachers today claim. They weren't proselytizing people from one church or synagogue to another. They were kingdom builders! They were dethroning rulers in the minds of the people and alienating them from the mental hold Caesar had upon them through heathenistic (central) government. They were teaching the principles of Christian government.
The Oxford Universal Dictionary also defines the word "church." The first entry gives the common definition:

A building for Christian worship.

But then it continues:

As used as a translation of the Latin and Greek 'ecclesia,' in its pre-Christian sense, it means congregations and, later, of retrospective application of the Christian sense, to the Israelites and the Old Testament saints.

In other words, the word "church" had to be perceived from a different angle in order to become a replacement, and cover-up. Now, that's interesting. What were they pulling on us by replacing the original word? When referring to the Old Testament saints, they began using "church." But why didn't they use the right word? What was it about "ecclesia" they didn't like?

By name, the independent Congregationalist type brings us back again to an obvious tie-in to the word "congregation" -- the same word Tyndale chose to translate "ecclesia": an autonomous community of Christians.
It is interesting how the word "congregation" ties back in. Again, it gets us back to a concept that is so important to American history. That concept is "independence."
When you consider the fact that "ecclesia" was "a civil body politic," this is strong proof that the Christian ecclesia we read about in the New Testament was an independent civil body of Christians -- independent from human kings and governors. They wanted freedom to serve King Jesus. They weren't building and attending churches! Please understand. These weren't churches -- these were ecclesias!

The point is this: the first-century "kuriakos" organizations were called "synagogues." The disciples of Christ abandoned the synagogues (i.e., the Jewish churches) ... leaving them to the Jews.
But, by the 4th century, apostate religionists were starting to form a new organization patterned after the old synagogue. However, they could not call it "synagogue" because that name had been retained by the Jewish religious establishments. And the word "ecclesia" wouldn't work for them because that referred to Christ's kingdom and had nothing to do with religious houses and organizations. So, instead, they called them "kuriakos" (churches). These were designed to usurp the place of the ecclesias (Christian civil bodies) which had been growing since Christ's ascension to the throne.

CHRISTIAN CIVIL BODY

Independent self-government under Christ! That is what the ecclesia represents -- not a religious organization for meeting on weekends. The Bible does not indicate that churches would eventually take the place of ecclesias. The change of words was not sanctioned by the Scripture. There is NO Scriptural authority for Christians to build churches, attend churches, or support churches!The word "church," as it appears in the English versions of The New Testament, is wrong. It gives a wrong impression. Nonetheless, "church" was used by the King James translators to replace "ecclesia." In every single case in the New Testament, "church" is the wrong word.The "church" is a distinct religious system created to propagate religion and superstition under the guidance of the State. It does not fit the description of an ECCLESIA. An ecclesia is a political body of Christians, under Christ. It is free, self-governing, and is made up of families and communities working together under the Reign of Christ -- otherwise called "the Kingdom of Heaven."

9. But there was a certain man, called Simon (Magus), which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
11. And to him they had regard, because that of long time he had bewitched them with sorceries.
12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
18. And when Simon saw that through laying on of the apostles' hands the holy spirit was given, he offered them money,
19. Saying, Give me also this authority that on whomsoever I lay hands, he may receive the holy spirit.
20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
    Acts 8:9-13, 18-23 

6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus (son of Jesus):
7. Which was with the deputy of the country, Sergius Paulus, an intelligent man: who called for Barnabas and Saul, and desired to hear the word of God.
8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
9. Then Saul, (who also is called Paul), filled with the holy spirit, set his eyes on him.
10. And said, O full of all subtilty and all mischief, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
    Acts 13:6-10 

As Isaiah said, it is wrong to "join houses and fields" together until one person, or one corporation, has control of large areas of land. The largest corporate monopoly in America is the U.S. Government. It owns and controls the whole nation. No private ownership has existed in the U.S.A. since the Constitution was ratified over 200 years ago. U.S. citizens are tenants on government land. We can use the land for a fee (taxes), but we cannot own it.
The Bible gives clear warnings against the sin of monopolies of property and power. For instance, Micah tells the people that their acceptance of central monopolies has brought them slavery:

1. Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.
2. And they covet fields, and take them by violence; and houses, and take them away; so they oppress a man and his house, even a man and his heritage.
3. Therefore thus saith Yahweh; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.
4. In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed it from me! turning away he hath divided our fields.
   Micah 2:14

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Reprinted from The American Christian
published by American Christian Ministries
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