UPDATES–Revival 2010 CROSS MARCHING

UPDATES–Revival 2010 CROSS MARCHING

Los Angeles– Jesus Cross Marching 2010

I.Sept 22(Wed), 2010 – L.A. & Hollywood Surrounding

2010년 – 로스 안젤레스 -십자가 대행진 -집결 장소

(18)십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라  (18)For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.                           I Cor 1:18

L.A. Hollywood – “ELIJAH & 7000” - Jesus Cross Marching Depot

         Sept 22(Wed) 10:00am -2:00pm - 집결 장소

★ 오전 First Baptist Church, 10:00am , Hollywood ★

6682 Shelma Ave, Hollywood, CA 90028 ( at Las Palmas St.

- One block East from Highland Ave. on Hollywood Bl.)

  헐리웃 제일 침례 교회 -십자가 대행진 집결 장소 –10:00am
★ (** Come to Hollywood Bl. & Highland Ave. –Kodak Theater★

이상의 집결 장소에  22일(수) 10:00am 까지 집결하여 십자가 행진합니다

  

  

II. Los Angeles Gloria 2010 Praise Celebrations

(1) 9/20(월) 오후 7:30 집회

                       장소:미주평안 교회, 설교: 이상남 목사 ,송정명목사 담임

       (2)9/21(화) 오후 7:30 집회

장소: 로스엔젤스침례교회, 송정명 목사 설교, 박성근목사 담임

      (3)9/22(수) 오후 7:30 집회

장소: 세계등대교회, 설교: 박희민 목사,이상남 목사 담임

      (4)9/21(화) 오전 11시부터-오후1시까지: 소중한사람들주관

            L.A Skid Row 형제들을 위한 찬양집회(Union Rescue Mission Center)

                                   설교: 변용진목사, God's Image 협찬

  

  

  

  

  

  

Los Angeles 지역 2010년 – 8-9월 주요 중보 기도 List  


                                               제목

  

I
California 지역의 영권에 – 성령님의 능력으로 - 미가엘 군대의 엘샤다이 승리를 위해

          - 영적 Warrior,  Watchman,  (A)Waker,  Winner 예수 이름으로

  

II
  

신랑 예수 맞이하는 – 신부의 단장(Adornment)과 신부의 무장(Full Armor)

Glorious, Pure, Holy, & Blameless bride 와

성령의 검(말씀) 과 성령의 도고와 간구 기도

  

III
  

그리스도의 장성한 분량 ( Full maturity of Christ-likeness) 형상 –

인격 -  거룩,   진리,   사랑,   겸손 충만;

훈련  -  절대 순종,  절대 믿음,  절대 인내,  절대 겸손

  

IV
  

섬기는 교회와 가정에 – 회개의 열매,  성령의 –사랑, 기쁨, 평강-의 열매,

                          전도와 제자 삼음의 열매 – 첫째는 사랑 - First Love in Christ

  

V **
  

California 연방 고등 법원에서 Proposition 8이 다시 승리하여 –결혼의 신성회복

-       결혼은 오직 한 남성과 한 여성으로 정의 된다  (No Gay-lesbians)

  

VI **
  

오는 Nov 2, 2010 중간 선거에서 7명의 성서 중심의(R) 연방하원과 11명 이상의  연방상원(R)이 선출 되어 - 향후 Verichip 및 Death Panels등에 수정 법으로 chip으로 부터 성도와 자녀들를 보호 하도록  (**HR경우 – 219-212하원; 60-39상원 통과)

  

VII
  

Jesus Cross 2010 Marching -

9월 14일(화) –Elijah & 7000, NYC      9월 18일(토) – Elijah & 7000, DC-MD

9월 22일(수) –Elijah & 7000, L.A. Hollywood - 엘리야와 7000 십자가 대행진



  

VIII
Gloria 성악단과 김대웅 목사님 – 성령 충만과 건강 위하여

  

선교기도           김수정 캄보디아   선교사, 박철현  말레시아  선교사

-       인관일  미얀마    선교사, 최재관  코스타리카 선교사 외

-       이귀범 선교사님과 북한 선교와 통일을  위한 기도

  

치유기도 -장미애집사 -  암에서 승리하여 계속 전도인 되도록, 윤권사님 – 암수술후 회복과 더욱 강건하시도록, 엄 Soren군의 자폐증에서의 승리를 위하여 ; 김피터 목사님 계속 암의 진통에서 승리 - 9/15New York, 9/16 Washington 집회를 위해 기도 –

  

성령 충만과 건강 - 7순-8순의 권사님들 – 백권사님, 이권사님, 고권사님, 장권사님,

                  임권사님, 윤권사님  외

헐리웃 사역 & Homeless사역과 소피아 박 목사님 –

횃불 기도원과 영적 부흥 과 전인 치유 등

  

(딤전 1:19) 믿음과 착한 양심을 가지라 어떤 이들이 이 양심을 버렸고 그 믿음에 관하여는 파선하였느니라…



  

  


18)십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라  (18)For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.                           I Cor 1:18

뉴욕 예수 십자가 2010행진의 취지와 의미

      그리스도의 십자가행진은  하나님의 죄인들을 향한 크신 희생의 사랑을 나타 냅니다. 십자가 에서의 예수께서  죽으시고 사흘 만에 부활 하심은 하나님의 크신 사랑과 권능을 나타내며, 누구든지  영접하는 자에게 영생과 사망권세를 이기는 천국의 영복을 약속하고 있습니다.

      예수의 십자가는 또한 죄인 되었던 옛 성품의 사람이 성령으로 새로이 변화 되는 능력을 나타냅니다. 옛사람이 죽었고, 변화된 새제자 의 모습-거룩,진리, 사랑,겸손의 예수님 모습의 새인격, 새사람, 새언약의 피조물을 나타냅니다.

  이번 2010년 뉴욕, 와싱톤, 로스 안젤레스의 예수 십자가 대행진은 곧 우리들의 삶은 곧 그리스도만이 구주요, 주요, 왕중 왕이요 – 지혜와 의와 거룩과 구속이심 (고전1:30)을 선포하는 것이며, 성도를 파괴하려고 공격하는 어두움의 마귀세력에 –예수그리스도의 십자가 로 엘리야와 7000의 갈멜산의 대 승리를 온 천하에 선포하는 것입니다.  – 요일 3:8

  신랑 주 예수 맞이하는 슬기로운 다섯 처녀 들이 되어 영화롭고, 순결하고, 거룩하고, 험없는 신부로 – 노아의 때같고, 롯의 때 같은 이마지막 시대에 신부단장과 무장하여 – 면류관 상 받는, 착하고 신실한 종들아 잘했다 칭찬 받는 영광의 십자가의 운동입니다.                                            아멘.    
  

NY-“ELIJAH & 7000” - Jesus 2010 Cross Marching  - 9월

[딤후 2:15-딤후 2:15]

(15)네가 진리의 말씀을 옳게 분변하며 부끄러울 것이 없는 일군으로 인정된 자로 자신을 하나님 앞에 드리기를 힘쓰라  

(15)Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.                  II Tim 2:15

  

  

New York - 2010년 뉴욕 십자가 대행진

Manhattan–Time Square Surrounding –Marching

맨하탄 십자가 대행진 집결 장소:Time Square Church

Sept 14(Tue)-오전9시30분 뉴욕주찬양교회 모여 합심기도 후 출발

I.Manhattan - 오전10시-12시30분  - 십자가 대행진

(대회장-이희선 목사, 김희복 목사, 김영환 목사 인도 –십자가 행진)

Sept 15(WED)  - 9/15(수) 새벽기도후  QT 팀별로

II. Queens지역 - 오전10시 - 12시30분 -  십자가 대행진

           낮: 퀸즈 십자가 대행진  장소:공영주차장 집합(10:00am)

  

(수) 밤: 연합 집회 장소:퀸즈 중앙 장로 교회 (안창의 목사 담임)

연합 찬양단 혹 개 교회 찬양단 준비,  오후 8시 30분 찬양 시작

    오후 8시50분 연합 집회 메시지 설교 -김피터 선교사

                                          오후 10시 30분 마침

  

  

  

신부의 영적 단장의 의미
  

·         I. Of the Active Life

·         II. Showing how we shall consider the Coming of Christ in Three Ways

·         III. Of Humility  겸손

·         IV. Of Charity   사랑

·         V. Of Patient Endurance  인내

·         VI. Of the Second Coming of Christ 그리스도 강림

·         VII. Of the Blessed Sacraments  성찬

·         VIII. Of the third Coming of Christ  

·         IX. Showing what Christ will do in the Day of Doom 심판

·         X. Of the Five Kinds of Men who shall appear at the Judgment

·         XI. Of a Spiritual Going Out with all Virtues

·         XII. How Humility is the Foundation of all other Virtues

·         XIII. Of Obedience  순종

·         XIV. Of the Renunciation of Self-Will 자아의 부인

·         XV. Of Patience 인내

·         XVI. Of Meekness  온유

·         XVII. Of Kindliness 친절

·         XVIII. Of Compassion 긍휼

·         XIX. Of Generosity 관용

·         XX. Of Zeal and Diligence 열심과 근면

·         XXI. Of Temperance and Sobriety 절제와 근신

·         XXII. Of Purity 순결

·         XXIII. Of Three Enemies to be overcome by Righteousness

·         XXIV. Of the Kingdom of the Soul

·         XXV. Of a Spiritual Meeting of God and Ourselves

·         XXVI. Of the desire to know the Bridegroom in His Nature

·          

  

  







예수 2010 십자가 대행진 취지 – 성서적 의미

Jesus Cross –Power unto God –Christ lives in us out.

(고전 1:18) 십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라

(갈 2:20) 내가 그리스도와 함께 십자가에 못박혔나니 그런즉 이제는 내가 산 것이 아니요 오직 내 안에 그리스도께서 사신 것이라 이제 내가 육체 가운데 사는 것은 나를 사랑하사 나를 위하여 자기 몸을 버리신 하나님의 아들을 믿는 믿음 안에서 사는 것이라

  

Deny self – bear  the Cross – follow Christ

(마 16:24) 이에 예수께서 제자들에게 이르시되 아무든지 나를 따라 오려거든 자기를 부인하고 날마다 자기 십자가를 지고 나를 좇을 것이니라

  

Old nature crucified with Christ - (died self, lust, pride, desire, world, laws)

(롬 6:6) 우리가 알거니와 우리 옛 사람이 예수와 함께 십자가에 못박힌 것은 죄의 몸이 멸하여 다시는 우리가 죄에게 종노릇 하지 아니하려 함이니

(갈 6:14) 그러나 내게는 우리 주 예수 그리스도의 십자가 외에 결코 자랑할 것이 없으니 그리스도로 말미암아 세상이 나를 대하여 십자가에 못박히고 내가 또한 세상을 대하여 그러하니라

  

(갈 5:24) 그리스도 예수의 사람들은 육체와 함께 그 정과 욕심을 십자가에 못박았느니라

(갈 6:14) 그러나 내게는 우리 주 예수 그리스도의 십자가 외에 결코 자랑할 것이 없으니 그리스도로 말미암아 세상이 나를 대하여 십자가에 못박히고 내가 또한 세상을 대하여 그러하니라

  

Victory – over death, humility, reconcile-peace, healing

(빌 2:8) 사람의 모양으로 나타나셨으매 자기를 낮추시고 죽기까지 복종하셨으니 곧 십자가에 죽으심이라

(행 4:10) 너희와 모든 이스라엘 백성들은 알라 너희가 십자가에 못박고 하나님이 죽은 자 가운데서 살리신 나사렛 예수 그리스도의 이름으로 이 사람이 건강하게 되어 너희 앞에 섰느니라

  

(엡 2:16) 또 십자가로 이 둘을 한 몸으로 하나님과 화목하게 하려 하심이라 원수 된 것을 십자가로 소멸하시고

  

Perfection unto His Glory -

(히 12:2) 믿음의 주요 또 온전케 하시는 이인 예수를 바라보자 저는 그 앞에 있는 즐거움을 위하여 십자가를 참으사 부끄러움을 개의치 아니하시더니 하나님 보좌 우편에 앉으셨느니라

  

  

만왕의 왕 내주께서 왜 고초 당했나,

이 벌레같은 나 위해 그 보혈 흘렸네,

십자가 십자가 내가 처음 볼때에 나의 맘에 큰 고통 사라져 ,

오늘 믿고서 내 눈 밝았네 참 내기쁨 영원하도다

  

  

(눅 9:23) 또 무리에게 이르시되 아무든지 나를 따라 오려거든 자기를 부인하고 날마다 제 십자가를 지고 나를 좇을 것이니라

  

  

  

  

  

Gloria Praise 2010 Celebration

글로리아 2010 대찬양 축제

Jesus Cross Marching 2010 – Beyond

Washington,D C: 9월16일(목) 7:30pm - Gloria찬양축제 예배–올네이션즈 교회(VA)

장소 - 올네이션즈 교회 Church for All Nations -홍원기목사 담임

Church  -  8526 Amanda Pl, Vienna, VA 22180    ☎ (703)573-3767

  

(5)여호와의 말씀에 내가 그 사면에서 불 성곽이 되며 그 가운데서 영광이 되리라   슥 2:5

(5)For I, declares the LORD, will be a wall of fire around her, and I will be the glory in her midst.'                                                                  Zech 2:5

  

   기사입력: 08.31.10 14:47



십자가 대행진이 9월 중순부터 LA와 뉴욕, 워싱턴 등지에서 열린다. 사진은 십자가 대행진을 위해 한국에서 초청된 글로리아 마칭밴드의 한국 공연 모습.  



  

  

  

  

  

워싱톤 지역-글로리아 대찬양 축제

Gloria Praise Celebration

            시간:  9월 16일(목)  오후 7:30pm

   장소: 올네이션즈 교회 (홍원기 목사 담임)

             www.churchfan.org

  

        와 보라!  예수 십자가 대 행진에 이어 글로리아

성악단 30명의 찬양과 김피터 목사님의 대각성 말씀으로

이어지는 찬양 축제에 오시어 희년의 축복을 받으십시오!

  

  

  

남을 나보다 낫게 여기는 Vision 3333 교회

(3)오직 겸손한 마음으로 각각 자기보다 남을 낫게 여기고  (4)각각 자기 일을 돌아볼 뿐더러 또한 각각 다른 사람들의 일을 돌아보아 나의 기쁨을 충만케 하라    (5)너희 안에 이 마음을 품으라 곧 그리스도 예수의 마음이니라.     빌 2:3-5

  

장소 - 올네이션즈 교회 Church for All Nations -홍원기목사 담임

Church  -  8526 Amanda Pl, Vienna, VA 22180    ☎ (703)573-3767

  











십자가 행진과 신부(성도) 단장 의 의미


  

  


School of Jesus Disciples     REV 2:7

1011 S. Arlington Ave, L.A. CA 90019                Tel. (213)928-2932  Pastor P.K.

Every Sunday 3:00 pm            JD-class      Email: peterkim123@sbcglobal.net




“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”    But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.                                       II Tim 4:5

  

Devotional to JDs,

어린양과 신부 교회(성도)의 단장에 관하여-I

St. JOHN OF RUYSBROECK
THE ADORNMENT OF THE SPIRITUAL MARRIAGE (Part-I)
THE BOOK OF SUPREME TRUTH
TRANSLATED FROM THE FLEMISH BY
C. A. WYNSCHENK DOM
“In tantum Deus cognoscitur, in quantum amatur”
St. Bernard
  

CONTENTS

THE FIRST BOOK
·         Prologue

·         I. Of the Active Life

·         II. Showing how we shall consider the Coming of Christ in Three Ways

·         III. Of Humility  겸손

·         IV. Of Charity   사랑

·         V. Of Patient Endurance  인내

·         VI. Of the Second Coming of Christ 그리스도 강림

·         VII. Of the Blessed Sacraments  성찬

·         VIII. Of the third Coming of Christ  

·         IX. Showing what Christ will do in the Day of Doom 심판

·         X. Of the Five Kinds of Men who shall appear at the Judgment

·         XI. Of a Spiritual Going Out with all Virtues

·         XII. How Humility is the Foundation of all other Virtues

·         XIII. Of Obedience  순종

·         XIV. Of the Renunciation of Self-Will 자아의 부인

·         XV. Of Patience 인내

·         XVI. Of Meekness  온유

·         XVII. Of Kindliness 친절

·         XVIII. Of Compassion 긍휼

·         XIX. Of Generosity 관용

·         XX. Of Zeal and Diligence 열심과 근면

·         XXI. Of Temperance and Sobriety 절제와 근신

·         XXII. Of Purity 순결

·         XXIII. Of Three Enemies to be overcome by Righteousness

·         XXIV. Of the Kingdom of the Soul

·         XXV. Of a Spiritual Meeting of God and Ourselves

·         XXVI. Of the desire to know the Bridegroom in His Nature

·          

St. John of Ruysbroeck  -  (1293-1381), Flemish mystic
Ruysbroeck was born near Brussels in 1293 and was raised by a devout mother who trained him in a life of holiness. At the age of eleven, he went to Brussels to live with an uncle, John Hinckaert, a priest and canon of St. Gudule's. John Ruysbroeck studied for the priesthood and was ordained in 1317. Under his uncle's roof he continued to live a life of retirement and study and began the writings that were to be the basis of his spiritual teaching:

  

The Spiritual Espousals, The Kingdom of Lovers , and The Tabernacle. Together with his uncle and another canon, Francis van Coudenberg, Blessed John Ruysbroeck withdrew to a hermitage near Soignes for a life of greater solitude, and a number of disciples joined them. They decided to inaugurate a formal religious institute and adopted the rule of the canons of St. Victor. John was made the prior of the new institute.

  

Excellent writings continued to come forth from his pen: The Book of the Sparkling Stone, The Little Book of Enlightenment, and The Book of the Twelve Beguines.John Ruysbroeck's writings are considered classics of spirituality, anticipating the writings of St. John of the Cross in their clarity and doctrine. He strongly opposed the quietist tendencies of many of his contemporaries.

  

His solid theological background and his ability to make clear the sure path of spiritual progress gave him a wide reading, and his books are lucid commentaries on the Augustinian doctrine of the life of grace.

For several years before his death, John lived in a small cell, just outside the cloister of his monastery. In his eighty-eighth year, he asked to be taken to the community infirmary, where he prepared himself for death. He died on December 2,1381. He was beatified by Pope Pius X in 1908.

  

  

OF THE KING OF THE KINGDOM OF THE SOUL

  

Whosoever wishes to obtain and to keep these virtues should adorn and possess and rule his soul like a kingdom. Free-will is the king of the soul. It is free by nature and still more free by grace. It shall be crowned with a crown that is called charity. The crown and the kingdom shall be received from the Emperor, Who is Lord and Master and King of kings; and the kingdom should be possessed, ruled, and maintained in His name. This king, free-will, should dwell in the chief city of the kingdom; namely, in the desirous power of the soul.

  

Whosoever wishes to obtain and to keep these virtues should adorn and possess and rule his soul like a kingdom. Free-will is the king of the soul. It is free by nature and still more free by grace. It shall be crowned with a crown that is called charity. The crown and the kingdom shall be received from the Emperor, Who is Lord and Master and King of kings; and the kingdom should be possessed, ruled, and maintained in His name. This king, free-will, should dwell in the chief city of the kingdom; namely, in the desirous power of the soul.

  

And he should be clad and adorned with a garment of two parts. The right side of his garment should be a virtue called strength, that therewith he may be strong and mighty to overcome all hindrances, and to ascend up to heaven, into the palace of the most high Emperor, and to bow down his crowned head before the most high King, with love, and with self-surrendered desire. This is the proper work of charity: through it the crown is received, through it the crown is adorned, through it the kingdom is maintained and possessed in eternity.

  

The left side of the garment should be a cardinal virtue called moral force. Through it, free-will, the king, shall quell all immorality, and fulfil all virtues, and shall possess his kingdom in power, even unto death.

  

This king should also choose councillors in his kingdom: the wisest in the country. These should be two divine virtues: knowledge and discretion, enlightened by the light of Divine grace. They should dwell near the king, in a palace called the rational power of the soul, and they should be clad and adorned with a moral virtue called temperance, so that the king may always do or leave undone according to their counsels.

  

By means of knowledge our conscience shall be cleansed of all its failings and adorned with all virtues; and by help of discretion we shall give and take, do and leave undone, be silent and speak, fast and eat, listen and reply, and act in all things according to knowledge and discretion, clad in the moral virtue called temperance or sobriety.

  

This king, free-will, should also appoint in his kingdom a judge: that is, righteousness. This is a divine virtue when it springs from love, and it is one of the highest of moral virtues. This judge should dwell in the heart, in the midst of the kingdom, in the irascible power. And he should be adorned with a moral virtue called prudence; for righteousness cannot be perfect without prudence.

  

This judge, righteousness, should travel through the kingdom with the king’s own power and majesty, and furnished with the wisdom of the councillors, and with his own prudence. And he should set up and cast down, judge and condemn, kill and leave alive, put to the torture, blind and restore sight, raise and suppress, scourge and chastise, extirpate all vices, and order all things according to righteousness.

  

The common people of the kingdom are all the other powers of the soul, which should be grounded in humility and godly fear, and should be subject to God in all virtues, each power according to its own character. Whosoever possesses, maintains, and has ordered, the kingdom of his soul in this way, has gone out with love and with virtue towards God, towards himself and towards his neighbour.  And this is the third of the four principal points which we would consider.

  

OF A SPIRITUAL MEETING OF GOD AND OURSELVES

When a man through the grace of God is able to behold, and his conscience is clean, and he has considered the three comings of Christ our Bridegroom, and when he has gone out with the virtues: then there ensues the meeting with the Bridegroom, and that is the fourth point and the last. In this meeting lies all our bliss, the beginning and end of all virtue; and without this meeting no virtue has ever been fulfilled.

  

Whosoever wishes to meet Christ as his beloved Bridegroom, and to possess in Him, and with Him, eternal life; he must now, in time, go out to meet Christ at three points or in three ways. The first point is that he shall have God in mind in all things through which we earn eternal life. The second point is that there shall be nothing that he means or loves more than God or even so much as God. And the third point is that he shall with great zeal seek to rest in God, above all creatures and above all God’s gifts, above all the works of virtue and above all feelings that God may infuse into soul and body.

  

Now grasp this well: whosoever means God must have God present in his mind under some godly attribute; and thereby he should mean only Him Who is the Lord of heaven and earth and all creatures, Who died for him, and Who can, and will, give him eternal bliss. In whatever way or under whatever name we represent God to ourselves, if it be as the Lord over all creatures, that is always right.

If we conceive one of the Divine Persons, and in Him the being and the might of the Divine Nature, that is right. If we set God before us as Maintainer, Redeemer, Creator, Ruler; as Bliss, Power, Wisdom, Truth, Goodness, and all this as within the abysmal properties of the Divine Nature, that is right.

  

Though the names which we give to God are many, the most high Nature of God is a Simplicity which cannot be named by any creature. But because of His incomprehensible nobility and sublimity, which we cannot rightly name nor wholly express, we give Him all these names. This is the way and the manner of apprehension in which we should have God present in our mind; for, to mean God, this is to see God in ghostly wise. And to this intention charity and love also belong;

for to know God and to be without charity has no savour, neither does it help or further us. That is why a man should always in all his works stretch towards God with love; Whom, above all things, he aims at and loves. And this is going out to meet God by intention and by love.

  

If a sinner would turn from his sins with full and true repentance, he must go out to meet God in contrition and of his own free-will, and with an upright purpose and intention to serve Him thenceforward and never to sin any more. Then, in this meeting, he shall receive through the mercy of God a sure hope of eternal bliss and the remission of his sins; and he shall further receive the foundation of all virtue: namely, Faith, Hope, and Charity, and a good-will toward all other virtues.

  

If this man wishes to go forward in the light of faith, and lay hold of all the works of Christ, and all His suffering; all the things He promised us and did to us and will do to us until the Day of Doom and in eternity; if that man wishes to lay hold of these that they may avail to his salvation: then he should go out to meet Christ once more, and should have Him ever in his sight, with praise and thankfulness and with a worthy acknowledgment of all His gifts, and all that He has done, and will do, in eternity. Then his faith will be strengthened; and he will be more often, and more ardently impelled towards all virtues.

If, then, he wishes to go forward in the works of virtue, he must also go out to meet Christ with self-renunciation, neither seeking himself, nor pursuing things alien from God; but let him be wise and discreet in all that he does, having in mind in all things God alone, and God’s praise and glory, and let him continue therein even unto death. Thereby his reason is enlightened, and his charity is increased, and he grows in piety and in the aptitude for all virtues.

  

We should have God in mind in all our good works; in evil works we cannot do this. We should not have in mind two ends; that is to say, we should mean God alone and nothing else. All other ends should be subordinate to God, not opposed to God; they should be, in their order, a help and a furtherance, that we may the better come to God. And then we are in the right way.

  

We should also rather seek our rest upon Him and in Him Whom we mean and love, than in any of the messengers He sends; that is to say, His gifts. The soul should also rest in God above all the jewels and all the gifts which it may send back to God by its own messengers. The messengers of the soul are intention, love, and desire: these carry all good deeds and all virtues up to God.

  

But above all these things, above all multiplicity, the soul should rest in its Beloved. In this way and in this wise we should go out to meet Christ with an upright intention during all our lives, and in all our works, and in all our virtues; so that we may also meet Him in the light of glory at the hour of death.

  

This method and this way, of which you have now heard, is called the Active Life. It is needful for all men; and these, at least, should not live contrary to virtue, even though they may not possess all the virtues in this perfection. For, to live contrary to virtue is to live in sin; for Christ says:

  

He that is not with Me is against Me. Whosoever is not humble, he is proud; and whosoever is proud and not humble does not belong to God. And thus it is with all the sins and all the virtues; either a man has the virtue and lives in grace, or else he has its opposite and lives in sin. Let each man try himself, and live according to that which has here been shown.

  

OF THE DESIRE TO KNOW THE BRIDEGROOM

A Man who lives this life in its perfection, as it has here been shown, and who is offering up his whole life, and all his works, to the worship and praise of God, and who wills and loves God above all things, is often stirred by a desire to see, to know, and to prove what, in Himself, this Bridegroom Christ is;

Who for man’s sake became man and laboured in love unto death, and delivered us from sin and the devil, and has given us Himself and His grace, and left us His sacraments, and has promised us His kingdom and Himself as an eternal wage; Who also gives us all that is needful for the body, and inward consolation and sweetness, and innumerable gifts of all kinds, according to the needs of each.

  

When a man beholds all this, he feels an unmeasured impulse to see Christ his Bridegroom, and to know Him as He is in Himself. Though he knows Him in His works, this does not seem to him enough. Then he must do as the publican Zaccheus did, who longed to see Jesus, who He was. He must run before the crowd, that is the multiplicity of creatures; for these make us so little and so low that we cannot see God. And he must climb up into the tree of faith, which grows from above downwards, for its roots are in the Godhead.

  

This tree has twelve branches, which are the twelve articles of faith. The lower speak of the Divine Humanity, and of those things which belong to our salvation of soul and of body. The upper part of the tree tells of the Godhead, of the Trinity of Persons, and of the Unity of the Nature of God. And the man must cling to that unity, in the highest part of the tree; for there it is that Jesus must pass with all His gifts.

  

Here comes Jesus, and sees the man, and shows to him, in the light of faith, that He is according to His Godhead immeasurable and incomprehensible and inaccessible and abysmal, transcending every created light and every finite conception. And this is the highest knowledge of God which any man may have in the active life: that he should confess in this light of faith that God is incomprehensible and unknowable.

  

And in this light Christ says to man’s desire: Make haste and come down, for to-day I must abide at thy house. This hasty descent, to which he is summoned by God, is nothing else than a descent through desire and through love into the abyss of the Godhead, which no intelligence can reach in the created light. But where intelligence remains without, desire and love go in. When the soul is thus stretched towards God, by intention and by love, above everything that it can understand, then it rests and dwells in God, and God in it.

  

When the soul climbs with desire above the multiplicity of creatures, and above the works of the senses, and above the light of nature, then it meets Christ in the light of faith, and becomes enlightened, and confesses that God is unknowable and incomprehensible. When it stretches itself with longing towards this incomprehensible God, then it meets Christ, and is filled with His gifts. And when it loves and rests above all gifts, and above itself, and above all creatures, then it dwells in God, and God dwells in it.

  

This is the way in which we shall meet Christ on the summit of the active life. When you have laid the foundation of righteousness, charity, and humility; and have established on it a dwelling-place, that is, those virtues which have been named heretofore; and have met Christ through faith, by intention and by love; then you dwell in God and God dwells in you, and you possess the true active life.

  

Wise Virgin for Bridegroom

The wise virgin, that is the pure soul, having abandoned earthly things, and living according to the virtues for God, has taken in the vessel of her heart the oil of charity and of godly deeds, with the lamp of an unsullied conscience. But when Christ the Bridegroom tarries with His consolations, and the renewed inpouring of His gifts, the soul becomes drowsy, sleepy, and inert.

  

Then, at midnight , when it is least expected, a ghostly cry is made within the soul: Behold, the Bridegroom, cometh, go ye out to meet Him. Of this beholding, and of the inward coming of Christ, and of a man’s ghostly going out, and of his meeting with Christ; of these four points we will now speak, and we will explain and apply them according to an inward, lofty, God-desiring life, which all cannot reach, but which many men attain through the moral virtues and inward zeal.

  

Four-points-Bridegroom

By these words Christ teaches us four things. First, that He wills that our understanding should be enlightened by supernatural light; this we learn from the word which He speaks: Behold. Secondly, He shows us what we ought to see: namely, the inward coming of our Bridegroom, the Eternal Truth; this we understand from His saying: The Bridegroom cometh. Thirdly, He commands us to go out through inward exercises according to righteousness; for this reason He says: Go ye out. And, by the fourth point, He shows us the end and the aim of the whole; that is, the meeting with our Bridegroom Christ, in the fruitive unity of the Godhead.

  

TO ACHIEVE SUPERNATURAL SIGHT IN OUR INWARD

Now concerning the first point. Christ says: Behold. Whosoever wishes to see in a supernatural way in his inward exercises must have three things. The first is the light of Divine grace, and this in a more lofty degree than that which we can experience in the outward and active life without earnest inward diligence. The second thing is the casting out of all distracting images and attachments from the heart; so that the man may be free and imageless, released from all attachments, and empty of all creatures.

  

The third thing is a free turning of the will, with a gathering together of all our powers, both bodily and ghostly, cleansed from every inordinate love. Thereby the will flows forth into the unity of God and into the unity of the mind; and thus the rational creature may obtain and possess the most high unity of God in a supernatural manner.

  

For this God has created heaven and earth and everything; and for this reason He became man, and taught us, and lived for our sake, and has Himself become the Way to the unity. And He died in the bonds of love, and has ascended and has opened to us that very unity, in which we may possess eternal bliss.

  

OF A THREE-FOLD UNITY WHICH IS IN US BY NATURE

Now mark this with diligence: a threefold unity is found in all men by nature, and also in all good men according to a supernatural manner. The first and highest unity of man is in God; for all creatures depend upon this unity for their being, their life, and their preservation; and if they be separated in this wise from God, they fall into the nothingness and become nought.

  

This unity is in us essentially, by nature, whether we be good or evil. And without our own working it makes us neither holy nor blessed. This unity we possess within us and yet above us, as the ground and the preserver of our being and of our life.

  

The second unity or union is also in us by nature. It is the unity of our higher powers; forasmuch as these spring naturally as active powers from the unity of the mind or of the spirit. This is that same unity which depends upon God; but with this difference, that here it is active and there essential. Nevertheless, the spirit is wholly and perfectly understood according to the fulness of its substance, in each unity. This unity we possess within us, above our senses;

and from it there proceed memory, understanding, and will, and all the powers of ghostly action. In this unity, the soul is called “spirit.”

  

The third unity which is in us by nature is the source of all the bodily powers, in the unity of the heart; origin and beginning of the bodily life. This unity the soul possesses in the body and in the quickening centre of the heart, and therefrom flow forth all bodily activities, and the five senses. And therein the soul is called “soul”; for it is the forming principle of the body, and quickens this carcase; that is, gives it life and keeps it therein.

  

These three unities abide in man by nature as one life and one kingdom. In the lowest we are sensible and animal; in the middle we are rational and spiritual; and in the highest we are kept according to our essence. And thus are all men by nature.

Now these three unities, as one kingdom and one eternal dwelling-place, are adorned and inhabited in a supernatural way by the moral virtues through charity and the active life. And they are still more gloriously adorned and more excellently perfected by inward exercises united with a spiritual life. But they are most gloriously and blessedly adorned by a supernatural and contemplative life.

  

The lowest unity, being of the body, is supernaturally adorned and perfected through outward works and moral perfection, according to the way of Christ and His saints: and through bearing the cross with Christ, and through subordinating nature discreetly according to its powers to the commandments of Holy Church and to the doctrines of the saints.

  

The second unity, being in the spirit and wholly spiritual, is supernaturally adorned and perfected through the three divine virtues, Faith, Hope, and Charity; and through the inflow of the grace and the gifts of God; and through a good-will to follow the examples of Christ and Holy Christendom in all virtues.

  

The third and highest unity is above the comprehension of our reason, and yet essentially within us. We possess it in a supernatural way when in all our works of virtue we have in mind the praise and glory of God, and above all aims, above ourselves, and above all things would rest only in Him. This is that unity wherefrom we have come forth as creatures, and wherein, according to our being, we are at home. And by means of the virtues here named, these three unities are adorned in the active life.

  

Now we will show how these three unities are more highly adorned and more nobly fostered through an inward exercise joined to the active life. Whenever a man, because of his charity and his upright intention, lifts himself up with all his works and with his whole life toward the glory and the praise of God, ever seeking to rest in God above all things: then, in humble patience and self-surrender, yet with a sure trust, he will await new riches and new gifts, but without anxiety as to whether it be God’s good pleasure to give or not to give.

  

In this way one prepares and makes oneself ready to enter on the inward and God-desiring life. And, when the vessel is made ready, then the noble vintage is poured into it. And there is no vessel more noble than the loving soul, neither a vintage more wholesome than the grace of God. So a man should devote all his acts and all life to God, with a simple and upright intention directed to God; and should rest, above intentions, and above himself, and above all things in that most high unity, in which God and the loving spirit are united without intermediary.

OF INFLOW OF THE GRACE OF GOD INTO OUR SPIRIT

From this unity, wherein the spirit is united with God without intermediary, grace and all gifts flow forth: and out of this same unity, where the spirit rests above itself in God, Christ the Eternal Truth says: Behold, The Bridegroom cometh, go ye out to meet Him. Christ, who is the light of Eternal Truth, says: Behold: for through Him we become seeing; for He is the light of the Father, and without Him there were no light, neither in heaven nor on earth.

  

This speaking of Christ within us is nothing else than an inrush of His light and His grace. This grace pours into us in the unity of our higher powers and of our spirit; wherefrom, through the power of the grace received, the higher powers flow out to become active in all virtues, and whereto, because of the bond of love, they ever return again.

  

In this unity lie the power for, and beginning and end of, every natural and supernatural work of the creature in so far as it is wrought in a creaturely way, through grace and Divine gifts, and by the creature’s own strength. And therefore God pours His grace into the unity of the higher powers, that therewith man may always fulfil the virtues, through the power and the richness and the thrust of grace.

  

For God gives us grace, therewith to work; and above all graces He gives Himself, for fruition and for rest. The unity of our spirit is our dwelling-place, in the peace of God and in the riches of charity; and there all the manifold virtues are gathered together, and live in the simplicity of the spirit.

  

Now the grace of God, pouring forth from God, is an inward thrust and urge of the Holy Ghost, driving forth our spirit from within and exciting it towards all virtues. This grace flows from within, and not from without; for God is more inward to us than we are to ourselves, and His inward thrust or working within us, be it natural or supernatural, is nearer to us and more intimate to us, than our own working is. And therefore God works in us from within outwards; but all creatures work from without inwards. And thus it is that grace, and all the gifts of God, and the Voice of God, come from within, in the unity of our spirit; and not from without, into the imagination, by means of sensible images.

  

OUR INWARD LIFE ON A FREEDOM FROM IMAGES

Now Christ says in ghostly wise in the man who is turned within: Behold. Three things, as I have said, make a man seeing in his inward exercise. The first is a shining forth of the grace of God. The grace of God in a soul is like a candle in a lantern or in a glass vessel; for it enlightens, and brightens, and shines through, the vessel, that is, the righteous man. And it manifests itself to the man who has it within him, if he be observant of himself. And it manifests itself through him, to other men, in virtues and in good example.

  

This flash of divine grace inwardly stirs and moves a man with swiftness, and this swift movement is the first thing which makes us see. Of this swift movement of God there springs from the side of man the second thing, which is a gathering together of all inward and outward powers in the unity of the spirit, in the bonds of love.

  

The third point is the freedom which allows the man to turn inwards, without hindrance from sensible images, as often as he wills and thinks upon his God. This means that a man must be indifferent to gladness and grief, profit and loss, rising and falling, to strange cares, to delight and to dread, and never be attached to any creature. These three things make a man seeing in his inward exercise. If you have these three, you have the foundation and the beginning of the inward practice and the inward life.[1][1]

  

OF A 3-FOLD COMING OF LORD IN THE INWARD MAN

Even though the eye be clear and the sight keen, if there were no loveworthy and desirable object, clearness of sight would neither please nor profit a man. And this is why Christ shows to the enlightened eyes of the understanding what they shall see, to wit, the inward coming of Christ their Bridegroom. Three ways of this special inward coming of God are found in those men who exercise themselves with devotion in the inward life; and each of these three comings raises a man to a higher degree and to a more inward exercise.

  

The first coming of Christ in inward working drives and urges a man in his inward feeling; it draws him with all his powers upwards to heaven, and it calls him to unite himself with God. This driving and drawing we feel in the heart, and in the unity of all the bodily powers, and especially in the desirous power.

  

For this coming stirs, and works in, the lower part of man; for this must be wholly purged and adorned, and inflamed and drawn inwards. This inward urge of God gives and takes, makes rich and poor, brings weal and woe upon a man; it causes hope and despair; it burns and it freezes. But no tongue can tell of those gifts and works and contraries that here come to pass.

  

This coming with its working is parted into four degrees, each one higher than the other, as we will show afterwards. And with it the lower part of man is adorned in the inward life.

  

OF SECOND COMING OF OUR LORD IN THE INWARD

The second way in which Christ comes inwardly, with a higher nobleness, more after His likeness, with increased gifts, and with a greater radiance, is a pouring forth of the riches of His Divine gifts into the higher powers of the soul, whereby the spirit is strengthened, enlightened, and enriched in many ways. This streaming of God into us demands of us a flowing out and a flowing back, with all these riches, into that same Source from which that torrent has flowed.

  

And in this torrent God gives to us and shows to us great wonders; but He asks back from the soul all His gifts, increased beyond anything that any creature could accomplish. This exercise and this way is more noble and more like unto God than the first; and by it the three higher powers of the soul are adorned.

  

OF THE THIRD COMING OF OUR LORD

The third way in which our Lord comes inwardly is by an inward stirring or touch in the unity of the spirit, wherein are the higher powers of the soul; wherefrom they flow forth, and to which they return again, and with which they always remain united in the bonds of love and through the natural unity of the spirit. In this coming consists the highest and most interior condition of the inward life; and by it the unity of the spirit is adorned in many ways.

  

Now, in each coming, Christ desires of us a special going out of ourselves, toward a life that shall accord with the way of His coming. And therefore He says in ghostly wise within our hearts at each coming: Go ye out in your lives and in your practices in the way in which My graces and My gifts shall urge you.

  

For according to the manner and way in which the Spirit of God urges, and drives, and draws, and streams into us, and stirs us; in this way we must go out and progress in our inward practices, if we are to become perfect. But if we withstand the Spirit of God by a life that does not accord with it, we lose that inward urge, and then the virtues will depart from us.

  

These are the three comings of Christ, in inward exercises. We will now explain and set forth each coming separately. Attend therefore with diligence; for he who never has himself felt or experienced this he shall not easily understand it.

  

HOW THE FIRST COMING HAS FOUR DEGREES

The first coming of Christ in the exercise of desire is, as we have said, an inward and sensible thrust of the Holy Ghost, urging and driving us towards all virtues. This coming may be likened to the splendour and the power of the sun, which, from the moment when it rises, enlightens and brightens and warms the whole world.[2][1]

  

So likewise Christ, the eternal Sun, beams and shines, dwelling above the summit of the spirit; and enlightens and enkindles the lowest part of man, namely, the fleshly heart and the sensible powers. And this happens in a moment of time, shorter than the twinkling of an eye; for God’s work is swift. But that man in whom this should take place must be inwardly seeing, with the eyes of the understanding.

  

In the higher lands, in the middle region of the world, the sun shines upon the mountains, bringing an early summer there, with good fruits and strong wine, and filling that land with joy. The same sun gives its splendour to the lower lands, at the utmost part of the earth. There the country is colder, and the power of the heat less; nevertheless, there too it produces many good fruits, though little wine. The men who dwell in the lower parts of themselves, in their outward senses, yet with a good intention, in moral virtues, in outward work, and in the grace of God: they too produce the good fruits of virtue, in great numbers and in many ways; but of the wine of inward joy and ghostly consolation they taste little.

  

Now the man who wishes to feel within himself the glow of the Eternal Sun, which is Christ Himself, he should be seeing, and should dwell on the mountains in the higher lands, by a gathering together of all his powers, and lifting up his heart towards God, free and careless of joy and grief, and of all created things. There Christ, the Sun of righteousness, shines upon the free and uplifted heart: and these are the mountains that I mean.

  

Christ, the glorious Sun, the Divine Brightness, by His inward coming and by the power of His Spirit, enlightens and brightens and enkindles the free heart and all the powers of the soul. And this is the first work of the inward coming in the exercise of desire. Like as the power and the nature of fire enkindles everything which is offered to the flames, so Christ, by the fiery ardour of His inward coming, enkindles every ready, free and uplifted heart; and in this coming He says: Go ye out by exercises according to the way of this coming.

OF UNITY OF HEART

Of this ardour there springs unity of heart; for we cannot achieve true unity unless the Spirit of God blows to a flame His fire in our hearts. For this fire makes one with itself and like to itself all that it can master and re-shape.

Unity is this: that a man feel himself to be gathered together with all his powers in the unity of his heart. Unity brings inward peace and restfulness of heart. Unity of heart is a bond which draws together body and soul, heart and senses, and all the outward and inward powers and encloses them in the union of love.

OF INWARDNESS

From this unity springs inwardness; for none can be inward save him who is gathered together in unity within himself. Inwardness means that a man is turned within, into his own heart, that thereby he may understand and feel the interior workings, and the interior words of God. Inwardness is a sensible fire of love, which the Spirit of God has blown to a flame, and which urges a man from within; and he knows not whence it comes nor what has befallen him.

OF SENSIBLE LOVE

From inwardness there springs a sensible love, which fulfills the man’s heart and the desirous power of the soul. This yearning love, and this sensible fruition of the heart, none can have save he who is inward of heart.

Sensible love is a yearning and savouring delight which we feel in God as the eternal Good, wherein are all other goods. Sensible love forsakes all creatures as regards pleasure, not as regards need. Inward love feels itself moved from within by the Eternal Love; and this it must ever cherish. Inward love easily foregoes and despises all things that it may obtain that which it loves.

  

  

APPENDIX

·         THE BOOK OF SUPREME TRUTH
·         I. Wherefore this Book was Written

·         II. A short repetition of all the Highest Teachings written by the Author

·         III. Of the Union through Means

·         IV. Of the Men who practise a False Vacancy

·         V. Of the Union without Means

·         VI. Of Heavenly Weal and Hellish Woe

·         VII. Showing wherefore all Good Men do not attain to the Unmediated Union with God

·         VIII. Showing how the Inward Man should exercise himself, that he may be united with God without Means

·         IX. Of the Inward Working of God’s Grace

·         X. Of the Mutual Contentment of the Divine Persons, and the Mutual Contentment between God and Good Men

·         XI. How Good Men in their Contemplation have the Love of God before them, and how they are lifted up into God

·         XII. Of the Highest Union , without Difference or Distinction

·         XIII. Of the Three-fold Prayer of Christ, that we might be one with God

·         XIV. Here the Author declares that he submits all that he has written to the judgment of Holy Church

계 19:7 - 계 19:10

(7)우리가 즐거워하고 크게 기뻐하여 그에게 영광을 돌리세 어린 양의 혼인 기약이 이르렀고 그 아내가 예비하였으니 (9)천사가 내게 말하기를 기록하라 어린 양의 혼인 잔치에 청함을 입은 자들이 복이 있도다 하고 또 내게 말하되 이것은 하나님의 참되신 말씀이라 하기로 (10)내가 그 발 앞에 엎드려 경배하려 하니 그가 나더러 말하기를 나는 너와 및 예수의 증거를 받은 네 형제들과 같이 된 종이니 삼가 그리하지 말고 오직 하나님께 경배하라 예수의 증거는 대언의 영이라 하더라

(7)Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. (8)And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.  (9)And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (10)And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.                                               Rev 19:7-10

  

JD-Class/Pastor P.K.    Adornment of Spiritual Marriage – (I)

LEAD ME TO CALVARY
King of my life, I crown Thee now,
Thine shall the glory be;
Lest I forget Thy thorn crowned brow,
Lead me to Calvary .

Refrain

Lest I forget Gethsemane ,
Lest I forget Thine agony;
Lest I forget Thy love for me,
Lead me to Calvary .

2.Show me the tomb where Thou wast laid,
Tenderly mourned and wept;
Angels in robes of light arrayed
Guarded Thee whilst Thou slept.

Refrain

3.Let me like Mary, through the gloom,
Come with a gift to Thee;
Show to me now the empty tomb,
Lead me to Calvary .

Refrain

4.May I be willing, Lord, to bear
Daily my cross for Thee;
Even Thy cup of grief to share,
Thou hast borne all for me.

Refrain
¡Inmensa y sin igual piedad!
Jesús murió por mí;
Y por mi culpa vil sufrió
La muerte en la cruz.

Coro

Acuérdate, Señor Jesús;
Acuérdate de mí;
Y por Tu muerte y Tu pasión,
¡Oh, ten piedad de mí!

2.Por la maldad que hice yo,
Murió el Redentor:
¡Oh qué divina compasión!
¡Qué infinito amor!

Coro

3.Y tuvo que esconderse el sol
En negra confusión,
Al ver morir al Salvador
Por nuestra redención.

Coro

4.¡Amado Cristo!, no podré
Jamás pagar Tu amor;
Mas lo que tengo doy a Ti,
Tu siervo soy, Señor.  Coro


  



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FORWARDS -PIC -from Pastor Kang, Thanks.

  

  

  




  손은 답을 알고 있습니다

^*^♥ 손은 답을 알고 있습니다 ♥^*^
  
1. 인간은 동물 중 유일하게 손을 가진 존재입니다.
2. 손에는 온 몸의 신경이 모여 있습니다.
3. 따라서 가장 예민하고 소중한 곳입니다.
4. 수지침은 이런 원리를 이용하여 우리 온 몸을 치료하는 거지요
5.골프 후에 탕 안에서 두 손을 빼보면
   곧바로 섭씨 2도정도 덜 뜨겁게 느껴집니다  

  

6. 손을 보면 그 사람의 건강과 인품 그리고 행운이 보입니다.
7. 손이 큰 사람은 몸도 크고 손이 작은 사람은 몸도 작고 손이 통통하면
    몸도 통통하고 손이 말랐으면 몸도 말랐지요.
    손이 뜨거우면 몸도 뜨겁고 손이 차가우면 몸도 차갑습니다
8. 손이 붓는 것은 온 몸이 붓는 것이고
9. 손을 떠는 것은 신경계통에 교란이 온 것입니다
10.손바닥에 있는 손금은 운명의 지도이고

    손가락 지문은 개성을 나타냅니다



11. 악수는 우호의 표시이고
12. 박수는 칭찬과 격려입니다.
13. 손뼉을 치는 것은 온몸으로 환호하는 것이고
14. 두 손을 비비면 최상급 아부이며
15. 손이 발이 되도록 빌면 정신없이 사죄하는 것이지요.
  

16. 손사래는 온 몸으로 거부하는 것이고
17. 손바닥을 때리는 것은 온 몸을 때리는 것이며
18. 남녀가 손을 잡으면 이미 갈 때까지 간 겁니다.
19. 남녀가 손을 주무르면 온 몸을 주무르는거나 마찬가지 입니다.
20. 그래서 제비족은 손이 아름답다거나

     손금을 봐준다면서 여자의 손을 자꾸 주무릅니다  

  

21. 새끼손가락을 걸면 강한 약속이고
22. 반지는 몸을 묶어서 하는 강한 맹세이고
23. 꽃반지는 첫 사랑이며 쉽게 풀어집니다
24. 손가락을 절단하는 것은 목숨을 건 결의입니다.
25. 손짓 발짓은 온몸으로 의사소통하는 것이며  

  

26. 두 손 모아 기도하는 것은 온 몸으로 염원하는 것입니다.
27. 손짓이 큰 사람은 외향적이고
28. 손을 등 뒤로 감추는 사람은 비밀이 있는 사람입니다.
29. 뒷짐을 지고 있는 사람은 관망하는 겁니다.
30. 손톱 장식을 많이 하는 사람은 화사한 성격이며  

      

31. 손톱이 지저분한 사람은 온 몸이 지저분합니다
32. 손바닥을 간질여도 안 웃는 사람은 냉혹한 사람이며
33.남의 손을 오래 잡고 놔주지 않는 사랑은 정이 많거나 외로운 사람입니다
34. 손가락을 빠는 사람은
     어려서 젖을 충분히 못 먹은 사람이며 늘 입이 허전합니다.
     따라서 커서도 뭐든지 빠는 걸 좋아합니다.
     커피도 빨아먹고, 아이스크림 숟가락도 쪽쪽 빱니다.
     잘 때 아내의 젖을 빠는 경향이 있고 못하게하면
     나가서 빨고 다닐 가능성이 있습니다
35. 손모가지를 비튼다는 것은 온 몸의 기능을 정지시키는 것이며
  

  

36. 손목을 묶거나 수갑을 채우면 속수무책이 됩니다
37. 빙판이나 계단에서 바지에

     두 손을 넣고 다니면 낙상해서 온 몸을 다치기 쉽습니다
38. 오른손은 좌뇌와 통하고 왼손은 우뇌와 통합니다.
39. 따라서 데이트할 때 왼손을 잡고 분위기를 잡으세요.
40. 수제품은 온 몸으로 만든 정성이 깃든 작품입니다.  

  

41. 어머니께서 만들어주셨던 칼국수와 수제비 맛을 잊지 못하는
42. 자장면도 수타로 한 것이 더 맛있습니다.
43. 엄마 손은 약손입니다.
     온 몸의 기를 모았기 때문에 치료효과가 생기는 거지요
44. 두 손을 내밀면 온 몸으로 구원하는 것이고
45. 손에 손 잡고 (hand in hand) 는 강한 팀워크를 만듭니다.  

  

46. 하이파이브는 온 몸으로 팀워크를 다짐하는 것이고
47. 거수경례는 온 몸으