Christ the Eternal Tao by Hieromonk Damascene

By Hieromonk Damascene

No longer beforehand has the traditional knowledge of Lao Tzu been provided along the otherworldly revelation of Jesus Christ in a fashion that encompasses the whole value of either. Christ the everlasting Tao provides the Tao Teh Ching as a foreshadowing of what will be published through Christ, and Lao Tzu himself as a Far-Eastern prophet of Christ the incarnate God.

Through heretofore unpublished translations and teachings of Gi-ming Shien -- maybe the best chinese language thinker to have ever come to the West -- this publication uncovers the esoteric middle of the Tao Teh Ching. Then, during the transmission of mystics of the traditional Christian East, Lao Tzu's educating is introduced right into a new measurement, exploding with new meanings. Christ, in flip, is obvious in a distinct gentle, His natural snapshot shining within the readability of Lao Tzu's intuitive imaginative and prescient.

With its sensible, time-tested recommendation on how you can unite oneself with the incarnate Tao and procure uncreated Teh, this can be either a philosophical source-book and a religious handbook, touching the center and best one to profound inward transformation. it's a long-awaited solution to people who, having became clear of smooth Western "churchianity," are attracted to the freshness, directness and ease of Lao Tzu, and while are surprisingly, inexplicably drawn again to the all-compelling truth of Jesus Christ.

The booklet is embellished with chinese language calligraphy and seals (created specifically for it through famous chinese language artists), and with conventional chinese language work of the lifetime of Christ.

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Horbury, ‘Gospel’ in Herodian Judea, 86. See also M. Hengel – A. M. Schwemer, Paulus zwischen Damaskus und Antiochien, 154 f. 72 A. J. Klijn, 2 (Syriac Apocalypse of) Baruch, 616 f. 73 For the text with an introduction see in: K. Beyer, Die aramäischen Texte vom Toten Meer, 354 and 358 f. 44 2. The Pre-Pauline Easter Gospel similar meaning was represented by the Hebrew be´su¯ra¯ (from b-s´-r) in 2 Sam 4:10 or 18:22. It is most likely to have been an analogy in semasiological history; it is less probable that it is a mutual influence in history.

51:1 the righteous and holy ones will be chosen from among the other risen dead and will dwell on the new earth (cf. Pss. Sol. 39 The resurrection of the dead at the end of this age may be considered a mythic element of late biblical and inter-testamental literature, but it arose out of the real experience of the suffering of the righteous under the Seleucid rule. Resurrection is the presupposition for a reward from God – a compensation for the suffering of the righteous and punishment of the enemies.

But the most important use of the verb euangelizomai in the New Testament is where it is applied to the message or teaching of Jesus in Matt 11:5 (parallel in Luke 7:22): pto¯choi euangelizontai – a saying from Q and an indirect quotation of or an obvious allusion to Isa 61:1. 2 The noun “euangelion” In Greek literature the noun euangelion (also in the plural – euangelia) is originally attested as a reward given to the messenger for good tidings (a tip or baksheesh), as in Homer, Odysseia 14:152, or in Plutarch, Demetrios 17 (Demetrios’ victory announced to Antigonos).

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