Timeless Faith

By Timeless Faith

Encouragement for your spiritual journey.... more

· Religion & Spirituality

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April 09, 2026 #87 The infinite love of God
From Meditations on the Epistles of John, by Samuel Froehlich
I John 3:1 ff.
When we hear how profoundly and greatly astonished was the favorite disciple of
the Lord at the love of God that some men are called sons of God, how then ought
we to feel? This infinite love of God toward men is the least of all things that
touches carnal men, at which their hearts of stone should break. They are much
more astonished at completely different things that are called great and
wonderful in the world. Carnal men judge all things wrongly and perversely,
according to the outward appearance, not according to their inner worth. Only in
the light of the Gospel and the love of God in Christ do we know all things in
their right worthfulness or worthlessness as God knows them. Then we see that
all men are correspondingly high and low by nature, have the same value before
God, namely, that of being sinners, who fall short of the glory of God. They are
not children of God and cannot be saved, except in Christ only. For these—His
enemies—the Father sacrificed His own Son. We see by this proof of the love of
God that man in himself has no merit before God, but we also see that he has a
very great worth in His sight, else Christ would not have died for us.
We must compare and value all men according to the measuring scale of God. Then
all honor and glory of the flesh falls away and no boasting remains unless we,
in Christ, become children and heirs of God and joint-heirs with Christ, through
a new creation. Sinners, in themselves, are really worth nothing: God has only
taken pity on them and drawn His lost property to Himself again. As many as let
themselves be reconciled through Christ with God and accept His love are saved
and become children of God. But those who despise and spurn this love of God
become devils and are wilfully and willingly lost on their own account. Acts 13.
Here all human means and help and the inventiveness of education are of no avail
toward the healing of the hurt in Adam (which one even with them cannot
conceal). These artists become nothing more than hypocrites, and are worse than
all other sinners because they wrongly close up the wound with a plaster and
then consider themselves better than gross evil doers, whereas before God there
is no difference between them.
How much better it is for man to learn to know himself in his gross nakedness
and barrenness, to enable him to take off the old man and put on the new one and
as a consequence be lifted up to the real dignity of children of God in Christ.
Natural man, in his own name, has no access to the Father; before God it must
all take place and be done in the name of Jesus. That all men were children of
God is so entirely wrong that, rather, of himself, not a single one is that, for
God is not the Father of sinners—the devil is—and therefore the children of God,
who are in Christ, are no longer sinners either, but the righteous and saints.
...more
4min
April 07, 2026 #86 Everyone's free choice
From Meditations on the Epistles of John, by Samuel Froehlich
I John 1:3-5:
That which we have seen and heard declare we unto you, that ye also may have
fellowship with us: and truly our fellowship is with the Father, and with His
Son Jesus Christ. And these things write we unto you, that your joy may be
full. This then is the message which we have heard of him, and declare unto
you, that God is light, and in him is no darkness at all.
The invitation of John to "fellowship with us" refers to the Christian church or
congregation that is the body of Christ, whose Head He is in heaven at the right
hand of the Father, whither He has ascended so that He might fill all by His
Spirit and His fulness is the church (His body), which is also with Him in
heaven, for what He is and has, that He is and has for it. It is a fellowship of
the Spirit and the saints (not of the flesh); it, to be sure, is also a
fellowship of the body, but this body of Christ, as well, is spiritual and holy
as He Himself is. However it is one body and one Spirit in the entire body and
one hope for all the members. (Ephesians 4):
... When he ascended up on high, he led captivity captive, and gave gifts (of
His Spirit) unto (believing) men. Now that he ascended, what is it but that he
also descended first into the lower parts of the earth?
and appeared in our human and a servant’s form so as to take, indeed as the Son
of man, His prey away from the strong one so that the devil could not complain
about the might and injustice.
Yes, up to this time, Christ leaves it to everyone’s free choice whether he
wishes to become converted or would prefer to remain in Satan’s power.
Therefore, Christ lets the Gospel be proclaimed and each one must choose and
decide his eternal destiny for himself. No one is forced to be saved or to be
condemned, but because all belong to the devil by nature, none are incorporated
in Christ without conversion (John 6). Christ has indeed bound and overcome the
strong one, but only for the obedient (the believers); for the others, the devil
is not bound, but loose, as can be seen in all the world. Who then can be saved
and what must we do to be saved and not be condemned with the world?
But the world in this respect is careless and secure and takes a chance on it
until death. They then all hope to be saved, but wrongly so and without
foundation, for the world is unsaved and shall be condemned. But we must be sure
about the matter as it concerns us ourselves; here no uncertainty is permitted:
it is a question of eternal salvation or eternal damnation and everyone faces
one or the other. (Hebrews 9:27 ff.)
And as it is appointed unto men once to die, but after this the judgment: So
Christ was once offered to bear the sins of many; and unto them that look for
him shall he appear the second time without sin unto salvation.
Therefore, we must ask in earnest and must know who will and who cannot be
saved. John gives us the right answer: Whoever has fellowship (in the Spirit)
with the living God (Father and Son) will be saved and is already saved and has
eternal life in him.
However, no one enters into fellowship with God according to the flesh, but
according to the Spirit, as a new creature, and the condition thereunto is faith
in the Gospel of the apostles, upon which baptism follows. (Matthew 28; Acts 2)
The way to God has not changed in 1,800 years, that one could now come into His
fellowship according to the flesh, and every modification which occurs in the
way is not from God but from the devil. Each one must himself answer the
question, whether he belongs to Christ and has His life in him so as to be saved
and any preacher who cannot rightly solve the question, who will be saved and
who damned, is a deceiver and the blood of the lost is upon him; but he who
answers it so plainly that everyone can understand it and choose, has saved his
soul.
...more
5min
April 01, 2026 #85 The Love and Kindness of God
From Meditations on the Epistles of John, by Samuel Froehlich
I John 3:1
Behold, what manner of love the Father hath bestowed upon us, that we should
be called the sons of God:
The apostle requires that the believers shall see and diligently consider the
great love which the Father has bestowed upon them in that they are called the
sons of God. The question is how and where can one see this love of God and by
what is it recognized. It is revealed only by its working if it has been shed
abroad in our hearts, for natural man has no mind for God and His love, not even
for that which God does for everyone without exception in this earthly life. Men
are so dull, so apathetic and ungrateful that they think that all that takes
place is entirely natural, without the incidence of God and His love that they
should acknowledge and thank Him; hence they recognize His love revealed in
Christ even less and can see nothing particularly unusual in it because they do
not feel their misery in sin and their removal and estrangement from God.
But the children of God, who have tasted the love and kindness of God, cannot be
astonished enough that they should be called the sons of God and, compared with
this love of the Father, nothing else any longer seems great to them. If an
earthly king or a great man on earth would adopt a lost and forsaken
beggar-child as his own and his heir (or would provide for a great number of
such poor children), we would be astonished and would consider such a child (or
children) very fortunate and to be envied. But the great of this world despise
the lowly among them and consider them unworthy of their notice, although the
distance between them is not a shade of the distance of sinful men before God,
and had God been inclined toward us as men are toward one another, He would
never have regarded us.
But God now commends and proves His love to us in that He gave His Son for us
while we were yet sinners, ungodly, and His enemies. Now if we know and consider
from what depths of misery God redeems us and to what heights of grace and glory
He transfers us, through Christ, we must reasonably be astonished, and we can
never understand and treasure this love of God enough, or we would consider
insignificant all that we have to suffer and deny ourselves of in this world.
And even if it appears as if none envy us of our great blessedness in being
children of God, since by reason of it we are despised, mocked, reviled and
persecuted, yet it is in just this way that the devil expresses his envy. And if
men, whom he uses as tools, do not know what they are doing, he who envies us on
account of our salvation, certainly knows it, as he already envied the first two
persons because of it and through envy even brought Christ to the cross. So the
devil lies in wait for all children of God, that he may rob them again of their
treasure and of the crown, be it by affliction or by the lust of the world, and
whoever does not know what he has and what is eternally prepared and presented
to him by God. (I Corinthians 2), is in danger of being deceived by the devil,
like Eve. Therefore we must firmly resist the devil by faith so that we save the
eternal and veritable and, for it, leave the temporal and perishable behind, as
Joseph left his coat in the hand of the adulteress.
...more
4min
March 30, 2026 #84 Christ in us
From Meditations on the Epistles of John, by Samuel Froehlich
I John 3:1
Behold, what manner of love the Father hath bestowed upon us, that we should
be called the sons of God:
This, John ascribes to the love of the Father and every pardoned one admits,
that, in regard to himself, no more worthiness or aptitude for love could be
found in him than in any other sinner. Wherein then does the difference lie
between those who attain to sonship of God and those who do not? Could God’s
love be partial? Does He love some and not others? No, God so loved the world –
the ungodly, evil, sinful, lost world—that He gave His Only Begotten Son for it;
and just as there is only one God, so there is only one Mediator between God and
us, and God desires that all men should be saved and come to the knowledge of
the truth.
But when He begins to disclose men’s corruption to them, their evil first
principles, so that they might be healed, they will not permit Him to do it.
They do not wish to be "nothing" in their own eyes and consequently have no need
for Christ as a Physician and Savior. But those who let themselves be undone,
become something to the praise of the grace of God in Christ, for out of Christ
they are all as nothing before God. It is ever and eternally only Christ the Son
of God, the Seed of Abraham and Heir of All Things, and no one else. Thus if one
shall really be a child and an heir of God, he must be found in Christ as a new
creature, created after the image of God in righteousness and true holiness,
where there is no longer Jew and Gentile, etc., but all and in all Christ, and
they all one in Him—One new man—as many as there are of them; and because they
are in Him, they are also (as He Himself is) the seed of Abraham and, according
to the promise, heirs.
But we cannot be otherwise in Him, than that He be also in us as the eternal
life, or we might be more faithful than He is and might outdo Him in something.
But Christ’s life in us is the sure mark and seal that we are in Him. Many could
say and maintain, "We believe in Christ and have been justified of our sins,”
without having valid proof of it, namely in His holy, godly life. To be in
Christ by faith is the letter of pardon of the children of God, but Christ in us
by His Spirit is the seal on the letter. And if Christ is in us, there is no
longer a question what man in and by himself is able or not able to do, but what
Christ the Son of God is able to do in regard to a holy walk.
...more
3min
March 27, 2026 #83 The right baptism
From Meditations on the Epistles of John, by Samuel Froehlich
I John 3:1-2:
Behold, what manner of love the Father hath bestowed upon us, that we should
be called the sons of God: therefore the world knoweth us not, because it knew
him not. Beloved, now are we the sons of God, and it doth not yet appear what
we shall be: but we know that, when he shall appear, we shall be like him; for
we shall see him as he is.
By nature no one is of God, for all are sinners, who come short of the glory of
God and bear in them the poison of Adam’s sin and the likeness of the devil; and
he who is not redeemed therefrom, in this time of grace, by faith in the Gospel
of Christ dies eternally on that account. (Mark 9; John 8) And he who does not
believe it makes God a liar. All, by nature, are in the power of the devil and
the Son of God has come in the flesh to release us from him.
These words seem hard and wrong to men, but because they are themselves hard in
unbelief, the Word of God, accordingly, is like a fire which consumes everything
that is of an ungodly nature and like a hammer which breaks rocks: in the
believer this takes place here; in the unbeliever, in eternity. In the former it
accomplishes salvation and blessedness but in the latter, condemnation (for
every sacrifice is salted with fire) and yonder it becomes a worm that does not
die and a fire that does not quench.
In order that the spiritual death in Adam may not become eternal death, through
Christ’s death on the cross it must be given an antidote and outlet; and for
this the believers are baptized into the death of Christ and baptism then
becomes the transition of the death of Christ upon us and, consequently, also of
life, which however is not the case in the baptism of unknowing infants, for
their baptism is neither the baptism of John (for the forgiveness of sin) nor
the baptism of Christ (for the inner purification from sin), but it is nothing
at all, for men in their subsequent life are still dead in sin and the foreskin
of the flesh.
For the right baptism of Christ is herein differentiated from the baptism of
John: in that it is not merely a baptism of water (as is infant baptism), but by
virtue of the preceding faith of the Word, it, through the wondrous, hidden
working of God, is a real planting together with Christ in the likeness of His
death (in relation to sin) and of His life (in relation to righteousness), that,
instead of the devil, the Son of God takes up a dwelling place in us. (John 1:14; Ephesians 5)
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the
glory as of the only begotten of the Father,) full of grace and truth.
The indwelling sin-poison, as a disease, must receive drainage by baptism in
Christ, in a similar way that the morbid matter of smallpox receives it by
vaccination. But if vaccination would not immunize one before the outbreak of
the disease, it would be useless and would not answer the purpose; and so is
infant baptism also useless because it does not answer the purpose and the
divine intention of baptism, but rather permits men to remain in sin and
deception throughout life. It neither closes up the source of sin nor opens the
source of life.
But in him who by reason of his faith is baptized into the death of Christ, sin
has been put to death and righteousness has been made alive. For that reason the
people have really not been baptized. For the baptism of Christ is a baptism of
the Spirit and of fire, for purification from indwelling sin and for restoration
of the divine image; for even though natural man has a natural mind, the Word of
God says,
There is none that understandeth, there is none that seeketh after God.
But of what use is a lantern that has no light?
...more
5min
March 25, 2026#82 Twenty-two Questions
In 1729, while John Wesley was a student at Oxford, he started a club with his
brother Charles. It was soon mockingly dubbed
“The Holy Club”
by some of his fellow students. The club members rigorously self-examined
themselves everyday by asking the following 22 questions:
Am I consciously or unconsciously creating the impression that I am better
than I really am? In other words, am I a hypocrite?
Am I honest in all my acts and words, or do I exaggerate?
Do I confidentially pass on to others what has been said to me in confidence?
Can I be trusted?
Am I a slave to dress, friends, work or habits?
Am I self-conscious, self-pitying, or self-justifying?
Did the Bible live in me today?
Do I give the Bible time to speak to me every day?
Am I enjoying prayer?
When did I last speak to someone else of my faith?
Do I pray about the money I spend?
Do I get to bed on time and get up on time?
Do I disobey God in anything?
Do I insist upon doing something about which my conscience is uneasy?
Am I defeated in any part of my life?
Am I jealous, impure, critical, irritable, touchy or distrustful?
How do I spend my spare time?
Am I proud?
Do I thank God that I am not as other people, especially as the Pharisees
who despised the publican?
Is there anyone whom I fear, dislike, disown, criticize, hold a resentment
toward or disregard? If so, what am I doing about it?
Do I grumble or complain constantly?
Is Christ real to me?
...more
2min
March 23, 2026 #81 The Purpose of Redemption
From Meditations on the Epistles of John, by Samuel Froehlich
Verily I say unto you, There is no man that hath left house, or brethren, or
sisters, or father, or mother, or wife, or children, or lands, for my sake,
and the gospel’s, But he shall receive an hundredfold now in this time,
houses, and brethren, and sisters, and mothers, and children, and lands, with
persecutions; and in the world to come eternal life. (Mark 10:29-30)
Therefore, with respect to Christ, the Gospel and faith, it is not merely a
matter of a fanciful, imputed righteousness, as one fixes pillows and bolsters
for people upon which they may comfortably sleep and dream of blessedness while
they remain in sin and unrighteousness; but in the following of Christ, a
positive, active, real righteousness of one’s life and walk, according to the
law of the Spirit, is required in order that He may once, in the resurrection of
the just, recognize and acknowledge us according to the rule given in I Peter
2:1-5:
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies,
and all evil speakings, as newborn babes, desire the sincere milk of the word,
that ye may grow thereby: If so be ye have tasted that the Lord is gracious.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen
of God, and precious, Ye also, as lively stones, are built up a spiritual
house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God
by Jesus Christ.
To this end, it is necessary that we meditate day and night upon the law of God
(Psalm 1) and study His good and acceptable will (Romans 12:2) (below), not as
learned, carnal men but so as to live according to it, without deviation, and to
think continually of whatever things are honest, just, true, pure and lovely
(Philippians 4:8):
And be not conformed to this world: but be ye transformed by the renewing of
your mind, that ye may prove what is that good, and acceptable, and perfect,
will of God.
Finally, brethren, whatsoever things are true, whatsoever things are honest,
whatsoever things are just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report; if there be any virtue, and if
there be any praise, think on these things.
and then, when the heat of affliction comes over us for righteousness’ sake, we
shall still be unafraid and shall not faint for we are planted by the brooks of
the Water of Life.
...more
3min
March 19, 2026 #80 The First Apology of Justin - Part 16
By Justin Martyr, from The Ante-Nicene Fathers
Chapter 67 - Weekly Worship of the Christians
We afterwards continually remind each other of these things. Those who are
wealthy among us help the needy, and we always stay together. For all things
with which we are supplied, we bless the Maker of all through His Son Jesus
Christ and through the Holy Spirit.
On the day called Sunday, all who live in cities or in the country gather
together to one place. The memoirs of the apostles or the writings of the
prophets are read, as long as time permits. Then, when the reader has ceased,
the president verbally instructs and encourages the imitation of these good
things.
Then we all rise together and pray. As we said before, when our prayer is ended,
bread and wine and water are brought. The president similarly offers prayers and
thanksgivings according to his ability, and the people agree, saying Amen. There
is a distribution to each and a participation of that over which thanks have
been given, and to those who are absent a portion is sent by the deacons.
Those who are well off and willing give what each thinks fit. What is collected
is deposited with the president, who helps the orphans and widows and those who
through sickness or any other cause are in need, and those who are in prison and
the strangers visiting among us - in short, he takes care of all who are in
need.
Sunday is the day on which we all hold our common assembly, because it is the
first day on which God, having made a change in darkness and matter, made the
world; and Jesus Christ our Savior on the same day rose from the dead. He was
crucified on the day before Saturday; and on the day after Saturday, which is
the day of the Sun, having appeared to His apostles and disciples, He taught
them these things, which we have submitted to you also for your consideration.
Chapter 68 - Conclusion
If these things seem to you to be reasonable and true, honor them. But if they
seem nonsensical, dismiss them as nonsense, and do not decree death against
those who have done no wrong, as you would against enemies.
We warn you that you shall not escape God's coming judgment if you continue in
your injustice. We ourselves will invite you to do what is pleasing to God.
Though from the letter of the greatest and most illustrious Emperor Hadrian
(Roman Emperor, 117-138 AD, predecessor and adoptive father of Antoninus
Pius), your father, we could demand that you order judgment to be given as we
have requested, we have made this appeal and explanation not on the ground of
Hadrian's decision but because we know that what we ask is just.
We have attached a copy of Hadrian's letter, so that you may know we are
speaking truly about this. The copy follows:
Hadrian's Letter in Behalf of the Christians
I have received the letter addressed to me by your predecessor Serenius
Granianus, a most illustrious man. This communication I am unwilling to pass
over in silence, lest innocent persons be disturbed and opportunity be given to
informers for practicing villainy.
If the inhabitants of your province will sustain this petition of theirs by
accusing the Christians in a court of law, I do not prohibit them from doing so.
But I will not allow them to make use of mere petitions and outcries. It is far
more just, if anyone desires to make an accusation, that you give judgment upon
it.
If, therefore, anyone makes the accusation and proves that the said people do
anything contrary to the laws, you shall assign punishments in proportion to the
offenses. By Hercules, you shall give special attention to this: that if anyone
shall, through mere slander, bring an accusation against any of these persons,
you shall award to him more severe punishments in proportion to his wickedness.
Letter of Antoninus to the Common Assembly of Asia
The Emperor Caesar Titus Aelius Adrianus Antoninus Augustus Pius, Supreme
Pontiff, in the fifteenth year of his tribuneship, Consul for the third time,
Father of the fatherland, to the Common Assembly of Asia, greeting:
I should have thought that the gods themselves would see to it that such
offenders should not escape. For if they had the power, they themselves would
much rather punish those who refuse to worship them. But it is you who bring
trouble on these persons and accuse them of atheism because of their beliefs,
and lay to their charge certain other things which we are unable to prove.
But it would be advantageous to them that they should be thought to die for that
of which they are accused. They conquer you by being willing to give up their
lives rather than yield the obedience you require of them.
Regarding the earthquakes which have already happened and are now occurring, it
is not right that you remind us of them, losing heart whenever they occur, and
thus set your conduct in contrast with that of these people. For they have much
greater confidence toward God than you yourselves have.
You, indeed, seem at such times to ignore the gods. You neglect the temples and
make no recognition of the worship of God. Hence you are jealous of those who do
serve Him and persecute them to the death.
Concerning such persons, some others also of the governors of provinces wrote to
my most divine father. To them he replied that they should not disturb such
persons, unless they were found to be attempting anything against the Roman
government.
To myself many have sent information regarding such persons, to whom I also
replied in accordance with my father's judgment. But if anyone has a matter to
bring against any person of this class, merely because they are such, let the
accused be acquitted of the charge, even though they should be found to be such
a person. But let the accuser be subject to justice.
...more
6min
March 17, 2026 #79 The First Apology of Justin - Part 15
By Justin Martyr, from The Ante-Nicene Fathers
Chapter 65 - Worship After Baptism
After we have thus washed the person who has been convinced and has agreed to
our teaching, we bring them to the place where those who are called brothers and
sisters are assembled. We offer sincere prayers in common for ourselves, for the
baptized person, and for all others everywhere, that having learned the truth we
may by our works also be found good citizens and keepers of the commandments, so
that we may be saved with an everlasting salvation.
Having ended the prayers, we greet one another with a kiss. Then bread and a cup
of wine mixed with water are brought to the president of the brothers and
sisters. Taking them, he gives praise and glory to the Father of the universe
through the name of the Son and of the Holy Spirit, and offers lengthy thanks
for our being counted worthy to receive these things from him.
When he has concluded the prayers and thanksgivings, all the people present
express their agreement by saying Amen. This word "Amen" in the Hebrew language
means "So be it."
When the president has given thanks and all the people have expressed their
agreement, those who are called by us deacons give to each of those present to
share in the bread and wine mixed with water over which the thanksgiving was
pronounced, and to those who are absent they carry away a portion.
Chapter 66 - About Communion
The food we partake of during communion is called among us Εὐχαριστία
(Eucharistia — Thanksgiving), which no one is allowed to share in except the
person who believes that the things which we teach are true, and who has been
washed with the washing that is for the forgiveness of sins and unto
regeneration, and who is living as Christ commanded.
For we do not receive these as common bread and common drink. But just as Jesus
Christ our Savior was made flesh by the Word of God and had both flesh and blood
for our salvation, so also we have been taught that the food which is blessed by
the prayer of His word is the flesh and blood of that Jesus who was made flesh.
For this food nourishes our own flesh and blood as it is transformed into part
of our bodies.
Note: Justin draws a parallel between two transformations: (1) the Word of God
became flesh in the Incarnation, and (2) the consecrated bread and wine nourish
and become part of our physical bodies through digestion. His point is that the
Eucharist is not ordinary food — it is set apart by Christ's own words of
blessing and is received as the flesh and blood of the incarnate Jesus. The
Greek word he uses (metabole) refers to the change that food undergoes when it
nourishes the body, not the later medieval doctrine of transubstantiation — the
belief, formally defined by the Catholic Church in 1215 AD, that the bread and
wine literally cease to be bread and wine and become the actual body and blood
of Christ in their inner substance, while retaining only the outward appearance
of bread and wine.
For the apostles, in the memoirs composed by them which are called Gospels, have
delivered to us what was commanded of them: that Jesus took bread, and when He
had given thanks, said, "This is my body, which is given for you: this do in
remembrance of me." And that after the same manner, having taken the cup and
given thanks, He said, "This cup is the new testament in my blood, which is
shed for you," and gave it to them alone.
The wicked demons have imitated this in the mysteries of Mithras (Persian god
of light and truth, whose mystery cult was popular in the Roman Empire),
commanding the same thing to be done. For bread and a cup of water are placed
with certain words in the rituals of one who is being initiated - as you either
know or can learn.
...more
4min
March 12, 2026 #78 The First Apology of Justin - Part 14
By Justin Martyr, from The Ante-Nicene Fathers
Chapter 61 - Christian Baptism
I will also describe how we dedicated ourselves to God when we had been made new
through Christ, in case we seem unfair in the explanation we are making.
All who are persuaded and believe that what we teach and say is true, and
undertake to be able to live accordingly, are instructed to pray and to ask God
with fasting for the forgiveness of their past sins, while we pray and fast with
them.
Then they are brought by us to where there is water and are reborn in the same
way that we ourselves were reborn. For in the name of God, the Father and Lord
of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they
receive the washing with water.
Christ also said, "Except a man be born again, he cannot see the kingdom of
God." That it is impossible for those who have once been born to enter into
their mothers' wombs is obvious to everyone.
How those who have sinned and repent shall escape their sins is declared by the
prophet Isaiah, as I wrote above; he speaks thus: "Wash you, make you clean;
put away the evil of your doings from before mine eyes; cease to do evil; Learn
to do well; seek judgment, relieve the oppressed, judge the fatherless, plead
for the widow. Come now, and let us reason together, saith the LORD: though your
sins be as scarlet, they shall be as white as snow; though they be red like
crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the
good of the land: But if ye refuse and rebel, ye shall be devoured with the
sword: for the mouth of the LORD hath spoken it."
For this rite we have learned from the apostles this reason: Since at our birth
we were born without our own knowledge or choice, by our parents coming
together, and were brought up in bad habits and wicked training, in order that
we may not remain children of necessity and of ignorance but may become children
of choice and knowledge, and may obtain in the water the forgiveness of sins
formerly committed.
Over the person who chooses to be born again and has repented of their sins is
pronounced the name of God the Father and Lord of the universe. The one who
leads the person to be washed to the water calls him or her by this name alone.
For no one can utter the name of the inexpressible God; and if anyone dares to
say that there is a name, they rave with hopeless madness.
This washing is called illumination, because those who learn these things are
illuminated in their understandings. And in the name of Jesus Christ, who was
crucified under Pontius Pilate, and in the name of the Holy Spirit, who through
the prophets foretold all things about Jesus, the person who is illuminated is
washed.
Chapter 62 - Its Imitation by Demons
The demons, having heard about this washing proclaimed by the prophet, caused
those who enter their temples and are about to approach them with drink
offerings and burnt offerings to also sprinkle themselves. They cause them to
wash themselves completely as they leave the sacrifice before they enter the
shrines where their images are set.
The command given by the priests to those who enter and worship in the temples,
that they take off their shoes, the demons gave in imitation of what happened to
the prophet Moses mentioned above.
At that time, when Moses was ordered to go down into Egypt and lead out the
people of the Israelites who were there, while he was tending the flocks of his
mother's uncle in the land of Arabia, our Christ spoke to him from a bush in the
appearance of fire and said, "Put off thy shoes from off thy feet, for the
place whereon thou standest is holy ground."
When he had taken off his shoes and come near, he heard that he was to go down
into Egypt and lead out the Israelites there. He received mighty power from
Christ, who spoke to him in the appearance of fire, and went down and led out
the people, having done great and marvelous things. If you wish to know about
these, you will learn them accurately from his writings.
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