World Temple Letter Bulletin No. 6 Letter for The World Treasury Of Merit
N.E.Y 58 May 2018
By Negus Shemsizedek
H.I.M Dr. Lawiy Zodok El
To: The Global Village
Begin all things first by using divine love
True Peace all kin and friends of the World Congregation. Please "Listen to reason"! The World Treasury of Merit has been establish using the new sacred monetary system of ISO Standard World Currency. The Treasury (thesaurus ecclesiae; Greek: θησαυρός, thesaurós, treasure; Greek: ἐκκλησία, ekklēsía‚ convening, congregation, parish) consists, according to Catholic belief, of the merits of Jesus Christ and his faithful, a treasury that because of the communion of saints benefits others too. According to the Westminster Dictionary of Theological Terms, this Catholic belief is a way of expressing the view that the good works done by Jesus and others can benefit other people, and "contemporary Roman Catholic theologians see it as a metaphor for ways in which the faith of Christ and the saints helps others".
The tithe is specifically mentioned in the Books of Leviticus, Numbers and Deuteronomy. The tithe system was organized in a three-year cycle, corresponding to the Shemittah-cycle. These tithes were in reality more like taxes for the people of Israel and were mandatory, not optional giving. This tithe was distributed locally "within thy gates" (Deuteronomy 14:28) to support the Levites and assist the poor. The tax is mentioned in the Gospel of Matthew in the New Testament, when Jesus and his disciples were in Capernaum. The collectors of the temple tax (Greek: διδραχμα, didrachma) came to Peter and said "Does your teacher not pay the temple tax?" The narrative, which does not appear in the other gospels, leads to a discussion between Jesus and Peter about payment of the taxes levied by the "kings of the earth", and the miracle according to which Peter finds a stater (Greek: στατηρα), in the mouth of a fish, which is used to pay the tax due for both of them. Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts. Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts." With respect to Christianity, Jesus Christ taught the Jews that "tithing must be done in conjunction with a deep concern for justice, mercy and faithfulness (Matthew 23:23)".
The Book of Nehemiah also talks about the collection of tithes to Leviim and distribution of Terumah to the priests: Nehemiah 13:5. People were actually appointed to collect mandatory tithes and place them in specially designated chambers which eventually came to be known as storehouses: Nehemiah 12:44. In ancient times these storehouse would be equivalent to modern day banking houses. 2 Corinthians 9:7 talks about giving cheerfully, 2 Corinthians 8:12 encourages giving what you can afford, 1 Corinthians 16:1–2 discusses giving weekly, although this is a saved amount for Jerusalem, 1 Timothy 5:17–18 exhorts supporting the financial needs of Christian workers, Acts 11:29 promotes feeding the hungry wherever they may be and James 1:27 states that pure religion is to help widows and orphans. This is also called Zakāt (Arabic: زكاة or "alms giving", one of the Five Pillars of Islam, which is the giving of a small percentage of one's assets to charity. It serves principally as the welfare contribution to poor and deprived Muslims, although others may have a rightful share. It is the duty of an Islamic state not just to collect zakat but to distribute it fairly as well. Zakat is payable on three kinds of assets: wealth, production, and animals. The more well-known zakat on wealth is 2.5% of accumulated wealth, beyond one's personal needs. Production, agricultural, industrial, and renting, etc., is subject to a 10% or 5% zakat also known as Ushur (عُشر), or "one-tenth", using the rule that if both labor and capital are involved, 5% rate is applied, if only one of the two are used for production, then the rate is 10%. For any earnings, that require neither labor nor capital, like finding underground treasure, the rate is 20%. The rules for zakat on animal holdings are specified by the type of animal group and tend to be fairly detailed.
These similarity are also found in the Peter's Pence (or Denarii Sancti Petri and "Alms of St Peter") which are donations or payments made directly to the Holy See of the Catholic Church. The practice began under the Saxons in England and spread through Europe. Both before and after the Norman conquest the practice varied by time and place; initially, it was done as a pious contribution, whereas later it was required by various rulers, and collected, more like a tax. Though formally discontinued in England at the time of the Reformation, a post-Reformation payment of uncertain characteristics is seen in some English manors into the 19th century. In 1871, Pope Pius IX formalized the practice of lay members of the church "other persons of good will" providing financial support to the Roman See. Modern "Peter's Pence" proceeds are used by the Pope for philanthropic works throughout the world. The term Peter's pence, in its Latin form, first appeared in writing in 1031. However, the payment may not have had a single origin under the Saxons. It was applied by the Normans to Ireland as a 'penny per hearth' annual tax in the later part of the twelfth century under the Papal Bull Laudabiliter. None of the extant extrabiblical laws of the Ancient Near East deal with tithing, although other secondary documents show that it was a widespread practice in the Ancient Near East.
The esretu or "ešretū" the Ugarit and Babylonian one-tenth tax, listed below are some specific instances of the Mesopotamian tithe, taken from The Assyrian Dictionary of the Oriental Institute of the University of Chicago, Vol. 4 "E" p. 369, Hebrew was a Semitic language, related to Akkadian the lingua franca of that time. An Akkadian noun that Abraham was intimately familiar with given his Babylonian background was ‘esretu’’ "one-tenth." By the time of Abraham, this was all one had to say to mean the "one-tenth tax," or "tithe." The word "tax" no longer had to be said for everyone to understand that "tithe" was meant. In Genesis 14:18–20, Abraham, after rescuing Lot, met with Melchizedek. After Melchizedek blessing, Abraham gave him a tenth of everything he has obtained from battle; "Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand.” Then Abram gave him a tenth of everything.” The Levites, also known as the Tribe of Levi, were descendants of Lawee. They were assistants to the Aaronic priests (who were the children of Aaron and, therefore, a subset of the Tribe of Levi) and did not own or inherit a territorial patrimony (Numbers 18:21-28). Their function in society was that of temple functionaries, teachers and trusted civil servants who supervised the weights and scales and witnessed agreements. The goods donated from the other Israeli tribes were their source of sustenance. They received from "all Israel" a tithe of food or livestock for support, and in turn would set aside a tenth portion of that tithe (known as the Terumat hamaaser) for the Aaronic priests. The deuterocanonical Book of Tobit provides an example of all three classes of tithes practiced during the Babylonian captivity, as quoted; "We would often go by myself to Jerusalem on religious holidays, as the Law commanded for every Israelite for all time. They would hurry off to Jerusalem and take with us the early produce of my crops, a tenth of my flocks, and the first portion of the wool cut from my sheep. They would present these things at the altar to the priests, the descendants of Aaron. We would give the first tenth of our grain, wine, olive oil, pomegranates, figs, and other fruit to the Levites who served in Jerusalem. For six out of seven years, We also brought the cash equivalent of the second tenth of these crops to Jerusalem where we would spend it every year. We gave this to orphans and widows, and to Gentiles who had joined Israel. In the third year, when we brought and gave it to them, we would eat together according to the instruction recorded in Moses’ Law, as Deborah our grandmother had taught me. A biblical worldview of stewardship can be consciously defined as; "Utilizing and managing all resources God provides for the glory of God and the betterment of His creation. The tithe represents the returning to God a significant, specific, and intentional portion of material gain. However, giving is not limited to the tithe or a specific amount, illustrated by Jesus’ comment that a woman who gave a very small amount had given more than those had given large amounts because “while they gave out of their abundance, she gave all she had to live on.” (Mark 12.41-44; Luke 21.1-4).
An example of stewardship is in Genesis 2:15, "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." The drive to "serve the garden in which we have been placed". "The land must not be sold permanently, because the land is mine and you are but aliens and my tenants." (Leviticus 25:23). The National Baptist Convention of America teaches that "Baptists believe that a proper sense of stewardship begins with the 'tithe'; a presentation of which belongs to Him. 'The tithe is the Lord's.' We have not given as a result of presenting the tithe. Our giving begins with the offering after we have tithed." Tithing is currently defined by the church as payment to the church of one-tenth of one's annual income. Many LDS leaders have made statements in support of tithing. Every Latter-day Saint receives an opportunity once a year to meet with their bishop about their tithing settlement. The payment of tithes is mandatory for members to receive the priesthood or obtain admission to temples. The money that is given is used to build and maintain church buildings as well as to further the work of the church. None of the funds collected from tithing is paid to church officials.
The World Temple Fund, which is a source of money that is allocated for a specific purpose. A fund can be established for any purpose whatsoever, whether it is a city government setting aside money to build a new civic center, a college setting aside money to award a scholarship, or an insurance company setting aside money to pay its customers’ claims. Individual and institutional investors can also place money in different types of funds with the goal of earning money. Examples include mutual funds, which gather money from numerous investors and invest it in a diversified portfolio of assets, and hedge funds, which invest the assets of high-net-worth individuals (HNWI) in a way that is designed to earn above-market returns. Governments use funds, such as special revenue funds, to pay for specific public expenses.
The World Temple Trust Fund is a legal arrangement set up by the grantor Negus Shemsizedek, who appoints the World Temple trustees to administer the valuable assets for the benefit of all listed beneficiaries of the World Congregation for a period of time, after which all or a portion of the funds are released to the World Congregation beneficiary or beneficiaries. We seek to partner with local temple congregations that identify, equip, and support their members of the World Congregation who are called to specific areas of ministry in the World church, the World marketplace, and the world Government. The projects we support are typically started through the vision, calling, and gifting of individuals who are then supported by their local church. We believe it is a fundamental responsibility of every local congregation to nurture, encourage, and support the visions of their members that are God-given and kingdom-oriented.
The Commonwealth is a traditional English term for a political community founded for the common good. Historically it has sometimes been synonymous with "republic". "Noocracy " a ancient system of governance, which is the original polity mistakenly called a "republic" by Greek philosophers like Plato, Aristotle, etc. The noun "commonwealth", meaning "public welfare general good or advantage" dates from the ancient empires like Egypt, Sumeria, etc. Originally a phrase "the common-wealth or the common weal echoed in the modern synonym public weal", it comes from the old meaning of "wealth", which is "well-being", and is itself a loose translation of the Latin res publica (republic). The term literally meant "common well-being". In the 17th century, the definition of "commonwealth" expanded from its original sense of "public welfare" or "commonweal" to mean "a state in which the supreme power is vested in the people; a republic or now a noocratic state". "Things will be better managed under a Natural Jurisdictional Commonwealth than under a King." I am! H.I.M Nebu Wabu of the Royal Nubian Atlanian Family. It is my honor and royal duty to present to all the new cryptomonetary-fiat for the global world system. A sacred commerce monetary control finance under the global district authority letter patent covenant "The Atlanian Papyrus"; "The Recovery Doctrine". All societies, governments, and organizations of the world are free to ratify and accept the Exhibit A-999, noocratic format of true culture society, with financial flow charts of your token - MI9 claim. To be compensated under the authorization of the opening and closing of this agreement by owner of MI9's knowledge only.
Grantor: World Leaders (Global Funder 999)
Beneficiary: World Congregation (Holy See of Nun)
Trustee: World Temple (Global Village)
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Angel of the Bottomless Pit
Let it be remembered always and let it be known!
Today is truly a Nu day in time!
Duly honored,
-H.E. Negus Shemsizedek