Love is the Strongest Adhesive - Christian Wedding Song (Lyrics/Chords)

LOVE IS THE STRONGEST ADHESIVE

~1~

D

All along this space we're movin

Bm         Em

Galaxies unfold

A                                  G              A

There are times when we think that we are all alone

D

Though the outer space be empty

Bm                        Em

There's a rhythm in this soul

A                      G            D

You and me will always have an open door

CHORUS

D      F#m                   A

Love is the strongest adhesive

Em                        D

Joining hearts beyond all worlds

     F#m                        A

Love speaks though the world be silent

Em               A     D

Depths of hearts to unfold

~2~

D           

Love is not a passing feeling

Bm                Em

It's a gift from above

A                             G                A

See the love of Jesus that brought Him to this earth

D                            Bm          Em

Not just a matter of falling deeply into love

A                  G             D

It goes on to give everything it got

CHORUS

D      F#m                   A

Love is the strongest adhesive

Em                        D

Joining hearts beyond all worlds

     F#m                        A

Love speaks though the world be silent

Em               A     D

Depths of hearts to unfold

~3~

D    

One day the heav'ns will open

Bm                   Em

We'll see fire from above

A                        G                 A

With fiery angels He'll come back for His love

D                          Bm             Em

So may our lives be a reflection of this infinite love

A                  G             D

A wedded life is a blessing from above

CHORUS

D      F#m                   A

Love is the strongest adhesive

Em                        D

Joining hearts beyond all worlds

     F#m                        A

Love speaks though the world be silent

Em               A     D

Depths of hearts to unfold

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The Kings of the East in Biblical Prophecy and the Clash of Civilizations

In Green, Arab World

The Biblical pointer to the Kings of the East (Rev.16:12) arising in the last days has been often interpreted as fulfilled in the rise of the far-east nations such as China and Japan, but while Sinim (China) has been used once in Isaiah 49:12, the phrase "of the east" in the Bible usually refers to the nations of Iraq, Iran, and Arabia; no doubt, these are the nations where beheadings are most prominent, and these are also the avowed enemies of Israel.

Sam Huntington's "Clash of Civilizations" may not be baseless after all, though he has identified at least 3 blocks, the Asiatic, the Islamic, and the Western.

But, it seems more cogent that "of the east" refers to the Islamic nations where not only Israel is hated but also conversion to Christianity is a death-penalty.

Yet, the phrase doesn't rule out any far-eastern nation that is averse to the Christian faith and is anti-semitic as well, for "east" remains "east" of Israel after all. Also, "of the east" doesn't mean "Islamic" only, though the signs indicate they are the only ones who would first wish the elimination of Israel above all.

Also note that the Arab countries in the present time, post-Islamic invasions, aren't just places east of Israel.

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References
Gen 29:1 Then Jacob went on his journey, and came into the land of the people of the east.
Num 23:7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.
Jdg 6:3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;
Jdg 6:33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.
Jdg 7:12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.
Jdg 8:10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
1Ki 4:30 And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.
Job 1:3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
Isa 11:14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Jer 49:28 Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.
Eze 25:4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk.
Eze 25:10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations.
Dan 11:44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
Rev 16:12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

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The Neo-Polytheism of Hubert Dreyfus: A Rational Fideist Analysis

Hubert Lederer Dreyfus (b. Oct 1929) is an American philosopher and professor of philosophy at the University of California, Berkeley. He has contributed much to the interpretation and analysis of Heidegger's philosophy. In recent times, his choice of an experience-based epistemic methodology has tended more towards a very pluralistic, anti-nihilist view; in fact, a reveling in Homeric polytheism as an inspiration for modern, revisited, or neo-polytheism.

In Epistemics of Divine Reality, the conflict between reason and experience in the history of  the philosophy of religion has been identified. The conflict usually results in reason's tending to expel the empirical categories and choose a very metaphysical and, usually, monist or via negativa view of God. On the other hand, it also results in experience's tending to expel the rational categories and choose a very concrete, plural, this-wordly view of self and the universe.

 

Epistemics of Divine Reality - Philosophical from Domenic Marbaniang

Dreyfus' studies in Husserl's phenomenological method and Heidegger's existentialism in addition to Merleu Ponty's filling-in-the-gaps of what Heidegger failed to address, viz a philosophy of being in body, seems to culminate in a celebration of Homeric polytheism and Melville's Moby Dick view of self and the divine. Dreyfus considers Protestantism's departure from the Catholic metaphysical God of the philosophers (of Plato, Aristotle, and Descartes) as a major contribution which paved the way for the Nietszchean annunciation of the death of that "non-biblical" philosophical God. To the metaphysicians, God seemed to always be in the present and objectified. But, to him God is like the whale of Moby-Dick that is not as much available to philosophical exegesis as the seeming hieroglyphics on the whale's body. According to Dreyfus, the God of the Bible is not that Pure Being that the intuitionists or mysticists (similar to the rationalist monists) talked about; He was the God of the burning-bush.  But, Dreyfus fails to notice that this same God who appeared in the burning-bush also announced His name as being "I AM THAT I AM". In All Things Shining, Hubert Dreyfus and Sean Dorrance Kelly collaborate to introduce the new polytheism of empirical metaphysics. Samuel Goldman from Harvard makes the following observations:¹

In All Things Shining, philosophers Hubert Dreyfus (of Berkeley) and Sean Dorrance Kelly (of Harvard)...claim, “The gods have not withdrawn or abandoned us: we have kicked them out.” This expulsion, they say, is by no means permanent. The gods are ready to come back if only we are willing to “hear their call.” The first thing to note about this startling claim is the plural. Dreyfus and Kelly urge us to open ourselves to the return not of the God of the Bible but of gods. And not just any gods. On their view, the revival of the Greek pantheon offers the most promising alternative to nihilism. ......

...Dreyfus and Kelly....also contend that in recognizing the role of gods, we gain access to sources of meaning that would otherwise be obscured. Polytheism relieves us of the burden of choosing what we should do. In place of the modern struggle to establish one’s freedom, polytheism encourages an attitude of joyous gratitude. Like the Greek, they argue, we can experience our lives as a succession of unasked gifts that we do not need to earn or understand to cherish and enjoy. All things are “shining” with divinity and promise once we are open to living that way.

..... Rather than confronting this objection, Dreyfus and Kelly subtly revise Heidegger’s account of nihilism. The problem is not so much that “God is dead” as that the Judeo-Christian God is reduced to one option on the cultural menu. Many people do find meaning in Biblical monotheism. On the other hand, there at least some are who can’t or won’t. Polytheism, therefore, turns out to be a specialized product for a niche audience rather than a solution to the decline of the West. It is the spiritual equivalent of the pseudo-antique espresso machines sold to people who just aren’t satisfied with their old percolators.

Goldman considers All Things Shining's goal as failing in not being able to provide what it promises:

Polytheism, then, is a provocative way of describing one way of experiencing the world. But it fails to provide the access to meaning or values that Dreyfus and Kelly promise. This failure is the consequence of their rejection of the philosophical tradition on the one hand and biblical religion on the other. For all their disadvantages, both recognize that access to the meaning of life involves separating ourselves from our own moods and actions and evaluating them from an external standpoint. This isneasy. But at least it acknowledges that what we regard as the most admirable actions are not only shining with intensity, but also morally right.

It is worth remembering that Homer depicts the Greeks engaged in war of conquest and that his characters express profound gratitude to the Olympians when they have successfully taken their enemies’ lives, women, and property. Even in a disenchanted world, theirs are not the gods that we are looking for.

One can't attempt to find meaning once one has obliterated the existence of the possibility of the transcendent absolute. As Wittgenstein submitted in his Tractatus Logico-Philosophicus, "The sense of the world must lie outside of the world." Plato's Euthyphro pronounces the problem very well when it argues that ethics cannot be absolute if we turned to the pluralistic gods for a deontological answer. The Euthyphro dilemma was: "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" To which the answer was that a plurality of gods with their finite experiences cannot determine the nature of the good. The resolution consisted in a turning towards reason. The Platonic argument cannot be dismissed. In fact, Plato considered Homer (his stories of the gods) as dangerous to politics and ethics. In his Republic, Plato argues for the outlawing of the Homer that Dreyfus looks to for inspiration. To Plato, a strong republic cannot be built on false stories and flawed personalities as depicted by Homer and Hesiod. And, while Plato does understand the practical importance of the narratives, he doesn't allow these narratives to claim authority above reason: which is, of course, also impossible for cogency demands that the rational be intact, without ignoring the empirical.

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¹Dawn of the Idols, The American Conservative, May 2, 2011.

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Why Was Jesus Baptized by John?

Then Jesus came from Galilee to John at the Jordan to be baptized by him.
And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"
But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him. (Mat 3:13-15 NKJ)

The Baptism of Jesus Was

1. NOT Anointing of Jesus for the Office of Priest, Prophet, or King. Christ is the Anointed One, and His Anointing is eternal. He is the Anointer.
2. NOT identification with sinful humanity as if Jesus were being baptized in the same manner as others--not, at all. Jesus identified with humanity by partaking of human nature in His Incarnation. John didn’t baptize Him with the baptism of repentance like he baptized others. In fact, John recognized Jesus as the Lamb who takes away the sin of the world (Jn.1:29); in other words, it was not the waters of baptism but the Lamb who saves us from our sins.

It Was

To fulfill all righteousness (Matt.3:15). Not for the remission of sins but for the fulfillment of all righteousness; in other words, in order to finish the work of the Kingdom of God, for the Kingdom and righteousness are inseparable. John confessed that he needed to be baptized by Jesus (for the remission of sins); but, Jesus indicated that His baptism was in order to fulfill all righteousness. The work of righteousness is the dispensational work of God in human history. It is the work of the Kingdom and is also known as the Mystery of Godliness (1Tim.3:16). Its opposite is the unrighteousness, darkness, and disobedience (the Mystery of Iniquity) that characterizes the kingdom of the Satan whose anti-christ is known as the man of sin or the lawless one--unrighteous deception marks the reign of the devil (2Thess.2:7-12).

1. PROPHETIC IDENTIFICATION & TESTIMONY. The Baptism by John Sealed Old Testament Prophecy of Jesus. In fact, all the Law and Prophets bore testimony to Jesus (Heb.1:1,2; 1Pet.1:11) and the testimony of Jesus is the spirit of prophecy (Rev.19:10). The Law and the Prophets prophesied until John (Matt.11:13). In other words, John was the last of the Old Testament line of prophets. He was the last of the OT Prophets to bear testimony of Jesus. John was distinct in that he personally bore witness of Jesus by identifying Him as the Messiah. By being baptized by John, Jesus not only recognized the baptism of John as authoritative but also sealed up Old Testament prophecy as fulfilled in Him (Matt.5:17). As the Forerunner of Jesus, John’s prophetic testimony was crucial.

2. DISPENSATIONAL DIVISION. The Baptism of Jesus by John also marked the fading of the Old and the beginning of the New. Thus, later John will say, "He must increase, but I must decrease. (Jn.3:30). The advent of Christ was the advent of the Kingdom and Jesus remarked later that “among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.” (Mat 11:11-12). John rejoices as the friend of the Bridegroom and (though spiritually member of Christ's Church, yet dispensationally-i.e. in relation to historical timeline) distinguishes himself from the Bride, i.e. the Church. The Baptism did two things:
   a. It revealed Christ to Israel. In fact, John came baptizing in order for Jesus to be revealed to Israel (John 1:31).
   b. It divinely confirmed Christ’s messiahship through the sign of the descent of the Spirit on Him and the voice from heaven that announced, “This is my beloved Son in whom I am well pleased” (Matt.3:17).

It seems there were two stages of confirmation for John the Baptist about the identity of Jesus:
1. He knew that Jesus was Christ when Christ came to him and so said that it was he who needed to be baptized. Then, upon baptism when the Spirit descended on Christ, it was the fulfillment of a sign given to him. “And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, `Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God."(Jn. 1:32-34 NKJ)
2. When John was in prison, he sent his disciples to seek confirmation and Jesus told them (obviously hinting to Isaiah 61:1,2) "Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. (Mat 11:4-5). This second episode possibly seeks to confirm to John’s disciples while he was in prison that John was himself also awaiting the coming of Christ and His coming meant that the mission of John was over. It marked the end of the Old and the beginning of the New.

Line Art Source: Wikipedia /Baptism_Christ_immersion.jpg

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Caleb, History Maker

Numbers 13; Josh 14
Story Numbers 13

God told them to spy; why spy if He'd give.
Bible teaches human responsibility  God will give increase, but you must sow the seed. You must work. God made man to work. If you want blessing, you must do things
KNOWLEDGE, CONFIDENCE, ACTION

1. Learn about the land .. Business, job... Knowledge (Jesus said “Count the Cost”)
2. Believe that you can take the land because He has promised. Believe in God
3. Go up and fight the battle... You don't win more territory by sleeping.

PRAYER OF JABEZ- 1Chronicles 4:9,10. But, that prayer will mean nothing unless there is proper effort to learn, proper faith to act.

Now, some say no need work. Salvation not by work. But, they don't know James 2

Caleb - means dog. Bad! Especially for a Jew.. But, he didn’t care what his parents called him.

1. Man of Divine Vision
Caleb saw as God wanted them to see.
God showed them the land… He wanted to show the land that He was going to give them. What do you do when God shows you what He wants to give you?
- People liked it; but, people were discouraged!!!
-Caleb liked it, caleb wanted it, Caleb was ready to go take it!

General Vision: That all may be saved. It is possible for everyone to hear once about Jesus, of His power, of His teaching, of His love.

Specific Vision: What God shows that He can do with your life.
The Rich Young Man: Mark 10:17-22; Luke 18:23
God showed Him the Kingdom of God; but, when He told him what he should do, he was discouraged…

Similar like the other 10 spies; when God showed them the Promised Land, they were happy, but when they realized what they had to do they were discouraged..

First thing, it is not your battle… God wants to carry you through!

HE CARRIED: Deut 1:32,33. Not just a vision of Glory, but also the affirmation of GRACE

IF YOU CANNOT DO IT, IT MEANS IT CAN ONLY BE BY GOD…

God doesn’t call you for the possible; He calls you for the impossible!

Now, divine vision is not personal desire!!!! JER.14:14 (False Vision); JER 23:25 (False Dreams)

2. Man of Unshakeable Faith
Caleb not only saw, he was unshakeable in his conviction.. Num.13:30: LET US GO UP AT ONCE!!!!!
Psalm 125:1- Those who trust in the Lord are like Mount Zion, which cannot be moved…
James 1:6- Doubts like wave….

NOT ALLOWING ANY NEGATIVE THOUGHT TO CONTRADICT GOD’S VISION..

Rom.4:20.. Abraham.. believed in God’s vision…..

3. Man of Determination
Will not allow something to stay unfinished… The Anakites are what they feared, they said that they cannot.. Now, at 80… I will take them..
Kirjath-arba (City of Arba, Anakite)
Hebron (Association, Sambandh)

Joshua 14:9-12.. GIVE ME THIS MOUNTAIN

General Vision: The Land to Israel
Specific Vision: Num 14:24; Josh 14:9

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