Paperback: 1688 pages
Publisher: Oxford University Press (June 24, 1976)
The Song of the Three
From: The Catholic deuterocanonical scriptural texts
Defined by the Council of Trent
1:1 There dwelt a man in Babylon, called Joacim:
1:2 And he took a wife, whose name was Susanna, the daughter of Chelcias, a very fair woman, and one that feared the Lord.
1:3 Her parents also were righteous, and taught their daughter according to the law of Moses.
1:4 Now Joacim was a great rich man, and had a fair garden joining unto his house: and to him resorted the Jews; because he was more honourable than all others.
1:5 The same year were appointed two of the ancients of the people to be judges, such as the Lord spake of, that wickedness came from Babylon from ancient judges, who seemed to govern the people.
1:6 These kept much at Joacim's house: and all that had any suits in law came unto them.
1:7 Now when the people departed away at noon, Susanna went into her husband's garden to walk.
1:8 And the two elders saw her going in every day, and walking; so that their lust was inflamed toward her.
1:9 And they perverted their own mind, and turned away their eyes, that they might not look unto heaven, nor remember just judgments.
1:10 And albeit they both were wounded with her love, yet durst not one shew another his grief.
1:11 For they were ashamed to declare their lust, that they desired to have to do with her.
1:12 Yet they watched diligently from day to day to see her.
1:13 And the one said to the other, Let us now go home: for it is dinner time.
1:14 So when they were gone out, they parted the one from the other, and turning back again they came to the same place; and after that they had asked one another the cause, they acknowledged their lust: then appointed they a time both together, when they might find her alone.
1:15 And it fell out, as they watched a fit time, she went in as before with two maids only, and she was desirous to wash herself in the garden: for it was hot.
1:16 And there was no body there save the two elders, that had hid themselves, and watched her.
1:17 Then she said to her maids, Bring me oil and washing balls, and shut the garden doors, that I may wash me.
1:18 And they did as she bade them, and shut the garden doors, and went out themselves at privy doors to fetch the things that she had commanded them: but they saw not the elders, because they were hid.
1:19 Now when the maids were gone forth, the two elders rose up, and ran unto her, saying,
1:20 Behold, the garden doors are shut, that no man can see us, and we are in love with thee; therefore consent unto us, and lie with us.
1:21 If thou wilt not, we will bear witness against thee, that a young man was with thee: and therefore thou didst send away thy maids from thee.
1:22 Then Susanna sighed, and said, I am straitened on every side: for if I do this thing, it is death unto me: and if I do it not I cannot escape your hands.
1:23 It is better for me to fall into your hands, and not do it, than to sin in the sight of the Lord.
1:24 With that Susanna cried with a loud voice: and the two elders cried out against her.
1:25 Then ran the one, and opened the garden door.
1:26 So when the servants of the house heard the cry in the garden, they rushed in at the privy door, to see what was done unto her.
1:27 But when the elders had declared their matter, the servants were greatly ashamed: for there was never such a report made of Susanna.
1:28 And it came to pass the next day, when the people were assembled to her husband Joacim, the two elders came also full of mischievous imagination against Susanna to put her to death;
1:29 And said before the people, Send for Susanna, the daughter of Chelcias, Joacim's wife. And so they sent.
1:30 So she came with her father and mother, her children, and all her kindred.
1:31 Now Susanna was a very delicate woman, and beauteous to behold.
1:32 And these wicked men commanded to uncover her face, (for she was covered) that they might be filled with her beauty.
1:33 Therefore her friends and all that saw her wept.
1:34 Then the two elders stood up in the midst of the people, and laid their hands upon her head.
1:35 And she weeping looked up toward heaven: for her heart trusted in the Lord.
1:36 And the elders said, As we walked in the garden alone, this woman came in with two maids, and shut the garden doors, and sent the maids away.
1:37 Then a young man, who there was hid, came unto her, and lay with her.
1:38 Then we that stood in a corner of the garden, seeing this wickedness, ran unto them.
1:39 And when we saw them together, the man we could not hold: for he was stronger than we, and opened the door, and leaped out.
1:40 But having taken this woman, we asked who the young man was, but she would not tell us: these things do we testify.
1:41 Then the assembly believed them as those that were the elders and judges of the people: so they condemned her to death.
1:42 Then Susanna cried out with a loud voice, and said, O everlasting God, that knowest the secrets, and knowest all things before they be:
1:43 Thou knowest that they have borne false witness against me, and, behold, I must die; whereas I never did such things as these men have maliciously invented against me.
1:44 And the Lord heard her voice.
1:45 Therefore when she was led to be put to death, the Lord raised up the holy spirit of a young youth whose name was Daniel:
1:46 Who cried with a loud voice, I am clear from the blood of this woman.
1:47 Then all the people turned them toward him, and said, What mean these words that thou hast spoken?
1:48 So he standing in the midst of them said, Are ye such fools, ye sons of Israel, that without examination or knowledge of the truth ye have condemned a daughter of Israel?
1:49 Return again to the place of judgment: for they have borne false witness against her.
1:50 Wherefore all the people turned again in haste, and the elders said unto him, Come, sit down among us, and shew it us, seeing God hath given thee the honour of an elder.
1:51 Then said Daniel unto them, Put these two aside one far from another, and I will examine them.
1:52 So when they were put asunder one from another, he called one of them, and said unto him, O thou that art waxen old in wickedness, now thy sins which thou hast committed aforetime are come to light.
1:53 For thou hast pronounced false judgment and hast condemned the innocent and hast let the guilty go free; albeit the Lord saith, The innocent and righteous shalt thou not slay.
1:54 Now then, if thou hast seen her, tell me, Under what tree sawest thou them companying together? Who answered, Under a mastick tree.
1:55 And Daniel said, Very well; thou hast lied against thine own head; for even now the angel of God hath received the sentence of God to cut thee in two.
1:56 So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart.
1:57 Thus have ye dealt with the daughters of Israel, and they for fear companied with you: but the daughter of Juda would not abide your wickedness.
1:58 Now therefore tell me, Under what tree didst thou take them companying together? Who answered, Under an holm tree.
1:59 Then said Daniel unto him, Well; thou hast also lied against thine own head: for the angel of God waiteth with the sword to cut thee in two, that he may destroy you.
1:60 With that all the assembly cried out with a loud voice, and praised God, who saveth them that trust in him.
1:61 And they arose against the two elders, for Daniel had convicted them of false witness by their own mouth:
1:62 And according to the law of Moses they did unto them in such sort as they maliciously intended to do to their neighbour: and they put them to death. Thus the innocent blood was saved the same day.
1:63 Therefore Chelcias and his wife praised God for their daughter Susanna, with Joacim her husband, and all the kindred, because there was no dishonesty found in her.
1:64 From that day forth was Daniel had in great reputation in the sight of the people.
Never in your long ascendancy will you lose the power to recognize your associates of former existences. Always, as you ascend inward in the scale of life, will you retain the ability to recognize and fraternize with the fellow beings of your previous and lower levels of experience. Each new translation or resurrection will add one more group of spirit beings to your vision range without in the least depriving you of the ability to recognize your friends and fellows of former estates.
Princess Bride 1987 Wallace Shawn (Vizzini) and Mandy Patinkin (Inigo Montoya)
Vizzini: HE DIDN'T FALL? INCONCEIVABLE.
Inigo Montoya: You keep using that word. I do not think it means what you think it means.
And here is mystery: The more closely man approaches God through love, the greater the reality -- actuality -- of that man. The more man withdraws from God, the more nearly he approaches nonreality -- cessation of existence. When man consecrates his will to the doing of the Father's will, when man gives God all that he has, then does God make that man more than he is.
"And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold?"
But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience—God-consciousness.
When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle "returns to the earth whence it came"; then, it is revealed, the indwelling "Spirit shall return to God who gave it." There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.
And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.
To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.
Paradise is the eternal center of the universe of universes and the abiding place of the Universal Father, the Eternal Son, the Infinite Spirit, and their divine co-ordinates and associates. This central Isle is the most gigantic organized body of cosmic reality in all the master universe. Paradise is a material sphere as well as a spiritual abode. All of the intelligent creation of the Universal Father is domiciled on material abodes; hence must the absolute controlling center also be material, literal. And again it should be reiterated that spirit things and spiritual beings are real.
Culture presupposes quality of mind; culture cannot be enhanced unless mind is elevated. Superior intellect will seek a noble culture and find some way to attain such a goal. Inferior minds will spurn the highest culture even when presented to them ready-made.
True liberty is the associate of genuine self-respect; false liberty is the consort of self-admiration. True liberty is the fruit of self-control; false liberty, the assumption of self-assertion. Self-control leads to altruistic service; self-admiration tends towards the exploitation of others for the selfish aggrandizement of such a mistaken individual as is willing to sacrifice righteous attainment for the sake of possessing unjust power over his fellow beings.
How dare the self-willed creature encroach upon the rights of his fellows in the name of personal liberty when the Supreme Rulers of the universe stand back in merciful respect for these prerogatives of will and potentials of personality! No being, in the exercise of his supposed personal liberty, has a right to deprive any other being of those privileges of existence conferred by the Creators and duly respected by all their loyal associates, subordinates, and subjects.
There is no error greater than that species of self-deception which leads intelligent beings to crave the exercise of power over other beings for the purpose of depriving these persons of their natural liberties. The golden rule of human fairness cries out against all such fraud, unfairness, selfishness, and unrighteousness.