FIRST LOVE MINISTRY : Culture Prophets

CULTURE PROPHETS - REVISITED
How Do I Recognize and Die to Culture Prophecy?

FOOTNOTES
[A] [B] [C] [D] [E] [F] [G] [H]

NOTE A

When we think of "culture", we tend to think of things outside of spiritual life. But our spirituality produces natural reflections which make a culture of their own—what we could call a "spiritual culture" (or perhaps religious culture). This is so for every church inhabited by mortals, even if it is Spirit-filled. By "natural reflections of spirituality," I mean all the things we uniquely engage and which spin off of our corporate devotion to God. It includes:
This is all culture—perhaps of the most excellent kind—yet still culture, still "the world" by John's definition.

Love for spiritual culture refers to our direct attraction to all the things associated with our worship. Because it is the most excellent kind of culture, spiritual culture is the easiest for devoted believers to be attracted to, the hardest for us to recognize for what it is (especially in Spirit-filled prophetic/worship arts-oriented churches), and the hardest for us to lose our direct love for. Nevertheless, the Scriptures are clear that this too we must "count as loss" (Phil 3:4-8).
NOTE B

Upon hearing we must lose our love for the culture or "die to the flesh," many people remove their gaze from the Lord to become preoccupied with this process as its own religious end. "Death to self" becomes their goal, meaning—in their mind—the annihilating of the soul itself. So they try to practice what they think can work this death in themselves—flesh life trying to kill flesh life.

They also see this death only in terms of what we must let go of for God. So they will deny themselves pleasures, minutely scrutinizing their every motive behind personal enjoyment. They create self-depriving maxims of "holiness" to follow, withdraw from society, stop engaging God over the world and over their desires, and so on.

While it is true that we do encounter aspects of these responses in losing our love for the world, following them self-motivatedly as ends in themselves does not truly accomplish what John calls us to. They only produce a religious imitation (See Col. 2:20-23).

No, this process of inward dying is not its own end. Nor is it only defined by what we must let go of. It is also defined by our surrender to hold onto God over life's issues in the season of His constraint. In its hour, we must engage Him—believing Him for His earthly promises, interceding with Him over the earth, and prophesying His word to the earth.

But it is only out of soul surrender that we are to engage Him over the earth. We are not to believe, intercede and prophesy as a means to preserve our natural life in this world (More on this in Part V). In the end, our dying is not about whether we are letting go of or holding onto earth's issues, but about which direction the Spirit's call to surrender is pointing us at any time, and yielding to it.

Ultimately, our inward dying has a living end. As the Lord drains us of natural soul energy through suffering, He infuses the new life of the Spirit into our mortal bodies, the same life by which He raised Christ from the dead (Romans 8:11). As David says, "He restores my soul." God did not come to destroy our souls and their faculties. He didn't come to destroy our capacity to feel or to desire or to appreciate earthly beauty or to esteem certain values. He came to destroy the idolatrous alien life force in our souls so as to save our souls with His own replenishing Spirit life. He came to exchange life for Life, old desiring for purged desiring, adamic identity for identity in Christ.

Through this life exchange, we are transformed in capacity for experience and relationship. We permanently lose some desires, including religious desires, but not the capacity to desire. We also gain new desires. But whatever desires we retain are now purged. We still enjoy and esteem temporal beauties, but now at a safe sanctified distance of heart where they can't cloud our vision for the Lord and our ultimate valuing of eternal life. It's as if the Lord puts a protective glass between our hearts and this life. It is a holy enjoyment, the context for Paul's statement that God "gives us all things richly to enjoy" (I Tim. 6:17).

The same exchange applies to our sense of self-worth and identity. We lose our natural sense of self-esteem in our blood lines and in the natural side of our church relationships*#8212;replaced by a holy sense of belonging and worth in Christ alone. In course of this, we do permanently lose some relationships, but not the capacity for relationship. In the relationships we gain or have restored, we relate with a holy affection buffered by our transcendent union with Christ. It is an affection able to convey Christ's true agape love for others, yet one that will never compromise our ultimate sense of self-worth, loyalty or identity in Him alone.

This process of exchanging life for Life is THE focal spiritual process of our earthly existence between new birth and bodily translation. Scripture refers to it in the active ongoing tense as the "saving of the soul" and the "patient possessing of our souls" (Heb 10:39; Lk. 21:19).
NOTE C

Not only are we under this condition unable to lastingly enjoy God's deepest experiential love in our own souls, but we cannot express and impart the true selfless agape love of God toward men! We can only impart toward men a soulish copy of what we think the love of God is and how it should behave—really, a self-love disguised as God's love for others. This soulish imitation of divine love for mankind is the source energy behind all humanism, and is at the heart of churchwide deception today concerning what the love of God is. (This subject is so important that we have devoted an entire article to it called The Mystery of Passionism.)
NOTE D

This principle of anointing corruption is intimated where Paul says the truth of God can be changed into a lie, and Jesus says the light within us can be changed to darkness. By applying the Spirit liberty of II Cor. 3:17 to Gal. 5:13, we can see that the Spirit's ministry can be subverted to serve the flesh. The Scriptures actually present many examples of people who were deceived under the real manifest power of the Lord because they harbored unsurrendered hearts. Such include Balaam, Samson, Saul, Ahab and Judas—to name the best known.

In the end times, this perversion of anointing forms the essence of the "strong delusion" sent by God upon those who do not fully embrace the inner work of truth, and is what enables the powerfully deceptive image whereby the man of sin will appear in God's very temple as the Son of God (II Th. 2:9-11 and 4). Not those who have embraced the manifest presence, but only those who have covenantally submitted to the inner work within that presence will be able to tell the difference. [For an extensive study on the corruption of the anointing, you may study the treatise The Holy Spirit in the Church of Laodicea.]

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A critical misunderstanding has pervaded the Spirit-filled body of Christ since the great outpourings first began 100 years ago. It is the idea that possessing or participating in an outpouring of the Holy Spirit somehow nullifies or transcends our need to submit to this inward process of life exchange—either because the Spirit's Manifest Presence proves this is unnecessary, or proves that we have already embraced it, and—whichever the case—His outpouring is its own sign of His approval of us. That this is the prevailing belief in our Spirit-filled churches and movements is evident if only by the prevailing silence on this biblically central message.

But does this silence make sense? Would the Holy Spirit in the first century embed the truth of exchanging our life for Christ's life as the core teaching of the New Testament, and in the twenty-first century dismiss it as irrelevant, unnecessary or just remain silent on it—riveting all our attention only on His ability to impact temporal life and/or only on the emotional pleasure we can derive from experiencing His Presence? If this doesn't make sense, then how do we explain the Spirit's seeming silence on this amidst His outpouring?

The Lord Himself tells us that His Presence "among the candlesticks" is no guarantee that the truest things of His mind and heart are being imparted or received by us (Rev 1:12-3:22). By His Spirit, He can be fully outpoured among us, yet we can still be deaf to Him.

The reality of the last 100 years is not that the Holy Spirit has abandoned the core New Testament message of the crucified life and that His silence on it proves this. It is that we have proven somehow incapable of hearing this message underneath the cloud of His Presence. The seeming silence is not from His end, but from ours. And it is from this deafness that our misunderstanding about His Presence is then built to support the belief that the crucified life is no longer an issue to the Holy Spirit.

Because we can encounter Him without truly hearing Him, God's manifest presence automatically acts as a silent prover and divider of those among whom He dwells (Rev. 2:23). If our hearts are surrendered to hear and submit to the process of the crucified life exchange, the Lord's Presence is truly a blessing to us.

But if our hearts are not hearing and not surrendered, God's Presence becomes a self-deception to us. Warped by the enemy's presence in our flesh, God's Presence is converted to a hidden judgment. In this state, the enemy actually "piggybacks" the Lord's presence to strengthen his position, able to subvert the very things of God to the reinforcing and justifying of our bondage to natural soul life and our love for the culture. Thus, the strong delusion for not embracing inward truth.

This is precisely what has happened alongside and within every move of the Spirit since 1900. Whether the Baptism of the Holy Spirit of the early 1900s, or the manifestations of the 1960's Charismatic Movement, or the Faith / Kingdom Movements of the 70s and 80s, and now the Prophetic-Intercessory-Worship movements—in every case where the crucified life has been bypassed, the ministry of the Holy Spirit has been subverted to reinforce our native soul attraction to this life. (The Faith/Kingdom movement anointing—from which today's massive prophetic movement is largely birthed—brought spiritually reinforced culture love to an unparalleled benchmark in America.)

All of this has obvious implications for the prophetic ministry. Again, for a process so centrally native to the prophetic heart is it not amazingly curious how little teaching on life exchange is found within our Prophetic Movements—save for the occasional hints and fleeting acknowledgements?

The clear inference from this is that, as a manifestation, the prophetic can be saying one thing, yet because of our own interior deafness as prophets, we can be failing to hear and so to speak what it is the Spirit is most deeply saying to the churches—leaving the false impression that the Spirit is silent about it. This observation leads us directly to discussing how prophecy is affected by culture love.
NOTE E

We can expand on our definition of culture prophecy, breaking it out into at least five specific common traits as they appear in today's prophetic movements:
1. Culture prophecy speaks to us about our involvement with temporal issues, but makes the issues themselves paramount in our eyes. Though it pays lip service to our eternal hope, its words do not speak from eternal hope as the ultimate reference point of our destiny. The cultural prophetic is also blind to any conditionality regarding how we will appear in the eternal realm, and takes our entrance into glory for granted as an assumed eventuality. So it offers no vision, incentive or practical exhortation toward preparing for immortality or for completing the bridge to it.
2. Culture prophecy is attuned to the spiritual realms with respect only to their final effect on temporal realm issues. Therefore culture prophecy is reactive to temporal events and trends rather than governing of them. The culture and the unseen powers behind it set the agenda for what is prophesied and taught. (The prophetic scrambling since the Sept. 11th attacks in America is a good example. See Note G.)
3. Culture prophecy makes life preserving promises and warnings without respect to developing the inner hidden life in God. Whether speaking to churches or to earthly peoples and governments, it tells people what they must do to be preserved in this life or to avoid a tragedy, but for no greater reason than preserving present natural life and keeping it safe for the next generation. It focuses on developing inner relationship with God only where that relationship services the end of keeping cultures, governments and peoples blessed here and now.
4. Culture prophecy speaks to people, both believers and non-believers, only in context of their natural adamic identity as families, nations, cities, etc, without recognizing the futility of these identities or acknowledging the enmity between new identity in Christ and identity in Adam, or that identity in Christ transcends all natural identity. Seeking instead to "identify" with earthly peoples without grounding reference to the church's unique separateness from them, it prophesies to the sanctifying of adamic identity in Christ. Seeing the two as compatible, it tries to merge them. Culture Prophecy proclaims to the earth's peoples God's glorification of and pleasure with their passing cultures, declaring God's great "destiny" for them as adamic people—even though they are hell-bound, natively hostile to God and their flesh cannot please God. It really makes God a respecter of persons and of flesh. (This is especially prevalent in America and Western countries. More in Note G.)
5. Culture prophecy portrays God's love for man primarily in terms of divine emotion. Diminishing or excluding the grounding elements of covenant and authority, it speaks to man, not the Son, as the center of God's affections and purposes. It lowers God's love for men to the level of soulish human love. It can also transfer that love into implied divine support for human cultural agendas and enterprises. [For an extensive study of this topic, please refer to the article The Mystery of Passionism.]
Not all five of these traits may be present in any single prophecy. But missing from all culture prophecies is the paramount belief in and call to losing natural life attraction and identity toward completing eternal union with Christ.
NOTE F

The obvious question arises: Can't we prove or disprove cultural prophecy by the factual accuracy of its revelation?

The answer is NO. Because of the anointing, a culture prophecy can still prove out factually true, accurately predicting or revealing things knowable only through God's Spirit. But because of its context and effect through soul-life intermingling, it is still a culture prophecy and work of iniquity. If there is doubt about this, one need only study the living context of Balaam's accurate prediction of the Messiah to understand that this is possible. He was the most accurate man alive (and prided himself on so being)—yet doomed to destruction.

Because factual accuracy is the only basis on which we have been taught to test prophecy, most prophecy receives no testing because it is so non-specific and open to many interpretations of its fulfillment. Culture prophecy easily escapes detection in this environment. To test for culture prophecy, we must go beyond this by discerning "between the prophetic lines" to perceive its real spirit: "Does the prophecy's effect reaffirm my goal toward eternal destiny and purified identity in Christ, or does it retrench my mortal and religious soul ties and identity in the here and now?"

Failure to discern beneath the issue of factual accuracy has left most earnest saints befuddled in their attempts to effectively spot and challenge culture prophecy for what it is. They feel resigned to having to accept culture prophecy as "from God" because the anointing seems real, and especially if the prediction came true—even though deep inside they sense something about it is contrary to the Lord's deepest pull on their inner being.
NOTE G

Following are other examples of culture prophecies mixed with exhortations and teachings that are common to today's prophetic movement.

I. Responses in the aftermath of September 11

The first example is from a nationally renowned prophetic ministry whose intercessory gift and insight into heavenly realms I respect and believe to be of the Holy Spirit. Sometimes it helps to piece together a trail of prophecies to catch the scent of their nature. That is the case here. Following is a string of prophecies (or just their titles) with dates as reported by the Elijah List. The calls to prayer and fasting are for averting national tragedies regarding terrorism in America (bold emphasis is mine):

Sept 11: CRISIS PRAYER DIRECTIVES - APOSTOLIC COUNCIL OF PROPHETIC ELDERS

Sept 16: "This will be a time that I will empty the pockets of this nation," saith the Lord. "Do not fear the emptying of the pockets for I have caused deep pockets from past avenues of supply to come into this land. Fear not the emptying of the pockets for once the pockets are emptied, I will begin to fill them new and fresh, for I have new strategies of supply. Fear not the emptying of the pockets of this nation for the garment that it has on now that has stored supply for such a time as this will not be the garment that will be worn in days ahead. For I will put new garments on my people, then I will refill their pockets with the supply to advance into harvest. Until now, the garment worn has not had pockets filled for harvest. But I am awakening My people and this nation to Harvest."

Sept 21: STRATEGIC INTERCESSION FOR THIS WEEKEND, PRAY FOR SEPTEMBER 22, SPIRIT OF ACCUSATION IS LOOSED

Oct 16: THE NEXT EIGHT DAYS—THRU OCTOBER 22—ARE CRITICAL

Oct 25: 1. I've had several prophets and intercessors send out an alert concerning Washington DC.....We must pray for our nation's Capital the next three weeks. Ask God for a cleansing so "no disease" can take root and sweep this city and region. Several have picked up on a planned attack on the city. 2. Pray for the President of the United States and the Cabinet. 3. Pray for our soldiers and their families. 4. Pray for your airports, especially the nearest hub to you. 5. Water conduits. The Lord alerted me this morning to this. 6. Bind the enemy from your street. Actually go down to the end of your street or your apartment entrance or whatever, and anoint it with oil and declare the enemy forbidden to enter in. Bind disease from coming in your mail. Declare that the germs will actually be killed if they enter your street. 7. Pray for the largest bank in your area. Pray for the banking system. 8. Pray for the protection of bridges. 9. Pray for the four largest populated areas in your state. 10. Pray for any ship channel that is in your region. Have a watchful eye! Be polished! Be sharp! Be bold!

I am personally a firm believer in prophetic intercession. But while the Lord calls us to prophetic intercession, if that intercession has no greater context than this life, it becomes culture prophetic. Taken together, this string of prophetic urgings bears many telltale marks of culture prophecy. First, its urgings are feverish and reactive. Second, they are time focused to the point of oppressiveness. Together, they emanate a sense of "prophetic worry" totally in response to the enemy's agenda. Their effect is to create a prophetic tyranny of the urgent that reinforces the cares of this life as our ultimate reference point. That sense of urgency and alarm is rooted solely in this temporal concern, not with respect to anyone's eternal destiny. In the context of this urgency, and similar to the "Christmas" prophecy we looked at, The Sept. 16 prophecy above coddles our worry for American money—a sort of back-handed admission that the church really links its sense of dependence on the Lord to the state of an earthly economy. The Oct. 25 exhortation has a flailing effect—one that leaves us with a breathless sense of impending doom if we do not follow through to do every one of these things. Having no greater context, its only purpose is to preserve natural life for the sake of preserving natural life in as many ways as possible, dependent upon us no less.

Conclusion: this string of prophetic exhortations is rooted in ultimate concern for preserving natural life for its own sake, thereby reinforcing our love of this world. It is culture prophetic.

II. American identification teachings

The next two examples come from the same prophetic teaching article as released by the Elijah List on Jan. 7, 2002. The author is a forefront name in the prophetic movement, one whom I have respected for his great wisdom and profound insight in many areas, but one who over the last decade has increasingly followed the road to culture prophecy. This is evidenced through his deepening application of prophetic realities toward the imaginary end of sanctifying human cultures and adamic lineages of people. Two excerpts are selected here to make two separate but related points. The first is a commentary on the terrorist mindset (emphasis mine):

"It will be much better for us the more we realize that we are fighting a very patient enemy that is now planning for years down the road. Many think that because they did not hit us hard during this holiday season that they probably no longer have the ability. They do not think that way. They most likely have been focusing more on the next holiday season, or even two years from now, than this one.
"The enemy understands very well that we have a tendency to get mad for a little while, throw a few cruise missiles and bombs, and then turn back to our real concern—the economy. They do not believe we have the patience or resolve to win against them in a long, sustained, war. They have studied the way that Vietnam wore the United States down and they are determined to fight for as long as it takes."

The key words in this selection are the pronouns us, we, and our. The use of these pronouns by a prophet offering political commentary on a human war essentially blurs the identity of the American church and the adamic American nation in which it finds itself, thus reinforcing the church's sense of adamic identity in America.

This blurring is common in the American church at every level, but in the prophetic church it is especially odious. The truth is that "we" as the people of God are NOT America. Nor are the people of God in ANY country OF that nation any longer. But especially is this so of the prophetic people. For not only are the prophets not of this world, but an outstanding feature of the prophetic ministry is its call to highlight the separate uniqueness of the Lord's people from among all other adamic nations and identities. [For more on this, please examine the article Disciple, What Is Your Name?]

But culture prophecy does just the opposite. It uses the words of the Lord to a nation not only to reinforce that nation's own natural self-esteem, but to reinforce the natural identity of His own people, rather than, as Peter said, to save them from the surrounding adamic generation (Acts 2:40). Unfortunately, this prophet's teachings and writings are typical of the prophetic movements' increasingly confused teachings regarding the identity of the Lord's people in this world. It is a good example of culture prophetic teaching.

III. Pro-Israel/America prophecies & teachings

"Just as Ishmael had to be driven out of Abraham's household because of his antagonism toward Isaac, there is still animosity between the sons of Ishmael and Isaac to this day. The nature of Ishmael can be understood as the result of this basic rejection. However, the Lord loves Ishmael, and will make the Arab people a great nation, and likewise a blessing to the whole earth (see Isaiah 19:19-25).
"Assyria in this text includes all of the land from modern Iraq to Egypt, which includes the land of the modern Arab peoples. There will be reconciliation between the descendents of Isaac and Ishmael. Their unity and love for each other will bring a blessing to the whole earth. Satan knows the Scriptures very well, and this is why his number one priority in the world today is to keep the strife going between Israel and her Arab neighbors. Just as their unity can bring a blessing to the whole earth, their division can bring strife to the whole earth.
"One of the best things that can happen is for the reconciliation, which was begun by one of the greatest and most courageous statesmen of all time, Anwar Sadat, to continue between these two peoples that are in fact brothers. To the degree that friendship between them grows, blessings will come to the earth. To the degree that strife between them grows, peace will be taken from the earth. Therefore, keeping this strife going is the enemy's top priority."

Nowhere is the culture prophetic's entanglement in adamic identity more clearly seen than in its pronouncements regarding Israel, the Arabs and the United States' "covenant" relationship with Israel. These pronouncements are anchored in serious misunderstanding and misapplication of Old Testament prophecy regarding peoples and nations. When the New Covenant was initiated, a new order was certified in which all adamic identities—including Jewish—became ultimately irrelevant in the face of Christ.

Beginning with Jesus' confrontations with the Jews in Jn. 6:63; 8:33-47, this truth was expertly propounded by Paul throughout his writings and echoed by the other New Testament writers, all of whom understood that the true people of God is a spiritual people, not aligned with any fleshly nation whatsoever, and that the Old Testament promise to Abraham's seed is to be realized through a spiritual people in Christ out of every people in the earth, including the eventual conversion of many from the original natural seed of Israel.

Culture prophecy does not recognize this divine irrelevancy of human lineage but instead seeks to sanctify it. Indeed, national Israel is as great a stumblingblock to culture prophets as it is to the nations of the world. Culture prophets are wrapped up in a no-win contest over Middle East issues because of their devotion to natural Israeli identity—an identity Paul Himself, a natural Israelite, counted as loss!

In the article above, the writer speaks to the prophetic sanctifying of present flesh and blood identities stemming from Ishmael, even to the point of ascribing praise and righteousness to Egypt's Anwar Sadat. He is teaching that earthly peace can be produced by earthly reconciliations between these lineages. (This is what the United Nations also teaches and is the basis on which the man of sin will be received as the Prince of Peace.)

Yet the truth is that none of these Old Testament prophesied reconciliations can happen until the peoples are converted to the Lord where they lose their esteem in these identities. Peace can only come through conversion and surrender of natural identity to Christ. All other natural "peace plans" between Israel and all other nations prior to the Lord's return and their submission to HIM is a trap over which all nations will come to embrace the man of sin, and thence over whom they will all meet their final defeat (including the United States). In this, the culture blindness of the prophetic movements is unwittingly contributing to the preparation for the revelation of this man.

Nothing here is to say that the Lord does not speak to or about adamic nations as nations. He very much does. But if that Voice is not spoken in context of and with final respect to the superseding truths of the New Covenant regarding natural identities, it is culture prophecy, and it is contributing to the final work of iniquity. [For extensive study of this problem concerning natural Israel, please consult the article Palestine Belongs to the Meek.]
NOTE H

One of the key requirements for spotting and exposing the errors of culture prophecy is a spirit of circumspect humility. By humility, I mean
1. the recognition that as one who is prophetic, I myself am subject to the snare of culture prophecy simply because I have my own soul life to deal with,
2. that in this light I must come to a careful appraisal of my own stage of purity before I attempt to expose this in others, not prosecuting beyond the measure of what I have personally overcome, and
3. my prosecution of the error is grounded in my priesthood on behalf of the offenders. Our Heavenly High Priest first identifies with us in our frailty before He judges us for our offenses.
So it must be with us toward our brethren. It is only as we are walking in this attitude that we have the authority to speak for the Lord on this error outside of our own hearts.

There is a tendency upon first tasting truth to come to a premature presumptuous prosecution of it in others. This is especially so in "desert" prophetic movements (People in the "deserts" know who they are.) In the course of sharing these writings with you, I have received responses from some who show a certain self-confidence in their ability to recognize and expose culture prophecy with a jaded tinge of spite towards those they perceive as promoting it. They question how I can doubt in any way the "obvious" clarity between "true prophets" and "false prophets." Quoting one reader: "the line for discerning the true and exposing the false is as clear as it has always been and that line is the Word of the Living God."

Frankly, friends, I've never met a Christian movement, a Christian Pharisee or a Christian cult that did not also confidently believe in this "clear" scriptural line and that they were on the right side of it. Did not satan himself quote "the Word" to Jesus?

It is precisely because words are chariots for spirits and God's words can be hijacked by false spirits that culture prophecy is possible, and self-confident first glance perceptions of Scripture are not adequate for judging it. It is why Baal (meaning "Lord") was able to coexist for centuries under Jehovah's shadow. It is why the Lord of the field warns His messengers not to try pulling up tares at first detection. And it is why the Lord's first response to end time questions was "see that you be not misled," noting that, due to corrupted anointings, even the elect would barely escape deception!

[Note: It is due to this very slipperiness that I have carefully avoided the label "false prophecy." The term "false prophecy" as commonly used by prophetic prosecutors implies an obvious clarity that culture prophecy may not have. Those who use the term generally fail to acknowledge the element of true anointing at the heart of much culture prophecy, and center almost entirely on the issue of factual accuracy for measuring it.]

The problem in the world of culture prophecy is that no one judges anything, despite the fact that we have all been commissioned to prove all things and to judge righteous judgment. But the danger in presumptuous prosecution is that 1) it throws out the good with the bad, failing to recognize and redemptively appeal to others on the basis of their true anointing, and 2) it blinds them to recognizing any remaining soulishness mingled with their own anointing, leaving themselves as targets for the very error they try to prosecute in others.

Priestly prosecutors are more careful than this in their attitude and in their understanding of the deeper issues that cloud the discernment of truth from error. Priestly prosecutors make sure they have sackcloth on before they call down fire from heaven (Rev. 11:3-5). They first redemptively prosecute error before prosecuting people, and when they finally must prosecute people, it is with great caution and not outside their sphere of authority.

Therefore, let those who think they stand take heed lest they fall.

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First Love Ministry
- a ministry of Anglemar Fellowship
http://www.firstloveministry.org

01/02

FOOTNOTES
[A] [B] [C] [D] [E] [F] [G] [H]

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