Acts of God - Neville Goddard

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Episode Transcript

Speaker 1 (00:00):
If I say to you where it was Jesus himself,
I'm not the crowd who was conscious of the mighty
acts of God. Will you think of another? I hope

(00:20):
not by Jesus. I simply mean your own wonderful I
am that is Jesus. So I mean the individual who
has experienced these mighty acts of God acts for his redemption.

(00:41):
It's not an individual outside of you, but your own
wonderful I am this when you say, I am that
is God, and that is Jesus. Here. For the last
three or four weeks they've been running a series of
questions in the La Times on Saturday, in the religious section,

(01:08):
and the editor started it by asking a question how
long should a sermon bee? And many of them said
three minutes for the spain of interest cannot be held,
they cannot be attentive. Beyonce three minutes for some special

(01:29):
to five. And then this past saturder John Charles Thomas
Jor you're familiar with the name, the great singer. Now,
whether he is a junior or this is his son,
I do not know. But he wrote a very sweet
letter and said he could take fifteen minutes if it's

(01:53):
well prepared and if the man who speaks it is
couldn't of what he says, If he really believes what
he's talking about, and he's prepared his thought, fifteen minutes
would be perfectly all right. But he added this much here.
A sermon that disturbs, the sermon that in some strange

(02:22):
way moves the individual disturbs him, like the comfortable person,
the complacent person. It is almost certain that creature has
an outside source of income, now that you may take

(02:43):
it for the whole vast world. Partly, my heavenly father
saw that my earthly father could supply me with that
outside source of income that I did not have to
take what I would have to take what I not
free of caesars. Well, but when I first came into

(03:06):
the city back in nineteen forty five, I was confronted
with just such a picture. I had already spent quite
a few thousand dollars to come here. I brought my
family of four really three and my wife's niece, and
we lived in the gael Org Hotel, and I think

(03:28):
the room was forty dollars a day. That is a
sweet because there were four of us, two little girls, my
wife and myself, and we ate in hotels and lived normally.
But it was quite an expensive journey, and became across
the country by training those days because planes were not flying,

(03:49):
not commercially as they are today. And so the journey
on a train for three and a half days across
the country and then here. And he tried overnight to
shut me up because I was controversial that I said
that I do not believe in the historicity of Jesus,

(04:12):
not as is described by the priesthoods of the world,
but as I get it out of the Bible, yes,
but not. And he said, well, as far as I'm concerned,
I teach the historicity of Jesus, and so you cannot
take my platform or any of my groups. And he

(04:32):
had dozens scattered around the area where I was already
contracted as speech. So John Charles Thomas was quite true.
When this man learned that I was not dependent on
his little mondies to go back to New York just

(04:53):
as I came, he relented. He relented too late, though,
after I took one of those that really represented him
and gave her all the money that he could have made.
He went through the ceiling. It was only money. He
wasn't hysteristic at all. With a matter of money, he

(05:15):
thought I would disturb those who gave to him generously.
And so if you disturb the complaisance the comfortable who
support the churches, because there are some de sleep three minutes,
so they can't go beyond three minutes, five minutes, that's
too much. By then they're snoring. Ask anyone what is

(05:38):
the text of the day's sermon, and they can't tell you.
But it was something to do. You were seen in church.
Therefore you are a holy man. Like the chap who
just dropped out of the skies with five hundred thousand
dollars extorted. He was a Sunday school teacher, a very

(06:01):
good member of the church, a junior in the Mormon
University bring him Young University, and undoubty a very bright lad.
But he could extort five hundred thousand dollars from the company.

(06:25):
Of course, he only had time enough to spend thirty
dollars of it. We got him, and they got the
almost the five hundred thousand dollars. But to come back
to the substance of it all, when you take the pulpit,
you are almost worn not to trade on tolls, not
to trade on anything, just leave it asleep, and if

(06:49):
you don't well, then out you go, and we will
simply call a meeting and bring in another one, another
preacher who will not disturb. And if he doesn't have
an outside source of incommon, he will help to toe
the mark well that is life in this world. Fortunately,

(07:10):
he who sent me sort of it, I would not
have to toe the mark al when he embraced me
and he was infunite love and then sent me and
told me downe with the blue Bloods. In other words,
with all protocol, with all ceremony, with all that is

(07:34):
now given off in the form of Christianity or religion
for that matter, done with it by ignoring it, and
go all out and tell exactly what you are going
to experience. And so I began to experience God's plan

(07:54):
of redemption. And so I was bold enough to go
out and tell it just as it happened to me,
because I have what we call in Barbados a hind claw.
When you find people chasing through the night to catch crabs,

(08:15):
and the crab can run as fast as the individual
behind him, and he can run in every direction just
as past, forward, backwards, highways, anything and they're going to
make a wonderful dish out of crab meat. Well, the
crab can go to a precipice. It could be seventy
feet tall, and right below is the ocean, and that

(08:38):
crab can go just as fast as a man can
run and disappear. But he isn't falling. He has a
hind claw, and he simply holds on and simply buries
himself and hides himself. If the man goes one second
beyond his speed into the water seventy feet below, he goes.
So we speak in Barbados of having a hind claw,

(09:01):
that you can run and break your neck, but you
are going to break it if you have a hind claws.
So let them try to get you off the pulpit,
get you off the stage, all these things, and if
you really are sink, it will be prepared for you.
You will have the hind claw, you will have that
outside source of income. So you can speak gold until

(09:26):
exactly what has happened to you? Now. Christianity is the
fulfillment of Judaism. They are not two religions. It's one.
It's the tree and its fruit. And Christianity is based
upon the affirmation, where a series of events happened in

(09:49):
which God revealed himself in action for the salvation of man.
And when did it happen? And where do you know?
It all happened in the Jewish synagogue. The entire Old
Testament is written by Jews, of the New Testament is

(10:15):
written by the jew The New Testament is telling you
what happened in the synagogue. Why in the synagogue men
began to experience the fulfillment of their own wonderful prophecy,
and then they told it. Now you will say, well,

(10:38):
how did the one that is now symbolized as the
one who told it? He was not the only one.
It happened, and it's happening here. Many of us are happening. Now.
If I preceded you by a few years, what does
it matter if I am the voice. But many of
York actually coming forward with the idea, gainedical experiences. So

(11:03):
we will form the single union. Jesus is only a
name given the word Jesus is I am is Jehovah.
Jehovah is salvation. So in man man is having this experience.
Now did he have an outside source of income? Or

(11:24):
may I tell you you read the eighth chapter, the
second and third verses of the Book of Luke. If
I said to the average Christian in the world that
he was supported by rich women, the slapping that box,
my heirs, all I would have to say to them,

(11:47):
go back to your bible and read the eighth chapter,
the second and third verses. If you are not familiar
with scripture, may I quoted for you. First of all,
Luke mentions three by names Mary, who was called Magdalen,

(12:08):
for Magdalen was a lady of the evening. He said,
he came to the sinners, he came to the harnats,
he came to the tax collectives. These were his friends,
those that the world call sinners. So Mary Magdalen is
mentioned first. Then came Johanna, and then came Susannah, and

(12:33):
then Luke, ads and many others, not just others, and
many others gave to him of their meanings. Now the
King James's version has it him, which is a right
translation of the Greek. The modern translation to modify it

(12:54):
under pressure of the editors of the present day use
the world then trying to include disciples and followers, which
it is not. The Greek word is him it was
to him that they gave of their means. And three

(13:16):
women are mentioned, and then and many others. So he
had an outside source of income if you take it
on this level. But you've got to take it on
an entirely different level when we come to speak of Jesus.
Jesus is simply the individual who has experienced God's mighty

(13:38):
acts of redemption. Now let us go back to the
beginning of Luke. First, he starts with the events. Here.
First of all, were events, these things that have been
accomplished among us. Now, the word translated the mom really

(14:00):
should be translated within is the same word that we
read in the same book in the seventeenth chapter, the
Kingdom of Heaven is within you. So these things have
been accomplished within, not a man, but within. But nevertheless,

(14:21):
we start with the events, and here are the first
four verses. Inasmuch as many have undertaken to compile a narrative,
are the things which have been accomplished among us, as
they were dictated to us by those who were ministers

(14:46):
of the words, who were eyewitnesses from the beginning. It
seemed good to me also, having followed all things closely
from the very beginning to write an orderly account for you,
most excellent the officers, that you may know the truth

(15:11):
concerning the things that have been told you. You've heard
these things. They're all things that men only heard from
those who had experienced it. Can you believe it? Now?
All this happened in the synagogue. It did not happen

(15:33):
on the outside. These are all Jews who knew their Bible.
But the Nats scholars, they were not brilliant minds, were
not the Sanhedron. They were men who simply it happened
within them. I have told us in the Book of Daniel.
He will give it to the lowliest of men. He

(15:54):
is not coming to give it to the so called
wise men of the world and those that are known.
But to the lowliest of men he will give it.
So here are men and women in whom the thing
began to unfold, like a tree being ripe, and suddenly
the blossom unfold, and here we see the fruit. And

(16:15):
they begin to describe their experiences, and knowing scriptureal enough,
they could pinpoint the events that were foreshattered in the
old and here there now there's no New Testament. But
they know they've brought the Old Testament, and the Old
Testament to fruition, and so they began to tell their stony.

(16:37):
So here we find first the events. Then we find
the oral tradition. So people heard what the few experienced.
And then they are the preachers who told the words.
Then came the committing of the old tradition to the

(16:57):
written word, because it has to be recorded, because those
who actually heard it from those who experienced it are
dying off. And so it's time to recall for posterity
what actually we've heard. So now is committed to the
written word. Now Luke sees what has been committed for

(17:21):
is that inasmuch as many have undertaken to compile a
narrative of the things which have been accomplished among us.
Now he has not criticized those who made the attempt,
But I said it seemed good to me, also, having
studied all things closely from the very beginning, to write

(17:45):
an orderly account for you, most excellent theocicus, that you
may know the truth concerning the things of which you
have been informed. Now, theoporus means one who loves. It
means you or you would not be here tonight. You
are in search of God and so he's speaking to

(18:07):
you when he speaks of writing it for Theophilus, one
who loves God, who is in search of God. He
does not condemn or in any way criticize those predecessors
who attempted the narrative. He simply claims that he has
a better arrangement of the source material. Are not necessary

(18:34):
a greater I would say, chronological exactitude. He does not
put it in a chronological manner. No one does in scripture.
I think I have given you a far greater chronological
picture than anyone I have ever seen in print. I

(18:55):
have told you exactly how it happened to me, and
the spaces in between, from the moment of the awakening
within me, which is resurrection, and the birth coming the
same night, one hundred and thirty nine days later, for
the discovery of the Son who reveals me as father.
Then one hundred and twenty three days after that, for

(19:18):
the splitting of the curtain of the temple, and I
am the temple, for my whole body was split, and
they another two hundred and ninety eight day, now no
two years beyond that, bringing it to twelve hundred and

(19:41):
sixty days. And here I'll give you exactly one after
the other chronologically is not really important. But I do
feel that, having been sent to do what I am
doing and must do and will do, that it was important.

(20:01):
For one night on my bed, I wondered, how long
did it really take? I know what came first, and
what came second, and what came third, and I marked
them all in my Bible. So I marked them all
in the Bible and put the date down, and a
boy said to me, pumped them up. So I got

(20:23):
off of my bed, went to my living room, turned
on the light, took my Bible and took the days.
And I went over and over and over, and each
time it came out one thousand, two hundred and sixty days,
which is the day numbered in the Book of Daniel.

(20:43):
If your name is written in the Book of Life,
then what does it matter it takes one thousand, two
hundred and sixty days. Well, I went in and I
looked at it. I took my calendar, I went through
the entire thing. I could he believe I'm seeing correctly
over the whole thing again. The next day the same thing,

(21:05):
and as often as I go over, it came out
to one thousand, two hundred and sixty days. And I
know that no one saw these mighty events of God
in me, but I myself. So in scripture, if you
read it correctly, no one but the individual who experienced it.

(21:26):
Now here is the earliest of the gospels. The book
is Mark. It's the Baptism. And he's coming out as
it is saying, he saw the heavens open. Didn't say
the crowd. Did he saw the heavens open and the

(21:49):
spirit descending upon him? In broadly formed as a doubt, Yes,
there is a voice. In my case, there was a boy.
And the earliest rabbilical tradition has it that the voice
of God is like the sun of the voice of

(22:13):
the dove is called bath cold b a th h
qo l. The echo of the Voice of God a
when it comes down and descends upon you, and it
smothers you with affection, and your whole body is completely

(22:35):
filled with love. No one but you and the voice.
But the voice is now personified as a woman, the
daughter of the Voice of God. And she said to me,
which is not recorded in scripture, They meaning the dove

(22:57):
avoid man, because man gives off an awful odor, a
horrible horrible odor, most offensive odor. But he loves you,
and he penetrated that ring of a fence to demonstrate
his love for you. Well, now, the odor that I

(23:18):
give off and you give off is not because we
are carnivorous and eat meat because the vegetarians thinks as
much they all do. It's not that it is simply
the thoughts we entertain. You and I entertained the most
horrible thoughts in the course of a day. And man

(23:41):
lives not by bread alone, but by every word that
proceeds out of the mouth of God. And God is
I am, so every idea that I entertain is proceeding
out of me. And when I entertain these things, I
am feeding upon them, and give off the most offensive odor,

(24:03):
and the dove the symbol of the holy spirit of
boys man until that moment that he is so compelling
he has to penetrate that ring of a faint and
come down upon that one and gives his seal of
approofal So this story opens up with this statement. In Luke,

(24:27):
the Spirit of the Lord God is a fun made.
You read it in the early chapters of Luke. He
comes out of the water from me, I tell you
don't see water. But the dove floats. When a dove
can't float is not given like a dove or any

(24:50):
bird of that nature, it doesn't have a web foot.
And yet when I looked at the dove, said twenty
feet above me, it simply was tastary. And the crystal
clear atmosphere. As he said, the heavens opened, He saw
the heavens open. I hear the dove floating, actually floating,

(25:13):
because only if it floated could remain so stationary. And
his eye on my eye, the most affectionate look. And
then I raised my hand like Noah in the ark,
and I raised it and my index finger on the
left hand went out automatically, and the duck descended through

(25:33):
this crystal clear area and then lit on my finger,
and I brought it to my face, and it smothered
me in love and kisses an affection. And while it
is actually smothering me with affection, the whole thing dissolved.
No one saw it, but the voice of the Daughter,

(25:55):
which is the echo of God. She it was who
stood on my left, who told me of the offense
that man gives off, and how his love was so
overpowering that he penetrated that ring of offense to demonstrate
his love for me. And then he came down in
bodily form abound me. So he fulfilled the sixty first

(26:18):
chapter of Isaiah. The spirit of the Lord God is
upon me. He has anointed me to preach glad tidings
to the poor and to open the prison doors of
those who are in slaved. And then he closed the
book and returned it to the attendant. And then all

(26:39):
the eyes were upon him because of what he had said,
and in a matter of moments they were stoning him
to death. So he disturbed the complacency of people. So
when you take the pat form and you in any
way disturb the comfortable, those who are complacent, those who

(27:03):
are now quite satisfied with the prefabricated misconception of scripture,
they don't want any disturbment. And you disturb them, and
they'll warn you won't get a sudi, you'll be out.
But if they learned that you have outside souls to income,
then they respect you as all the respect anyway. Money

(27:28):
what caused this man to take this five hundred thousand dollars?
Was he not the love of money? And somewhat imitating
him within twenty four hours of the cat him. They
said he was but an imbecile, but he was asking
for another five hundred thousand because how easy it was
to get it. So they got them both. One had
mapped the whole thing out, and he thought it the

(27:50):
perfect crime. They could never find this. He did everything
he thought was the right thing, and seemingly betrayed by
his intimate friend who knew his secret. Can't you see
scripture His closest friend betrayed him. No one can betray

(28:11):
you who does not have your secret, And so I
closes fraend and his sister in law betrayed him for
reasons not yet told, But they couldn't stand it. And
so we are told in scripture, his closest friend, he
who dipped into the dish with me, betrayed me. Only

(28:33):
my intimate friend to whom I revealed my secret, could
ever betray me. No one knows the secrets of a
man but the spirit of man. No one knows the
secrets of God, but the spirit of God. So if
God reveals his secret, only the one to whom he
revealed it could betrayed. And he has to be as

(28:57):
close ast friend. That's the story. So he writes a
narrative around these events, so you can tell all kinds
of things around a series of events, and they are
very many. They are mighty acts by which God unveils
himself in the individual for the salivation of that individual,

(29:20):
and the salivation of the individual is to reveal him
as God himself. So this story of Jesus Christ, if
I could only get you to feel, I will break
it right into two and speak of Jesus as Lord
and Christ as his son. But man hasn't been totted

(29:41):
that way yet. You will write it one day. I've
given it to you from the platform, and now you
have it on tape. That's all right, But I still
feel the written word is more lasting. This is a
wonderful electronic age, and you can put on if you
have the machine, But the written word, when you have

(30:05):
it written so at leisure, you can just be turned
back and read it. One day someone is going to
write it just as I have told it and now
recorded on cassette. But you will take it from the
cassette and one of you will have the ability to
write it. And he claimed he simply took the oral

(30:26):
traditions for he followed them closely from the very beginning,
and having seen what others attempted to do. For inasmuch
as many have undertaken to compile a narrative of the
things which have been accomplished among us, and how they came,
they came by the oral tradition the preachers of the

(30:48):
Word that they heard. Then, having followed all things closely
from the very beginning, it seemed good to me also
to write unorderly aunt for you, Theophilus, you love it
of God, that you may know the truth concerning these
things of which you have been informed. And so he

(31:10):
writes the Book of Luke and the Book of Acts.
There's no dragging claiming that he is better than he claims.
It's simply a better arrangement of the Orald traditions. Who
Luke is, no one knows. They're all anonymous. Matthew, Mark,
Luke and John are anonymous names. No one knows who

(31:32):
they are. But there are those who were qualified to
write the orld traditions, for it all came down in
that manner. But then when those who heard it from
the source in the beginning are approaching the point of dying,
from this section of time and leaving it it naturally
be who's someone to record it if it's worth recording?

(31:55):
And so he thought it worth recording in the written form,
and so he recalled it in our gospel called loop.
So that's how it's done. Now. I have been sent
to clarify points. I feel my entire mission is to
tell you who Christ to really is, and Christ is David.

(32:18):
If the whole vast world rose in our position tonight,
and if I were physically nail, it would make no difference.
I would not enjoy the pain naturally, But if that
was what I had to pay, I would willingly pay.
But I could not recant. I could not recant what
I have experienced that David of biblical fame is the Christ.

(32:43):
He is the anointed of the Lord. He is the
son of God and the only one that can reveal
God to you. And he isn't going to say that
is your father. He is going to look at you.
And then when he looks at you, you know who
the ft is because you know you are his father

(33:05):
and he is God's son, and you know that, and
there is no doubt in your mind as to who
he is and therefore who you are, because you know
the relationship, and that's what I've been sent to tell you.
And so in the not distant future, this garment will
come off. You will have a record, others will have

(33:27):
an oral tradition, and someone will have the ability to
tell it and the power to tell it. But in
this present state, my heavenly Father the depth of my
own being, so it fit to give me an outside
source of income that I could tell it, and that

(33:49):
I could not be shunned from here to there because
I am disturbing the stumbers of the complacent and the
wealthy and the very comfortable people of the world. Don't
think for one second it hasn't happened, and happens and
will happen forever. One lady in New York City, she
hated Bishop Manning. He was the bishop of Saint Thomas

(34:15):
fifty third Street and Fifth Avenue, and she left two
million dollars and her will was, it goes to Saint Thomas.
If Bishop Manning is dead, or if he is still alive,
it goes to Saint Luke's Hospital. Well, Sint Luke's is

(34:36):
owned by the Episcopal Church, so it doesn't really matter.
You give it to Saint Thomas. Or you give it
to Saint Luke's. So she left a will that if
it is if he is still alive that thing, then
Saint Thomas does not get it. If he is dead,
you'll get it. If he is alive. Sint Luke skeptic

(35:02):
now here. One day I was dining at the University
Club in New York City, and my friend, who is
my host, took me to the window and I looked
out through the window and I saw this enormous wall.
And I said, what am I supposed to see? He said, yes,
what you're seeing? Do you see anything? I saw? Just

(35:23):
a wall, a plane wall that goes all the way
up to the height of some building that is there. Well,
he said, that building that it hides is Saint Thomas's Church,
and that is a spike wall built by John D. Rockfeller,
the first He too had an argument with the bishop,

(35:49):
Bishop Manning, and to spite him, he built on his
own land a wall that completely covered all the beautiful
glass window, these beautiful colors that face not in New
York City. And he left to will that even to

(36:09):
this day, which is now the fourth generation after his death,
they cannot break that will. So you're going to Saint
Thomas today, and you see beautiful tapestries hanging where if
you could remove the tapestry and the wall to get
the light through, you'll see the most beautiful, wonderful glass

(36:30):
that is there. You can only see the burst that
faces the west and that which goes south, but the
northern view is completely blocked out by the spite wall
by a man who considered himself a very religious man.
He was against prohibition, against spoken against all things, and

(36:51):
he was a the about Baptist, but not devout to
the point he would not go and is all kinds
of soil, and only he knew figures backwards, and so
he could just multiply it and multiply it into billions,
and so he thinks that it's spirituality. And that wall

(37:13):
still is there in New York City, and you're going
to that lovely church. I've gone in many a time
at Vespers just to hear the organ, a beautiful organ,
and some great organists is always playing. So you're going,
especially in the winter months when winter sets early around

(37:33):
four o'clock, it's all dark and quite often a run four.
I was going to Saint Thomas and just sit in
the back and hear that beautiful organ, and look to
the setting sun, because just before it would say, we
got from that western view, that enomous burst through those
beautiful colors, that is over the order, and I could

(37:56):
get a bit from the south, but the knaw all
hidden by these statistries. But at least I thoroughly enjoyed
the beautiful music that came from the author. So this
is what everyone confronts in this world of Caesar. So
tomorrow have a little fun. And asked the complacent, and

(38:20):
ask those who are completely asleep if Jesus had any supporters,
and they will tell you, oh, no, he could bring
gold out of the fish's mouth. He could do all
these things, and why would he want anything other than
the ability to do these things? And then just casually
opened the book of Luke to the eighth chapter, and

(38:43):
have him or have her read the second and third
verses that they gave him of their means, and many others.
And they named three, and one was a harlot. She
had a wonderful client and gave generously to one who

(39:04):
set her free. Instead of condemning her for her profession,
he let her go. And then he took at one
commandment from the Tin, and any man he uses that
in the sermon of the Mountain, any man who looks
lostly on a woman has already committed the act in

(39:26):
his heart with her. So then he said to her,
what man is without sin? So go, my dear, And
so she continued to go her way and reward him
generously if you take it on that level. But on
all these levels you can take scripture. For the art

(39:48):
is built on three levels. And you have your physical level,
your psychological level, and your spiritual level. I'm trying to
raise you to the spiritual level where these mighty acts
take place within us. And when they take place within us,
they're seen by no one but the individual in whom

(40:12):
they took place. So the dove comes down, and who
sees it, No one of the crowd. And so you're
split in two, and who sees it? No one but you,
You see, David, And who sees it? Just you. You
come back and you tell the serving how you rose

(40:33):
within a grave, and you came out of that grave
with an innate wisdom as to what to do, and
no one saw you do it. Will they believe you?
I said to my dangers, I told the whole story
to him. One day he said, do your brother's remembrance.

(40:55):
He had to bring it down to this level, for
my three brothers were the witnesses to the event, as
told you by tradition in scripture, the three who witnessed
the three kings were brothers. In my case they were
my brothers, Cecil, Victor and Lawrence. And the three kings

(41:15):
in the book of Matthew were considered brothers. And so
tradition has it that a way in my case they
were brothers, and they came from Afar, five thousand miles away.
But certainly they came in spirit. And they have no
knowledge in this conscious little world of Caesar of the

(41:38):
part they've played in my awakening, None whatsoever. I told
them when I went home, I got the heir of
the one who found the child, but I didn't get
the air of the others. They thought, well, it's Neville,
you're still dreaming. He was dreaming when he was a
Childie is still dreaming, still the same little child, doing

(42:02):
what he did when he was a child. He hasn't
changed at all. So lead them to themselves. My brother Lawrence,
before he departed this world, he had the experience, and
he questioned me seriously when I went home and would
ask a certain passage in the scripture, can you quote, say,
the first verse of Hebrews when I did, the first

(42:22):
of Luke, and the first of this, the first of that?
And he was so surprised, How can you do this?
Because I loved the book? Sometimes, Lawrence, I feel I
wrote it. I feel I so love it. I feel
sometimes I inspired it because I am now a victim
to remember it, and I'm actually having the experiences of

(42:47):
all that is there, and so I can't deny the
feeding sometimes that possesses me that I inspired it. Well,
because if he who is the father of David inspired
the book, I certainly must because I am the father
of David. For Lawrence took that under consideration, and then

(43:08):
a year later he was gone from this section of time.
The other two are still with us, and they are
businessmen and very successful business men, and they have no
time for this. I am Neville, and they are what
they are, and they allow me to be what I am.
But it was so set up in the beginning with

(43:31):
my heavenly father that he is going to send me
into this world to do what I have to do,
and do I must, and do I will. And knowing
what happens to the preacher when he steps on the
toes of the sleeping ones who contribute to his income,
they can fire him overnight, he saw to it that

(43:54):
I would not be fired. And all the thing that
struck me so force me when I first came here,
when this man with all of these degrees, all self imposed,
because ready to get them, he gives them all to himself.
And then he dared to tell me that I must
not teach from his platform the non historicity of Jesus.

(44:17):
And I told him that I know from experience that
he is the only reality in the world. But not secularly.
So it's not secular history that our evangelists were writing. Matthew,
Mark Luke, and John they themselves are unknown, and they
were not writing secular history. They were writing theology. They

(44:38):
were not writing as historians, as biographers. They were putting
down things that no mortal eye could see, and building
around it the most glorious story that it could enter
into lowly minds just like yours. And so you believe
in the historicity, and he wouldn't bet an eye that

(44:59):
takes from you what was in your pockets if you
didn't have them nailed down. I'm not criticizing him. I'm
just telling what I know from experience. I went through
that with him.