The Huwiteous Kingdom coat of arms. Thanks to the courageous servant and wise man for procuring it.

“The self is its own master, absolutely its own master, so-called; and precisely this is the despair… this absolute ruler is a king without a country, actually ruling over nothing.”

Soren Kierkegaard

He has been cast into the deep and devoured by the beasts therein.

The official report on the arrest of Doe, of dishonored memory.

A Prelester, a Midlester, and a Postlester walk into a bar.

Pre says, “I had a dream the Lord spoke to me.”

Mid says, “I fell dead in a trance and received a vision.”

Post says, “I was caught up to the third heaven and seated on the throne.”

The canon lawyer looks up and says, “Gentlemen you’re clergy. You shouldn’t be in here.”

Post says, “That’s exactly what the demon told me too.”

I have been emphasizing that embedded in pentecostal practice is an “understanding” of the world that eschews the dualistic opposition272 of the “natural” and the “supernatural.” Pentecostal spirituality is not escapist, disembodied mysticism, nor is it merely pragmatic materialism. Instead, pentecostal worship and practice are characterized by a kind of gritty materiality as space for work of the Spirit. Thus some pentecostal theologians have described pentecostal spirituality as sacramental in character.273 We might say that the ontology embedded in pentecostal practice is a material supernaturalism or a supernatural materialism.
James K. A. Smith

Primitive historical Christianity must always be essentially normative,
and if later types of religion so diverge from the primitive type as to
find the New Testament rather an embarrassment than an inspiration,
the question they raise is whether they can any longer be recognized as
Christian.
—James Denney (1856-1917), Scottish Theologian
The Christian Doctrine of Reconciliation (26-27)

Good series on 1 Cor11:2-16 it is 9 parts. This is just part 1.

In comparison to the Old Testament experience, McLean states that "a parallel exists between the Spirit's coming upon an individual, resulting in empowerment for an office or ministry, and the infilling of the Holy Spirit in the Church." The empowerment may take a different shape and have an entirely different purpose, but the presence of supernatural workings is similar. Most of the empowering in the Old Testament was either for war, leadership, or prophesying. In the Church, however, there is almost no empowerment for war with the exception of spiritual warfare, which sometimes includes people (Acts 13:9-11). In the empowering of the Church, most of the empowering relates to offices or gifts. According to Cho, "When there is a great work to do for God, the gifts of the Holy Spirit are given to different believers within the church, His body."
Billy Prewitt

Started reading a new book on OT worship good so far.

The Hebrew Pascha was instituted ‘for a memorial’ (Exodus 12:14; 13:9); and (as we observed earlier) by this ‘sacramental’ means the nation is carried back to, and caught up into, God’s redeeming action. Likewise, at the Table of remembrance, the Church does not simply reflect (as a mental exercise) upon the Cross of Calvary, but relives the accomplished redemption, is taken back to the Upper Room and the Hill, shares in that saving work which it knows as a present reality—because its Author is the living One in the midst of His ransomed people. And this present consciousness of the living Christ at His Table is a foretaste of and prelude to a richer fellowship in His Kingdom; for in the Upper Room He added to ‘Adieu’ the note of ‘Au revoir’ in His promise that His people would gather at His table in the final Kingdom (Matthew 26:29; Mark 14:25; Luke 22:29, 30; John 6:54).

Ralph Martin

“Idolatry means “the worship of an idol or of a deity represented by an idol, usually as an image’ The visible forms of worship may become an end in themselves; in that sense the liturgy may become an idol or image.When the liturgy becomes the concrete reality of divine mystery, the form itself is deemed sacred. The formal structures then become objects of reverence and worship rather than symbols serving to facilitate the meeting of God with his people. The ancient Hebrews were especially susceptible to this type of idolatry. For example, King Saul assumed the liturgy of sacrifice was sufficient to ensure victory over the Philistine armies, apart from proper attitudes of the heart and priestly officiating (1 Sam. 13:8ff). For Saul, the ritual of sacrifice was akin to stroking a rabbit’s foot. This presumption in equating the performance of liturgy with the worship of God reached its height during the days of Isaiah the prophet. God’s prophet decried the mockery and let it be known that the Holy One of Israel would not accept the substitution of form for true worship. “The multitude of your sacrifices—what are they to me?” says the LORD.... “I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me, who has asked this of you, this trampling -of my courts? Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations—I cannot bear your evil assemblies. Your New Moon festivals and your appointed feasts my soul hates. They have become a burden to me;... When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen.” (Isa. 1:11-15) “

Andrew E. Hill, Enter His Courts With Praise! (Eastbourne: Kingsway Publications, 1998), 52–53.