Table of Contents 1. What Use Are These Small Loaves and Fish to Many People? (John 6:1-15) 2. To Believe in Him Whom God Appointed Is the Work of God (John 6:16-29) 3. Work for the Food That Endures to Everlasting Life (John 6:16-40) 4. Living According to the Spirit (John 6:26-40) 5. Work for the Food That Does Not Perish on This Earth (John 6:26-59) 6. We Must Eat the Bread from Heaven by the Faith in the Gospel of the Water and the Spirit (John 6:28-58) 7. Jesus Christ, Who Became the Bread of Life to Us (John 6:41-51) 8. How Can We Eat the Flesh of Jesus? (John 6:41-59) 9. Believe in Jesus Who Came from Heaven as Your Savior in Your Heart (John 6:41-51) 10. Jesus Has Given Us the True Everlasting Life! (John 6:47-51) 11. How to Participate in Holy Communion with the Right Faith (John 6:52-59) 12. Jesus, Who Has Given Us the Bread of Life (John 6:54-63) 13. You Must Preach the Flesh and the Blood of Jesus to Your Family Members (John 6:51-56) 14. For What Should We Live? (John 6:63-69) 15. We Must Have the Proper Knowledge of the Truth (John 6:60-71) Jesus Has Given Us Everlasting Life through His Own Flesh and Blood. The Church keeps two sacraments commanded by Jesus. One is baptism, and the other is Holy Communion. We take part in Communion to ruminate on the gospel of Truth revealed through its bread and wine, in remembrance of this gospel. In the rite of Holy Communion, we eat the bread in remembrance of the flesh of Jesus, and drink the wine as the ceremony of His blood. As such, the real meaning of Holy Communion is to strengthen our faith in the Truth that Jesus has saved us from the sins of the world and given us everlasting life through His baptism and His death on the Cross. However, the problem is that almost all Christians take part in Holy Communion only formally, without even realizing what Jesus meant by the phrase, "My flesh is food indeed, and My blood is drink indeed"(John 6:55). Therefore, within the gospel of the water and the Spirit, we need to once again focus on the meaning of Jesus' commandment to eat His flesh and drink His blood, and believe in it. The New Life Mission https://www.bjnewlife.org

Vitus Adamson is falling apart. As a pre-deceased private investigator, he takes the prescription Atroxipine hourly to keep his undead body upright and functioning. Whenever he is injured, he seeks Niko, a bombshell mortician with bedroom eyes and a way with corpses, to piece him back together. Decomposition, however, is the least of his worries when two clients posing his most dangerous job yet appear at his door looking for their lost son. Vitus is horrified to discover the photo of the couple's missing son is a picture-perfect reproduction of his long dead son. This leads him to question the events of his tormented past; he must face the possibility that the wife and child he believed he murdered ten years ago in a zombie-fugue have somehow survived . . . or is it just wishful thinking designed to pull him into an elaborate trap?

“[A] brilliant and provocative work . . . demonstrating the centrality of the flesh to the mysteries and doctrines of the Christian faith.” —Carol Zaleski, Smith College A sustained and systematic theological reflection on the idea that being a Christian is, first and last, a matter of the flesh, Christian Flesh shows us what being a Christian means for fleshly existence. Depicting and analyzing what the Christian tradition has to say about the flesh of Christians in relation to that of Christ, the book shows that some kinds of fleshly activity conform well to being a Christian, while others are in tension with it. But to lead a Christian life is to be unconstrained by ordinary ethical norms. Arguing that no particular case of fleshly activity is forbidden, Paul J. Griffiths illustrates his message through extended case studies of what it is for Christians to eat, to clothe themselves, and to engage in physical intimacy. “In this trenchant and careful theological treatment of our embodiment, Paul Griffiths puts the stress exactly where it should be put––on the possibility of transfigured touch. By focusing on the varieties of touch, he is able to untangle several unfortunate arguments between liberals and conservatives in a most refreshing way.” —John Milbank, University of Nottingham “Very few theologians can boast a comparable combination of profound questioning and precise reasoning. This is a book worthy of the most serious reflection, debate, and admiration.” —David Bentley Hart, Notre Dame Institute for Advanced Study “Supremely lucid and beautifully austere.” —Evan Sandsmark, Modern Theology “A model of well-reasoned, stimulating and enduring theology.” —R. David Nelson, International Journal of Systematic Theology