Almighty Gord Of Antithesis

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Named after Faith Bicknell-Brown , a Hell of an editor and a damn good author. Flesh puppets. In HOE, demons tend to refer to humans this way.

Corrupt Mankind Is More in Need of the Salvation of God Become Flesh | The Church of Almighty God

So I had to name a character after her. Gates, the. No, not Bill. Or Melinda. Intimidation at its finest. A spiffy tune from Ultravox. I think chocolate was invented by gluttons. No, not in a Preacher sense, I promise. Maybe the Almighty is stuck in a comatose body after a particularly bad day playing skee-ball.

The concept of Good is the antithesis of the concept of Evil. Technically, the angels and those who populate Heaven serve Good. Good and Evil, as the song from Jekyll and Hide goes, have their merits. But sometimes, the line dividing them is as blurry as the boundaries between Sins. Greedy, the. As Freddy Mercury once sang, I want it all, and I want it now. The Old Ones—the original demons—who used to belong to Avarice are still demons of Greed, but they are not Coveters, and they despise the creatures of Covet even more than the Envious do.

In HOE, not just an angelic fashion statement. Only seraphim have eared the right to sport a halo. And to sing. And to have a name. Also, the collective noun for angels: a halo of angels. A tree nymph that lives inside the tree, according to La Wiki. Thus the bad-temperedness. Where the celestials hang their haloes. Hecate, the. In terms of gods and such, this triple goddess has been around for a long, long time. One of the three realms—the other two being Heaven and Earth, natch.

Demons hang their horns here. Male demons of Lust.


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Jesse Harris. No, really. A former fifth-level succubus who ran away from Hell, hid on Earth as an exotic dancer, and learned the hard way about true love. Yeppers, Jezzie is the heroine of the entire series. A teddy bear of a guy, Jezebel thinks of him as a big brother. King of Hell. Lucifer was the first King. How He lost this role is discussed in HB. Lake of Fire. The moat of Hell. A pool of lava. Tends to burp sulfuric fumes. Great lakefront views still available.

The First Woman—the pre-Eve model. Became the first mortal demon. Tons of lovely information out there, starting with the Wiki. Why not? I like how it rolls off the tongue. If this is all Greek to you, get thee to a bookstore and purchase HB and siddown and read. Then He got transferred ditto HB. Take that as you will. When people say that lust burns, they have no idea…. Map of Hell. You wanna see it? It looks a little like Manhattan. Hey, I come from a fantasy background. There has to be a map. The map shows Pandemonium as the First Sphere of Hell. But I decided to make Abaddon the First Sphere.

One day, I will make a better map. Well, so they say. She will do what must be done, no matter the cost. Or was it? One of my favorite starting points was the Wikipedia entry. In HB, she is the house mom of Belles. One of the designations of demons in HOE. Just mentioning Nightmares to Jezebel will give her…well, nightmares. Lordy, it gets me hot just thinking about it! In Greek mythology, Pan is the satyr god of fertility and…well, yeah.

Oodles and oodles of good stuff at La Wiki.

And you thought the wait at your local Motor Vehicles Department was bad…. Paul Hamilton.

http://sfplatform43torrance.dev3.develag.com/tales-of-torment.php

The Church of Almighty God

Jezzie is self-centered, selfish, and at times almost painfully naive. For that matter, why did Jezzie fall in love with him? And so quickly? Stay tuned. In HB, owner of the strip club called Belles and all-around slime bucket. He gives pimps a bad name. We authors, we gots the power, bwahahahaha…. Cue s porn music. According to Angel, they can hum a lovely tune. Seven Deadly Sins. Playing in the Evil Big Leagues with these babies. I absolutely love this site , which nicely labeled all of the lovely punishments for each sin.

Most interesting, check out Faust. Think about that—how all the sins really are malleable. And Daunuan really starts getting the concept of malleable evil in HTH. Seven most powerful entities in the universe, the. At least, according to HOE. The rest of the Archangels are a very close second, as are other major deities.

And book reviewers. Shield Against Evil. A magic peridot stone that hides its wearer from all things evil. Mrs Giggles nailed me as a former roleplayer when I used this term in HB. Goes for HOE as well asszzzzzzzzzz…. Sort of. First mention: TRTH. Actually, I worked in food services. So when I decided to have Jezebel become a stripper, I had my research cut out for me. The work of God in the flesh, however, is greatly different: It has accurate guidance of words, has clear will, and has clear required goals. And so man does not need to grope around, or employ his imagination, much less make guesses.

This is the clarity of the work in the flesh, and its great difference from the work of the Spirit. The work of the Spirit is only suitable for a limited scope, and cannot replace the work of the flesh. The work of the flesh gives man far more exact and necessary goals and far more real, valuable knowledge than the work of the Spirit.

The work that is of greatest value to corrupt man is that which provides accurate words, clear goals to pursue, and which can be seen and touched. This can only be achieved by the incarnate God; only the incarnate God can save man from his formerly corrupt and depraved disposition. Although the Spirit is the inherent substance of God, work such as this can only be done by His flesh. If the Spirit worked single-handedly, then it would not be possible for His work to be effective—this is a plain truth. Though most people have become the enemies of God because of this flesh, when He concludes His work, those who are against Him will not only cease to be His enemies, but on the contrary will become His witnesses.

They will become the witnesses that have been conquered by Him, witnesses that are compatible with Him and inseparable from Him. Of course, this is only with regard to the corrupt mankind. Man and the Spirit of God can only look upon each other from afar, as if there is a great distance between them, and they can never be alike, as if separated by an invisible divide. In fact, this is an illusion given to man by the Spirit, which is because the Spirit and man are not of the same kind, and the Spirit and man shall never coexist in the same world, and because the Spirit possesses nothing of man.

So man does not have need of the Spirit, for the Spirit cannot directly do the work most needed by man. The work of the flesh offers man real objectives to pursue, clear words, and a sense that He is real and normal, that He is humble and ordinary. Although man may fear Him, for most people He is easy to relate to: Man can behold His face, and hear His voice, and does not need to look at Him from afar.

This flesh feels approachable to man, not distant, or unfathomable, but visible and touchable, for this flesh is in the same world as man. For all of those who live in the flesh, changing their disposition requires goals to pursue, and knowing God requires witnessing the real deeds and the real face of God. This is why the incarnation is necessary, and why it is needed by all corrupt mankind. Since people are required to know God, the images of the vague and supernatural Gods must be dispelled from their hearts, and since they are required to cast off their corrupt disposition, they must first know their corrupt disposition.

In doing so, ultimately it would still not be possible to dispel these deep-rooted things from people. Only the practical God and the true image of God can replace these vague and supernatural things to allow people to gradually know them, and only in this way can the due effect be achieved. Man recognizes that the God whom he sought in times past is vague and supernatural. That which can achieve this effect is not the direct leadership of the Spirit, much less the teachings of a certain individual, but the incarnate God. The original conceptions of man can only be revealed through their contrast to the incarnate God.

Without the comparison to the incarnate God, the conceptions of man could not be revealed; in other words, without the contrast of reality the vague things could not be revealed.

Sin – a life for myself

No one is capable of using words to do this work, and no one is capable of articulating this work using words. Only God Himself can do His own work, and no one else can do this work on His behalf. No matter how rich the language of man is, he is incapable of articulating the reality and normality of God. Man can only know God more practically, and can only see Him more clearly, if God personally works among man and completely shows forth His image and His being.

This effect cannot be achieved by any fleshly man. This flesh is man and also God, is a man possessed of normal humanity and also God possessed of full divinity. And so, even though this flesh is not the Spirit of God, and differs greatly from the Spirit, it is still the incarnate God Himself who saves man, who is the Spirit and also the flesh. No matter what He is called by, ultimately it is still God Himself who saves mankind. For the Spirit of God is indivisible from the flesh, and the work of the flesh is also the work of the Spirit of God; it is just that this work is not done using the identity of the Spirit, but is done using the identity of the flesh.

Work that needs to be done directly by the Spirit does not require incarnation, and work that requires the flesh to do cannot be done directly by the Spirit, and can only be done by God incarnate. This is what is required for this work, and is what is required by corrupt mankind.

Therefore, corrupt mankind is more in need of the salvation of the incarnate God, and is more in need of the direct work of the incarnate God. Mankind needs the incarnate God to shepherd him, support him, water him, feed him, judge and chastise him, and he needs more grace and greater redemption from the incarnate God.

Only God in the flesh can be the confidant of man, the shepherd of man, the very present help of man, and all of this is the necessity of incarnation today and in times past. The flesh of man has been most profoundly corrupted, and it has become something which opposes God, which even openly opposes and denies the existence of God. This corrupt flesh is simply too intractable, and nothing is more difficult to deal with or change than the corrupt disposition of the flesh.

Satan comes into the flesh of man to stir up disturbance, and uses the flesh of man to disturb the work of God, and impair the plan of God, and thus man has become Satan, and the enemy of God. For man to be saved, he must first be conquered. It is because of this that God rises to the challenge and comes into the flesh to do the work He intends to do, and do battle with Satan. His aim is the salvation of mankind, who has been corrupted, and the defeat and annihilation of Satan, which rebels against Him.

He defeats Satan through His work of conquering man, and simultaneously saves corrupt mankind. Thus, God solves two problems at once. He works in the flesh, and speaks in the flesh, and undertakes all work in the flesh in order to better engage with man, and better conquer man. The last time that God becomes flesh, His work of the last days will be concluded in the flesh. He will classify all men according to kind, conclude His entire management, and also conclude all His work in the flesh. After all His work on earth comes to an end, He will be completely victorious.

Working in the flesh, God will have fully conquered mankind, and fully gained mankind. When God concludes His work in the flesh, as He has fully defeated Satan and has been victorious, Satan will have no further opportunity to corrupt man. Now it is the work of conquering and fully gaining mankind, so that Satan will no longer have any way to do its work, and will have completely lost, and God will have been completely victorious.

This is the work of the flesh, and is the work done by God Himself. The work of redemption of the intermediary stage was also done by God in the flesh. The key work is the complete conquest of corrupt man, thus restoring the original reverence of God in the heart of conquered man, and allowing him to achieve a normal life, which is to say, the normal life of a creature of God.

This work is crucial, and is the core of the management work. The first stage of work was done directly by the Spirit because, under the law, man only knew to abide by the law, and did not have more truth, and because the work in the Age of Law hardly involved changes in the disposition of man, much less was it concerned with the work of how to save man from the domain of Satan. Thus the Spirit of God completed this supremely simple stage of work that did not concern the corrupt disposition of man. This stage of work bore little relation to the core of the management, and had no great correlation to the official work of the salvation of man, and so it did not require God to become flesh to personally do His work.

The work done by the Spirit is implied and unfathomable, and it is fearful and unapproachable to man; the Spirit is not suited to directly doing the work of salvation, and is not suited to directly providing life to man. Most suitable for man is to transform the work of the Spirit into an approach that is close to man, which is to say, what is most suitable for man is for God to become an ordinary, normal person to do His work.

This requires God to be incarnated to replace the work of the Spirit, and for man, there is no more suitable way for God to work. Among these three stages of work, two stages are carried out by the flesh, and these two stages are the key phases of the management work. The two incarnations are mutually complementary and perfect each other. It could almost be said that, without the work of the two incarnations of God, the entire management work would have ground to a halt, and the work of saving mankind would be nothing but empty talk.

The right one who is up to the task is predicated upon the nature of his work, and the importance of the work. There is a significance and basis to each stage of work. They are not groundless imaginings, nor are they carried out arbitrarily; there is a certain wisdom in them. These subtle thoughts and ideas are difficult for man to imagine, and difficult for man to believe, and, moreover, difficult for man to know.

Work done by man is according to general principle, which, for man, is highly satisfactory. Yet compared to the work of God, there is simply too great a disparity; although the deeds of God are great and the work of God is of a magnificent scale, behind them are many minute and precise plans and arrangements that are unimaginable to man. Every stage of His work is not only according to principle, but also contains many things that cannot be articulated by human language, and these are the things that are invisible to man.

Regardless of whether it is the work of the Spirit or the work of God incarnate, each contains the plans of His work. He does not work groundlessly, and does not do insignificant work. When the Spirit works directly it is with His goals, and when He becomes man which is to say, when He transforms His outer shell to work, it is even more with His purpose. Why else would He change His identity freely? Why else would He freely become a person who is regarded as lowly and is persecuted?

His work in the flesh is of the utmost significance, which is spoken with regard to the work, and the One who ultimately concludes the work is the incarnate God, and not the Spirit. Some believe that God may sometime come to earth and appear to man, whereupon He shall personally judge the whole of mankind, testing them one by one without anyone being omitted.

Those who think in this way do not know this stage of work of incarnation. God does not judge man one by one, and does not test man one by one; to do thus would not be the work of judgment. Is not the corruption of all mankind the same? Is not the substance of man all the same? God does not judge the trifling and insignificant faults of man. The work of judgment is representative, and is not carried out especially for a certain person. Rather, it is work in which a group of people are judged in order to represent the judgment of all of mankind.

By personally carrying out His work on a group of people, God in the flesh uses His work to represent the work of the whole of mankind, after which it is gradually spread. The work of judgment is also thus. The work and word of the incarnate God witnessed by man are the work of judgment before the great white throne during the last days, which was conceived by man during times past. The work that is currently being done by the incarnate God is exactly the judgment before the great white throne.

The incarnate God of today is the God who judges the whole of mankind during the last days. This flesh and His work, word, and entire disposition are the entirety of Him. Although the scope of His work is limited, and does not directly involve the entire universe, the substance of the work of judgment is the direct judgment of all mankind; it is not work that is undertaken only for China, or for a small number of people. During the work of God in the flesh, although the scope of this work does not involve the entire universe, it represents the work of the entire universe, and after He concludes the work within the work scope of His flesh, He will immediately expand this work to the entire universe, in the same way that the gospel of Jesus spread throughout the universe following His resurrection and ascension.

Regardless of whether it is the work of the Spirit or the work of the flesh, it is work that is carried out within a limited scope, but which represents the work of the entire universe. During the last days, God appears to do His work using His incarnate identity, and God in the flesh is the God who judges man before the great white throne.

Regardless of whether He is the Spirit or the flesh, He who does the work of judgment is the God who judges mankind during the last days. This is defined based on His work, and is not defined according to His external appearance or several other factors. Regardless of what man thinks of it, facts are, after all, facts. Because the one who is judged is man, man who is of the flesh and has been corrupted, and it is not the spirit of Satan that is judged directly, the work of judgment is not carried out in the spiritual world, but among man. If judgment were carried out directly by the Spirit of God, then it would not be all-embracing.

Furthermore, such work would be difficult for man to accept, for the Spirit is unable to come face-to-face with man, and because of this, the effects would not be immediate, much less would man be able to behold the unoffendable disposition of God more clearly. Satan can only be fully defeated if God in the flesh judges the corruption of mankind. Being the same as man possessed of normal humanity, God in the flesh can directly judge the unrighteousness of man; this is the mark of His innate holiness, and of His extraordinariness.

Only God is qualified to, and in the position to judge man, for He is possessed of the truth, and righteousness, and so He is able to judge man. Those who are without the truth and righteousness are not fit to judge others. If this work were done by the Spirit of God, then it would not be victory over Satan. The Spirit is inherently more exalted than mortal beings, and the Spirit of God is inherently holy, and triumphant over the flesh.

The incarnate God is the enemy of all those who do not know Him. The effects of His work in the flesh are more apparent than those of the work of the Spirit. And so, the judgment of all mankind is not carried out directly by the Spirit, but is the work of the incarnate God.

The opposite of joy

God in the flesh can be seen and touched by man, and God in the flesh can completely conquer man. In his relationship with God in the flesh, man progresses from opposition to obedience, from persecution to acceptance, from conception to knowledge, and from rejection to love.

These are the effects of the work of the incarnate God. Man is only saved through the acceptance of His judgment, only gradually comes to know Him through the words of His mouth, is conquered by Him during his opposition to Him, and receives the life supply from Him during the acceptance of His chastisement.

All of this work is the work of God in the flesh, and not the work of God in His identity as the Spirit. The profound corruption of man is a great obstacle to the work of God incarnate. In particular, the work carried out on the people of the last days is tremendously difficult, and the environment is hostile, and the caliber of every kind of person is quite poor.

Yet at the end of this work, it will still achieve the proper effect, without any flaws; this is the effect of the work of the flesh, and this effect is more persuasive than that of the work of the Spirit. The most important and most crucial work is done in the flesh, and the salvation of man must be personally carried out by God in the flesh. Even though all mankind feel that God in the flesh is unrelated to man, in fact this flesh concerns the fate and existence of the whole of mankind. Even though it is His work in the flesh, it is still directed at all mankind; He is the God of all mankind, and is the God of all created and non-created beings.

Although His work in the flesh is within a limited scope, and the object of this work is also limited, each time He becomes flesh to do His work He chooses an object of His work that is supremely representative; He does not select a group of simple and unremarkable people on which to work, but instead picks as the object of His work a group of people capable of being the representative of His work in the flesh.

This group of people is chosen because the scope of His work in the flesh is limited, and is prepared especially for His incarnate flesh, and is chosen especially for His work in the flesh. For example, the Jews were able to represent the whole of mankind in accepting the personal redemption of Jesus, and the Chinese are able to represent the whole of mankind in accepting the personal conquest of the incarnate God.

Almighty God

Nothing reveals the significance of redemption more than the work of redemption done among the Jews, and nothing reveals the thoroughness and success of the work of conquest more than the work of conquest among Chinese people. The work and word of God incarnate appear to only be aimed at a small group of people, but in fact, His work among this small group is the work of the entire universe, and His word is directed at the whole of mankind.

After His work in the flesh comes to an end, those who follow Him shall begin to spread the work He has done among them. The best thing about His work in the flesh is that He can leave accurate words and exhortations, and His accurate will for mankind to those who follow Him, so that afterward His followers can more accurately and more concretely pass on all of His work in the flesh and His will for the whole of mankind to those who accept this way.

In particular, the work of the last incarnate God brings all mankind into an age that is more realistic, more practical, and more pleasant. He not only concludes the age of law and doctrine; more importantly, He reveals to mankind a God who is real and normal, who is righteous and holy, who unlocks the work of the management plan and demonstrates the mysteries and destination of mankind, who created mankind and brings to an end the management work, and who has remained hidden for thousands of years.

When God works in His flesh, those who follow Him no longer seek and grope after those vague and ambiguous things, and cease to guess at the will of the vague God. When God spreads His work in the flesh, those who follow Him shall pass on the work that He has done in the flesh to all religions and denominations, and they shall communicate all of His words to the ears of the whole of mankind.

All that is heard by those who receive His gospel shall be the facts of His work, shall be things personally seen and heard by man, and shall be facts and not hearsay. These facts are the evidence with which He spreads the work, and are also the tools that He uses in spreading the work. Man shall never behold the real face of God, and shall always believe in a vague God that does not exist. Man shall never behold the face of God, nor will man ever hear words personally spoken by God. The invisible God in heaven and His work can only be brought to earth by God incarnate who personally does His work among man.

This is the most ideal way in which God appears to man, in which man sees God and comes to know the true face of God, and it cannot be achieved by a non-incarnate God. God having carried out His work to this stage, His work has already achieved the optimal effect, and has been a complete success.