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This is a unique work from one of the preeminent early leaders of the Christian Church. These are wonderful and inspiring writings of St. Augustine that not only teach us some of the intellectual and theological elements of our faith, but also of the passion.

[a.d. 277.] The Manichæan heresy, which was destined to operate so terribly against the Church and the purity of the Gospel, encountered its earliest successful antagonism in the Thebaid; and I have not doubted the wisdom of prefixing this Disputation to the veritable name and work of Alexander of Lycopolis, as important to the complete history of the great Alexandrian school. The Edinburgh translator of this work regards it as an "authentic relic of antiquity," in spite of Beausobre, who treats it as a romance. I have forced myself, in this republication, to reject no theory of the Edinburgh collaborators to which I have not been able to give as much critical attention, at least, as they have evidently bestowed upon their work. It seems to me a well-sustained presumption that the work is fundamentally real, and Dr. Neander admits its base of fact.

[a.d. 273-313-326.] The records of the Ante-Nicene period, so far as Alexandria is concerned, are complete in this great primate, the friend and patron of Athanasius, and, with him, the master-spirit of the great Council of Nicæa. I have so arranged the "Fragments" of the Edinburgh series in this volume as to make them a great and important integer in rounding out and fulfilling the portraiture of the school and the See of Alexandria. The student will thus have at hand the materials for a covetable survey of the Alexandrian Fathers,-their history, their influence, and their immense authority in early Christendom. In an elucidation I venture to condense my thoughts upon some points which it has been the interest of unbelievers to misrepresent, and to color for their own purposes. But, as the limitations of my editorial duty do not allow me to enter upon a dissertation, I am thankful to refer the reader to the truly valuable though by no means exhaustive work of Dr. Neale on The Patriarchate of Alexandria. His statements are not, indeed, to be received with unreserving confidence; for, in spite of his pure and lofty purposes, his mind had been formed under the strong bias of a transient fashion in divinity, and he always surveyed his subject from an Occidental if not from a Latin (I do not mean a strictly Roman) point of view. To other popular historians I need not refer the student, save, by anticipation, to the list of authorities which will be furnished in the concluding volume of this series.Let us reflect, then, upon the epoch to which we have now come. The intense sufferings, labors, and intellectual as well as moral struggles, of the three heroic centuries, are closing, and Alexander of Alexandria is the grand figure of the period. Diocletian is preparing to let loose upon the sheep of Christ the ferocious wolves of the tenth persecution. Lucian is founding the school of Antioch, revising the New Testament, and, in fact, the whole Bible of the Fathers, for his labors included the version of the Seventy. Unhappily, the ambitious Arius, who calls him master, has begun to trouble the evangelical See of St. Mark; and Achillas, notwithstanding the warnings of Peter, has laid hands upon him, and made him a presbyter. He aspires to be made a bishop.

[a.d. 200-232-245.] In a former volume, strengthened by a word from Archbishop Usher, I have not hesitated to claim for Theophilus of Antioch a primary place among Christian chronologists. It is no detraction from the fame of our author to admit this, and truth requires it. But the great Alexandrian school must again come into view when we speak of any considerable achievements, among early Christian writers, in this important element of all biblical, in fact, all historical, science. Africanus was a pupil of Heraclas, and we must therefore date his pupilage in Alexandria before a.d. 232, when Dionysius succeeded Heraclas in the presidency of that school. It appears that in a.d. 226 he was performing some duty on behalf of Emmaus (Nicopolis) in Palestine; but Heraclas, who had acted subordinately as Origen's assistant as early as a.d. 218, could not have become the head of the school, even provisionally, till after Origen's unhappy ordination. Let us assume the period of our author's attending the school under Heraclas to be between a.d. 228 and a.d. 232, however. We may then venture to reckon his birth as circa a.d. 200. And, if he became "bishop of Emmaus," it could hardly have been before the year 240, when he was of ripe age and experience. He adds additional luster to the age of Gregory Thaumaturgus and Dionysius, as well as to that of their common mother in letters and theology, the already ancient academy of Pantænus and of Clement.

The Royalton Family have purchased an old Victorian style house that they hope to fix up. There is a lot of work ahead, but they are confident they are up to the task. As for the attic, the children are not only finding it a fun place to play but it also happens to be a portal to another world.Despite the children's adventures to the divine, the Royalton family is experiencing great turmoil and darkness. With struggles against disease, infidelity and a wayward teen, the Royaltons find themselves fighting forces that appear beyond their control.Mikaela Royalton is a bright eleven-year-old girl. Along with her younger brother Zachary, the children are set on a journey they hope will restore the Royaltons to the once happy family they were prior to moving to Arendelle Court. Join the Royalton children as they learn how to use the power they have received from this supernatural realm to combat darkness and forces from another world.

[a.d.100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with great reluctance that I yield to modern scholars, in dismissing the ingenious and temperate argument of Archbishop Wake1 for the apostolic origin of this treatise. The learned Lardner shares his convictions; and the very interesting and ingenious views of Jones never appeared to me satisfactory, weighed with preponderating arguments, on the other side.

The Epistle of Polycarp is usually made a sort of preface to those of Ignatius, for reasons which will be obvious to the reader. Yet he was born later, and lived to a much later period. They seem to have been friends from the days of their common pupilage under St. John; and there is nothing improbable in the conjecture of Usher, that he was the "angel of the church in Smyrna," to whom the Master says, "Be thou faithful unto death, and I will give thee a crown of life." His pupil Irenæus gives us one of the very few portraits of an apostolic man which are to be found in antiquity, in a few sentences which are a picture: "I could describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; how he would speak of the conversations he had held with John and with others who had seen the Lord. How did he make mention of their words and of whatever he had heard from them respecting the Lord." Thus he unconsciously tantalizes our reverent curiosity. Alas! that such conversations were not written for our learning. But there is a wise Providence in what is withheld, as well as in the inestimable treasures we have received.

[a.d. 200-265.] The great Origen had twin children in Gregory and Dionysius. Theirlives ran in parallel lines, and are said to have ended on the same day; and nobly did theysustain the dignity and orthodoxy of the pre-eminent school which was soon to see its brightpeculiar star in Athanasius. Dionysius is supposed to have been a native of Alexandria, ofheathen parentage, and of a family possessed of wealth and honourable rank. Early in lifehe seems to have been brought under the influence of certain presbyters; and a voice seemedto speak to him in a vision607 encouraging him to "prove all things, and hold fast that whichis good." We find him at the feet of Origen a diligent pupil, and afterwards, as a presbyter, succeeding Heraclas (a.d. 232) as the head of the school, sitting in Origen's seat. For aboutfifteen years he further illuminated this illustrious chair; and then, in ripe years, about a.d.246, he succeeded Heraclas again as bishop of Alexandria, at that time, beyond all comparison, the greatest and the most powerful See of Christendom.

[a.d. 205-240-265.] Alexandria continues to be the head of Christian learning. It is delightful to trace the hand of God from generation to generation, as from father to son, interposing for the perpetuity of the faith. We have already observed the continuity of the great Alexandrian school: how it arose, and how Pantænus begat Clement, and Clement begat Origen. So Origen begat Gregory, and so the Lord has provided for the spiritual generation of the Church's teachers, age after age, from the beginning. Truly, the Lord gave to Origen a holy seed, better than natural sons and daughters; as if, for his comfort, Isaiah had written, forbidding him to say, "I am a dry tree."

"And God gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Ephesians 4:11. ---The 5-fold ministry gifts are called to perfect believers for the work of the ministry. Each ministry gift, including the prophet, has characteristics unique to their office.This book details some of the unique functions and characteristic of the Prophet's office as well as those that work with prophets. Understanding the functions of the prophets anointing allows us to be able to respond to it correctly, and cooperate with it to accomplish God's Will in the earth. God wants His people to be Prophetic People.

"I wrote this book as a daily devotional to help believers focus on the Lord Jesus Christ. The daily readings are thought provoking while being brief and to the point. This format is one that fits easily into our modern lifestyles. As believers we are admonished by God to "meditate on the word day and night..." God promises that if we will do this we will have prosperous ways and good success. I encourage the people of God in success. There is nothing I enjoy more than to see the people of God enjoying all the success that God has planned for them. These teachings were compiled to help you to meditate on the Word of God to receive your Healing. I hope you enjoy meditating with God through the teaching in this book." Barbara A. Williams

"But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills" 1 Corinthians 12:7-11In this volume of the series, Rev. Williams details the gifts of the Spirit as they relate to the work of prophetic people. Prophetic people are those persons who are influenced by the prophet's anointing. God is always speaking to us, Job 33:14 says in one way, or another. God speaks in words, visions, dreams, signs, and wonders. God wants His people to be Prophetic People who know how to cooperate with His gifts.

If Hippolytus reflects the spirit of Irenæus in all his writings, it is not remarkable. He was the spiritual son of the great Bishop of Lyons, and deeply imbued with the family character imparted to his disciples by the blessed presbyter of Patmos and Ephesus. But while Cyprian is the spiritual son and pupil of Tertullian, we must seek his characteristics and the key to his whole ministry in the far-off See and city where the disciples were first called Christians. Cyprian is the Ignatius of the West. We see in his works how truly historical are the writings of Ignatius, and how diffused was his simple and elementary system of organic unity. It embodies no hierarchical assumption, no "lordship over God's heritage," but is conceived in the spirit of St. Peter when he disclaimed all this, and said, "The presbyters who are among you I exhort, who am also a presbyter."

The Treatises of St. CyprianOn the Occasion of the Schism of Novatian, to Keep Back from Him the Carthaginians, Who Already Were Not Averse to Him, on Account of Novatus and Some Other Presbyters of His Church, Who Had Originated the Whole Disturbance, Cyprian Wrote This Treatise. And First of All, Fortifying Them Against the Deceits of These, He Exhorts Them to Constancy, and Instructs Them that Heresies Exist Because Christ, the Head of the Church, is Not Looked To, that the Common Commission First Entrusted to Peter is Contemned, and the One Church and the One Episcopate are Deserted. Then He Proves, as well by the Scriptures as by the Figures of the Old and New Testament, the Unity of the Church.

Cyprian Had Promised Donatus that He Would Have a Discourse with Him Concerning Things Divine, and Now Being Reminded of His Promise, He Fulfils It. Commending at Length the Grace of God Conferred in Baptism, He Declares How He Had Been Changed Thereby; And, Finally, Pointing Out the Errors of the World, He Exhorts to Contempt of It and to Reading and Prayer.

PRAYERS THAT AVAIL MUCH MORE by Barbara A. Williams is an effective, Christian Prayer Manual that has been used by intercessors for over 25 years. People who have used this manual have seen numerous miracles including physical and emotional healing, financial breakthrough, family reconciliation, and much more. If you have a desire to pray and receive answers, this book is for you! These manuals are intended as working tools for intercessors. Whether you call yourself an intercessor or not, if you are willing to pray, that qualifies you as an intercessor. The manuals are easy to use if the guidelines are followed. I trust that you will have success using these manuals to obtain all the Lord has purchased for you and to help others.

My experience of how God led me to write this book: The Covid-19 pandemic, which began in 2020 offered an awareness for many of us of what to do in this time. Many lost their health insurance, homes and jobs. It became a worldwide concern. During this time, Iwas finishing one of my books, One on One : It's Personal. My prayers asked for guidance on what to do next. I started to clean and purge what I didn't need from my house. The next thing I knew, I was packing. I left Mexico City and moved to San Miguel Allende. Moving was challenging; I had to remind myself God was with me.

The first great Christian Father whose history is Roman is, nevertheless, not a Roman, but a Greek. He is the disciple of Irenaeus, and the spirit of his life-work rejects that of his master. In his personal character he so much resembles Irenaeus risen again, that the great Bishop of Lyons must be well studied and understood if we would do full justice to the conduct of Hippolytus. Especially did he follow his master's example in withstanding contemporary bishops of Rome, who, like Victor, "deserved to be blamed," but who, much more than any of their predecessors, merited rebuke alike for error in doctrine and viciousness of life.