Daniel (Greek) 1:15-16

Gradually Jesus and his family returned to the simple life of their earlier years. Their clothes and even their food became simpler. They had plenty of milk, butter, and cheese. In season they enjoyed the produce of their garden, but each passing month necessitated the practice of greater frugality. Their breakfasts were very plain; they saved their best food for the evening meal. However, among these Jews lack of wealth did not imply social inferiority.

In skin color and language these materialized members of Caligastia’s staff followed the Andonic race. They partook of food as did the mortals of the realm with this difference: The re-created bodies of this group were fully satisfied by a nonflesh diet. This was one of the considerations which determined their residence in a warm region abounding in fruits and nuts. The practice of subsisting on a nonflesh diet dates from the times of the Caligastia one hundred, for this custom spread near and far to affect the eating habits of many surrounding tribes, groups of origin in the once exclusively meat-eating evolutionary races.

When the servants drew this new wine and carried it to the best man, the “ruler of the feast,” and when he had tasted it, he called to the bridegroom, saying: “It is the custom to set out first the good wine and, when the guests have well drunk, to bring forth the inferior fruit of the vine; but you have kept the best of the wine until the last of the feast.”

On Tuesday evening Jesus was conducting one of his customary classes of questions and answers when the leader of the six spies said to him: “I was today talking with one of John’s disciples who is here attending upon your teaching, and we were at a loss to understand why you never command your disciples to fast and pray as we Pharisees fast and as John bade his followers.” And Jesus, referring to a statement by John, answered this questioner: “Do the sons of the bridechamber fast while the bridegroom is with them? As long as the bridegroom remains with them, they can hardly fast. But the time is coming when the bridegroom shall be taken away, and during those times the children of the bridechamber undoubtedly will fast and pray. To pray is natural for the children of light, but fasting is not a part of the gospel of the kingdom of heaven. Be reminded that a wise tailor does not sew a piece of new and unshrunk cloth upon an old garment, lest, when it is wet, it shrink and produce a worse rent. Neither do men put new wine into old wine skins, lest the new wine burst the skins so that both the wine and the skins perish. The wise man puts the new wine into fresh wine skins. Therefore do my disciples show wisdom in that they do not bring too much of the old order over into the new teaching of the gospel of the kingdom. You who have lost your teacher may be justified in fasting for a time. Fasting may be an appropriate part of the law of Moses, but in the coming kingdom the sons of God shall experience freedom from fear and joy in the divine spirit.” And when they heard these words, the disciples of John were comforted while the Pharisees themselves were the more confounded.

But five hundred years of the overlordship of alien rulers was too much for even the patient and long-suffering Jews. The prophets and priests began to cry: “How long, O Lord, how long?” As the honest Jew searched the Scriptures, his confusion became worse confounded. An olden seer promised that God would protect and deliver his “chosen people.” Amos had threatened that God would abandon Israel unless they re-established their standards of national righteousness. The scribe of Deuteronomy had portrayed the Great Choice — as between the good and the evil, the blessing and the curse. Isaiah the first had preached a beneficent king-deliverer. Jeremiah had proclaimed an era of inner righteousness — the covenant written on the tablets of the heart. The second Isaiah talked about salvation by sacrifice and redemption. Ezekiel proclaimed deliverance through the service of devotion, and Ezra promised prosperity by adherence to the law. But in spite of all this they lingered on in bondage, and deliverance was deferred. Then Daniel presented the drama of the impending “crisis”—the smiting of the great image and the immediate establishment of the everlasting reign of righteousness, the Messianic kingdom.

“Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found himself in want. And so, when he suffered hunger and his distress was great, he found employment with one of the citizens of that country, who sent him into the fields to feed swine. And the young man would fain have filled himself with the husks which the swine ate, but no one would give him anything.

While cooking was universally employed outside of the immediate Adamic sector of Eden, there was no cooking in Adam’s household. They found their foods — fruits, nuts, and cereals — ready prepared as they ripened. They ate once a day, shortly after noontime. Adam and Eve also imbibed “light and energy” direct from certain space emanations in conjunction with the ministry of the tree of life.

When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being.

The Adamic children did not take milk from animals when they ceased to nurse the mother’s breast at one year of age. Eve had access to the milk of a great variety of nuts and to the juices of many fruits, and knowing full well the chemistry and energy of these foods, she suitably combined them for the nourishment of her children until the appearance of teeth.

“Now this unfaithful steward began to say to himself: ‘What shall I do since I am about to lose this stewardship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make certain that, when I am put out of this stewardship, I will be welcomed into the houses of all who do business with my master.’ And then, calling in each of his lord’s debtors, he said to the first, ‘How much do you owe my master?’ He answered, ‘A hundred measures of oil.’ Then said the steward, ‘Take your wax board bond, sit down quickly, and change it to fifty.’ Then he said to another debtor, ‘How much do you owe?’ And he replied, ‘A hundred measures of wheat.’ Then said the steward, ‘Take your bond and write fourscore.’ And this he did with numerous other debtors. And so did this dishonest steward seek to make friends for himself after he would be discharged from his stewardship. Even his lord and master, when he subsequently found out about this, was compelled to admit that his unfaithful steward had at least shown sagacity in the manner in which he had sought to provide for future days of want and adversity.