School of Jesus Disciples REV 2:7 , 미역 약처 먹는 법

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School of Jesus Disciples     REV 2:7

743 S. Grandview St. L.A. CA. 90057            Tel. (213)928-2932  Pastor P.K.

Every Sunday 3:30 pm            JD-class      Email: peterkim123@sbcglobal.net Seeking to make disciples who make disciples.

“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,

하나님의 영존하심과 영원한 가치 추구

Theologia Germanica
For lovely things above touching a perfect life

성서와 아울러 마틴 루터를 키워낸 영원에의 가치 가르침

Translated from the German by Susanna Winkworth

First published as a volume of the Golden Treasury Series in 1874. New Edition 1893

This work was discovered and published in 1516 by Martin Luther, who said of it that “Next to the Bible and St. Augustine, no book has ever come into my hands from which I have learnt more of God and Christ, and man and all things that are.” It has since appealed to Christians of all persuasions.

                            PART- I
How that which is best and noblest should also be loved above all Things by us, merely because it is the best.

영원한 가치 추구에 관하여 - CHAPTER VI
A Master called Boetius saith, “It is of sin that we do not love that which is Best.” He hath spoken the truth. That which is best should be the dearest of all things to us; and in our love of it, neither helpfulness nor unhelpfulness, advantage nor injury, gain nor loss, honour nor dishonour, praise nor blame, nor anything of the kind should be regarded; but what is in truth the noblest and best of all things, should be also the dearest of all things, and that for no other cause than that it is the noblest and best.

Hereby may a man order his life within and without. His outward life: for among the creatures one is better than another, according as the Eternal Good manifesteth itself and worketh more in one than in another. Now that creature in which the Eternal Good most manifesteth itself, shineth forth, worketh, is most known and loved, is the best, and that wherein the Eternal Good is least manifested is the least good of all creatures.

Therefore when we have to do with the creatures and hold converse with them, and take note of their diverse qualities, the best creatures must always be the dearest to us, and we must cleave to them, and unite ourselves to them, above all to those which we attribute to God as belonging to Him or divine, such as wisdom, truth, kindness, peace, love, justice, and the like. Hereby shall we order our outward man, and all that is contrary to these virtues we must eschew and flee from.

But if our inward man were to make a leap and spring into the Perfect, we should find and taste how that the Perfect is without measure, number or end, better and nobler than all which is imperfect and in part, and the Eternal above the temporal or perishable, and the fountain and source above all that floweth or can ever flow from it. Thus that which is imperfect and in part would become tasteless and be as nothing to us. Be assured of this: All that we have said must come to pass if we are to love that which is noblest, highest and best.


Of the Eyes of the Spirit - Man looketh into Eternity and into Time, and how the one is hindered of the other in its Working.

영원을 추구하는 인간의 영혼 - CHAPTER VII
Let us remember how it is written and said that the soul of Christ had two eyes, a right and a left eye. In the beginning, when the soul of Christ was, she fixed her right eye upon eternity and the Godhead, and remained in the full intuition and enjoyment of the divine Essence and Eternal Perfection; and continued thus unmoved and undisturbed by all the accidents and travail, suffering, torment and pain that ever befell the outward man. But with the left eye she beheld the creature and perceived all things therein, and took note of the difference between the creatures, which were better or worse, nobler or meaner; and thereafter was the outward man of Christ ordered.

Thus the inner man of Christ, according to the right eye of His soul, stood in the full exercise of His divine nature, in perfect blessedness, joy and eternal peace. But the outward man and the left eye of Christ’s soul, stood with Him in perfect suffering, in all tribulation, affliction and travail; and this in such sort that the inward and right eye remained unmoved, unhindered and untouched by all the travail, suffering, grief and anguish that ever befell the outward man.

It hath been said that when Christ was bound to the pillar and scourged, and when He hung upon the cross, according to the outward man, yet His inner man, or soul according to the right eye, stood in as full possession of divine joy and blessedness as it did after His ascension, or as it doth now. In like manner His outward man, or soul with the left eye, was never hindered, disturbed or troubled by the inward eye in its contemplation of the outward things that belonged to it.

Now the created soul of man hath also two eyes. The one is the power of seeing into eternity, the other of seeing into time and the creatures, of perceiving how they differ from each other as afore-said, of giving life and needful things to the body, and ordering and governing it for the best. But these two eyes of the soul of man cannot both perform their work at once; but if the soul shall see with the right eye into eternity, then the left eye must close itself and refrain from working, and be as though it were dead.

For if the left eye be fulfilling its office toward outward things; that is, holding converse with time and the creatures; then must the right eye be hindered in its working; that is, in its contemplation. Therefore whosoever will have the one must let the other go; for “no man can serve two masters.”

How the Soul of Man, while it is yet in the Body, may obtain a Foretaste of eternal Blessedness.

현재로서 영원한 천국의 추구 -  CHAPTER VIII
It hath been asked whether it be possible for the soul, while it is yet in the body, to reach so high as to cast a glance into eternity, and receive a foretaste of eternal life and eternal blessedness. This is commonly denied; and truly so in a sense. For it indeed cannot be so long as the soul is taking heed to the body, and the things which minister and appertain thereto, and to time and the creature, and is disturbed and troubled and distracted thereby.

For if the soul shall rise to such a state, she must be quite pure, wholly stripped and bare of all images, and be entirely separate from all creatures, and above all from herself. Now many think this is not to be done and is impossible in this present time. But St. Dionysius maintains that it is possible, as we find from his words in his Epistle to Timothy, where he saith: “For the beholding of the hidden things of God, shalt thou forsake sense and the things of the flesh, and all that the senses can apprehend,

and all that reason of her own powers can bring forth, and all things created and uncreated that reason is able to comprehend and know, and shalt take thy stand upon an utter abandonment of thyself, and as knowing none of the aforesaid things, and enter into union with Him who is, and who is above all existence and all knowledge.” Now if he did not hold this to be possible in this present time, why should he teach it and enjoin it on us in this present time? But it behoveth you to know that a master hath said on this passage of St. Dionysius, that it is possible, and may happen to a man often, till he become so accustomed to it, as to be able to look into eternity whenever he will.

For when a thing is at first very hard to a man and strange, and seemingly quite impossible, if he put all his strength and energy into it, and persevere therein, that will afterward grow quite light and easy, which he at first thought quite out of reach, seeing that it is of no use to begin any work, unless it may be brought to a good end.

And a single one of these excellent glances is better, worthier, higher and more pleasing to God, than all that the creature can perform as a creature. And as soon as a man turneth himself in spirit, and with his whole heart and mind entereth into the mind of God which is above time, all that ever he hath lost is restored in a moment.

And if a man were to do thus a thousand times in a day, each time a fresh and real union would take place; and in this sweet and divine work standeth the truest and fullest union that may be in this present time. For he who hath attained thereto, asketh nothing further, for he hath found the Kingdom of Heaven and Eternal Life on earth.

How it is better and more profitable for a Man that he should perceive what God will do with him, or to what end He will make Use of him ?

하나님의 뜻을 행함과 헤아림 - CHAPTER IX
How it is better and more profitable for a Man that he should perceive what God will do with him, or to what end He will make Use of him, than if he knew all that God had ever wrought, or would ever work through all the Creatures; and how Blessedness lieth alone in God, and not in the Creatures, or in any Works.

We should mark and know of a very truth that all manner of virtue and goodness, and even that Eternal Good which is God Himself, can never make a man virtuous, good, or happy, so long as it is outside the soul; that is, so long as the man is holding converse with outward things through his senses and reason, and doth not withdraw into himself and learn to understand his own life, who and what he is.

The like is true of sin and evil. For all manner of sin and wickedness can never make us evil, so long as it is outside of us; that is, so long as we do not commit it, or do not give consent to it.

Therefore although it be good and profitable that we should ask, and learn and know, what good and holy men have wrought and suffered, and how God hath dealt with them, and what He hath wrought in and through them, yet it were a thousand times better that we should in ourselves learn and perceive and understand, who we are, how and what our own life is, what God is and is doing in us, what He will have from us, and to what ends He will or will not make use of us.
For, of a truth, thoroughly to know oneself, is above all art, for it is the highest art. If thou knowest thyself well, thou art better and more praiseworthy before God, than if thou didst not know thyself, but didst understand the course of the heavens and of all the planets and stars, also the dispositions of all mankind, also the nature of all beasts, and, in such matters, hadst all the skill of all who are in heaven and on earth. For it is said, there came a voice from heaven, saying, “Man, know thyself.” Thus that proverb is still true, “Going out were never so good, but staying at home were much better.”

Further, ye should learn that eternal blessedness lieth in one thing alone, and in nought else. And if ever man or the soul is to be made blessed, that one thing alone must be in the soul. Now some might ask, “But what is that one thing?” I answer, it is Goodness, or that which hath been made good; and yet neither this good nor that, which we can name, or perceive or show; but it is all and above all good things.

Moreover, it needeth not to enter into the soul, for it is there already, only it is unperceived. When we say we should come unto it, we mean that we should seek it, feel it, and taste it. And now since it is One, unity and singleness is better than manifoldness. For blessedness lieth not in much and many, but in One and oneness. In one word, blessedness lieth not in any creature, or work of the creatures, but it lieth alone in God and in His works.

Therefore I must wait only on God and His work, and leave on one side all creatures with their works, and first of all myself. In like manner all the great works and wonders that God has ever wrought or shall ever work in or through the creatures, or even God Himself with all His goodness, so far as these things exist or are done outside of me, can never make me blessed, but only in so far as they exist and are done and loved, known, tasted and felt within me.


How the perfect Men have no other Desire than that they may be to the Eternal Goodness what His Hand is to a Man, and how they have lost the Fear of Hell, and Hope of Heaven.

영원한 선함의 추구 - CHAPTER X  
Now let us mark: Where men are enlightened with the true light, they perceive that all which they might desire or choose, is nothing to that which all creatures, as creatures, ever desired or chose or knew. Therefore they renounce all desire and choice, and commit and commend themselves and all things to the Eternal Goodness. Nevertheless, there remaineth in them a desire to go forward and get nearer to the Eternal Goodness; that is, to come to a clearer knowledge, and warmer love, and more comfortable assurance, and perfect obedience and subjection; so that every enlightened man could say: “I would fain be to the Eternal Goodness, what His own hand is to a man.”

And he feareth always that he is not enough so, and longeth for the salvation of all men. And such men do not call this longing their own, nor take it unto themselves, for they know well that this desire is not of man, but of the Eternal Goodness; for whatsoever is good shall no one take unto himself as his own, seeing that it belongeth to the Eternal Goodness, only.

Moreover, these men are in a state of freedom, because they have lost the fear of pain or hell, and the hope of reward or heaven, but are living in pure submission to the Eternal Goodness, in the perfect freedom of fervent love. This mind was in Christ in perfection, and is also in His followers, in some more, and in some less. But it is a sorrow and shame to think that the Eternal Goodness is ever most graciously guiding and drawing us, and we will not yield to it.

What is better and nobler than true poorness in spirit? Yet when that is held up before us, we will have none of it, but are always seeking ourselves, and our own things. We like to have our mouths always filled with good things, that we may have in ourselves a lively taste of pleasure and sweetness. When this is so, we are well pleased, and think it standeth not amiss with us.

But we are yet a long way off from a perfect life. For when God will draw us up to something higher, that is, to an utter loss and forsaking of our own things, spiritual and natural, and withdraweth His comfort and sweetness from us, we faint and are troubled, and can in no wise bring our minds to it; and we forget God and neglect holy exercises, and fancy we are lost for ever. This is a great error and a bad sign.

For a true lover of God, loveth Him or the Eternal Goodness alike, in having and in not having, in sweetness and bitterness, in good or evil report, and the like, for he seeketh alone the honour of God, and not his own, either in spiritual or natural things. And therefore he standeth alike unshaken in all things, at all seasons. Hereby let every man prove himself, how he standeth towards God, his Creator and Lord.


How a righteous Man in this present Time is brought into hell, and there cannot be comforted, and how he is taken out of Hell and carried into Heaven, and there cannot be troubled.

지옥-음부에의 입신과 출구 - CHAPTER XI
Christ’s soul must needs descend into hell, before it ascended into heaven. So must also the soul of man. But mark ye in what manner this cometh to pass. When a man truly Perceiveth and considereth himself, who and what he is, and findeth himself utterly vile and wicked, and unworthy of all the comfort and kindness that he hath ever received from God, or from the creatures, he falleth into such a deep abasement and despising of himself, that he thinketh himself unworthy that the earth should bear him,

and it seemeth to him reasonable that all creatures in heaven and earth should rise up against him and avenge their Creator on him, and should punish and torment him; and that he were unworthy even of that. And it seemeth to him that he shall be eternally lost and damned, and a footstool to all the devils in hell, and that this is right and just and all too little compared to his sins which he so often and in so many ways hath committed against God his Creator.

And therefore also he will not and dare not desire any consolation or release, either from God or from any creature that is in heaven or on earth; but he is willing to be unconsoled and unreleased, and he doth not grieve over his condemnation and sufferings; for they are right and just, and not contrary to God, but according to the will of God. Therefore they are right in his eyes, and he hath nothing to say against them. Nothing grieveth him but his own guilt and wickedness; for that is not right and is contrary to God, and for that cause he is grieved and troubled in spirit.

This is what is meant by true repentance for sin. And he who in this Present time entereth into this hell, entereth afterward into the Kingdom of Heaven, and obtaineth a foretaste there of which excelleth all the delight and joy which he ever hath had or could have in this present time from temporal things. But whilst a man is thus in hell, none may console him, neither God nor the creature, as it is written, “In hell there is no redemption.”

Of this state hath one said, “Let me perish, let me die! I live without hope; from within and from without I am condemned, let no one pray that I may be released.”

Now God hath not forsaken a man in this hell, but He is laying His hand upon him, that the man may not desire nor regard anything but the Eternal Good only, and may come to know that that is so noble and passing good, that none can search out or express its bliss, consolation and joy, peace, rest and satisfaction.

And then, when the man neither careth for, nor seeketh, nor desireth, anything but the Eternal Good alone, and seeketh not himself, nor his own things, but the honour of God only, he is made a partaker of all manner of joy, bliss, peace, rest and consolation, and so the man is henceforth in the Kingdom of Heaven. This hell and this heaven are two good, safe ways for a man in this present time, and happy is he who truly findeth them.

For this hell shall pass away,  But Heaven shall endure for aye.

Also let a man mark, when he is in this hell, nothing may console him; and he cannot believe that he shall ever be released or comforted. But when he is in heaven, nothing can trouble him; he believeth also that none will ever be able to offend or trouble him, albeit it is indeed true, that after this hell he may be comforted and released, and after this heaven he may be troubled and left without consolation.

Again: this hell and this heaven come about a man in such sort, that he knoweth not whence they come; and whether they come to him, or depart from him, he can of himself do nothing towards it. Of these things he can neither give nor take away from himself, bring them nor banish them, but as it is written, “The wind bloweth where it listeth, and thou hearest the sound thereof,” that is to say, at this time present, “but thou knowest not whence it cometh, nor whither it goeth.”

And when a man is in one of these two states, all is right with him, and he is as safe in hell as in heaven, and so long as a man is on earth, it is possible for him to pass ofttimes from the one into the other; nay even within the space of a day and night, and all without his own doing. But when the man is in neither of these two states he holdeth converse with the creature, and wavereth hither and thither, and knoweth not what manner of man he is. Therefore he shall never forget either of them, but lay up the remembrance of them in his heart.

Touching that true inward Peace, which Christ left to His Disciples at the last.

        그리스도께서 제자들에게 주시는 참 평안

Many say they have no peace nor rest, but so many crosses and trials, afflictions and sorrows, that they know not how they shall ever get through them. Now he who in truth will perceive and take note, perceiveth clearly, that true peace and rest lie not in outward things; for if it were so, the Evil Spirit also would have peace when things go according to his will, which is nowise the case; for the prophet declareth, “There is no peace, saith my God, to the wicked.” And therefore we must consider and see what is that peace which Christ left to His disciples at the last, when He said: “My peace I leave with you, My peace I give unto you.”

We may perceive that in these words Christ did not mean a bodily and outward peace; for His beloved disciples, with all His friends and followers, have ever suffered, from the beginning, great affliction, persecution, nay, often martyrdom, as Christ Himself said: “In this world ye shall have tribulation.” But Christ meant that true, inward peace of the heart, which beginneth here, and endureth for ever hereafter. Therefore He said: “Not as the world giveth,” for the world is false, and deceiveth in her gifts.

She promiseth much, and performeth little. Moreover there liveth no man on earth who may always have rest and peace without troubles and crosses, with whom things always go according to his will; there is always something to be suffered here, turn which way you will. And as soon as you are quit of one assault, perhaps two come in its place. Wherefore yield thyself willingly to them, and seek only that true peace of the heart, which none can take away from thee, that thou mayest overcome all assaults.

Thus then, Christ meant that inward peace which can break through all assaults and crosses of oppression, suffering, misery, humiliation and what more there may be of the like, so that a man may be joyful and patient therein, like the beloved disciples and followers of Christ. Now he who will in love give his whole diligence and might thereto, will verily come to know that true eternal peace which is God Himself, as far as it is possible to a creature; insomuch that what was bitter to him before, shall become sweet, and his heart shall remain unmoved under all changes, at all times, and after this life, he shall attain unto everlasting peace.

How a Man may cast aside Images too soon.

CHAPTER XIII
Tauler saith: “There be some men at the present time, who take leave of types and symbols too soon, before they have drawn out all the truth and instruction contained therein.” Hence they are scarcely or perhaps never able to understand the truth aright. For such men will follow no one, and lean unto their own understandings, and desire to fly before they are fledged. They would fain mount up to heaven in one flight; albeit Christ did not so, for after His resurrection, He remained full forty days with His beloved disciples.

No one can be made perfect in a day. A man must begin by denying himself, and willingly forsaking all things for God’s sake, and must give up his own will, and all his natural inclinations, and separate and cleanse himself thoroughly from all sins and evil ways. After this, let him humbly take up the cross and follow Christ.

Also let him take and receive example and instruction, reproof, counsel and teaching from devout and perfect servants of God, and not follow his own guidance. Thus the work shall be established and come to a good end. And when a man hath thus broken loose from and outleaped all temporal things and creatures, he may afterwards become perfect in a life of contemplation. For he who will have the one must let the other go. There is no other way.

Of three Stages by which a Man is led upwards till he attaineth true Perfection.

인생이 완전에 이르는 길 - CHAPTER XIV
Now be assured that no one can be enlightened unless he be first cleansed or purified and stripped. So also, no one can be united with God unless he be first enlightened. Thus there are three stages: first, the purification; secondly, the enlightening; thirdly, the union. The purification concerneth those who are beginning or repenting, and is brought to pass in a threefold wise; by contrition and sorrow for sin, by full confession, by hearty amendment.

The enlightening belongeth to such as are growing, and also taketh place in three ways: to wit, by the eschewal of sin, by the practice of virtue and good works, and by the willing endurance of all manner of temptation and trials. The union belongeth to such as are perfect, and also is brought to pass in three ways: to wit, by pureness and singleness of heart, by love, and by the contemplation of God, the Creator of all things.

How all Men are dead in Adam and are made alive again in Christ, and of true Obedience and Disobedience.

아담안에 죽고 그리스도안에 새 삶과 순종 - CHAPTER XV
All that in Adam fell and died, was raised again and made alive in Christ, and all that rose up and was made alive in Adam, fell and died in Christ. But what was that? I answer, true obedience and disobedience. But what is true obedience? I answer, that a man should so stand free, being quit of himself, that is, of his I, and Me, and Self, and Mine, and the like, that in all things, he should no more seek or regard himself, than if he did not exist, and should take as little account of himself as if he were not, and another had done all his works.

Likewise he should count all the creatures for nothing. What is there then, which is, and which we may count for somewhat? I answer, nothing but that which we may call God. Behold! this is very obedience in the truth, and thus it will be in a blessed eternity. There nothing is sought nor thought of, nor loved, but the one thing only.

Hereby we may mark what disobedience is: to wit, that a man maketh some account of himself, and thinketh that he is, and knoweth, and can do somewhat, and seeketh himself and his own ends in the things around him, and hath regard to and loveth himself, and the like. Man is created for true obedience, and is bound of right to render it to God. And this obedience fell and died in Adam, and rose again and lived in Christ. Yea, Christ’s human nature was so utterly bereft of Self, and apart from all creatures, as no man’s ever was, and was nothing else but “a house and habitation of God.”

Neither of that in Him which belonged to God, nor of that which was a living human nature and a habitation of God, did He, as man, claim anything for His own. His human nature did not even take unto itself the Godhead, whose dwelling it was, nor anything that this same Godhead willed, or did or left undone in Him, nor yet anything of all that His human nature did or suffered;

but in Christ’s human nature there was no claiming of anything, nor seeking nor desire, saving that what was due might be rendered to the Godhead, and He did not call this very desire His own. Of this matter no more can be said, or written here, for it is unspeakable, and was never yet and never will be fully uttered; for it can neither be spoken nor written but by Him who is and knows its ground; that is, God Himself, who can do all things well.

Telleth us what is the old Man, and what is the new Man.

옛사람과 새 사람에 관하여 - CHAPTER XVI
Again, when we read of the old man and the new man we must mark what that meaneth. The old man is Adam and disobedience, the Self, the Me, and so forth. But the new man is Christ and true obedience, a giving up and denying oneself of all temporal things, and seeking the honour of God alone in all things. And when dying and perishing and the like are spoken of, it meaneth that the old man should be destroyed, and not seek its own either in spiritual or in natural things.

For where this is brought about in a true divine light, there the new man is born again. In like manner, it hath been said that man should die unto himself, that is, to earthly pleasures, consolations, joys, appetites, the I, the Self, and all that is thereof in man, to which he clingeth and on which he is yet leaning with content, and thinketh much of. Whether it be the man himself, or any other creature, whatever it be, it must depart and die, if the man is to be brought aright to another mind, according to the truth.

Thereunto doth St. Paul exhort us, saying: “Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts: . . . and that ye put on the new man, which after God is created in righteousness and true holiness.” Now he who liveth to himself after the old man, is called and is truly a child of Adam; and though he may give diligence to the ordering of his life, he is still the child and brother of the Evil Spirit. But he who liveth in humble obedience and in the new man which is Christ, he is, in like manner, the brother of Christ and the child of God.

Behold! where the old man dieth and the new man is born, there is that second birth of which Christ saith, “Except a man be born again, he cannot enter into the kingdom of God.” Likewise St. Paul saith, “As in Adam all die, even so in Christ shall all be made alive.” That is to say, all who follow Adam in pride, in lust of the flesh, and in disobedience, are dead in soul, and never will or can be made alive but in Christ. And for this cause, so long as a man is an Adam or his child, he is without God. Christ saith, “He who is not with Me is against Me.”

Now he who is against God, is dead before God. Whence it followeth that all Adam’s children are dead before God. But he who standeth with Christ in perfect obedience, he is with God and liveth. As it hath been said already, sin lieth in the turning away of the creature from the Creator, which agreeth with what we have now said.

           겸손한 순종과 치유와 회복
For he who is in disobedience is in sin, and sin can never be atoned for or healed but by returning to God, and this is brought to Pass by humble obedience. For so long as a man continueth in disobedience, his sin can never be blotted out; let him do what he will, it availeth him nothing. Let us be assured of this. For disobedience is itself sin. But when a man entereth into the obedience of the faith, all is healed, and blotted out and forgiven, and not else.

Insomuch that if the Evil Spirit himself could come into true obedience, he would become an angel again, and all his sin and wickedness would be healed and blotted out and forgiven at once. And could an angel fall into disobedience, he would straightway become an evil spirit although he did nothing afresh.

If then it were possible for a man to renounce himself and all things, and to live as wholly and purely in true obedience, as Christ did in His human nature, such a man were quite without sin, and were one thing with Christ, and the same by grace which Christ was by nature. But it is said this cannot be. So also it is said: “There is none without sin.” But be that as it may, this much is certain; that the nearer we are to perfect obedience, the less we sin, and the farther from it we are, the more we sin.

In brief: whether a man be good, better, or best of all; bad, worse, or worst of all; sinful or saved before God; it all lieth in this matter of obedience. Therefore it hath been said: the more of Self and Me, the more of sin and wickedness. So likewise it hath been said: the more the Self, the I, the Me, the Mine, that is, self-seeking and selfishness, abate in a man, the more doth God’s I, that is, God Himself, increase in him.

Now, if all mankind abode in true obedience, there would be no grief nor sorrow. For if it were so, all men would be at one, and none would vex or harm another; so also, none would lead a life or do any deed contrary to God’s will. Whence then should grief or sorrow arise? But now alas! all men, nay the whole world lieth in disobedience! Now were a man simply and wholly obedient as Christ was, all disobedience were to him a sharp and bitter pain.

                 불순종과 저주
But though all men were against him, they could neither shake nor trouble him, for while in this obedience a man were one with God, and God Himself were one with the man. Behold now all disobedience is contrary to God, and nothing else. In truth, no Thing is contrary to God; no creature nor creature’s work, nor anything that we can name or think of is contrary to God or displeasing to Him, but only disobedience and the disobedient man.

In short, all that is, is well-pleasing and good in God’s eyes, saving only the disobedient man. But he is so displeasing and hateful to God and grieveth Him so sore, that if it were possible for human nature to die a hundred deaths, God would willingly suffer them all for one disobedient man, that He might slay disobedience in him, and that obedience might be born again.

Behold! albeit no man may be so single and perfect in this obedience as Christ was, yet it is possible to every man to approach so near thereunto as to be rightly called Godlike, and “a partaker of the divine nature.” And the nearer a man cometh thereunto, and the more Godlike and divine he becometh, the more he hateth all disobedience, sin, evil and unrighteousness, and the worse they grieve him. Disobedience and sin are the same thing, for there is no sin but disobedience, and what is done of disobedience is all sin. Therefore all we have to do is to keep ourselves from disobedience.


How we are not to take unto ourselves what we have done well: but only what we have done amiss.

CHAPTER XVII
Behold! now it is reported there be some who vainly think and say that they are so wholly dead to self and quit of it, as to have reached and abide in a state where they suffer nothing and are moved by nothing, just as if all men were living in obedience, or as if there were no creatures.

And thus they profess to continue always in an even temper of mind, so that nothing cometh amiss to them, howsoever things fall out, well or ill. Nay verily! the matter standeth not so, but as we have said. It might be thus, if all men were brought into obedience; but until then, it cannot be. But it may be asked: Are not we to be separate from all things, and neither to take unto ourselves evil nor good? I answer, no one shall take goodness unto himself, for that belongeth to God and His goodness only;

but thanks be unto the man, and everlasting reward and blessings, who is fit and ready to be a dwelling and tabernacle of the Eternal Goodness and Godhead, wherein God may exert His power, and will and work without hindrance. But if any now will excuse himself for sin, by refusing to take what is evil unto himself, and laying the guilt thereof upon the Evil Spirit, and thus make himself out to be quite pure and innocent (as our first Parents Adam and Eve did while they were yet in paradise;

when each laid the guilt upon the other), he hath no right at all to do this; for it is written, “There is none without sin.” Therefore I say; reproach, shame, loss, woe, and eternal damnation be to the man who is fit and ready and willing that the Evil Spirit and falsehood, lies and all untruthfulness, wickedness and other evil things should have their will and pleasure, word and work in him, and make him their house and habitation.

How that the Life of Christ is the noblest and best Life that ever hath been or can be, and how a careless Life of false Freedom is the worst Life that can be.

그리스도의삶의 완전함과 최선의 삶 - CHAPTER XVIII
Of a truth we ought to know and believe that there is no life so noble and good and well pleasing to God, as the life of Christ, and yet it is to nature and selfishness the bitterest life. A life of carelessness and freedom is to nature and the Self and the Me, the sweetest and pleasantest life, but it is not the best; and in some men may become the worst.

But though Christ’s life be the most bitter of all, yet it is to be preferred above all. Hereby shall ye mark this: There is an inward sight which hath power to perceive the One true Good, and that it is neither this nor that, but that of which St. Paul saith; “When that which is perfect is come, then that which is in part shall be done away.” By this he meaneth, that the Whole and Perfect excelleth all the fragments, and that all which is in part and imperfect, is as nought compared to the Perfect.

Thus likewise all knowledge of the parts is swallowed up when the Whole is known; and where that Good is known, it cannot but be longed for and loved so greatly, that all other love wherewith the man hath loved himself and other things, fadeth away. And that inward sight likewise perceiveth what is best and noblest in all things, and loveth it in the one true Good, and only for the sake of that true Good.

Behold! where there is this inward sight, the man perceiveth of a truth, that Christ’s life is the best and noblest life, and therefore the most to be preferred, and he willingly accepteth and endureth it, without a question or a complaint, whether it please or offend nature or other men, whether he like or dislike it, find it sweet or bitter and the like. And therefore wherever this Perfect and true Good is known, there also the life of Christ must be led, until the death of the body. And he who vainly thinketh otherwise is deceived, and he who saith otherwise, lieth, and in what man the life of Christ is not, of him the true Good and eternal Truth will nevermore be known.
[골 1:27-골 1:28]

(27)하나님이 그들로 하여금 이 비밀의 영광이 이방인 가운데 어떻게 풍성한 것을 알게 하려하심이라 이 비밀은 너희 안에 계신 그리스도시니 곧 영광의 소망이니라  (27)To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory

(27)A los cuales quiso Dios hacer notorias las riquezas de la gloria de este misterio entre los Gentiles; que es Cristo en vosotros la esperanza de gloria:

oi|" hjqevlhsen oJ qeo;" gnwrivsai ti" o{ plou'to" th'" dovxh" tou' musthrivou touvtou ejn toi'" e[qnesin o{" ejstin Cristo;" ejn uJmi'n hJ ejlpi;" th'" dovxh":

(28)우리가 그를 전파하여 각 사람을 권하고 모든 지혜로 각 사람을 가르침은 각 사람을 그리스도 안에서 완전한 자로 세우려 함이니

(28)Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:     Col 1:27-28

(28) El cual nosotros anunciamos, amonestando ~ todo hombre, y ense=ando en toda sabidur@a, para que presentemos ~ todo hombre perfecto en Cristo Jes$s:
[골 3:12-골 3:17]

(12)그러므로 너희는 하나님의 택하신 거룩하고 사랑하신 자처럼 긍휼과 자비와 겸손과 온유와 오래 참음을 옷입고  (13)누가 뉘게 혐의가 있거든 서로 용납하여 피차 용서하되 주께서 너희를 용서하신 것과 같이 너희도 그리하고  (14)이 모든 것 위에 사랑을 더하라 이는 온전하게 매는 띠니라  (15)그리스도의 평강이 너희 마음을 주장하게 하라 평강을 위하여 너희가 한 몸으로 부르심을 받았나니 또한 너희는 감사하는 자가 되라

(12)Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; (13)Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. (14)And above all these things put on charity, which is the bond of perfectness. (15)And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

(16)그리스도의 말씀이 너희 속에 풍성히 거하여 모든 지혜로 피차 가르치며 권면하고 시와 찬미와 신령한 노래를 부르며 마음에 감사함으로 하나님을 찬양하고    (17)또 무엇을 하든지 말에나 일에나 다 주 예수의 이름으로 하고 그를 힘입어 하나님 아버지께 감사하라

(16)Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (17)And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.  
                                                         Col 3:12-17

JD-Class/Pastor P.K.       The Value of Eternity –Part -I


FORWARDS -  Anti-Angiogenesis – Best  to kill cancer – from Via Mission –Pastor S. Lee  – 암치료의 개혁적 최선의 방법
Anti-angiogenesis Medical Presentation

By Dr. William Li, MD : Can we eat to starve cancer?

http://www.ted.com/talks/william_li.html  listen for video presentation.

Please Click here to watch and listen the Instruction – Excellent!

(**N.B.> from the beginning Pastor P.K. emphatically preached and instructed the approach to cause N.K = Apostasis(GK) which is ANTI-Angiogenesis to overcome from cancer or obesity for health – based from the Scriptures Genesis 1:29 and Deuteronomy 8:8 from the Bible. – Dr. William Li’s medical article is very super and Biblical over conventional noxious chemo-therapy which is very missing the point, rather harms the patients – which should be reformed in Oncology on the medical, ethical, and Biblical ground.-P.K.**)

Angiogenesis: The process of developing new blood vessels. Angiogenesis is important in the normal development of the embryo and fetus. It also appears important to tumor formation. Certain proteins, including angiostatin and endostatin, secreted by tumors work (at least in mice) by interfering with the blood supply tumors need. Angiostatin is a piece of a larger and very common protein, plasminogen, that the body uses in blood clotting. Endostatin is a piece of a different protein, collagen 18, that is in all blood vessels.

Angiogenesis inhibitor
An angiogenesis inhibitor is a substance that inhibits angiogenesis (the growth of new blood vessels). It can be endogenous or come from outside as drug or a dietary component. Every solid tumor (in contrast to liquid tumors like leukemia) needs to generate blood vessels to keep it alive once it reaches a certain size. Usually, blood vessels are not built elsewhere in an adult body unless tissue repair is actively in process. The angiostatic agent endostatin and related chemicals can suppress the building of blood vessels, preventing the cancer from growing indefinitely. In tests with patients, the tumor became inactive and stayed that way even after the endostatin treatment was finished. The treatment has very few side effects but appears to have very limited selectivity. Other angiostatic agents like thalidomide and natural plant-based substances are being actively investigated.   - from Wikipedia,
  
Diet for anti-angiogenesis
Some common components of human diets also act as mild angiogenesis inhibitors. In particular, the following foodstuffs contain significant inhibitors and have been suggested as part of a healthy diet for this and other benefits:
Soy products such as tofu and tempeh, (which contain the inhibitor "genistein")[3]
Agaricus blazei mushrooms (angiogenesis inhibitors found in the mushroom include sodium pyroglutamate and ergosterol)[4][5]
Black raspberry extract (Rubus occidentalis)[6]
Reishi mushrooms (via inhibition of VEGF and TGF-beta)[7]
Trametes versicolor mushrooms[8]
Maitake mushrooms (via inhibition of VEGF)[9]
Phellinus linteus mushrooms[10]
Green tea (catechins)[11]
Liquorice (glycyrrhizic acid)[12]
Red Wine (resveratrol)[12]
  
ATTACHED - The script of presentation as follows:

      By Dr. William Lee, M.D. through VIA pastor SL.

There's a medical revolution happening all around us, and it's one that's going to help us conquer some of society's most dreaded conditions, including cancer. And the revolution is called angiogenesis, and it's based on the process that our bodies use to grow blood vessels.

So why should we care about blood vessels? Well, the human body is literally packed with them, 60,000 miles worth in a typical adult. End to end, that would form a line that would circle the earth twice. The smallest blood vessels are called capillaries. We've got 19 billion of them in our bodies. And these are the vessels of life, and, as I'll show you, they can also be the vessels of death. Now the remarkable thing about blood vessels is that they have this ability to adapt to whatever environment they're growing in. For example, in the liver they form channels to detoxify the blood. In the lung, they line air sacs for gas exchange. In muscle, they corkscrew so that muscles can contract without cutting off circulation. And in nerves, they course along like power lines, keeping those nerves alive. And we get most of these blood vessels when we're actually still in the womb. And what that means is that, as adults, blood vessels don't normally grow, except in a few special circumstances. In women, blood vessels grow every month to build the lining of the uterus. During pregnancy, they form the placenta, which connects mom and baby. And after injury, blood vessels actually have to grow under the scab in order to heal a wound. And this is actually what it looks like. Hundreds of blood vessels all growing to the center of the wound.

So the body has the ability to regulate the amount of blood vessels that are present at any given time. And it does this through an elaborate and elegant system of checks and balances, stimulators and inhibitors of angiogenesis, such that, when we need a brief burst of blood vessels, the body can do this by releasing stimulators, proteins called angiogenic factors that act as natural fertilizer and stimulate new blood vessels to sprout. And when those excess vessels are no longer needed, the body prunes them back to baseline using naturally occurring inhibitors of angiogenesis. Now there are other situations where we start beneath the baseline, and we need to grow more blood vessels just to get back to normal levels. For example, after an injury. And a body can do that too, but only to that normal level, that set point.

But what we now know is, for a number of diseases, there are defects in the system, where the body can't prune back extra blood vessels or can't prune grow enough new ones in the right place at the right time. And in these situations, angiogenesis is out of balance. And when angiogenesis is out of balance, a myriad of diseases result. For example, insufficient angiogenesis, not enough blood vessels, leads to wounds that don't heal, heart attacks, legs without circulation, death from stroke, nerve damage. And on the other end, excessive angiogenesis, too many blood vessels, drives disease. And we see this in cancer, blindness, arthritis, obesity, Alzheimer's disease. In total, there are more than 70 major diseases, effecting more than a billion people worldwide, that all look on the surface to be different from one another, but all actually share abnormal angiogenesis as their common denominator. And this realization is allowing us to reconceptualize the way that we actually approach these diseases by controlling angiogenesis.

Now I'm going to to focus on cancer because angiogenesis is a hallmark of cancer, every type of cancer. So here we go. This is a tumor, dark, gray, ominous mass growing inside a brain. And under the microscope, you can see hundreds of these brown staining blood vessels, capillaries that are feeding cancer cells, bringing oxygen and nutrients. But cancers don't start out like this. And, in fact, cancers don't start out with a blood supply. They start out as small, microscopic nests of cells That can only grow to one half a cubic millimeter in size. That's the tip of a ballpoint pen. Then they can't get any larger because they don't have a blood supply, so they don't have enough oxygen or nutrients.

And in fact, we're probably forming these microscopic cancers all the time in our body. Autopsy studies from people who died in car accidents have shown that about 40 percent of women between the ages of 40 and 50 actually have microscopic cancers in their breasts. About 50 percent of men in their 50s and 60s have microscopic prostate cancers. And virtually 100 percent of us, by the time we reach our 70s, will have microscopic cancers growing in our thyroid. Yet, without a blood supply, most of these cancers will never become dangerous. Dr. Judah Folkman, who was my mentor, and who was the pioneer of the angiogenesis field, once called this "cancer without disease."

So the body's ability to balance angiogenesis, when it's working properly, prevents blood vessels from feeding cancers. And this turns out to be one of our most important defense mechanisms against cancer. In fact, if you actually block angiogenesis and prevent blood vessels from ever reaching cancer cells, tumors simply can't grow up. But once angiogenesis occurs, cancers can grow exponentially. And this is actually how a cancer goes from being harmless to deadly. Cancer cells mutate and they gain the ability to release lots of those angiogenic factors, natural fertilizer, that tip the balance in favor of blood vessels invading the cancer. And once those vessels invade the cancer, it can expand, it can invade local tissues. And the same vessels that are feeding tumors, allow cancer cells to exit into the circulation as metastases. And, unfortunately, this late stage of cancer is the one at which it's most likely to be diagnosed, when angiogenesis is already turned on, and cancer cells are growing like wild.

So, if angiogenesis is a tipping point between a harmless cancer and a harmful one, then one major part of the angiogenesis revolution is a new approach to treating cancer by cutting off the blood supply. We call this antiangiogenic therapy, and it's completely different from chemotherapy because it electively aims at the blood vessels that are feeding the cancers. And we can do this because tumor blood vessels are unlike normal, healthy vessels we see in other places of the body. They're abnormal; they're very poorly constructed; and, because of that, they're highly vulnerable to treatments that target them. In effect, when we give cancer patients antiangiogenic therapy -- here, an experimental drug for a glioma, which is a type of brain tumor -- you can see that there are dramatic changes that occur when the tumor is being starved. Here's a woman with a breast cancer being treated with the antiangiogenic drug called Avastin, which is FDA approved. And you can see that the halo of blood flow disappears after treatment.

Well, I've just shown you two very different types of cancer that both responded to antiangiogenic therapy. So, a few years ago, I asked myself, "Can we take this one step further, and treat other cancers, even in other species?" So here is a nine year-old boxer named Milo who had a very agressive tumor called a malignant neurofibroma growing on his shoulder. It invaded into his lungs. His veterinarian only gave him three months to live. So we created a cocktail of antiangiogenic drugs that could be mixed into his dog food as well as an antiangiogenic cream that could be applied on the surface of the tumor. And within a few weeks of treatment, we were able to slow down that cancer's growth such that we were ultimately able to extend milo's survival to six times what the veterinarian had initially predicted, all with a very good quality of life.

And we subsequently treated more than 600 dogs. We have about a 60 percent response rate and improved survival for these pets that were about to be euthanized. So let me show you a couple of even more interesting examples. This is 20 year old dolphin living in Florida, and she had these lesions in her mouth that, over the course of three years, developed into invasive squamous cell cancers. So we created an antiangiogenic paste. We had it painted on top of the cancer three times a week. And over the course of seven months, the cancers completely disappeared, and the biopsies came back as normal.

Here's a cancer growing on the lip of a quarter horse named Guiness. It's a very, very deadly type of cancer called an angiosarcoma. It had already spread to his lymph nodes, so we used an antiangiogenic skin cream for the lip and an oral cocktail, so we could treat from the inside as well as the outside. And over the course of six months, he experienced a complete remission. And here he is six years later, Guiness, with his very happy owner.

Now, obviously, antiangiogenic therapy could be used for a wide range of cancers. And, in fact, the first pioneering treatments, for people, as well as dogs, are already becoming available. There's 12 different drugs, 11 different cancer types, but the real question is: How well do these work in practice? So here's actually the patient survival data from eight different types of cancer. And the bars represent survival time taken from the era in which there was only chemotherapy, or surgery, or radiation available. But starting in 2004, when antiangiogenic therapies first became available, well you can see that there has been a 70 to 100 percent improvement in survival for people with kidney cancer, multiple myeloma, colorectal cancer, and gastrointestinal stromal tumors. That's impressive. But for for other tumors and cancer types, the improvements have only been modest.

So I started asking myself, "Why haven't we been able to do better?" And the answer, to me, is obvious; we're treating cancer too late in the game, when it's already established, and, oftentimes, it's already spread or metastasized. And as a doctor, I know that, once a disease progresses to an advanced stage, achieving a cure can be difficult, if not impossible. So I went back to the biology of angiogenesis and started thinking: Could the answer to cancer be preventing angiogenesis, beating cancer at its own game so the cancers could never become dangerous? This could help healthy people as well as people who've already beaten cancer once or twice and want to find a way to keep it from coming back. So to look for a way to prevent angiogenesis in cancer, I went back to look at cancer's causes. And what really intrigued me was when I saw that diet accounts for 30 to 35 percent of environmentally caused cancers.

Now, the obvious thing is to think about what we could remove from our diet, what what to strip out, take away. But I actually took a completely opposite approach and began asking: What could we be adding to our diet that's naturally antiangiogenic, that could boost the body's defense system and beat back those blood vessels that are feeding cancers? In other words, can we eat to starve cancer? Well, the answer's yes. And I'm going to show you how. And our search for this has taken us to the market, the farm and to the spice cabinet because what we've discovered is that mother nature has laced a large number of foods and beverages and herbs with naturally occurring inhibitors of angiogenesis.

So here's a test system we developed. At the center is a ring from which hundreds of blood vessels are growing out in a star burst fashion. And we can used this system to test dietary factors at concentrations that are obtainable by eating. So let me show you what happens when we put in an extract from red grapes. The active ingredient's resveratrol. It's also found in red wine. This inhibits abnormal angiogenesis by 60 percent. Here's what happens when we add an extract from strawberries. It potently inhibits angiogenesis. And extract from soy beans. And here is a growing list of our antiangiogenic foods and beverages that we're interested in studying. And for each food type, we believe there is different potencies within different strains and varietals. And we want to measure this because, well, while you're eating a strawberry or drinking tea, why not select the one that's most potent for preventing cancer.

So here are four different teas that we've tested. They're all common ones, Chinese jasmine, Japanese sencha, Earl Grey and a special blend that we prepared. And you can see clearly that the teas vary in their potency from less potent to more potent. But what's very cool is when we actually combined the two less potent teas together, the combination, the blend, is more potent than either one alone. This means there's food synergy.

Here's some more data from our testing. Now, in the lab, we simulate tumor angiogenesis represented here in a black bar. And using this system, we can test the potency of cancer drugs. So the shorter the bar, less angiogenesis, that's good. And here are some common drugs that have been associated with reducing the risk of cancer in people. Statins, nonsteroidal anti-inflammatory drugs and a few others, they inhibit angiogenesis too. And here are the dietary factors going head to head against these drugs. You can see, they clearly hold their own and, in some cases, they're more potent than the actual drugs. Soy, parsley, garlic, grapes, berries, I could go home and cook a tasty meal using these ingredients. So imagine if we could create the world's first rating system in which we could score foods according to their antiangiogenic cancer-preventative properties. And that's what we're doing right now.

Now, I've shown you a bunch of lab data, and so the real question is: What is the evidence in people that eating certain foods can reduce angiogenesis in cancer? Well, the best example I know is a study of 79,000 men, followed over 20 years, in which it was found that men whom consumed cooked tomatoes two to three times a week had up to a 50 percent reduction in their risk of developing prostate cancer. Now, we know that tomatoes are a good source of lycopene, and lycopene is antiangiogenic. But what's even more interesting from this study is that those men who did develop prostate cancer, those who ate more servings of tomato sauce actually had fewer blood vessels feeding their cancer. So this human study is a prime example of how antiangiogenic substances present in food and consumed at practical levels can impact on cancer. And we're now studying the role of a healthy diet with Dean Ornish and UCSF and Tufts University on the role of this healthy diet on markers of angiogenesis that we can find in the bloodstream.

Now, obviously, what I've shared with you has some far-ranging implications even beyond cancer research. Because if we're right, it could impact on consumer education, food services, public health and even the insurance industry. And, in fact, some insurance companies are already beginning to think along these lines. Check out this ad from Blue Cross Blue Shield of Minnesota. And for many people around the world, dietary cancer prevention may be the only practical solution because not everybody can afford expensive end-stage cancer treatments, but everybody could benefit from a healthy diet based on local, sustainable, antiangiogenic crops.

Now, finally, I've talked to you about food, and I've talked to you about cancer, so there's just one more disease that I have to tell you about and that's obesity. Because it turns out that adipose tissue, fat, is highly angiogenesis dependent. And, like a tumor, fat grows when blood vessels grow. So the question is: Can we shrink fat be cutting off its blood supply? So the top curve shows the body weight of a genetically obese mouse that eats nonstop, until it turns fat like this furry tennis ball. And the bottom curve is the weight of a normal mouse.

If you take the obese mouse and give it an angiogenesis inhibitor, it loses weight. Stop the treatment, gains the weight back. Restart the treatment, loses the weight again. Stop the treatment, it gains the weight back. And, in fact, you can cycle the weight up and down simply by inhibiting angiogenesis. So this approach that we're taking for cancer prevention may also have an application for obesity. The really, truly interesting thing about this is that we can't take these obese mice and make them lose more weight than what the normal mouse's weight is supposed to be. In other words, we can't create supermodel mice. (Laughter) And this speaks to the roll of angiogenesis in regulating healthy set points.

Albert Szent-Gyorgi once said that, "Discovery consists of seeing what everyone has seen, and thinking what no one has thought." I hope I've convinced you that, for diseases like cancer, obesity and other conditions, that there may be a great power in attacking their common denominator, angiogenesis. And that's what I think the world needs now. Thank you.

June Cohen: So these drugs aren't exactly -- they're not exactly in mainstream cancer treatments right now. For anyone out here who has cancer, what would you recommend? Do you recommend pursuing these treatments now, for most cancer patients?

William Li: So there are antiangiogenic treatments that are FDA approved. And if you're a cancer patient or working for one or advocating for one, you should ask about them. And there are many clinical trials. The Angiogenesis Foundation is following almost 300 companies, and there's about 100 more drugs in that pipeline. So consider the approved ones, look for clinical trials, but then between what the doctor can do for you, we need to start asking what can we do for ourselves. And this is one of the themes that I'm talking about is we can empower ourselves to do the things that doctors can't do for us, which is to use knowledge and take action. And if mother nature has given us some clues, we think that there might be a new future in the value of what we eat. And what we eat is really our chemotherapy three times a day.

JC: Right. And along those lines, for people who might have risk factors for cancer, would you recommend pursuing any treatments sort of prophylactically or simple pursuing the right diet with lots of tomato sauce?

WL: Well, you know, there's an abundant epidemiological evidence. And I think in the information age, it doesn't take long to go to a credible source like Pubmed, the National Library of Medicine, to look for epidemiological studies for cancer risk reduction based on diet and based on common medications. And that's certainly something that anybody can look into.

JC: Okay. Well, thank you so much

I don’t know about you, but I do sometimes wonder why (or do I mean how?) good foods are good for you. I know that they contains more things like anti-oxidants and vitamin precursors and vitamins and minerals, but I don’t have a very clear idea of how those things work their magic, if indeed they do. And then I was watching a Tedtalk by a chap called William LI, a doctor with a special interest in cancer.

He was talking about blood vessels and the extremely delicate balance that regulates the life and death of blood vessels in the body, and I realized that I could remember almost nothing about angiogenesis and the hormones that control it. Once I did. Then Li slipped into cancers, and showed that tumours depend for their survival on their blood supply. Cut it off, and tumours shrink. In fact, he said, we probably have loads of mini tumours popping up all the time, less than the size of the tip of a ball-point pen, but in the absence of a blood supply, they just wither and die. Fascinating, so there are fancy drugs that block the growth of blood vessels — antiangiogenesis drugs — and that offer a new approach to treating cancer. And those same drugs can treat obesity in mice genetically predisposed to eat until they become, in Li’s words, “furry tennis balls”.

And then he moved smoothly into diet. And lo, there were lots of foods, many of them them fruits and vegetables, that seemed to have potent anti-angiogen