God's declaration of Truth
GOD HAS SHOWN MERCY. FOR THOSE WHO REJECT THAT, THERE IS ONLY THE JUSTICE AND VENGEANCE OF GOD WHICH IS ETERNAL DAMNATION.
Luke Chapter 19
The words of Our Only Lord and Saviour Jesus Christ in red. 19:10 "For the Son of man is come to seek and to save that which was lost." 19:11 As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested. 19:12 He said therefore: "a certain nobleman went into a far country, to receive for himself a kingdom and to return. 19:13 And calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
19:14 But his citizens hated him and they sent an delegation after him, saying: 'We will not have this man to reign over us.'
19:15 And it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading, 19:16 And the first came saying: 'Lord, thy pound hath gained ten pounds.'
19:17 And he said to him: 'Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.' 19:18 And the second came, saying: 'Lord, thy pound hath gained five pounds.' 19:19 And he said to him: 'Be thou also over five cities.' 19:20 And another came, saying: ' Lord, behold here is thy pound, which I have kept laid up in a napkin. 19:21 For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.' 19:22 He saith to him: 'Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow. 19:23 And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?' 19:24 And he said to them that stood by: 'Take the pound away from him and give it to him that hath ten pounds.' 19:25 And they said to him: 'Lord, he hath ten pounds.' 19:26 But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him. 19:27 But as for those my enemies, who would not have me reign over them, bring them hither and slay them in my presence." 19:28 And having said these things, he went before, going up to Jerusalem. 19:29 And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples, 19:30 Saying: "Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose it and bring it.
19:31 And if any man shall ask you: 'Why are you loosing it?' You shall say thus unto him: Because the Lord hath need of it.' " 19:32 And they that were sent went their way and found the colt standing, as he said unto them. 19:33 And as they were loosing the colt, the owners thereof said to them: "Why are you loosing it? 19:34 But they said: "Because the Lord has need of it." 19:35 And they brought it to Jesus. And casting their cloaks over the colt, they set Jesus on it. 19:36 And as he went, they spread their cloaks upon the road. 19:37 And when he was drawing near, being now at the descent of the Mount of Olives, the whole company of his disciples began to rejoice and to praise God with a loud voice, for all the miracles that they had seen, 19:38 Saying: "Blessed is he who comes as king, in the name of the Lord! Peace in heaven and glory in the highest!" 19:39 And some of the Pharisees, from the crowds, said to him: "Master, rebuke thy disciples." 19:40 He said to them: "I tell you that if these keep silence, the stones will cry out." 19:41 And when he drew near, seeing the city, he wept over it, saying: 19:42 "If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes. 19:43 For the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side, 19:44 And beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation."
19:45 And entering into the temple, he began to cast out them that sold therein and them that bought. 19:46 Saying to them: "It is written: My house is the house of prayer. But you have made it a den of thieves." 19:47 And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him. 19:48 And they found not what to do to him: for all the people were very attentive to hear him.
The Second Epistle of St. Paul to the Thessalonians
The day of the Lord is not to come till the man of sin be revealed. The apostle's teachings are to be observed.
2:1 And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him: 2:2 That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.
Chap. 2. Ver. 2. Spirit . . . utterance. . . letter indicate three possible sources of their belief that the parousia is imminent. Spirit refers to some falsely claimed revelation, utterance may be a statement of Paul’s which was misunderstood, or wrongly attributed to him, the letter seems to be one forged in Paul’s name.2:3 Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition
Ver. 3. . . The parousia must be preceded by a great apostasy, i.e., a great religious revolt, and the advent of the man of sin, i.e., Antichrist. Son of perdition, one entirely deserving of eternal punishment.
Ver. 3. The day of the Lord will not come. These words have been inserted to complete the sentence, which in the original is elliptical. The expanded reads "Let no man deceive you by any means: for the day of the Lord will not come unless there come a revolt first, and the man of sin be revealed, the son of perdition"
2:4 Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.
Ver. 4. In the temple, that of Apostate Jerusalem which the full consensus of the Church Fathers declare he will rebuild - i.e. the Temple of Remphan; and in the Apostate shell of the former Christian church, which he perverts to his own worship: as the Freemasons have done to the Vatican.
Ver. 4. Antichrist will be characterized by great impiety and pride. He sits in the temple of God, etc. He will aspire to be treated as God and proclaim that he is really God.
2:5 Remember you not that, when I was yet with you, I told you these things? 2:6 And now you know what restrains him, that he may be revealed in his proper time.
Ver. 6. What restrains him. The Thessalonians knew the obstacle. We also know that it is Jesus Christ.
2:7 For the mystery of iniquity is already at work: only that he who is at present restraining it, does still restrain, until he is gotten out of the way.
Ver. 7. Mystery of iniquity, the evil power of Satan’s threefold prevarication and total Apostasy from God, of which Antichrist is to be the public exponent and champion. He who is at present restraining it. The obstacle is now spoken of as a person. Some point out that Michael the archangel and his heavenly army are obstacles, and this is true, which now prevent the appearance of Antichrist – but the primary obstacle is, as St. Justin Martyr teaches: Jesus Christ Himself; when the great Apostasy is complete, then in effect, Christ is “gotten out of the way.”2:8 And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him
Ver. 8. When Christ appears in glory, He will inflict defeat and death on Antichrist by a mere word of command.2:9 Whose coming is according to the working of Satan, in all power and signs and lying wonders:
Ver. 9 – 10. By the aid of Satan Antichrist will perform prodigies which men will falsely regard as miracles, and by means of which they will be led to adopt sinful practices.2:10 And with all wicked deception to those who are perishing. For they have not received the love of truth that they might be saved. 2:11 Therefore God shall send them the operation of error, to believe lying:
Ver. 11. God shall send. . .That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.
Ver. 11. 'God sends.' God will allow their willful rejection of truth to have its natural results of spiritual blindness, impenitence and damnation. A misleading influence, or, “a delusion.” The operation of error - the Greek reads: "energian planes" or literally the energy of delusion, which is exactly and actually the fallen spirits of the devils and demons conjured by pagan religion, especially by idolatry. NOW, currently, the Assisi delusion of the Apostates, Ratzinger and Wojtyla and many others present with them, is a very real and prime example. To give oneself over to this is to invite utter and complete damnation of oneself by God.2:12 That all may be judged who have not believed the truth but have consented to iniquity. 2:13 But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
Ver. 13. First-fruits, i.e., earliest believers in the gospel. Some manuscripts read: “from the beginning.” That is, God called them from all eternity.2:14 Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ. 2:15 Therefore, brethren, stand fast: and hold the teachings, which you have learned, whether by word or by our epistle.
Ver. 15. Teachings, i.e., his teachings whether given orally or in writing. Concerning Apostolic teaching – the oral is included in the written at the point we have the whole New Testament complete, i.e. with the completion of St. John’s Gospel.
2:16 Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,2:17 Exhort your hearts and confirm you in every good work and word.
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A few words
The articles posted in the main here are from a variety of sources and perspectives, but all based on the unchangeable truth that all law comes from God, or if it is something that pretends a legalism but does not agree with God's law, then it is nothing lawful at all; the Noachide nonsense is the prime example of that which is not at all lawful. See the right side pane and below the posts at the bottom of the page for a number of sources that help shed light on this. All copyrighted sources are quoted and used for comment and education in accord with the nonprofit provisions of: Title 17 U.S.C., Section 107.
By Command of God
Eucharist in house churches Commanded by God - HE COMMANDS TO NOT HAVE ANYTHING TO DO WITH THE VATICAN WHICH HAS ALREADY BECOME TOTALLY APOSTATE AND DIABOLIC AT THIS POINT.
The Justice of God: New Testament Prayer, Psalms Hymns and Canticles, and first century Communion in full
Traditional Catholic Prayers: Office of the Hours for the Week
Go Here: The Return of Christ
And here: Parousia of Jesus Christ Our Lord
The Promise of His coming. His commands to prepare and be worthy.
Statement of what is happening in the world in connection with the Second Coming of Our Lord and Saviour Jesus Christ.
Nuzul i Isa and Qiyamah, the Parousia of Jesus Christ Our Lord and His judgement of all men that have ever lived.
Rv:22:7 Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
Saturday, June 8, 2013
The Antichrist: Rev. Paschal Huchede's view of the Antichrist
It will purify the earth of all mankind. The earth is like a vast temple soiled by all sorts of iniquities. Moreover, there is in the present actual nature a law, in virtue of which, living beings are subject to the action of deleterious principles. This law of compatibility will, from all appearances, be destroyed on that day when all the material elements will be decomposed by this fire, which will, at the same time, remove from the earth all physical and moral evils and establish the difference that exists between the wicked, the imperfect, and the saints.
The wicked will be struck unawares by the vengeful flames. St. Paul, speaking of the event, says: "In a flame of fire yielding vengeance to them who know not God, and who obey not the Gospel of Our Lord Jesus Christ." (2 Thes. 1 :8). The imperfect will be punished, for St. Paul says on the day of the Lord the fire will show forth the quality of our works. Those whose works will burn shall suffer a partial injury, but shall be saved by fire, and will in this way go through their purgatory." (1 Cor. 3 :12-15).
Finally, the saints will remain intact in the midst of the devouring flames, like the three Hebrew children in the fiery furnace 'at Babylon. "If any man's work abide, which he hath built, therefore, he shall receive a reward." (1 Cor. 3:14). Hence, this fire shall possess the property of exhibiting the virtue of men.
Hence, like the plagues that scourged the Egyptians without injury tothe Hebrews, though in the same place, thus shall this fire prove terrible for some and harmless for others. It is on this occasion that these words of Our Saviour shall be verified in effect: "Of two men in the field, one shall be taken and the other shall be spared; of two women turning the mill-stone, one shall be taken and the other shall be left." (Mat. 24:4041). Of two persons in the same bed, the fire will burn one and do no harm to the other.
From all this we are led to infer that the Sovereign Judge will find men yet alive at His arrival on earth. This is the opinion held by St. Jerome, S1. Augustine, St. Chrysostom, Theophilactae, and Theodoret, which is founded on the following passage from St. Paul: "For this we say unto you in the word of the Lord. . . that we who are alive shall be taken up together with them in the clouds to meet Christ, into the air, and so shall we be always with the Lord." (1 Thes. 4:15-18).
In presence of such testimony as this, the opinion of those who maintain that the earth must be consumed only after the General Judgment that takes place will evidently fall to the ground. Their reasons are first, that the earth can be conveniently renewed only after the resurrection; second, because it is difficult to understand how the saints risen from the dead will live in the midst of flames; third, because according to this hypothesis all men would be dead before the coming of Our Saviour, which is contrary to the words of the Apostle cited above.
But while we can find no proofs of any weight to sustain this last opinion, we find proofs from the authority of the Fathers and Holy Writ in favor of the other opinion; consequently, it must be the more probable.
ARTICLE III-CONSUMMATION OF THE GLORIES AND ETERNAL EMPIRE OF JESUS CHRIST
1. Resurrection of the Dead
It does not belong to the scope of this little book to expose the theological and philosophical reasons adduced in support of the truth of this dogma so full of consolation; hence, we must be satisfied with an historical exposition of the principal circumstances in order to remain within the limits of its plan.
The first incident that figures conspicuously among these circumstances is the sounding of the, last trumpet. For the last trumpet shall sound, says St. Paul. (1 Cor. 15:52). But as to whether this will be a material or allegorical sound there seems to be a difference of opinion; St. Gregory inclines to think that the sounding of the last trumpet should be taken in an allegorical sense to designate the all-powerful will of God. (17 Moral. C. 29).
That it will he a material sound appears certain toseveral of the Fathers and a great many theologians. (Anselm. Acost. Lib. 4, C. 17). Some of them. founding their opinion on the Scriptures, distinguish two kinds of sounds: one, of the voice of the Son of God, who will command the dead to rise - in the trumpet of God (1 Cor. 15 :52 and according to St. John the Evangelist, 5:25); (two), the sound of the Angelic voice, which is generally believed to be that of St. Michael, who will assemble all mankind before the judgment seat of God. Others again try to show that the two voices are but one and the same in as much as the angelic voice is only the continuation or promulgation of the order given by Jesus Christ. However this may be, this voice or those voices will resound like thunder peals. (Joel 2:1). This is why some authors compare them to a trumpet; yet, according to many theologians, the distinct sound of a trumpet will be heard, while others, in admitting this, maintain that we shall subsequently hear the voice of the Son of God and finally that of the Archangel. This last opinion seems to be more in harmony with the Scriptures.
The voice of Jesus Christ, like the creative Word, will possess an all
powerful force, producing instantaneous effect. "In the beginning. . .
God said: "Let there be light' and there was light." (Gen. 1 :1&3). He shall say at the end, "Rise ye dead and come to judgment," (Hieron, Reg. Monach, C. 30), and immediately the resurrection will take place, or to use the words of St. Paul, "In an instant, in the twinkling of an eye." (1 Cor. 15 :52).
According to the scholastic opinion, the angels will prepare the material by gathering up the mouldered ashes of the dead; God will give form to those inanimated elements by commanding the souls to animate the newly arranged bodies. (Thomas, Supplem., Q. 76, A. 3). The just will have perfect bodies, renewed in youthful bloom (Ps. 102:3-5), endowed with the most exquisite qualities.
This corporal perfection will be like the mirrored reflection of the happiness and glory of the soul submerged in the supernatural fountain of eternal life. (Contra Gentil., Quest. Q. 96, A. 3). The just will shine like the sun in the kingdom of their Father and like stars for all eternity. (Wis. 3; Mat. 13 :43). The body is born into the world sombre and opaque; it shall rise radiant and transparent. (1 Cor. 15 :53). It is born subject to corruption; it shall rise incorruptible and impassible. (1 Cor. 15 :53). God shall wipe away the tears of those who shed them for His sake; the reign of death shall be at an end. Lamentations, wailings, and sufferings shall be unknown as if they had never been. The body now is dull and heavy; then it shall possess the subtility of a spirit, unimpeded by all kinds of obstacles in its actions and movements. Finally, our bodies now are weak and slow in their movements; then they shall be strong and agile, enabled to pass swift as thought through the immensurable distance of space. We shall possess the agility of angels, says St. Anselm,. (Lib. de Similitudinibus, C. 51).
The bodies of the just, while they resemble the angels (Mat. 22:30),will conserve all the functional aptitude of the senses, to taste forever the joys of heaven in all that is most pure and holy. (D. Thom.). Theirhearing will then be charmed by the most harmonious melodies; their sight ravished by ineffable beauties, namely, those of Jesus Christ and His Blessed Mother and all the celestial choir, also by the beauties of nature which they will be enabled to contemplate throughout the whole extent of creation.
It will not be the same for the wicked. They will be immortal, but their immortality will be for them a punishment; they will be black, passible, and hideous, horrible like the demons and hell which they are in future to inhabit.
It is asked, says St. Augustine, whether those whom Jesus Christ will find still alive upon earth (and whom the Apostle personifies in himself, as also those who lived during his time) are never to die, or while being borne with those risen from the dead through the air to meet Christ, if their death and resurrection will suddenly take place.
It is not impossible that this should take place, and by admitting that it will, we have no further difficulty to explain and to reconcile the words of the Apostle when he says that we shall all die and that we shall all rise to life. (De Civit., Lib. 20, C. 20).
2. The General Judgment
All mankind without exception must appear at the General Judgment. The Sacred Scriptures are quite explicit on the matter. "We shall (all) stand before the judgment seat of Christ." (Rom. 14:10). And again, it is said in the Apocalypse (20:12), "And I saw the dead, great and small, standing in the presence of the throne, and they were judged by those things which were written in the books, according to their works."
The place in which the General Judgment will take place is not defined by Faith. However, that place will be truly called "Jehosaphat", which means "the Lord Judge." But that it will be that valley Jehosaphat, situated near Jerusalem, is not certain, for in whatever place The Lord Judge will judge mankind, that place will be named from His actual presence "Jehosaphat". "Let the nations come up into the valley of Jehosaphat; for there I will sit to judge all nations round about." (Joel 3:12). Again, it is said in the Acts of the Apostles (1:11), "This Jesus who is taken away from you up into heaven shall so come as you have seen him going into heaven." Some commentators argue from those texts that the valley of Jehosaphat near Jerusalem is the one designated, moreover, that having been the scene of Our Saviour's passion, death resurrection, and ascension, it should naturally bear witness to the mystery of God's justice.
Others again seem to be preoccupied with the thought that this valley will be too small to accommodate the whole human race. But we see nothing that obliges us to believe that all people must stand within the limits of its actual prescribed boundaries; hence, without doing the sacred text the least violence, we may take the valley for thecenter and then let the required space be limited to such bounderies as necessity may require.
When all preparations are made, then the Sovereign Judge will descend in the "clouds of heaven with much power and majesty." (Mat. 24:30). He will come in the clouds of heaven that His glory may appear to greater advantage. It is remarkable that all the illustrious divine apparitions which we read of in the Sacred Scriptures took place in the clouds; hence, the royal prophet speaking of them relative to God, says, "Who (Thou) makest the clouds thy chariot." (Ps. 103.3).
He will come with great power. This power will be made manifest by the destruction of the universe and by the glowing splendor of His appearance in the heavens. He appears no longer under the abject form of the helpless babe at Bethlehem, but as master of the thunders. He will come surrounded by legions of angels who shall receive and administer His orders. His raiment will be white like the snow, and He will be seated on a throne like flames of fire. (Dan. 7:9; Apoc. 20:11). "His cross shall proceed Him as the standard of His royalty."
Vexilla regis prodeunt. Fulget cruces mysterium.
This interpretation is founded on the following passage according to St. Matthew (24:30), "And then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn." The Fathers believe that this sign is the cross, andthe Church chants it in her sacred liturgy. "This sign will appear in the heavens when the Saviour will come to judge the world." ("Hoc signum erit in coelo, quum Dominus ad judicandum venerit.")
What will be the nature of this cross? St. John Chrysostom and St. Ephrem say that it will be the True Cross, miraculously formed out of all its particles, which are now scattered throughout the world.
But St. Augustine and St. Hippolytus say that this sign will be more brilliant than the sun, which has led St. Thomas and St. Antoninus to believe that it will be a luminous cross, miraculously formed in the air; this opinion seems to be the more probable one. According to Pope St. Clement, in the seven books of Constitutions, the Cross will be visible for many days before the Judgment, in order to convert the followers of Antichrist, while St. Anselm (in Elucidat.) inclines to the most probable opinion, which makes it appear on the day of Judgment. Some authors, as Vignier, maintain, without any proof however, that the other instruments of the passion will also be exhibited on the last day. The Cross will be a pledge of joy and consolation for the just, but a subject of horror and regret for the wicked.
The Sacred Scriptures, referring in various passages to the General Judgment, make frequent mention of thrones and assistants of Our Blessed Saviour seated upon these thrones. St. John in the Apocalypse (20:11) says, "And I saw a great white throne, and One sitting upon it," namely, Jesus Christ. And the prophet Daniel, speaking relative to the same subject, says, "I beheld till thrones were placed, and the Ancient of days sat." (7:9). But for whom were these thrones prepared if not for those whom Jesus Christ will call to sit around Him on the great day of God's justice?
St. Augustine (in Pro 86), St. Gregory (26 Moral., C. 24), Venerable Bede (in Serm. St. Benedicti) are of opinion that this honor will be conferred upon such as shall have practiced evangelical perfection. To them, and to them only, did Jesus promise a seat beside Him to judge the world with Him. "Amen I say to you that you who have followed me . . . you also shall sit on twelve seats judging the twelve tribes of Israel." (Mat. 19.28).