Tuesday, November 28, 2017

Exodus 7: 1-25 (Daily Bread of 28/11/2017)

Key verse 7: 17
God sent Moses and his brother to challenge Pharaoh. After the first sign came the first plague. However, both failed.
Throw down your staff (1-13)
God used Moses as a living representation of himself before Pharaoh.Aaron was his prophet. In this way, God established the spiritual order necessary to call war upon Pharaoh. We need to have a clear spiritual hierarchy in our hearts should we want to win the war against the enemy for our sheep’s salvation. Inspite of his age, Aaron submitted himself to Moses and he put his repeated everything that his little brother told him before Pharaoh.There you have the key to a battle that is not against flesh and blood but against the evil strongholds in this World. However, this war is so difficult that even with an entire battery of soldiers we the victory is still a far off. Pharaoh did not listen to them. God then told Moses to throw down his staff and it turned into a snake. However, as  Pharaoh's magicians were able to do the same thing, he payed no attention to Moses. 
2. The River Nile changed into blood (14-25)
The Pharaoh’s heart hardened and he refused to listen to Moses. Instead he decided to take a walk down the River Nile. God then sent Moses to challenge Pharaoh again. He told Moses to instruct Aaron to touch the River’s water with this staff. Thereafter all of the water sources turned into blood and the fish died and the country smelt like dead things. Luckily the water underground remained untouched and thus the Egyptians made wells and drew water from it. They were thus able to drink some water. This problem lasted for a week before the water became pure again. Pharaoh's magicians were able so thing and so Pharaoh’s heart hardened. However, changing water into blood was something that only God simply do. The time to reveal His works had not yet come. The time for God, the true God of the Hebrews, to show His power had not yet come. 

Monday, November 27, 2017

Exodus 6:2-30 (daily bread of 27/11/17)

Key verse: 13
Moses reinforces his linguist inability. But God answers and urges him to accomplish his life-saving plan to the people. This means that God'will about his calling is irrevocable beyond human inability.
1. I have established my convenant with them (1-9)
God spoken about his name. His name wasn't unknown to the patriarchs. But the full meaning of God's nature had to be revealed to those afflicted and bitter slaves through a powerful and compassionate issue. That aligned with the convenant granted to their fathers but it encountered only blocked ears burdened minds. But God's convenant with his people is unchangeable and permanent. His love is great and unchanged in spite of the overwhelming situation and he will come a day to save his people. God wants to his servants be his Tools through what they have and what they are able to.
2. Moses emboldened (10-30)
Moses enboldened in the task for which he was being called but he always is inclined to decide what God can -or can't- through him. After his failure in front of his own people, how can he impress Pharaoh ? Moses had to know that eloquence can't liberate. It's necessary to have a "celestial delegation" or a mandate which enboldens and eclipses all other service or function (Ac 4:20). God answers to Moses' confession about his lack of word renewing his heavy task. God recognized that his servant's capacity of speaking isn't superior to a normal man, whereas the lips required to this huge task would need anointing of divine mercy and donation of speech assigned by God himself. Even if Moses applies to his lips the concept of circumcision (literally "uncircumcised lips"), he keeps the essential idea of the act f God making of a man his possession. The genealogy is inserted to specify Moses and Aaron's ancestry,

Exodus 5: 1-6: 1 (PQ of 25/11/2017)


Key Verse 5: 1
The discouragement strongly visited the people who had accepted the word of Jesus. Joy turned to sadness. We leave with joy and faith, but often the first phase is opposed to what we hoped for.1. Let my people go (1-9)Moses and Aaron went to Pharaoh to ask him to allow the people to worship in Sinai. They had the expectation that God would work hard to bend the pride of the king. But God had already predicted that he would not listen to it. Pharaoh said, "Who is the Lord? It was a normal reaction on the part of nonbelievers. Their naive testimony of the appearance of God before them only made the king laugh. The king spoke badly of the servants of God, and the situation was badly turned, for the king imposed upon the shoulders of the people the work heavier than usual. That is to say, it does not provide straw for making bricks. Everyone had to go for straw, but the quantity required did not change.2. Why did you hurt? (10-6: 1)The inspectors, according to the order of the king, imposed the quantity of bricks on the commissioners of the Jews, and even struck them. They complained to Pharaoh. But Pharaoh chased them away, not wanting to listen to them. The commissioners cursed Moses and Aaron, saying, "May God judge this injustice. Because of the heavy burden of the present, the commissioners doubted the veracity of the word of the servants. Their faith from the beginning changed to full incredulity which revealed itself in malicious action. The problem is that Moses himself doubted the truth of the word of God and the love of God who wants to save the people. He says, "Why did you hurt? "You have not delivered the people at all. But all this was what was predicted by God. Moses had to wait longer because it would take time. The deliverance of Pharaoh's hand was not the business of the day. Often impatience brings people to an irrevocable error. God knows the weakness of Moses and the people and implanted faith in Moses again. God exhorted Moses to go to the enemy to fight with the promise that they would let them go under the mighty hand of God.

Exodus 4: 1-31 (PQ of 24/11/2017)

Key Verse 4: 18
Own justice connects with own injustice. Moses felt unjust because God had abandoned him. But it was his own justice that was deeply rooted in him. Finally, he had to give it up.1. Ah, send whoever you want (1-17)Despite many of God's arguments for him, Moses insisted on his incapacity. He put forward the pretext that Israel would not believe it. God gave him two miraculous gifts (3,6). He therefore conceded to him the divine power. But doubt still grabs Moses. This time he argued about his linguistic incapacity. His silence and heavy language will not favor God's work. God is the master of the language. But Moses did not allow himself to be persuaded. So God conceded by tying his brother Aaron, whose tongue was easy. He will be the spokesman of Moses. God is the master of the language. But everyone has their strong point. Moses was rather a type of one to one, but Aaron was a type of massive evangelicalism with his eloquence. But God put the order saying that Moses will be in the place of God.2. Moses returned to Egypt (18-31)
Moses left and said goodbye to his father-in-law, who accepted his departure without reserve. He leaves with his wife and child who was not circumcised. His wife saw the danger of her husband and discerned what the problem was. Now it's the border beyond which she will be a Hebrew. When Guerchom was circumcised, Moses was saved. Going to save the people, he had to have a clear identity in keeping with custom. God gave the words to say to Pharaoh to Moses. Israel is his firstborn. He must let him go to serve him. We are free from our sins so that as firstborn we serve him. Aaron went up to meet Moses and when we lived, we rejoice. Then they went together to tell the elders of Israel. When Israel saw the miracles, and especially when listening to Aaron's speech, he came to believe what they said: that the Lord God, the God of their ancestors, had appeared to Moses. Above all, he felt that God still loved him, not abandoning him. He had seen their misery. Moved by gratitude, the Hebrews prostrated themselves. Our God is the faithful God and he never forgets his people, his suffering, and came to save him without fail.

Thursday, November 23, 2017

Exodus 3: 1-22 (Daily Bread of 23/11/2017)

God appeared to Moses in the burning bush. God’s call is very mysterious. He wanted to save Israel from the Egyptians. For this reason God chose Moses as He wanted to use him. However, Moses was not ready. God had to spend a lot of time on him to convince him of his mission.
Moses saw the burning bush.
Moses took his father-in-law’s sheep and went to the mountain called Horeb. Once there he had an amazing experience as he saw some fire surrounding a bush. However, the bush had not caught a fire and this intrigued Moses to take a closer look. God saw him and called to Côme near to the burning bush. He told him to take off his sandals as where he stood was Holy ground. Moses who was so discouraged by his 40 years  life of sheep rearing did not imagine that he was standing on Holy ground. In fact, God told him to remove his sandals as a sign of respect for that ground which would later be preciously used for the Hebrews. That ground would be where God’s people will cross after the Exodus. They will then be able to give God a proper service. God saw His people’s suffering and He heard their desperate cries, so He decided to save them. 
2. Moses unwilling to accept God's call (11-22)
Moses could not accept this mission because it appeared to be quite difficult. He therefore categorically refused it and he asked God to tell him who he was. He tried to excuse himself before God inspite of God's unavoidable call for him. His question was however very important.God did not tell him His name save that “I am who I am”. God is different from the human figurines and  gods who were made by human hands. God is unique and is the only one truly living God in the Universe. God reigns souverain over everything that is on Earth and in the Heavens. Moses therefore had to explain to the Israelites that the God who sent them was He who had been watching over them for all the time and that He was their God. Therefore, Moses should have been able to go to them fearlessly. However, Moses kept on refusing and he used a number of pretexts to do this. When God calls us and we talk about our incapacities before Him to justify our unwillingness, we sin. God sent Moses invested with His power but he forewarned him that Pharaoh would not listen to him. However, our God is powerful and He will later send many calamities to make Pharaoh listen to Him. Our God is so marvellous that He is able to perfectly free the enslaved. 

Exodus 2: 1-25 (PQ of 22/11/2017)

Key Verse 1: 5,15
Today's word tells us how Moses, as a Hebrew boy, was saved and how he fled from Egypt. Our God is powerful to save us from all calamity.1. Moses was saved (1-10)Moses was born as a descendant of the house of Levi. His mother saw that the child was beautiful. All children are beautiful in the eyes of parents. But it was beautiful, because it was surely because of the light of God that dwelt in him and emanated from him. It may be because of the parents' faith that they saw him as handsome. By this faith they violated the king's edict and hid their son. When they could no longer hide him, shut him up in the chest and sent it in the middle of the Nile reed. Fortunately, Pharaoh's daughter found him and wisely, Miriam ran to her to introduce her mother. Thus Moses was saved, his name meaning "to be saved from the water" God saves us from the great waters by his mighty hand. Let's wait on him.2. Moses fled the country (11-25)
Moses was educated by his mother until he was weaned. During his life in the palace, Moses did not forget his childhood education and surely Pharaoh's daughter did not want to hide his identity as a Hebrew. Already his name Moses told him his past and identity. One day he went out and came to look at the painful labors of his people. Testifying the unjust abuse, he killed an Egyptian. The next day, when he tried to interfere, no one accepted him. He fled to Midian, for Pharaoh, knowing the matter, wanted to kill him. Arriving at Midian, his courage was brought out and won the favor of Jethro, the priest of Midian. Among Jethro's seven daughters, Sephora became his wife and he had a child from her. He thus remained as a kind of Jethro in the land of the Midianites. The refuge life was monotonous because he was a shepherd of his father-in-law's flocks. His heart would have been in the deep disappointment of himself and of God, for it seems that his zeal as a liberator was mocked. But God wanted to establish a liberator among their people, while the cry of suffering was mounting up to God. God is aware of the suffering of his people. God has chosen a shepherd of no name to fulfill his will.

Exodus 1: 1-22 (Daily Bread of 21/11/2017)

Key verse 1:13
Exodus is the second book amongst the First five books in the Bible. Moses was the author of these books. Exodus talks about Israel’s captivity in Egypt and its deliverance. In that way the God of Israel showed himself to be strong and capable to délivrer anyone inspite of whatever human contraptions binds him.
Israel blessed and persecuted (1-7)
Joseph, Jacob’s eleventh son, was sold to the Egyptians as a slave by his jealous brothers. However, thanks to God's providence Joseph became the Prime Minister in Egypt. Due to a serious famine that struck the entire region, save Egypt given Joseph’s economic policy, Jacob (Israel was the second name that God gave him) and his sons came to Egypt. In all there were 70 people who went there. God then blessed Israel and his family so that they may prosper. The Israelites did not stop growing in number so much so that they were more numerous that the grains of sand. Joseph died thereafter. The new Pharaoh did not know Joseph and thus Egypt forgot all of the grace that they had received thanks to him. Inspite of their immense blessing Israel was without a protector. They were defenseless against the dominating people who surrounded them. When God’s blessing grew beyond compare, the once host country became an enemy. The jealous are always around the people of God. Observing the reality of the situation,the Israelites outnumbering the Egyptians, the Pharaoh became afraid and he adopted a policy aimed at oppressing the Israelites. He placed an enslaver over them and he made them do forced work. However, the Bible explains that the more he tried to make them suffer, the more they grew in number. The aversion towards them kept growing.
2. Two women of faith (34-38)
The Pharaoh adopted another measure aimed at controlling the Israeli population. He thus set up two midwives amongst the Israelites so that they may kill the newborn should it be male and let it live should it be female.  Their names were Chipra and Poua. However, they were women of faith who feared God. They violated the evil’s Pharaoh decree and they made all of the newborn live. God gave them a good argument in order to avoid the Pharaoh’s judgement. God protected them and He blessed them and their family. God is faithful to those who obey Him.

Monday, November 20, 2017

Challenge to science

The shake-up of modern civilization as a call to reconsider the foundations of the real, thus can be summarized the general theme of the texts of conferences and articles collected in this volume and published for the most part over the years in different Journals. The same theme is approached systematically in Volume III of the Dogmatic for Evangelical Catholicity[1]; this volume is dedicated to Theological Cosmology[2]. The present collection of texts – structured according to the main aspects of the thematic mentioned (see the table of contents) –, if it is the systematic development of theological Cosmology and if it is, in turn, illuminated by them, has its reason for to be and its meaning in itself. It does not include the strictly anthropological aspect. This one is the subject of a volume apart.
With regard to modern civilization, we speak indifferently of shaking and crisis. If the term "shaking" reflects effective reality, if it seems more appropriate at first sight than that of crisis, which term could give to understand that it is in this shaking of something of simply temporary and thus without ultimate significance, the term crisis is transparent, because of its primary meaning (krisis, in Greek, means judgment calling for a decision), to the fact that this disturbance is the very consequence of this civilization: in it is played out what is called an "immanent judgment", as it is always referred to again in the following pages. Thus the two words "shake" and "crisis" illuminate one another, and each receives a surplus of meaning from the other. In their use in the present work, they are, each time, rich in each other.
The shaking up of modern civilization is a crisis of the foundations of this latter: it is the object of Part II. Its main aspects are the ecological crisis (of which the climate crisis is an implication) and the economic crisis (with the financial crisis as its implication): they are the subject of parts III and IV.
The title to this volume calls for the following three explanatory remarks.
- The theme of the crisis of the foundations of modern civilization concerns the University of Science, or even puts it - in its modern conception - into question (Part I). What is at stake is the effervescence of the science tied to the deficiency of thought. It is certainly not the sciences themselves that are in question, since they have their object in this aspect of the real: we owe them an incredible enlargement and to many useful titles of our knowledge and the technical possibilities implied in they; but it is the absence, or insufficiency, of their reflexive and critical recovery for their insertion (or integration) into the whole of the real, which is the "place" - the house - of the life of humans.
- The theme of the crisis of the foundations of modern civilization is related to the preservation of nature - when this one is not reduced to what the approach to authenticity in its various forms can say but when it is the object of reflective and critical thinking, we will characterize the nature as creation -; it is she who is at stake (part V). It is the nature as creation which is the whole of reality, the house of humans. It is fundamentally to become - there is no opposition between creation and evolution, but the evolution says the becoming of creation -, and in this becoming it is entrusted on our land to the culture of humans and therefore to their responsibility. : Human being responsible towards the nature as creation, and therefore ultimately responsible also towards the author of the nature who carries and directs him, whether he is called the Creator or another name.
- The theme of the crisis of the foundations of modern civilization is a call to theology. This is largely absent in the University of Science, where it is largely reduced to science alongside other sciences, by which it is sterilized as a reflexive and critical discipline, attentive to the latest issues of science and the real. Theology carries this responsibility - of reflexive and critical discipline - with philosophy when the latter on its side does not stray from its own object which is the same as that of theology. The only difference between the two is that philosophy approaches the object indicated with the resources of reason as theology approaches it, in the responsible and discerning attention to philosophy, correlating with the approach - experiential - of the reason, the approach - interpretative -, and in this respect, experiential at second degree – of the faith, attentive to the data of the revelation carried by the given religious tradition. The deficiency of thought in the University of Science, of which it was at stake, is, in addition to that of philosophy, that of theology. The remedy for this deficiency is not the return to the medieval university in which theology was, after philosophy, the queen of sciences. It is due to the awareness, by the sciences, of the last issues involved in the real and in them as sciences of the real, and, consequently, to their openness to reflective and critical questioning. In this questioning, philosophy and theology may prove to be the servants of the sciences, as long as they do not perceive themselves as instances of power placed on the sciences but will be the obstetrician of the "meta-physical" questioning resulting from the sciences as real sciences ("physical" in the given sense of real). Their credibility will assert itself or will be invalidated in their ability or inability to advance the path of science in the sense of their constructive effectiveness of the real and thus of the house of the humans.
The grouping in this volume of lectures and articles either unpublished or published in different Journals reveals some overlaps between them; also appear such overlaps with Writings I and II. They are due to the fact that the problems touched, connected, and enlighten each other; they are also the expression of the coherence between them. The reader, reading all the contributions of each of the volumes, will acknowledge, because of the original purpose of each specific time of each text, to understand the reason for it.
They are here again in different journals, periodicals, etc., for their permission to publish the articles concerned. As for the preparation of this volume, I owe again a great gratitude to Mrs. Lise d'Amboise who was, both for the editing, the typographic harmonization of the articles reproduced, the revision, and for her empathically critical and attentive reading of all, and also for all the technical follow-up, a precious and effective help. He is also credited with having introduced inclusive language in this volume, a language that many articles did not mention in their first publication. Recognition also goes to pastor Theo Trautmann for the translation of a text initially par in German.

[1] Abr. D.C.E., in five volumes of two volumes each, published between 1986 and 2007.
[2] The first volume is on Science and Philosophy of Nature (1996), the second on the Therology of Creation (2000).

Mark 8:31-38 (daily bread of 20/11/17)

Key verse: 34
After Peter's confession, Jesus tought the disciples what is the way of the disciples.
1. It's necessary to (31-33)
After having received Peter's confession, Jesus began to teach the way of Jesus' cross. The way to become the Christ wasn't splendid as Peter thought. It was necessary to the Son of God to suffer a lot, be arrested and killed by human hands. Jesus hasn't forgotten to say that he will be resurrected from the dead. But the way of Jesus' cross was very shocking, so the disciples couldn't listen to this glorious declaration. Peter violently opposed Jesus' idea saying "it wasn't necessary". But according to God, the only way to restore the lost paradise to the fallen mankind was this way of Jesus' cross. All other ways comes from human ideas. It's Satan's work to prevent salvation's work by Jesus. Jesus sensed deeply the problem, so he severely reproached Peter, considering him like Satan. When we want to prevent the way of the cross and suffering to our own ease, that comes from Satan.
2. If someone wants to come... (34-38)
Then Jesus called the crowd with the disciples to show them what must be the way of the disciples. The way of the disciples is to deny ourselves, take up our cross and follow Jesus. It's imitate the way of the cross which our Lord Jesus had run. So, after Jesus' work, we all will be successor of his work in this world. The fight against Satan is hard and no one nor anything can resist his power. Only God's army which follows Jesus' way can win the fight. To mankind, life is the most important. But there is here a mystery. If we abandon our life, finally we recover it. But if we want to safeguard our life in this world, we finally will lose it. Therefore, all that we gain on the earth we also will lose it. So, what shall it profit us ? We must seriously ponder this reality and choose what way we must run. Only the way of Jesus' cross is worthywhole and gives us a sense of eternity.

Saturday, November 18, 2017

Mark 8: 27-30 (Daiy Bread of 18/11/2017)

Key verse 8:29b
Jesus gave his disciples a test of faith.It’s a test that really marks the first phase in our walk of faith. What is it? 
Jesus asked them who he is (27-28)
Jesus asked them first of all what was the general opinion of who he was. It’s an objective question. Even though our faith is based on our personal relationship with God, Jesus wanted his disciples to know what the others thought about him. The goal of this was to strengthen their personal faith should they compare it to what the others think.Had they have to write an essay, the disciples would have been able to answer this question by showing how much the general point of view on him was wrong. The disciples had already heard the crowd murmur about who Jesus was and so they regurgitated these responses to Jesus. Herod was one of those who thought that Jesus was Jean the Baptist. Some people thought that he was Elijah, the most powerful prophet in Israel. Others thought that he was just one of the prophets. 
2. Who do you say that I am (29)
Jesus then asked them to give him their personal opinion on who he was. The disciples had to profoundly concentrate on the answer that they had to give because without a personal conviction no one can give their response. Peter gave his response as he had a personal conviction. Once when everyone surrounding Jesus had left him, Peter responded clearly by explaining that he could not separate himself from Jesus given that Jesus had the keys to everlasting life. When we remain attached to the Word of God and we obey it, we can come to see that Jesus is the Christ. 
3. You are the Christ (29b)
Therefore, Peter the first disciple did not miss the opportunity to say that Jesus was the Christ. According Matthew, it was by the Holy Spirit that Peter was able to make this confession. Christ signifies the Anointed one. Therefore, Jesus is the Saviour anointed by God to spread the Word and to save everyone from their sins. He descended from heaven with the power from God to deliver from the demons that had been possessing them. Peter understood that now given his life together with Jesus. He therefore confessed this truth to his master.

Friday, November 17, 2017

Mark 8:22-26 (Daily bread of 17/11/17)

Key verse: 23
Jesus' power is manifested by the healing of a blind person. To date, there was never a man who could open the eyes of a blind man. But Jesus phased heals him.
1. Can you see something ? (22-23)
The people brought a blind man as they brought a deaf mute man, because he could'nt come alone. He needed an intermediary. They beg Jesus to heal him. There was their humble and ardent prayers. Jesus listened to them. As Jesus brought the deaf mute man away from the crowd, Jesus brought the blind man away from the city. The deaf mute man could walk but the blind man can't do it, so Jesus took his hand and went away the city, like a father bring his child. How did Jesus heal him ? He used the same matter than he used to the deaf mute man. After, Jesus asked him if he could see something. This question of Jesus intrigues us. He asks the patient if he feels better, like he wanted to verify. Here we see Jesus' humanity.
2. Like trees (24-26)
In addition to Jesus' humanity, maybe the faith of the blind man wasn't sufficient to heal all at once. The man answered that he saw men but like trees. The object was blurred. Then Jesus touched him again with his hand and when Jesus removed his hand, the man saw. When we receive Jesus' visit, we are happy. But we don't know very well the spiritual reality. We need the next step to deepen mercy and knowlege of God. So, we are coming to flatly look. The object becomes more and more clear. We often hiurry to immediately and quickly understand the things. But the healing sometimes needs a long process. It's the same thing for the healing of a soul which need a long-winded operation. Because of the humans affairs, our vision is not clear for God's kingdom, when we live in this world, but a day will happen when all will become clear (1Co 13 : 12). Our terrestrial blindness will fully disappear. 

A protestant saying to catholics

This does not prevent me from willingly recognizing my debt with regard to certain Church movements, in particular the Catholic charismatic renewal, to whom I owe to have rediscovered in depth a living faith, and whose liturgical songs, entirely taken from the Word of God, were my first real contact with this one, further in contact with the groups of evangelical biblical studies animated by Mr. Rempp in Lyon. Nevertheless, my faith, which has always been nourished by the Word of God, and has been "turned upside down" by the Gospel of John and, above all, by the Epistles of Paul could no longer ignore the conflict, more and more vividly, between what Holy Scripture actually says, and the reception by a tradition too largely contaminated by the influence of Greek philosophy – that of Aristotle in particular. By giving favor often to the moral and social questions rather than the question of salvation, the Catholicism doesn’t permit us to understand why the evangelical message is truly a 'good news' - in proportions probably inimaginable. The decisive experience, which was at the heart of this conversion to a more evangelical faith, is the discovery that, beyond subjectivism of any personal interpretation of Scripture, gave rise to what Luther called Illuminism, it is traversed by a vital breath that the weight of dogma and tradition can end up suffocating under the philosophical arsenal deployed by Catholicism to make the revelation acceptable in the court of human reason. It does not enter into the object of this foreword to examine the report of Sacred Scripture and Tradition, on which we will have ample opportunity to return to the conclusion of this work. We know that the Protestant Reformation inaugurated by Luther made "sola scriptura", Scripture alone, his slogan, and this against the outgrowth of a tradition that ends up partially by becoming emancipated from Scripture, and becoming normative for the interpretation of Scripture itself. The Catholic tradition certainly does not claim to add new revelations to Scripture, contrary to what many Protestants think. It was the remarkable effort of Cardinal Newman, in his Essay on the Development of the Christian Doctrine (1845), to have shown that the Catholic dogmatic obeyed a logic of internal development (each dogmatic affirmation giving rise to new developments) which draws its source in Holy Scripture itself. What the Catholic calls "Tradition" would not be, as the most fundamentalist Protestants believe, a betrayal of Holy Scripture, but it would rather be the unveiling of all its internal potentials, the historicity of the dogma being integral part of this progressive revelation which was enveloped, by germinating in Scripture itself. Being thus understood, as the unfolding of what was certainly misunderstood by the anterior generations, but what was latent in Scripture ("Marian theology" is, for Catholics, exemplary of this development), the dogmatic Tradition would then be the even heart of the Scripture, which unveil its plenary sense, and it will belong to The Magisterium of the Church, to discern what is, in the dogmatic development proposed by theologians, conform to the true meaning of Holy Scriptures.

Our purpose is not to pronounce on the value and legitimacy of the Tradition. But question is to know what really happens to Scripture when theological debates no longer come from the difficulties or obscurities of Scripture (and God knows there are difficult and obscure passages!) but only from the internal debates of the same tradition, as we see, for example, on a question as controversial as that of Grace, which was so much written about in the XVIe and XVIIe centuries. Between a Saint Augustin reflecting in the Grace from the Epistles of St. Paul, and a Henri de Lubac, reflecting in The Mystery of the Supernatural, on this same question from a reflection encompassing all the tradition of the Church (and which mentions Scripture only as a purely occasional, while it should be the touchstone of all spiritual discernment) one can only remain wary of this dogmatic outgrowth, which deprives the non-specialist of any possibility of having access to the true meaning of the Scriptures. This meaning is then "confiscated" by a single intellectual elite capable of following all the meanders in which such fights are often festering. Christ, however, was not so tortuous, and he knew that the message of the Gospel, which is addressed first to the "poor of the heart", is immediately accessible to him whose heart and intelligence are opened by the action of the Holy Spirit. Does he not declare: "I bless you, Father, Lord of heaven and earth, to have hid this mystery from the wise and learned, and to have it revived to the youngest" (Matthew, 11. 25)? Is it not to overthrow this word of Christ that to wish to reserve the key to the interpretation of Scripture to a learned elite, or to a enlightened Magisterium, there where Christ promises, on the contrary, the assistance of Holy Spirit to all those who faithfully keep and meditate on his Word?

Also, for the sake of honesty, and because we must nevertheless recognize the greatness of Catholic theology, I wanted to confront, in the three essays of which this book is composed, the Catholic interpretation and the Protestant interpretation, with as much objectivity as possible, showing to what respective logics each of them obey. The Catholic reader will find that I have not deformed any Catholic positions, as is often the case in this kind of debate, and that I rather tried to present them with the maximum of sympathy possible in the three studies proposed, even if I allowed myself certain criticisms, in the introduction and the conclusion, which aimed less at Catholicism itself than at its questionable reduction to "Thomist orthodoxy". If this essay can contribute to changing the way by which many Protestants look at Catholicism, and vice versa, one of the major objectives of this essay will be already reached, so much has it seemed to us, during the course of writing this work, that much misunderstanding in the dialogue between Catholicism and Evangelical Protestantism comes from the inability to enter into the internal logic of the opposing position, and to marry its point of view. Now, some differences remain irreducible, and we do not pretend to resolve them. But a better understanding of the opposing doctrine seems to us to be the condition of a real dialogue, even if each one remains on his position.

Thursday, November 16, 2017

Mark 7: 31-37 (Daily Bread of 14/11/2017)

Key Verse 7: 34
Jesus healed a deaf and dumb man. This man had this illness due to his démon possession. However, no one could deliver him from his condition. How did Jesus deliver him? We can observe this by his open-minded spirit. We, the French, need to learn this spirit in order to overcome our closed or hindered spirit.
  1. A deaf man who also had difficulty speaking (31-33)
Man has the faculty to express his thoughts and to hear those of the others in order to reconcile with them. However, this man could do nothing given his disability. He was unable to hear and to speak anything. He had certain difficulties to speak. Stammering or any other disability is due to possession by an evil spirit. However, Jesus wanted to heal him.
2. Ephrata (34-37)
Jesus carried him away from the crowd for an unknown reason. This man was unable to hear anything so the crowd did not hamper him. However, Jesus had a one-on-one with him in order to heal him. Jesus’ goal was not to become famous but he was really affected by this man’s pain and so he carried him to the best place. His healing method is unique as he put his fingers in this man’s ears and he spat on his tongue. It’s not very hygienic but that does not matter as Jesus did it this way for one reason. He wanted this man to count on him alone. This was a sort of exorcism. The sick man therefore had to be humble enough to support this somewhat humiliating treatment and when he did he was healed. Jesus sighed because of his child’s suffering and then he said “Ephrata” which means “open up”. Everything in this man was closed due to the evil power that was residing behind him. However, when Jesus’ finger touched his ears and his tongue, they both opened up and he became a normal man thanks to Jesu’ healing power. He could then on understand the others and freely express his thoughts. He became a man who was totally free and able to communicate with all without any hindrance. May God be praised for giving us the faculty to listen and talk.

A protestant saying to catholics

This book is addressed primarily to all Catholics who wish to learn from the Protestant faith, especially in its "evangelical" version. Many reductive clichés circulate on the evangelicals, which have what to fear: Fundamentalists taking the Bible literally, illuminated demonizing the Catholic Church and refusing any form of oeucumenism being the work of Satan, etc. To answer these accusations, which testify more to ignorance and ignorance, this book means showing that "evangelical theology" is, on the contrary, extremely solid and argumentative, rooted in an interpretation of the Saint Scriptures, which has been shared on some points by the greatest theologians (from St. Augustine to Pascal, via Luther and Calvin), that it wants fully faithful to Scripture, while being aware of the plurality of interpretations opened by it. In a word, far from contempt sometimes postered by some Catholics often too sure of their beliefs and their own tradition, it is appropriate to take the movement very seriously in the coming years, such as the
main "living force" of Christianity, through zeal and conviction which its members show.

In a more personal way, I must admit that the writing of this book was, for me, accompanied by a real "existential crisis" that took me seen, on several occasions, swinging between Catholicism and Protestantism, this including my former colleagues from Sainte-Marie de Lyon who followed my spirituality, have been witnesses. Make the choice to give up a confession in which we always believed, that we always defended when it was attacked (all my former students can confirm ...) is a path difficult and painful. If I have written this book, it is first of all to explain it to all those who know me, and who may have difficulties to follow the meanders of my intellectual and spiritual journey. They will discover in this book, I hope, that my adherence to evangelical faith relies on the reasons of which we must be careful not to take lightly, because they are the fruit of a theological deepening to which all men who research sinserely the truth can't escape.

Mark 8 11-21 (Daily Bread of 16/11/2017)

Key verse 8:17
For man having a good memory is very important as without one he may become an ephemeral creature whose life has no meaning. Jesus felt that his disciples needed to learn this truth and so he taught them it.
1) Stay clear from the Pharisees’ influence.
The Pharisees came to Jesus seeking more miracles but they had already seen quite a number of them. However, they wanted to see more because in their hearts they did not want to believe in him. This demand stemmed from their disbelief and from the hardening of their hearts. Jesus sighed deeply because of them. Jesus warned his disciples to be wary to not become like the Pharisees who were hypocrite. Inspite of their religious appearance, deep down they had no faith. The Pharisees led the people in the wrong direction given their legalistic hearts. On the other hand thete was Herod’s influence which was purely carnal. The people had to beware of their sins in order to avoid becoming infected. Nowadays these influences are still present thus the need to listen to God’s Word and live according to it.
2. Are ye still without understanding ? (16-21)
The disciples felt guilty because they had forgotten to bring the bread. After having being filled by the bread multiplied to feed 4000 men, the disciples were so happy that they forgot to bring the 7 baskets filled with bread. They therefore felt guilty. Jesus' comment on the Pharisees and Herod touched their hearts like an injection. They therefore began murmuring in their hearts. Jesus knew what was going on in their hearts and thus he reminded them of the episodes that went along with this miracle. They needed to remember that Jesus fed an entire crowd thanks to his power. Therefore, their future without bread was without stress as long as Jesus was with them. However, in their hearts they were still worried about bread.Should they have put their trust in him, they would be without worries and their heart would be open to receive Jesus' teaching. They would have also been able to understand it. They were actually spiritually blind and deaf inspite of their appearance. We need to have a good memory of Jesus’ work, his love and his power in order to not be called hypocrites.  

Monday, November 13, 2017

Marc 7:24-30 (Daily bread of 13/11/17)

Key verse: 29

Jesus appreciates the faith of a Gentile woman and heals this sick woman. What is the faith of this woman ?

1. She threw herself at his feet (24-26)
Jesus came to the country of Tyr. It was a Pagan city. It was perhaps because of the zeal of opposition of the religious leaders against Jesus' work. Jesus came to have a rest. But because of his renown he could'nt remain alone. The people came to him and among them there was a Syro-Phoenician woman whose the daughter was possessed by a demon. Her request was very humble, because she threw herself at his feet. Her desire was very ardent to pray because her only daughter was sick and demonic.

2. For this saying (27-30)
Normally, Jesus should be moved with compassion and listen to the request of this woman, even if she was a Pagan woman, because Jesus healed the Pagans for example the servant of the Centurion. But Jesus works a different way with this woman. His word was very humiliating because he considered her as a bitch. But Jesus considered her as a female dog. Jesus revealed that the main purpose of his coming was to the Israelites. But Jesus had another intention which was to want to test the faith of this woman. She was already very humiliated by the disease of her daughter. But her strong ego was still in her. It's very difficult for a person to humiliate oneself in spite of an urgent need. But this woman was humble. But when Jesus considered her as a female dog deprived of salvation she could be offended and gave bitterness in her heart. But she replicated that the bitch may receive crumbs under the table. Jesus wasn't kind with her. But in this proof Jesus saw what was her heart. Jesus is all-knowing, he knew her heart. But often God taxes us to see our heart and our motivation. If we are humble to succeed this test, God will bless us even more. Jesus healed her daughter. Jesus also healed the disease of the mother which was the problem of pride. Without this test, she would have been ungrateful after this miracle, forgetting the grace that Jesus gave to her. But this test purifies her soul and she truly appreciated the healing of her daughter and truly thanked Jesus.

Mark 7: 1-23 (Daily Bread of 11/11/2017)

Key verse 7: 6
Jesus highlights the importance of the heart that is obedient towards God’s commandements. However, by this Word we get to see how much the leaders’ hearts were far from God because of their formal way of serving Him.
You are just being holding on to your tradition (1-13)
The religious leaders came to Jesus to accuse him. At that very moment they saw the disciples chunk down some food. The problem was that they were happily eating without having washed their hands. This was against their tradition. The leaders thus began criticising them by calling them impure. Jesus called them hypocrites. Hypocrites are those who mask their true identity with a façade. They smiled but inside there were full of rapines. They thought, or at least hoped to, make themselves look decent through their vain formalities. However, in reality this façade did not help them to ameliorate their spiritual condition as they where deeply corrupt. Jesus lamented because of their formalist spiritualisme that was uncorrectable. God is not interested in our facial or outward appearance but the motivation of a man’s heart before Him is what counts. The religious leaders used their traditional law of the qorban to avertir obeying the Word which spoke about honouring one’s parents. Therefore our multiple traditions annuls God’s Word.
2. The parable about food (14-23)
Jesus that the only thing that renders man impure is that which comes out of him not that which goes in like food. That which enters through our mouths is evacuated whereas that which comes from our hearts is not. Therefore if our hearts are impure so are our mouths and vice versa. When de speak bas words our hearts become impure, that’s the reality. The religious leaders wanted to camouflage their evil hearts by their outward appearance and by their sophisticated tradition. However they were evil and because of their silly religious ways their hearts were far from God. They were thus disobedient to God. Isaiah spoke about this (6b-7). Jesus said to eat of his flesh and drink of his blood. The meaning of this is not transubstantiate but rather it's a call on individual repentance.

Friday, November 10, 2017

Mark 6:45-56 (daily bread of 10/11/17)

Key verse: 50b
Previously, Jesus trained his disciples to learn the heart of shepherd. Now Jesus is training them to learn courage. Courage is very important for mankind and it's very important to God's work as we see in Acts. 
1. Jesus walked on the water (45-52)
Jesus forced his discples to go up along the opposite shore without him. During the navigation a storm hit the sea and their boat was endangered and was on the edge of sinking. They already had an experience like this but they always were afraid. They always have this inherent problem of fear. Meanwile, Jesus went up into the mountain to pray as he usually did. So he seek God's will to the next step. Jesus came in the middle of the night to walking on the water and wanted to exceed them, that means he went near them. Seeing Jesus, them had to recognize and welcome him, but they squealed because they thought that he was a ghost. But Jesus said to them: "It's I, don't be afraid". Who is Jesus ? He is God the Creator, who controls the gravitational force. They didn't see that. The devil always inspired fear. So the human loses discernment and vision. Fear and disbelief (Marc comments that it was because they didn't understand the miracle of the 5 breads and two fishes) make us be dazzled to not see God Almighty.
2. The healing power of Jesus (53-56)
When Jesus landed many people recognized him and come to him to be healed. They gathered many sick person of the region to make them come to Jesus and be healed. The sick person only wanted touch the edge of the Jesus"cloak because they heard that Jesus' power was very great. Maybe they heard how a woman having an issue of blood twelve years ago was healed through a simple contact with the edge of Jesus' cloack. So all those who touched the edge of his cloack benefited from the healing power of Jesus. They had faith in Jesus like the woman. If we have faith, disease leaves us and the good health comes. 

Mark 6 : 30-44 (Daily bread of 9/11/2017)

Key verse 6: 37
In this episode Jesus gives us a closer look on his shepherd’s heart and on his desire to train his disciples. Above all, he manifested his power to create things.
They were like sheep without a shepherd (30-34).
The apostles had just come back from their mission and they joyously told Jesus all that happened. Jesus knew that they needed to rest a bit so he suggested that they cross the sea and spend a bit of time alone. However, the crowd knew where they were and they followed them. They were awaiting them on the other side of the sea. Jesus saw them and was very moved. Jesus was always moved by compassion for those who had no shepherd. He always shared the suffering that others underwent. Their first need was the Word and so he taught them for a long period of time. Only the Word could truly heal their souls.
2. Feed them yourselves.
It was very late and the people in the crowd started to suffer from stomach aches. The disciples had to find a solution and they thus began questionning each other. However, the real answer was Jesus so they brought the problem to him. Jesus told them “Feed them yourselves”. This rang in their ears like thunder that fell from the sky. Feed them with what? What an impossible request. However, by this call Jesus wanted to make them the shepherd of these souls. A shepherd who has does not have a shepherd's heart has nothing and is nothing. Should a man be poor but have a shepherd's heart, he is the richest man. We need to strive to get this heart regardless our situation. In our society where all is dark and the sheep suffer as they have no shepherds, there has been no greater need for real shepherds. Jesus wanted to train his disciples into becoming shepherds who would take care of these suffering souls. Jesus blessed the disciples small contribution of 5 loaves and two fish. He multiplied them and was thus able to feed 5000 men. A shepherd's heart has such a power to multiply things. It gives rise to an over abundant blessing like the 12 baskets with held the remaining loaves and fish.
Envoyé depuis mon Orange Rise 30

Marc 6:14-29 (daily bread of 08/11/17)

key verse: 14


The people commit evil just as normal. But God is living and he judges the living and the dead. We see a powerful man anguish because of his sin of the past. 

1. Herod's self-accusation (14-20)

Jesus became very famous because he did many miracles. The people thought that he was John the Baptist risen. One is the king Herod, because in the past he committed a serious sin against him. John the Baptist was the voice of the conscience at this time. No one dared to slander the perverted conduct of the king. But John the Baptist did it. He spoke out to clearly indicate the wickedness of the king. Herod suffered so much because of his unjust act of the past. We all must appear before the judgment seat of Christ to account in detail for his acts, good or bad. No one can escape from God's judgment which will happen the last day. All the people share this pain of Herod because sin and evil acculumate without be deleted in them.

2. What happened to John the Baptist (21-29)

Herodias blamed John the Baptist because he indicated Herod's sin which taken her as his wife whereas she was the wife of his brother Philip. It was an act comparable to incest. John the Baptist urged Herod to repentence. Herod didn't repent but his conscience wasn't completely dead. So he listened to John Baptist with pleasure. He could reproach to Herod his adultery, like the case of David with Bath-Cheva. When Nathan reproached David, David repented. But the woman wanted to revenge, so he assumed the sin as hers. In addition he made a conspiracy with his daughter. His daughter in the age of innocence had to be surprised of the request of her mother, but it wasn't he case, she transmitted the order to Herod who was stuck. She certainly was already used to corruption of this time. Herod was an impulsive man, he indulged very quickly the charm of a young dancer and made a stupid oath what he couldn't revoke. A wicked person always loses his faculty of discernment and commit a stupid and irrevocable act. 

Tuesday, November 7, 2017

Mark 6: 1-13 (Daily Bread of 7/11/2017)

Key verse 6: 4
Jesus went amongst his fellow kinsmen in order to save them. However, the result was not as expected.Thereafter Jesus sent his disciples on a mission and he gave them a very particular method to accomplish it.
A prophet looked down upon.
Jesus went to Nazareth. Jesus had a shepherd’s heart for those living in that city which he frequented when he was younger. On the Sabbath day, Jesus entered into the synagogue and his Word became powerful amongst the crowd as it did previously amongst many others. However, the Word lost its power because everyone started to question themselves on Jesus’ human background. Therefore, their human relationship with him and their judgement became barriers that prevented the Word from having any effect. Jesus said a famous proverb that a prophet is only looked down upon in his home country. Jesus’ good heart was misunderstood by his people and rather than help them, it raised their doubts and a spirit of animosity. They were filled with their judgement but the real problem was their absence of faith. Jesus could do nothing for them given their judgement.  
2. Jesus sent his disciples on a mission (6b-13)
Jesus sent the Twelve on a mission. He sent them two by two and he gave them the power to cast out evil spirits. He gave them a very strict way to carry out this mission : poverty, modesty and simplicity. The reason for this was so that they would learn to depend on him rather on their own capacities. Fidelity had to be their motto. They therefore had to stay in the first house that accepted them rather that look for the best one. Moreover, they needed to have an intransigent spirit when spreading the Gospel. They needed to be proud of their identity as those detaining the keys to the Kingdom of God. The message on their tongues was nothing more than the Word of God descended from heaven. Their attitude towards it and its propagation would determine the fate of their souls. They had to be faithful to the message that Jesus gave them ; a message that spoke about penitence. When they were faithful and obedient, God was able to richly bless their mission. Manu démons were chased and many sick were healed.

Monday, November 6, 2017

Marc 5:21-43 (Daily bread of 6/11/17)

key verse: 41
Marc describes two episodes which reveal the power of Jesus' healing. 
1. Jesus heals Jairus' daughter (1-24; 35-43)
Jairus was the chief of the synagogue. He waived his ego and his pride and came to Jesus to the healing of his daughter who was dying. Jairus' insistence was very great, so Jesus decided to come with him. After the episode of the sick woman of blood loss, Jesus and his disciples came at home. But the little girl has since died. Jesus didn't consider the report about the little girl's death nor the incredulous words of the people. He entered the room and he says in the Aramaic language "Talitha Koumi". It seemed be an incantation, but it wasn't. It was a word which was come down from heaven to touch the died body of the little girl. She stood and began to walk. Jesus said to give her food. According to Jesus, the little girl simply was sleeping. In Jesus, death is only a sleep. We fall asleep, and after a while we awake. Jesus' word is very powerful, so it even can make the dead rise.
2. Jesus heals a woman sick from blood loss for 12 years (25-34)
On the way to Jairus' house, Jesus and his disciples were stopped by a woman. She suffered because of blood loss for 12 years. She had a problem of shame because this disease was shameful for her. She was considered as impure or cursed by God. So she couldn't boldly come to Jesus like Jairus. She made a detour and touched the edge of Jesus' cloak. But his faith wasn't negligible. When she touched him, Jesus felt a strength come out from himself. Jesus says "a person touched me", his disciples couldn't understand him because of the big crowd. But faith of a person has a great power, it absorbs God's strength, and it's sensitive to God. Therefore we must not say: my little faith is useless. If we have faith we can corner God's power. When her problem was revealed the woman confessed all. But Jesus wanted to heal her problem of shame at the same time as her problem of disease. Jesus said that she was healed by faith and he blessed her. 

Friday, November 3, 2017

Mark 5 : 1-19 (Daily Bread of 4/11/2017)

Key verse 5 : 8
Ever since the beginning of his Ministry, Jesus has healed a number of demon possessed people. This man was possessed by an impure spirit. Through this story let’s learn about Jesus powerful works and some key characteristics of a demon.
1. Jesus, Son of the most High (1-9)
As soon as he arrived, a demon possessed man ran to encounter Jesus leaving his dwelling place : the tombs. He was a very violent man as he did harm to his body. He was masochistic. How did he get there? Surely, it was because he tried finding his freedom beyond the bonds of society. However, very quickly he became a victim of the devil instead of a free man. He became a societal menace and threat so they attempted to put him in chains. However, the demon that possessed him was so strong that it burst free from these chains. Jesus saw his suffering and so as soon as he saw him his shepherd’s heart reached out to him. Jesus asked him his name. He did not have one but rather he responded legion which refers to a league of 600 Roman soldiers. In the meanwhile Satan made the man approach Jesus with a false confession “You are the Son of the most High” but on the other hand the man fled Jesus’ presence. The demon in this man beseeched Jesus to leave him be. This man was thus greatly torn in two like a schizophrenic patient. Jesus chased the demon with a single word and the man became healthy and whole again.  
2. They begged him (10-19)
The demons were living inside the man. As they did not want to have to stray in the country, their dwelling place, they asked Jesus to send them into the pigs nearby. Demons always seek the same thing : to destroy the object that hosts them. Therefore, no sooner had they entered into the pig did they become suicidal and jumped over the hill. The inhabitants were so alarmed and terrified by what they saw that they asked Jesus to leave the country. The death of so many pigs was a catastrophic happening for them. Due to their selfishness, the inhabitants were blinded and instead of seeing a man whose life was normal and beautiful they only saw the loss of their pigs. They were blinded because of their materialism. The man, however, wanted to follow Jesus but Jesus gave him a different mission : to be the director of evangelising his region.

Wednesday, November 1, 2017

Mark 4 : 35-41 (Daily Bread of 3/11/2017)

Key Verse 4: 39
Fear is one of the biggest problems for humanity. Original sin buried in man is due to rebellion against God, and man has the premonition of God's wrath, hence fear without cause sometimes. But Jesus wants to solve the problem of fear. By the means of faith alone, it is possible.
1. Do not you care about us? (35-38)
Jesus wanted to go to the other side of the sea. It was surely to have a calm time with the disciples. The disciples rejoiced and hastened to send the crowd and quickly procured a boat in which he brought up Jesus. Without delay, in the middle of the lake, it raised a squall. It was because of the cold air that descended through the Jordan Valley to the lake where there was hot air, which made a squall. So, even though they were veterans of the sea, they could not control this unforeseen situation and got stuck. They were afraid. In the life of man, there come always this kind of squalls. We are confident, but at once, an uncontrollable gust rises, making us helpless. The disciples awoke Jesus, and began to reproach him, for he seemed unmindful of them. But whatever Jesus slept, they had to know that he was in the same boat.
2. Where is your faith? (39-41)
Jesus threatened and calmed the storm. He says quiet, still. It was as if he were shouting at the revolting enemy. Often Satan raises misfortune for the man to doubt the love of God. Job was the only person who did not doubt because he was the right man in the eyes of God. By faith, he calmed the storm of his life. Jesus was sorry for their reaction, being not aware of his presence. But Jesus used this episode to expand their faith. Jesus said to them, "Why such a fear? How the absence of your faith like that?" Only when we have faith we can overcome fear. The disciples were astonished at this calmness which came at once by the word of God. The word of the power of Jesus is beyond our imagination. It can calm the storm and it can calm all our fear in the vicissitudes in the path of our life.

Mark 4 : 26-34 (Daily Bread of 2/11/2017)

Key Verse 4: 31
Jesus speaks of two additional parables to explain what the kingdom of God looks like: that of the seed and that of the mustard seed. Although originally they have the common agricultural background, they are distinguished from each other.
1. The parable of the seed (26-29)
A man throws the seed. This one grows whatever man sleeps or watches. The seed grows without its growth be noticed by the farmer, as the kingdom of God does without his growth noticed by man in general. It is a quasi-automatism. But we must know that it is not possible to have a result without the human workforce that must intervene and play a key role especially at the beginning and at the end of the culture. Jesus says that the kingdom is not like the seed, but like the man. Therefore, the kingdom of God, whatever it belongs to the hand of God, requires as the main factor the hand of men.
2. The parable of the mustard seed (20-34)
Contrary to the previous parable which accentuates the ignorance of the man for his growth which is nevertheless an indispensable factor, this parable of the mustard grain accentuates the fact that the kingdom of God grows exponentially. So Jesus says it is like a grain, not a man. The kingdom of God has an intrinsic power of growth. The beginning is marked by its smallness, because it is said the smallest. But through his remarkable growth processus, he comes to the immeasurable end because it is said the greatest. The work of the gospel is so characterized like Jesus was born in the stable, but after he was resurrected, he drew all man and earth to him. There is a huge kingdom of God who has settled down by his death and resurrection. It was like a seed that falls and dies, after which it spread in a hundred, then each in another hundred, so on. The death of seed refers to tireless work by renunciation. In this way, the wheats developing year in year, until they cover all the earth. If we have faith, and we put it into practice, we can see the kingdom of God grow so extraordinarily.