My Home Library Reading

SONGS OF THE SPIRIT: HYMNS OF PRAISE AND PRAYER TO THE GOD THE HOLY GHOST
Edited by: William Henry Odenheimer, Frederic M. Bird
Published by: Anson D. F. Randolph & Company
ISBN: 978-1-149143155
Paperback, pages 636

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SYNPOSIS:

This is a spiritual worshipful book dedicated to the devotion of the Holy Ghost.

It is all written in the English language, however the foreign dedicated hymns and prayers have kept their titles, as per the index table of contents and on their relevant page, in their respective mother tongues, and it also has been acknowledged with detailed notes as to their original origins, but the main text of the prayers and hymns has been translated into English.

It is a wonderful addition to the prayers said by those who have an affinity for Him and also for those who seek religious guidance, and solace within the Christian faith such as below:

‘Grieve not the Spirit’

My faith is weak, my foes are strong,
My wandering heart with anguish pained:
Celestial Dove, where art Thou fled,
Since I thine Influence restrained?
O come again and ease my heart;
There dwell, and never thence depart.

Teach me Thy sovereign will to know,
From paths of folly to return;
O let me never grieve Thee more,
Nor ever hence Thine absence mourn.
Come then, celestial Dove, impart
Thy sacred peace to soothe my heart.

(This was a written extract which is on page 415, and it is an English Hymn of the 18th century, which petitions the Holy Ghost.)

And the prayers to him are followed by a closure of thanks in homage, which can be found on page 143 that was written by Rev. R. Frost within the book as to be consistent in our dedication, that is:

Brethren, let us join to raise
To the Spirit hymns of praise:
Thanks, eternal thanks, be given
For this precious Gift of Heaven.

And the candles I use are blown out straight after the homage, in prayers and dedications, that has been said and done to the Holy Spirit.

My Facebook Note on ‘The Holy Trinity’:
http://en-gb.facebook.com/notes/mavarine-du-marie/the-holy-trinity/2023757831…

So the next stage in my religious development in my belief of the Trinity, is to be very devotional to the Holy Spirit, therefore I will be singing his praise and giving prayers to him in daily worship in the privacy of my home using the book: ‘Songs of the Spirit: Hymns of Praise and Prayer to God the Holy Ghost’ by William Odenheimer*

Buy at Amazon: http://www.amazon.co.uk/dp/1149143150/ref=cm_sw_r_fa_asp_kFmuC.02Q7KPJ

And I will continue attending publicly the liturgy of Low Mass, and doing Meditation at my local Anglican church twice a week, as well as going to my local Parish Methodist church on a Sunday for the Sermons, in my overall dedication.
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* IN ADDENDUM: William Henry Odenheimer (August 11, 1817–August 14, 1879) was the third Episcopal Bishop of New Jersey and the first of Northern New Jersey. After his ordination to the priesthood, he served as rector of St. Peter’s Church in Philadelphia, remaining at the parish from his ordination until his elevation to the episcopate. And while there, Odenheimer received a ‘doctorate of divinity’ from the University of Pennsylvania. He also was an author of several books, which included the ‘Songs of the Spirit: Hymns of Praise and Prayer to God the Holy Ghost’ that was published in 1871. His theological beliefs were out of step with the rising anti-Catholicism of Philadelphia the 1840s, but Odenheimer as a bishop, sought to steer a middle course between the extremes in the religions of Catholicism and Protestantism.

Weblink: http://en.wikipedia.org/wiki/William_Odenheimer

THE HOLY SPIRIT AND POWER
Author: John Wesley
Published by Bridge-Logos
Paperback: 275 pages (with Audio Excerpts CD)
ISBN: 978-0-88270-947-5
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John Wesley (1703-1791), preacher, theologian and founder of the Methodist Church.

John’s education continued at Charter house School and at Oxford, where he studied at Christ Church and was elected (1726) fellow of Lincoln College. He was ordained in 1728. 

After a brief absence (1727-29) to help his father at Epworth, John returned to Oxford to discover that his brother Charles, had founded a Holy Club composed of young men interested in spiritual growth. John quickly became a leading participant of this group, which was dubbed the Methodists. He continued throughout his life a regimen of personal discipline and ordered living. In 1784, however, he had given the Methodist societies a legal constitution.

He died at 88, still preaching, still travelling, and still a clergyman of the Church of England.

Weblink: http://www.ccel.org/w/wesley/
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For what purpose was the Early Christians Filled with the Holy Spirit?

John Wesley states to paraphrase that “it was to give them the holy fruit of the Spirit, without which no-one is a Christian [but as] a result of that inward change, they would be able to fulfil all outward righteousness. These fruits are assured to all who are baptized with the Holy Spirit.  They are to remain in the church throughout all ages.  It is this great work of God in the lives of people which can be expressed by one word, true Christianity. Such Christianity does not simply imply a fixed set of opinions or a system of doctrines.  True Christianity refers to peoples’ hearts and lives.” (extracted from ‘Scriptural Christianity’, Forty-Four Sermons, Sermon IV)

For in answer to: “Kind words bring life, but cruel words crush your spirit. (Proverbs 15:4)”
My reply is: “Nothing crushes the spirit for its ethereal, so no words can touch it, as the Holy Ghost protects it through his kind words.”

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Personal View of my Spiritual Journey

My spiritual journey has taken me this far, in the discovery of what I possess within myself, that makes me a ‘deep-felt’ person, sorry that’s the best explanation of what I’m trying to convey, of this expression of the internal divinity, that comes from the affinity towards the Holy Spirit, as his is a subtle power that possession is most endearing, that you’re left with and in an everlasting embrace. And such is my incorporeal growth that I’ve started linking the spiritual with the being of my person, using the Holy Spirit as my guide. That it and he has lead me to look into my Methodist faith, and research what the founder of that religion’s theology, John Wesley, had to say. And this is what I found and its revelation as it was revealed to me: 

John Wesley states regarding the ‘Almost Christian’ whom possesses ‘Heathen Honesty’ which he explains on page 47 as “the first thing implied in being almost a Christian is simple ‘Heathen Honesty.’  No one should question this.

By ‘heathen honesty’, I mean that honesty [of which] common heathens expect [of] one another.  It is an honesty that many of them usually practice.  The rules of honesty teach them they ought not be unjust. They should not take their neighbour’s property either by robbery or theft.  They are not to oppress the poor nor ever use extortion.  They are not to cheat or over-reach anyone [which means not being outwardly 'competitive' as its not something pertaining to heathen honesty in civility, as it creates unnecessary stress-related situations and encourages unvirtuous traits. For the better character quality to cultivate is being 'driven' as its for more socially responsive in aspects to ones own internal development, as well as being a role model to others, as the Holy Ghost's character has this 'driven' trait within his nature too, and its the Holy Spirit one should aspire to imitate in general. As the term 'driven' means a person gathers, thats as to be conative; mentally striving and expressing endeavour.]  In all dealings, they are not to defraud no one and are to owe no man anything. 

The common heathen also agrees that some attention should be paid to truth as well as justice.  As a result, they shun those who lie and call God to witness to the lie.  Also disdained is the slanderer of his neighbour and anyone who accuses another falsely.  Indeed, they see wilful liars as a disgrace to humanity and pest of society.

In addition, there is a degree of love and assistance which they expect from each other. They expect whatever aid anyone can give another, without depriving himself.  And this they extend not only in the little things which can be done without any expense or effort, but also to greater needs.  This includes feeding the hungry, if they have food to spare, and clothing the naked from their excess.  In general, they are expected to give to any that need from the things which they do not need themselves. The first thing implied in being almost a Christian is this basic kind of heathen love.” 

Therefore, I do confess, I am an ‘Almost Christian with a Heathen Honesty’, that is, I recognise myself in this and have trod this plain path all my life to all intents and purposes.

And that is why I don’t profess to ‘love thy neighbour’ regarded in the New Testament of Jesus Christ, but adhere to the Old Testament of the commandment of: “You shall not covet your neighbour’s house; you shall not covet your neighbour’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbour’s.” As given by Moses on the tablets of stone written by the hand of God, okay its been updated for Modern Times, but the principles are there nonetheless.

And I believe more so in the ‘Heathen Honesty’ which is liken to that of the Old Testament doctrine of (Exodus 20:2-17 NKJV), rather than that broad sweeping generalization of the second commandment in being forced or imposed upon to ‘love thy neighbour’ stated by Jesus Christ. As nothing will ever persuade me to love in such an abandoned wanton manner to actually ‘love’ thy neighbour in acts of sensual gratification either for them or for myself, as to regard it as a ‘favourable’ appearance of questionable unseemly motives; which has absolutely no bearing of directly being respectful of God or Christ in dutiful worship.

Thus to me the ‘Heathen Honesty’ is far more Righteous, and seeks not heart-felt praise; which is the concept of love in its praisement for actions attributed to rationalised sentiments. For ‘Heathen Honesty’ is very much about a practical moral conduct, thus its a ‘Heathen Love’ which is the concept of respectful adherence attributed to functional sentiments.  As the ‘Heathen Honesty’ teaches one piety, which is a modest gift from the Holy Spirit which grounds ones faith fervently. 

As John Wesley states himself on page 48 “The second thing implied in being almost a Christian is having a form of godliness.  This is the godliness which is prescribed in the gospel of Christ-having the outside of a real Christian.  So the ‘Almost Christian’ does nothing which the gospel forbids.  The ‘Almost Christian’ instructs the ignorant, comforts the afflicted, assures the wavering, quickens the good, and reproves the wicked.  He works to awaken those who are asleep spiritually.”

Thus in my reasonable agreement with that of John Wesley stance, “so we see that the Almost Christian has a form of godliness.  He, according to his opportunities, uses all the means of grace as often as possible.” And personally during my time living, this I have done, did and do, that is, as that the circumstances has allowed, that are shown within my life span endeavours.

For the point John Wesley makes on pages 210 and 211 is something I truly also base my Methodist belief on where he states two principles:

Seek things that last. The Christian aspires to more lasting pleasures.  He is never a slave to fame.  Worldly acclaim does not affect him.  He stands steady and collected in himself.  Because he seeks no praise, he does not fear criticism.  Censure does not bother him, because he is conscious that he would not willingly offend.  He knows that he has the approval of the Lord of all.

Likewise, he does not fear want.  He knows in whose hands the earth and fruits rest, [and] in honour or shame, in abundance or want, in ease or in pain, in life or in death, the Christian has learned to be content and thankful in all things.

Happy in Knowing God. The Christian is happy in knowing there is a God.  His God is an intelligent cause and Lord of all.  He knows man is not a product of either blind chance or inexorable necessity.  The Christian is happy in the full assurance that his God is the being of boundless wisdom.  He is assured that God has the infinite power to execute all of the plans of His wisdom. [And he] observes the general providence of God extended over the whole creation.  He watches the effects of this providence in all things, as a joyous spectator.”

That’s the kind of Christian, I being Mavarine Du-Marie, is, now, and forever shall be, as my living Faith accordingly, to the principle Tenets of a baptised Methodist soon to be confirmed as a church member of the congregation; and in the Fellowship of the Trinity.

My Facebook Note on: The Holy Trinity

Richard Hooker, ‘Ecclesiastical Polity Book I-IV’, published by George Routledge & Sons, London in 1888.

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Richard Hooker (March 1554 – 3 November 1600) was an Anglican priest and an influential theologian. Hooker’s emphases on reason, tolerance and the value of tradition came to exert a lasting influence on the development of the Church of England. In retrospect he has been taken (with Thomas Cranmer and Matthew Parker) as a founder of Anglicanism in its theological thought.
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FRONT COVER OF THE BOOK:

The colour ‘Grey’, has the religious meaning in the Bible refering to ‘truth’ (Psalms 12:6), and one of the symbolic meanings of the colour grey was ‘purification’.

On the front cover the picture is: the plant ‘Michaelmas Daisies’ which symbolises: ‘blamelessness.’ And in Latin the name of the aster plant means ‘star.’ And according to one legend, a field bloomed with the ‘Michaelmas Daisies’ plant when the celestial zodiac of the ‘Virgo’ female, scattered stardust on earth. It blooms as a plant around St. Michaelmas Day in September.

See weblink: http://en.wikipedia.org/wiki/Michaelmas

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Quotes from the Book:

“Although the Scripture of God, therefore, be stored with infinite variety of matter in all kinds, although it abound with all sorts of laws, yet the principal intent of Scripture is to deliver the laws of duties supernatural.

If we define that necessary unto salvation whereby the way to salvation is any sort of made more plain, apparent, and easy to be known, then is there no part of true philosophy, no art of account, no kind of science rightly so called, but the Scriptures must contain it. If only those things be necessary, as surely none else are, without the knowledge and practice whereof it is not the will and pleasure of God to make any ordinary grant of salvation, it maybe notwithstanding, and often times hath been demanded, how the books of holy Scripture contain in them all necessary things, when of things necessary the very chiefest is to know what books are bound to esteem holy, which point is confessed impossible for the Scripture itself to teach.” (page 115)

“But we speak now of the visible Church, whose children are signed with this mark, “One Lord, One Faith, One Baptism.” In whomsoever these things are, the Church doth acknowledge them for her children; them only she holdeth for aliens and strangers, in whom these are not found.” (page 171)

“To concern men as men supernaturally, is to concern them as duties which belong of necessity to all, and yet could not have been known by any to belong unto them unless God had opened them Himself, inasmuch as they do not depend upon any natural ground at all out of which they may be deduced, but are appointed of God to supply the defect of those natural ways of salvation, by which we are not now able to attain thereunto.

The Church being a supernatural society doth differ from natural societies in this: that the person unto whom we associate ourselves in the one are men simply considered as men, but they to whom we be joined in the other are God, Angels and Holy men. Again, the Church being both a society and a society supernatural, although as it is a society it have the sameself original grounds which other politic societies have, namely, the natural inclination which all men have unto sociable life, and consent to some certain bond of association, which bond is the law that appointeth what kind of order they shall be associated in; yet unto the Church as it is a society supernatural this is peculiar, that part of the bond of their association which belong to the Church of God, must be a law supernatural, which God himself hath revealed concerning that kind of worship which His people shall do unto Him.

The substance of the service of God, therefore, so far forth as it hath in it anything more than the law of reason doth teach, may not be invented of men as it is amongst the heathens, but must be received from God himself, as always it hath been in the Church, saving only when the Church hath been forgetful of her duty.” (page 120)

Richard Hooker and his views on Women:

“…This hath bred high terms of separation between such and the rest of the world, whereby the one sort are named, the brethren; the godly, and so forth; the other, worldings, time servers, pleasers of men, not of God, with such like.  From hence they are easily drawn on to think it exceeding necessary, for fear of quenching that good Spirit, to us all means whereby the same maybe both strengthened in themselves and made manifest unto others.  This maketh them diligent hearers of such as are known that way to incline; this maketh them eager to take and to seek all occasions of secret conference with such; this maketh them glad to use such as counsellors and directors in all their dealings which are of weight, as contracts, testaments and the like; this maketh them, through an unweariable desire of receiving instruction from the masters of that company, to cast off the care of those very affairs which do most concern their estate, and to think that then they are like unto Mary, commendable for making choice of the better part. Finally, this is it which maketh them willing to charge, yea, oftentimes even to overcharge, themselves, for such men’s sustenance and relief, lest their zeal to the cause should any way be unwitnessed.  For what is it which poor beguiled souls will not do through so powerful incitements? In which respect it is also noted that most labour hath been bestowed to win and retain towards this case them whose judgments are commonly weakest by reason of their sex but as we verily esteem of them for the most part, women propense and inclinable to holiness, be otherwise edified in good things rather than carried away as captives into any kind of sin and evil, by such as enter into their houses with purpose to plant there a zeal and a love towards this kind of discipline; yet some occasion is hereby ministered for men to think that if the cause which is thus furthered did not gain by the soundness of proof whereupon it doth build itself, it would not most busily endeavour to prevail where least ability of judgment is, and therefore that this so eminent industry in making proselytes more of that sex than of the other growth, for that they are deemed apter to serve as instruments and helps in the cause. Apter they are through the eagerness of their affection, that maketh them, which way soever they take, diligent in drawing their husbands, children, servants, friends, and allies the same way; apter through that natural inclination unto pity which breedeth in them a greater readiness than in men to be bountiful towards their preachers who suffer want; apter through sundry opportunities which they especially have to procure encouragements for their brethren; finally, apter through a singular delight which they take in giving very large and particular intelligence, how all near about them stand affected as concerning the same cause. 

(Extracted from: Ecclesiastical Polity Book I-IV by Richard Hooker, pp.25-26, published by George Routledge & Sons, London in 1888.)_______________________________________________________________

NOTE: Richard Hooker (March 1554 – 3 November 1600) was an Anglican priest and an influential theologian. Hooker’s emphases on reason, tolerance and the value of tradition came to exert a lasting influence on the development of the Church of England. In retrospect he has been taken (with Thomas Cranmer and Matthew Parker) as a founder of Anglicanism in its theological thought.

SPIRIT FILLED LIVING: A Woman’s Guide
by Quin Sherrer & Ruth Anne Garlock
Published By: Vine Books
Paperback: 247 pages
ISBN: 978-0830735174

MY BOOK REVIEW: 

There are only two sins for a woman, and sin occurs through ones active choice made, that is as we are talking about guidance for females here: 

- if she’s single in status, and has no significant publicly announced partner, then it is conducting an ‘illicit’ relationship which is a sin, meaning it disapproved of or not permitted for moral or ethical reasons; for example two-timing on a partner when neither know what you are doing in terms of the relationship but you do.

- and if she’s married then its ‘infidelity’ meaning marital disloyalty; adultery that comes from a breach of trust or a disloyal act, that is a transgression outside the bond of the vows undertaken.

And both above are regarded a sin due to the hurt they can cause another but most importantly a woman’s well-being. Also as well is that both are a lack of respect of knowing it wasn’t conducted in the honest way that empowers and neither was the act of fornication as sex in itself is not a sin, that is it only become immoral if associated with the above two behaviours outlined.

So how to keep within the bounds of our conscience and live fruitful with each other is answered here on this video and below from the notes:

WHAT IS A SPIRIT-FILLED WALK?

Within the book the answer is given by Pastor David Wilkerson who states:

“Walking in the Spirit means incredible, detailed direction, and unclouded decisions. The Holy Ghost provides absolute, clearly detailed instructions to those who walk in Him. If you walk in the Spirit, then you don’t walk in confusion — your decisions aren’t clouded ones.”

WHAT DOES THIS MEAN DAILY FOR WOMEN?:

As it says as a guideline in the Bible to paraphrase : “the older women to be reverent in the way they live, and teach what is good.” (Titus 2:3.5)

And that “the fruit of the Spirit is the normal, expected outcome of Christian growth, maturity, holiness, Christ-likeness and fullness of the Holy Spirit. Because all Christians have the responsibility of growing in their faith, all have the responsibility of developing the ‘Fruit of the Spirit’. Fruit is not discovered as the gifts; it is developed through the believer’s walk with God and through yieldedness to the Holy Spirit. Although spiritual gifts help define what a Christian does, the fruit of the Spirit helps define what a Christian is.”

HOW AS WOMEN TO WALK IN THE SPIRIT:

“If we live in the Spirit, let us also walk in the Spirit.” Galatians 5.25 NKJV

* Be yourself. If loud is not your nature, don’t shout. If quiet spoken isn’t your nature, don’t whisper.

* Practice. When you think you have a Word, don’t be afraid to give it, and don’t be intimidated by other people. If you do make a mistake be humble enough to admit it.

* Wait. Don’t give the Lord an agenda, or try to predetermine how and when he will move. Be willing to wait for him to speak to you, then allow him freedom to move through you.

* Honour the Holy Ghost. We need to be filled every day with the Holy Spirit, walking in his presence and power. Many Christians talk about God or Jesus but they ignore the Holy Spirit. We need to honour him and invite him to be a part of our everyday lives.

* Feed on God’s Word. As well as from good Christian teaching by listening to worship given. As what you put into your spirit becomes evident in your daily walk.

* Seek guidance daily. As you begin your day, ask the Lord, “What is your Word for me today?” When you ask, he will often speak in various ways to give you a word or instruction for that day, even when your hand finds a pray which can assist.

To recap, ‘Spirit-filled Living’ means a moment by moment reliance upon the inner guidance of the Holy Spirit. It is to keep step in submission of heart to the Holy Spirit.

And for a woman that means staying alert and open to the Holy Spirit’s direction in everyday situations, even while on the job of other things. For Walking in the Spirit requires finding the delicate balance between rest, work, play and worship as to the rhythm of Life by Divine Design of God’s Handiwork.

As from this we become thankful, as it deepens us, as women, in a practical dimension and the resource that keeps a believer of the Holy spirit moving towards substance that helps with life’s challenges. For God sends the Holy Spirit for a dynamic purpose: to propel us outward from assisting us from inwards.

FLYING CLOSER TO THE FLAME: A PASSION FOR THE HOLY SPIRIT
Written By Charles R. Swindoll
Published by:Paternoster Press
Paperback: 256 pages
ISBN: 978-0850096101

MY BOOK REVIEW:

ABOUT THE HOLY SPIRIT:

And the author states “Remember….He is like the Wind… mysteriously on the move… blowing here, changing there, altering plans, creating stretching situations, stimulating wholesome desires, prompting decisions. These are all included in “the things of the Spirit” and only those who fly closer to the flame are sensitive enough to realise that.”

Therefore as the author states: “to enter these new dimensions of the spiritual life, we must be rightly related to the Holy Spirit.

WHAT DOES THE HOLY SPIRIT DO FOR US:

He is an enabling power. He doesn’t always give us power to be immeasurably surpassing our own human ability. He gives to us empowerment and in power that of being dynamic.

He gives to us an affirming Will to spur us onwards. It is Spirit-filled dynamic: perseverance. A boldness and determination.

As the author states “to come to Him, the three forces of resistance must be removed:

1. The barrier of the fearful unknown.

2. The wall of traditional limitation.

3. The obstacle course of personal excuses.

The Holy Spirit is to the believer, that which gives the Christian a spirit filled existence. The Holy Ghost energizes us to stay the course. He motivates us in spite of the obstacles. He keeps us going when the road gets rough. It is the Holy Spirit who comforts us in our distress, who calms us in times of calamity, who becomes our companion in loneliness and grief, who spurs our ‘intuition’ into action, who fills our minds with discernment when we are uneasy about a certain decision.

When we are filled with the Spirit, we begin to relate to others in the family of God. We want to hear what they have to say. We want to learn from one another.

And what does the Holy Spirit fill me with and can with others too:

1. He leads us to a melodious heart.

2. He makes us to be thankful people.

3. And His filling leads us to appeal to each other.

And being on this Spirit filled walk not only changes a life, such as my own, but in the process it absolutely transforms a home. For it has within it a practical response to how we live.

NOTE: As the author says – Nowhere in the Scriptures do I find a statement that limits the Holy Spirit’s presence or dynamic to some bygone era he is with us forever.

And what that means for those Christians who have an affinity with the Holy Spirit is: “Each one is given the manifestation of the Spirit for the common good” Corinthians 12:4-7, for the Holy Spirit is that of the Divine Nature.

And that’s what I am trying to do within my own existence of being during my lifetime.