- Sermon 24 -
Fifth Sunday After Easter. The Proper Supplication
St. John XVI, 23: "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it to you."
(March 19, 1872)
This verse, which in the Catholic ecclesiastical year is chosen for this Sunday, tells you how, as a consolation for the loss of My person, I gave My disciples the hope that they, if necessary, would receive from My Father in heaven everything they might ask for. I held out this happy prospect to them because thus they could stay in spiritual contact with Me, for even if I was no longer visible to them, I would still hear their prayers and help to have them fulfilled.
This passage in the Bible is easy to understand, but if you look into it more carefully, you will find it holds something much more profound. In order to explain to you its analogy and interpretation, we must first answer the question: "What actually is supplication?"
As I have already often pointed out, you speak many a word without having any idea at all what it really means. This shows how little you know of the depth, force and might of the word as an expression of a thought. Therefore, I am frequently compelled to draw your attention to the individual words forming a Bible text, so as to gradually lead you to their comprehension. As long as you do not know the analysis of the words and their respective interpretation, a comprehension of even the simplest Bible text is out of the question. Then the Bible, with all the treasure of wisdom it contains, remains incomprehensible for you. If one is satisfied with the superficial literal meaning, this could at most give one or the other some comfort and peace in difficult moments of his earthly life.
- Sermon 21 -
Second Sunday After Easter. The Good Shepherd
St. John X, 1-16: "Verily, verily, I say unto you, He that entereth, not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
Then Jesus said unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers; but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling and careth not for the sheep. I am the good shepherd and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."
(March 9, 1872)
This chapter speaks about the true leader to the light of truth and the false leaders who claim that the path to light leads only through them, whereas, in fact, they themselves are the very epitome of darkness. For what here is described as "thieves and murderers", spiritually denotes the striving to steal or even destroy the spiritual which is part of the human soul.
The "door" that I represent, as referred to in the Gospel, denotes the only proper road to true cognition and means to say: Only those people who did not lose their spiritual instinct through the world and its goings-on, or who did not let it be taken from them or, if it was once taken, regained it - only those are capable of distinguishing My voice and My teaching from the voices and wrong teachings of false prophets. And only those will follow My call because they recognize My voice and can distinguish it from other seductive voices.
At the present time you are in the midst of this spiritual movement where – metaphorically speaking - thieves and murderers are climbing through all the windows and entrances into My house in order to seize the treasure which is hidden there. Nowadays in particular you notice the religious stirring in the roused minds, how it takes hold of the hearts, awakens them, draws them hither and thither and how, because of all the advertising, it is not easy to recognize where the true door and the true shepherd really are. The more their instinct is leading the believing hearts to Me, the more the others, who pursue only their self-interest, resist so that not I, but they may be victorious.
„7] Now see, this is your very own inward and therefore (to you) true creed: But I tell you: Whoever considers Scripture with your eyes, will certainly never find anything Divine in it, and further will remain a material, worldly fellow, who sometimes of course will have a mind also for extraordinary things and phenomena, if they are carried out just before his eyes; but in his spirit he will never profit by it, because, for him, every miracle, no matter how great, is only an amusement delighting his senses!
8] Truly such men greatly resemble the swine which eat all kinds of things, but for all that, remain just the same old unchanged swine that like everything equally well, be it dirt or the finest wheaten bread.
9] But therefore, such men who are wanting in a higher spiritual faith, should not read - nor disallow the Scriptures given to man out of the Spirit of God to be considered as a Divine Word, as is written: ‘Thou shalt not pronounce lightly the Name of the Lord (Jehovah)’.”
message received through J. Lorber, 26.6.1841
"When someone believes in the help and guidance of certain guardian spirits and angels, he is like one who well knows the monarch - that he is exceedingly good - but out of fear that perhaps the monarch may not like it if he himself were to bother him with his supposed clumsiness, therefore he makes a bond with other guardian and helping beings and, in the end, believes, in all earnest, that these (alone) have helped or protected him from dangers, when only the monarch - as the chief builder - has imparted his help and protection to the weak believer for which the weak believer has called.
Think for once rightly within yourself! You know that all people and all spirits and angels are nothing else than by-Me-carried thoughts who, at all times, have their life and their all out of Me and, certainly, everyone as much as it accords with My eternal order, as it is precisely most goal-fitting for him. But when one comes to the other and says to him: "Help me in this or that!" and when the other then wants to help the one who called, as if out of himself, is that not exactly like when a blind one would like to lead and a dead one to breathe life into the other, or a very sad one to comfort the other very sad one?
I say to you: Each human being, spirit and angel has enough (to do) if he stands for himself and has not an atom more, so that he could stand for another, out of himself.
But whoever comes to Me, with whatever need and closes a living bond of faith around Me, the sole Living One, how should it not happen to him, since he united himself through a living faith?
There is, upon the way of pure truth, only one true guardian spirit - and this one is I Myself!
All other "guardian spirits" arise from a weak faith, called forth through a gain-seeking establishment of the outer church.
GGJ, Book 23, chap. 7
 And so it happened up to this time. Almost all the cities and places, where handwritings about My many works and teachings were largely available, were destroyed and devastated. Only the small gospels of John and Matthew, to serve as ethics for the people of good will, are still somehow linguistically correct and preserved as real documents about My works and teachings.
Also the writings of Luke, and Marc – as far as he briefly wrote down for himself what he heard from Paul – were preserved, as well as several of the apostles’ letters, of which however also many were lost, and the Revelation of John, although also with a few linguistic errors, which does however not diminish anything of what is most important for those who are lead by Me.
1. In the beginning was the Word, and the Word was with God, and the Word was God.
1. This verse has already been the subject of a great many misrepresentations and interpretations; yes, even atheists have made use of this very text to dispute My Deity all the more surely since they in general denied the existence of the Deity. However, we are not going to once again present such false concepts whereby the confusion would only be increased, but shall bring light into the matter with the shortest possible explanation. This as itself light within the primordial light will automatically fight and conquer all misconceptions.
2. A main reason why such texts are not understood is unfortunately the very poor and incorrect translation of the Scriptures from the original tongue into the tongues of the present time; but this is for the best. For if the inner meaning of such texts were not hidden as well as it is, that which is holiest therein would long since have been utterly desecrated which would be disastrous for the entire earth. As things are, however, only the outer shell has been marred while the hallowed life has been preserved.
3. The time has come to show the true inner meaning of such texts to all who are worthy of participating in this knowledge, abut the unworthy will have to pay dearly, for in these things I will not be trifled with and I shall never take part in a trade.
4. Now the explanation shall follow this necessary prelude, but I will still add that here only the inner meaning pertaining to soul and spirit is to be understood and not the innermost, purest heavenly meaning. This is too holy and can be bestowed only on those in the world without harm who seek it through living their life in accordance with the precepts of the Gospel. But the inner meaning pertaining to the soul and spirit may easily be found, sometimes already b y means of the correct translation in the respective vernacular of the time, which shall become evident in the explanation of the first verse.
5. The expression ‘In the beginning’ is most incorrect and greatly obscures the inner meaning, for thereby even the eternal existence of the Deity could be questioned and disputed, which was also done by some of the older philosophers from whose school the present-day atheists have actually gone forth. But if we now render this text correctly, its cover will be found to be only very thin and it will not be difficult to discover the inner meaning quite clearly and sometimes very accurately through such a thin cover.
Comments on the Gospels of Matthew and John and evidence concerning other divine revelations. [John 4: 54]
 So Matthew immediately arranged his notes in this way, and thus nowadays the Sermon on the Mount, although the first thing recorded by Matthew, is not contained in the first chapter, but only in the fifth, sixth and seventh chapters.
 To be acquainted with this fact is also needed for the better understanding of the Gospels of John and Matthew, for both of them were written under My personal supervision. The object here is mainly to bring the two outwardly apparently so different records into proper harmony, because it has almost always been the case that even good interpreters of the Scripture have regarded the miracles which appear similar in Matthew and John as the same, but have nevertheless been wondering “How come that Matthew says this and John that although the fact seems to be one and the same?”
 Many errors resulted from this and not seldom a complete turning away from My teaching as it is written in the Gospels.
 Here once could say indeed: “But why, O Lord, did You allow this to happen through so many centuries without enlightening anyone?” There I say:
 Not a century passed in which I did not, wherever My teaching is more or less accepted, choose and awaken men to give people the facts and necessary interpretation of the Gospels. The chosen have always done that and also historically supplemented in the records what had got lost, partly through human negligence, partly through the obstinacy and not seldom evil intent of the various sectarian churchwardens and priests of the Gospel where My teaching was concerned, and only very few accepted that.
 The scribe Matthew, who followed Me at a certain distance in order to see what was going on, so that he could then record it, stepped up to Me and asked whether he was to record these events.
 But I said: ‘Leave that be, so that there may not be a mix-up later on. For the day after tomorrow we shall again be going towards the sea, where exactly the same will be happening and that you shall then describe in detail. Anyway, beginning with tomorrow you may record all that is extraordinary whatever that may be.’
 Matthew is quite satisfied with this, but also John, who was particularly impressed by this deed, asks Me whether he may not make at least a short note of this deed also.
 And I say to him: ‘That you may do. However, it must not follow immediately upon that which you have so far written, but only at a later stage, for in 6 months we shall have to sort out still another affair exactly like this one, and that you may then record for this or this for that one.
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