Laus Deo Meaning

The 45th President of the United States, emphasizes the importance of “God” in the very fabric of the Republic and in the government of the United States. He says “Faith is more powerful than government, and nothing is more powerful than God.” Many Americans believe that their liberty comes from their Creator, and their rights are given to them by the hand of “Almighty God”.

In 1888, “Laus Deo” was engraved on the aluminum cap, placed above the tip of the giant obelisk, The Washington Monument, which remains, to this day, the highest point in the capital city, of the most powerful nation on earth; construction on the Washington Monument began in1848. Going back to the birth of the nation, the belief in “Almighty God” by Patriotic Americans has always been the bedrock of the nation, and united citizens of the Republic. The importance of the phrase “Laus Deo” and its meaning cannot be over emphasizedGeorge Washington provides a strong indication of just how significant the belief in “God” has always been in the religion of the citizens, and in the conduct of government of the United States:

A Latin phrase, “Laus Deo”, which translates to “Praise be to God” has significance in the History of the Republic. Those words were often intoned by the Founding Fathers , and especially on October 19, 1781, following General George Washington’s victory over General Charles Cornwallis at Yorktown; it was the decisive battle that ended the Revolutionary War. The Founding Fathers lives were no longer at risk for leading in the effort to break away from Great Briton’s oppressive rule, heavy taxes, and for signing the Declaration of Independence.“In God We Trust” is the Motto, given to the Republic by the Founding Fathers, the Motto is on all US minted coins & printed currency, and it has been inscribed in many federal buildings and places of prominence in US Federal Government.“Almighty God, We make our earnest prayer that Thou wilt keep the United States in Thy holy protection; that Thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government; and entertain a brotherly affection and love for one another and for their fellow citizens of the United States at large.”

The word de-us is the root of deity, and thereby of deism, pandeism, and polydeism, all of which are theories in which any divine figure is absent from intervening in human affairs. This curious circumstance originates from the use of the word “deism” in the 17th and 18th centuries as a contrast to the prevailing “theism”, belief in an actively intervening God:Nobiscum deus (“God with us”) was a battle cry of the late Roman Empire and of the Byzantine Empire. The name Amadeus translates to “for love of God”. The genitive/dative dei occurs in such phrases as Roman Catholic organization Opus Dei (work of God), Agnus Dei (Lamb of God) and Dei Gratia (By the Grace of God).

The new religion of reason would be known as Deism. It had no time for the imaginative disciplines of mysticism and mythology. It turned its back on the myth of revelation and on such traditional “mysteries” as the Trinity, which had for so long held people in the thrall of superstition. Instead it declared allegiance to the impersonal “Deus”.

In Classical Latin, deus (feminine dea) was a general noun referring to a deity, while in technical usage a divus or diva was a figure who had become divine, such as a divinized emperor. In Late Latin, Deus came to be used mostly for the Christian God. It was inherited by the Romance languages in Galician and Portuguese Deus, Catalan and Sardinian Déu, French and Occitan Dieu, Friulian and Sicilian Diu, Italian Dio, Spanish Dios and (for the Jewish God) Ladino דייו/דיו Dio/Dyo, etc., and by the Celtic languages in Welsh Duw and Irish Dia.Latin Deus consistently translates Greek Θεός Theós in both the Vetus Latina and Jerome’s Vulgate. In the Septuagint, Greek Theós in turn renders Hebrew Elohim (אֱלוֹהִים, אלהים), as in Genesis 1:1:While Latin deus can be translated as and bears superficial similarity to Greek θεός theós, meaning “god”, these are false cognates. A true cognate is Ancient Greek Zeus, king of the Olympian gods in Greek mythology (Attic Greek: Ζεύς, romanized: Zeús, Attic Greek: [zděu̯s] or [dzěu̯s]; Doric Greek: Δεύς, romanized: Deús, Doric Greek: [děu̯s]). In the archaic period, the initial Zeta would have been pronounced such that Attic Ζεύς would phonetically transliterate as Zdeús or Dzeús, from Proto-Hellenic *dzéus.

Deus (Classical Latin: [ˈd̪e.ʊs], Ecclesiastical Latin: [ˈd̪ɛː.us]) is the Latin word for “god” or “deity”. Latin deus and dīvus (“divine”) are in turn descended from Proto-Indo-European *deiwos, “celestial” or “shining”, from the same root as *Dyēus, the reconstructed chief god of the Proto-Indo-European pantheon.In Cartesian philosophy, the phrase deus deceptor is sometimes used to discuss the possibility of an evil God that seeks to deceive us. This character is related to a skeptical argument as to how much we can really know if an evil demon were attempting to thwart our knowledge. Another is the deus otiosus (“idle god”), which is a creator god who largely retires from the world and is no longer involved in its daily operation. A similar concept is that of the deus absconditus (“hidden god”) of Thomas Aquinas. Both refer to a deity whose existence is not readily knowable by humans through either contemplation or examination of divine actions. The concept of deus otiosus often suggests a god who has grown weary from involvement in this world and who has been replaced by younger, more active gods, whereas deus absconditus suggests a god who has consciously left this world to hide elsewhere.

By combining a form of deus with the Ancient Roman word for “father” (Latin: pater, [ˈpa.t̪ɛr]), one derives the name of the mythical Roman equivalent of Zeus: the sky god Diespiter ([d̪iˈɛs.pɪ.t̪ɛr]), later called Iuppiter or Jūpiter, from Proto-Italic *djous patēr, descended from Proto-Indo-European root *Dyḗws*Pahtḗr literally meaning ‘Sky Father’. From the same root is derived the Greek vocative “O father Zeus” (Attic Greek: Ζεῦ πάτερ, romanized: Zeû páter), and whence is also derived the name of the Hindu sky god Dyáuṣ Pitṛ́ (Vedic Sanskrit: Dyáuṣpitṛ́, द्यौष्पितृ), and Proto-Germanic *Tīwaz or Tius hence Old Norse Týr.Then next, the question of particular redemption. Some insist upon it that men are redeemed not because Christ died, but because they are willing to give efficacy to the blood of Christ. He died for everybody according to their theory. Why, then, are not all men saved? Because all men will not believe? That is to say that believing is necessary in order to make the blood of Christ efficacious for redemption. Now we hold that to be a great lie. We believe the very contrary, namely, that the blood of Christ has in itself the power to redeem, and that it does redeem, and that faith does not give efficacy to the blood, but is only the proof that the blood has redeemed that man. Hence we hold that Christ did not redeem every man, but only redeemed those men who will ultimately attain unto eternal life. We do not believe that he redeemed the damned; we do not believe that he poured out his life blood for souls already in hell. We never can imagine that Christ suffered in the room and stead of all men, and that then afterwards these same men have to suffer for themselves, that in fact Christ pays their debts, and then God makes them pay their debts over again. We think that the doctrine that men by their wills give efficacy to the blood of Christ is derogatory to the Lord Jesus, and we rather hold to this that he laid down his life for his sheep, and that his laying down his life for the sheep involved and secured the salvation of every one of them. We believe this because we hold that “of him, and through him, and to him are all things.”This great principle is most manifest in the grand work of divine grace. Here everything is of God, and through God, and to God. The great plan of salvation was not drawn by human fingers. It is no concoction of priests, no elaboration of divines; grace first moved the heart of God and joined with divine sovereignty to ordain a plan of salvation. This plan was the offspring of a wisdom no less than divine. None but God could have imagined a way of salvation such as that which the gospel presents— a way so just to God, so safe to man. The thought of divine substitution, and the sacrifice of God on man’s behalf, could never have suggested itself to the most educated of all God’s creatures. God himself suggests it, and the plan is “of him.” And as the great plan is of him, so the fillings up of the minutiae are of him. God ordained the time when the first promise should be promulgated, who should receive that promise, and who should deliver it. He ordained the hour when the great promise-keeper should come, when Jesus Christ should appear, of whom he should be born, by whom he should be betrayed, what death he should die, when he should rise, and in what manner he should ascend. What if I say more? He ordained those who should accept the Mediator, to whom the gospel should be preached, and who should be the favoured individuals in whom effectual calling should make that preaching mighty for salvation. He settled in his own mind the name of every one of his chosen, and the time when each elect vessel should be put upon the wheel to be fashioned according to his will; what pangs of conviction should be felt when the time of faith should come, how much of holy light and enjoyment should be bestowed— all this was purposed from of old. He settled how long the chosen vessel should be glazing in the fire, and when it should be taken up, made perfect by heavenly workmanship, to adorn the palace of God Most High. Of the Lord’s wisdom every stitch in the noble tapestry of salvation most surely comes. So, again, take the total depravity of the race, and its original corruption, a doctrine much abhorred of those who lift up poor human nature, is nevertheless true. We hold that man must be entirely lost and ruined, because if there be some good thing in him, then it cannot be said that “of God, and through God, and to God, are all things,” for at least some things must be of roan. If there be some relics of virtue and some remnants of power left in the race of man, then some things are of man, and to man will some things be. But if of God are all things, then in man there must be nothing– man must be set down as ruined– hopelessly ruined– Let this be your earnest thought. Do not speak of God’s glory with cold words, nor think of it with chilly heart, but feel, “I must praise him; if I cannot praise him where I am, I will breakthrough these narrow bonds, and get where I can.” Sometimes you will feel that you long to be disembodied that you may praise him as the immortal spirits do. I must praise him. Bought by his precious blood, called by his Spirit, I cannot hold my tongue. My soul, canst thou be dumb and dead? I must praise him. Stand back, O flesh; avaunt, ye fiends; away, ye troubles; I must sing, for should I refuse to sing, sure the very stones would speak.That nature is as it is, is through the energy of the present God. If the sun riseth every morning, and the moon walketh in her brightness at night, it is through him. Out upon those men who think that God has wound up the world, as though it were the clock, and has gone away, leaving it to work for itself apart from his present hand. God is present everywhere— not merely present when we tremble because his thunder shakes the solid earth, and sets the heavens in a blaze with lightnings, but just as much so in the calm summer’s eve, when the air 60 gently fans the flowers, and gnats dance up and down in the last gleams of sunlight. Men try to forget the divine presence by calling its energy by strange names. They speak of the power of gravitation; but what is the power of gravitation? We know what it does, but what is it? Gravitation is God’s own power. They tell us of mysterious laws— of electricity, and I know not what. We know the laws, and let them wear the names they have; but laws cannot operate without power. What is the force of nature? It is a constant emanation from the great Fountain of power, the constant outflowing of God himself, the perpetual going forth of beams of light from him who is “the great Father of Lights, with whom is no variableness, neither shadow.” Tread softly, be reverent, for God is here, O mortal, as truly as he is in heaven. Wherever thou art, and whatever thou lookest upon, thou art in God’s workshop, where every wheel is turned by his hand. Everything is not God, but God is in everything, and nothing worketh, or even existeth, except by his present power and might. “Of him, and through him, are all things.”

I. Let us consider THE DOCTRINE. It is laid down by the apostle Paul, as a general principle, that all things come of God: they are of him as their source; they are through him as their means; they are to him as their end. They are of him in the plan, through him in the working, and to him in the glory which they produce. Taking this general principle, you will find it apply to all things, and be it ours to mark those in which it is most manifestly the case. May the Lord, by his Holy Spirit, open his treasures to us at this moment, that we may be enriched in spiritual knowledge and understanding.In closing, let me urge you to make this desire practical. If you really glorify God, take care to do it not with lip-service, which dies away in the wind, but with solid homage of daily life. Praise him by your patience in pain, by your perseverance in duty, by your generosity in his cause, by your boldness in testimony, by your consecration to his work; praise him, my dear friends, not only this morning in what you do for him in your offerings, but praise him every day by doing something for God in all sorts of ways, according to the manner in which he has been pleased to bless you. I wish I could have spoken worthily on such a topic as this, but a dull, heavy headache sits upon me, and I feel that a thick gloom overshadows my words, out of which I look with longing, but cannot rise. For this I may well grieve, but nevertheless God the Holy Ghost can work the better through our weakness, and if you will try and preach the sermon to yourselves, my brethren, you will do it vastly better than I can; if you will meditate upon this text this afternoon, “Of him, through him, and to him are all things,” I am sure you will be led to fall on your knees with the apostle, and say, “To him be glory for ever;” and then you will rise up, and practically in your life, give him honour, putting the “Amen” to this doxology by your own individual service of your great and gracious Lord. May he give a blessing now, and accept your thank-offering through Christ Jesus.To me there shall be no choice, when my eye singly looks to God’s glory, whether I shall be torn in pieces by wild beasts or live in comfort— whether I shall be full of despondency or full of hope. If God be glorified in my mortal body, my soul shall rest content.

I hope, dear friends, whilst thus earnest your praise will also be growing. Let there be growing desire to praise him of whom and through him are all things. You blessed him in your youth, do not be content with such praises as yon gave him then. Has God prospered you in business? give him more as he has given you more. Has God given you experience? O, praise him by better faith than you exercised at first. Does your knowledge grow? Oh! then you can sing more sweetly. Do you have happier times than you once had? Have you been restored from sickness, and has your sorrow been turned into peace and joy? Then give him more music; put more coals in your censer, more sweet frankincense, more of the sweet cane bought with money. Oh! to serve him every day, lifting up my heart from Sabbath to Sabbath, till I reach the ever-ending Sabbath! Reaching from sanctification to sanctification, from love to love, from strength to strength, till I appear before my God!Is not this your experience? Have you not found that if once the strong hand of God were taken from your soul, instead of going onward to heaven you would go back again to perdition? It is through God you are saved. And what say you, believer, to the last point? Is it not “to him?” Will you take one single jewel out of his crown? Oh! there is not one of you who would wish to extol himself. There is no song we sing more sweetly in this house of prayer than the song of grace, and there is no hymn which seems more in keeping with our own experience than this—

I put these doctrines before you, more especially to-day, because last Friday many believers both in Geneva and London, met together to celebrate the tri-centenary of the death of that mighty servant of God, John Calvin, whom I honour, not as teaching these doctrines himself, but as one through whom God spoke, and one who, next to the apostle Paul, propounded truth more clearly than any other man that ever breathed, knew more of Scripture, and explained it more clearly. Luther may have as much courage, but Luther knows little of theology. Luther, like a bull, when he sees one truth, shuts his eyes and dashes against the enemy, breaking down gates, bolts, and bars, to clear away for the Word; but Calvin, following in the opened pathway, with clear eye, searching Scripture, ever acknowledging that of God, and through God, and to God are all things, maps out the whole plan with a delightful clearness which could only have come of the Spirit of God. That man of God expounds the doctrines in so excellent and admirable a manner, that we cannot too much bless the Lord who sent him, or too much pray that others like him may be honest and sincere in the work of the Lord.Then take effectual calling. By what power is a man called? There are some who say that it is by the energy of his own will, or at least that while God gives him grace, it depends upon him to make use of it: some do not make use of the grace and perish, others make use of the grace and are saved; saved by their own consenting to allow grace to be effectual. We, on the other hand, say no, a man is not saved against his will, but he is made willing by the operation of the Holy Ghost. A mighty grace which he does not wish to resist enters into the man, disarms him, makes a new creature of him, and he is saved. We believe that the calling which saves the soul is a calling which owes nothing at all to man, but which comes from God, the creature being then passive, while God, like the potter, moulds the man like a lump of clay. Clearly the calling, we think, must be through God; for so it coincides with this principle “of him, and through him, and to him are all things.”

We shall see, dear friends, one day in the clear light of heaven, that every page in human history, however stained by human sin, hath nevertheless something of God’s glory in it; and that the calamities of nations, the falling of dynasties, the devastations of pestilence, plagues, famines, wars, and earthquakes, have all worked out the eternal purpose and glorified the Most High. From the first human prayer to the last mortal sigh, from the first note of finite praise onward to the everlasting hallelujah, all things have worked together for the glory of God, and have subserved his purposes. All things are of him, and through him, and to him.At my work behind the counter, or in the exchange, let me be looking out to see how I may glorify him. If I be walking in the fields, let my desire be that the trees may clap their hands in his praise. May the sun in his march shine out the Master’s glory, and the stars at night reflect his praise. It is yours, brethren, to put a tongue into the mouth of this dumb world, and make the silent beauties of creation praise their God. Never be silent when there are opportunities, and you shall never be silent for want of opportunities. At night fall asleep still praising your God; as you close your eyes let your last thought be, “How sweet to rest upon the Saviour’s bosom!” In afflictions praise him; out of the fires let your song go up; on the sick-bed extol him; dying, let him have your sweetest notes. Let your shouts of victory in the combat with the last great enemy be all for him; and then when you have burst the bondage of mortality, and come into the freedom of immortal spirits, then, in a nobler, sweeter song, you shall sing unto his praise. Be this, then, your constant thought— “To him be glory for ever.”Nor must we stop here; through him all these things come. Through his Spirit the promise came at last, for he moved the seers and holy men of old; through him the Son of God is born of the Virgin Mary by the power of the Holy Spirit; through him, sustained by that Spirit, the Son of God leads his thirty years of perfection. In the great redemption God alone is exalted. Jesus sweats in Gethsemane and bleeds on Calvary. None stood with our Saviour there. He trod that winepress alone, his own arm wrought salvation, and his own arm upheld him. Redemption-work was through God alone; not one soul was ever redeemed by human suffering, no spirit emancipated by mortal penance, but all through him. And as through him the atonement, so through him the application of the atonement. By the power of the Spirit the gospel is daily preached; upheld by the Holy Ghost, pastors, teachers, and elders, still abide with the Church; still the energy of the Spirit goeth forth with the Word to the hearts of the chosen; still is “Christ crucified;” the power of God and the wisdom of God, because God is in the Word, and through him men are called, converted, saved.

Beloved, the great glory of all is that in the work of creation everything is to him. Everything will praise the Lord: he so designed it. God must have the highest motive, and there can be no higher motive conceivable than his own glory. When there was no creature but himself, and no being but himself, God could not have taken as a motive a creature which did not exist. His motive must be himself. His own glory is his highest aim. The good of his creatures he considereth carefully; but even the good of his creatures is but a means to the main end, the promotion of his glory. All things then are for his pleasure, and for his glory they daily work. Tell me that the world is marred by sin and I lament it; tell me that the slime of the serpent is upon everything beautiful here and I sorrow for it; but yet, even yet, shall everything speak of the glory of God. To him are all things, and the day shall come, when with eye spiritually illuminated, you and I shall see that even the introduction of the fall and the curse did not after all mar the splendour of the majesty of the Most High. To him shall all things be. His enemies shall bow their necks unwillingly but abjectly; whilst his people, redeemed from death and hell, shall cheerfully extol him. The new heavens and the new earth shall ring with his praise, and we who shall sit down to read the record of his creating wonders, shall say of them all, “In his temple doth everyone speak of his glory, and even until now to him have all things been.” Courage, then, beloved; when you think that matters go against the cause of God throw yourselves back upon this as a soft couch. When the enemy hisseth in your ears this note— “God is overcome; his plans are spoiled; his gospel is thrust back; the honour of his Son is stained;” tell the enemy, “Nay, it is not so; to him are all things.” God’s defeats are victories. God’s weakness is stronger than man, and even the foolishness of the Most High is wiser than man’s wisdom, and at the last we shall see most clearly that it is so. Hallelujah!

MY text consists almost entirely of monosyllables, but it contains the loftiest of sublimities. Such a tremendous weight of meaning is concentrated here, that an archangel’s eloquence would fail to convey its teaching in all its glory to any finite minds, even if seraphs were his hearers. I will affirm that there is no man living who can preach from my text a sermon worthy of it; nay, that among all the sacred orators and the eloquent pleaders for God, there never did live and never will live, a man capable of reaching the height of the great argument contained in these few simple words. I utterly despair of success, and will not therefore make an attempt to work out the infinite glory of this sentence. Our great God alone can expound this verse, for he only knows himself, and he only can worthily set forth his own perfections. Yet I am com forted by this reflection that, may be, in answer to our prayers, God himself may preach from this text this morning in our hearts; if not through the words of the speaker, yet by that still small voice to which the believer’s ear is so well accustomed. If thus he shall condescend to favour us, our hearts shall be lifted up in his ways.

I will be but very brief, for I would not weary you. “To whom be glory for ever.” This should be the single desire of the Christian. I take it that he should not have twenty wishes, but only one. He may desire to see his family well brought up, but only that “To God may be glory for ever.” He may wish for prosperity in his business, but only so far as it may help him to promote this— “To whom be glory for ever.” He may desire to attain more gifts and more graces, but it should only be that “To him may be glory forever.” This one thing I know, Christian, you are not acting as you ought to do when you are moved by any other motive than the one motive of your Lord’s glory. As a Christian, you are “of God, and through God,” I pray you be “to God.” Let nothing ever set your heart beating but love to him. Let this ambition fire your soul; be this the foundation of every enterprise upon which you enter, and this your sustaining motive whenever your zeal would grow chill— only, only make God your object. Depend upon it, where self begins sorrow begins; but if God be my supreme delight and only object,Let who will extol the dignity of the creature; let who may boast in the power of free will, we cannot do it; we have found our nature to be a very depraved one, and our will to be under bondage. We must, if other creatures do not, extol that unchangeable omnipotent grace which has made us what we are, and will continue to keep us so till it bringeth us to the right hand of God in everlasting glory. In each individual, then, this rule holds good. The word holds good, dear friends, in the case of every individual believer. Let this be a matter for personal enquiry. Why am I saved? Because of any goodness in me, or any superiority in my constitution? Of whom comes my salvation? My spirit cannot hesitate a single moment. How could a new heart come out of the old one? Who can bring a clean thing out of an unclean? Not one. How can the spirit come out of the flesh. That which is born of the flesh is flesh: if it be spirit it must be born of the Spirit. My soul, thou must be quite clear about this, that if there be in thee any faith, hope, or spiritual life, it must have come of God. Can any Christian here who possesses vital godliness differ from this statement? I am persuaded he cannot; and if any man should arrogate any honour to his own natural constitution, I must, with all charity, doubt whether he knows anything at all about the matter. I have, perhaps, at too great length for your patience, tried to bring out this very simple but very useful principle; and now, before I go to the second part, I wish to apply it by this very practical remark. Beloved, if this be true, that all things are through him and to him, do you not think that those doctrines are most likely to be correct and most worthy to be held, which are most in keeping with this truth? Now, there are certain doctrines commonly called Calvinistic (but which ought never to have been called by such a name, for they are simply Christian doctrines), which I think commend themselves to the minds of all thoughtful persons, for this reason mainly, that they do ascribe to God everything. Here is the doctrine of election, for instance, why is a man saved? Is it the result of his own will or God’s will? Did he choose God, or did God choose him? The answer “Man chose God,” is manifestly untrue, because it glorifies man. God’s answer to it is, “Ye have not chosen me, but I have chosen you.” God hath predestinated his people to salvation from before the foundation of the world. Ascribing the will, which is the hinge of the whole matter, and turns the balance — ascribing that to God, we feel we are speaking in keeping with the doctrine of our text.O my brethren, beyond a doubt we must confess of this great plan of salvation that it is all to him: we have not a note of praise to spare for another. Silenced for ever with everlasting confusion be the man who would retain a solitary word of praise for man or angel in the work of grace. Ye fools! who can be praised but God, for who but God determined to give his Son Jesus? Ye knaves! will ye rob Christ of his glory? Will ye steal the jewels out of his crown when he so dearly bought them with drops of his precious blood? O ye who love darkness rather than light, will ye glorify man’s will above the energy of the Holy Spirit, and sacrifice to your own dignity and freedom? God forgive you; but as for his saints, they will always sing, “To God, to God alone be all the glory; from the first to the last let him who is the Alpha and the Omega have all the praise; let his name be extolled, world without end.” When the great plan of grace shall be all developed, and you and I shall stand upon the hill-tops of glory, what a wondrous scene will open up before us! We shall see more clearly then than now, how all things sprang from the fountain-head of God’s love, how they all flowed through the channel of the Saviour’s mediation, and how they all worked together to the glory of the same God from whom they came. The great plan of grace, then, bears out this principle.

There are two things before us, the one worthy of our observation, and the second of our imitation. You have in the text first of all, doctrine, and then devotion. The doctrine is high doctrine— “Of him, and through him, and to him, are all things.” The devotion is lofty devotion— “To whom be glory for ever. Amen.”But, my soul, as thy salvation must have come out of God, as he must have thought of it and planned it for thee, and then bestowed it upon thee, did it not also come to thee through God! It came through faith, but where did that faith take its birth? Was it not of the operation of the Holy Spirit? And what didst thou believe in? Didst thou believe in thine own strength, or in thine own good resolution? nay, but in Jesus, thy Lord. Was not the first ray of light thou ever hadst received in this way? Didst thou not look entirely away from self to the Saviour? And the light which thou now hast, does it not always come to thee in the same way, by having done once for all with the creature, with the flesh, with human merit, and resting with childlike confidence upon the finished work and righteousness of the Lord Jesus Christ? Is not, dear hearer, is not thy salvation, if thou be indeed saved, entirely “through” thy God, as well as “of” thy God? Who is it that enables thee to pray every day? Who keeps thee from temptation? By what grace art thou led onward in spiritual duty? Who upholds thee when thy foot would trip? Art thou not conscious that there is a power other than thine own? For my part, brethren, I am not taken to heaven against my will, I know, but still so desperate is my nature, and so prone to evil, that I feel myself floated onward against the current of my nature. It seems as if all we could do were to kick and rebel against sovereign grace, while sovereign grace says, “I will save thee; I will have thee, whatever thou mayst do. I will overcome thy raging corruption; I will quicken thee out of thy lethargy, and take thee to heaven in a fiery chariot of afflictions, if not by any other means. I will whip thee to paradise sooner than let thee be lost.”

This quest will be marked as completed once both requisite quests have been completed once each. The requisite quests are repeatable whether or not this quest has been completed.PC Playstation 4 Xbox One If Paladin Danse is spared during the quest Blind Betrayal, Haylen can be removed from the game upon completion, making it impossible to complete this quest without use of console commands. The quest marker will still be attached to her location, but as she is disabled and under the world, there is no way to interact with her, or even reach her. This can be addressed by entering prid 5de4b, followed by moveto player, and finally enable. She should then be able to give the player Quartermastery as normal.

Once the Survivor completes the quest Call to Arms, this one will show up automatically, asking the player character to go back to Cambridge Police Station and talk with Danse.This page lists English translations of notable Latin phrases, such as veni vidi vici and et cetera. Some of the phrases are themselves translations of Greek phrases, as Greek rhetoric and literature reached its peak centuries before the rise of ancient Rome.

Definition: Laus Deo is a Latin phrase that means “Praise be to God.” It is an old-fashioned way of expressing gratitude and giving thanks to God. Sometimes, it was used as a heading on a bill of exchange.Example 1: The inscription “Laus Deo” can be found on the top of the Washington Monument in Washington D.C. This was added during construction to give glory to God for the success of the project. Laus Deo is a Latin phrase that means “Praise be to God.” It is an archaic term that is not commonly used today. It was often used as a heading to a bill of exchange. Inside the monument are 898 steps and 50 landings. On the 12th landing is a prayer offered by the city of Baltimore; on the 20th is a memorial presented by some Chinese Christians; on the 24th is a presentation made by Sunday School children from New York and Philadelphia quoting Proverbs 10:7, Luke 18:16 and Proverbs 22:6.

When the cornerstone of the Washington Monument was laid on July 4, 1848, items deposited within it included the Holy Bible presented by the Bible Society. Such was the discipline, the moral direction, and the spiritual mood given by the founder and first president of our unique democracy – One Nation, Under God. George Washington’s prayer for America reflects his recognition of dependency upon God.

“Almighty God; We make our earnest prayer that Thou wilt keep the United States in Thy holy protection; that Thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government; and entertain a brotherly affection and love for one another and for their fellow citizens of the United States at large. And finally that Thou wilt most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind which were the characteristics of the Divine Author of our blessed religion, and without a humble imitation of whose example in these things we can never hope to be a happy nation. Grant our supplication, we beseech Thee, through Jesus Christ our Lord. Amen.”

Holy Angel University is a private Catholic research university in Angeles City, Philippines. Founded in June 1933 by Don Juan Nepomuceno and Fr. Pedro Paulo Santos, who was later named as the Archbishop of Cáceres, is considered the first lay-founded Catholic school as well as the first co-educational Catholic high school. With a student population of over 21,000, it is the largest private institute of education with the largest student population in a single campus in Central Luzon.As a Roman Catholic learning institution, aside from the major and professional subjects, all undergraduate students are required to take 12 units of Catholic Theology classes. The students are also required to attend 8 units of physical education class, and a choice from ROTC, civic welfare service training (CWTS) and literacy training service (LTS). The university is home to eight undergraduate colleges, with the School of Business and Accountancy as the oldest. The university also has a high school and laboratory elementary school.

The university sits in an 8-hectare urban campus. The university campus features the Epiphany of Angels Park that has an exhibit of the Seven Archangels and the Holy Guardian Angel. The university houses the original image of the Holy Guardian Angel commissioned by Don Juan Nepomuceno in the University Chapel. The university library is housed at the second and third floors of the San Francisco de Javier building; along with the university theater in the ground floor and the chambers of the University President in the fourth floor.The Commission on Higher Education granted autonomous status to the university and recognized three of its programs as Centers of Development, namely in Business Administration, Industrial Engineering and Teacher Education. It is also accredited by the Philippine Accrediting Association of Schools, Colleges and Universities (PAASCU) and the International Assembly for Collegiate Business Education (IACBE).Dr. Luís María. R. Calingo began his term as the University President on June 1, 2015, taking over from Engr. Geromin T. Nepomuceno, Jr. who served as the Acting President upon the resignation of Dr. Villanueva in June 2014.

Census 2000 estimated that 146,903 Hoosiers commuted out of state for work. The number of out-of-state residents that commuted to Indiana for work totaled 104,776. This is a net difference of 42,127 employed people that are not included in the payroll survey, assuming that all commuters are eligible to be included in nonfarm estimates.

Table 1 attempts to reconcile the difference in total employment between LAUS and CES using commuting patterns, multiple jobholders and self-employment data.The best way to distinguish between the two types of employment numbers is that LAUS data is based on residence (i.e., household) whereas CES data is based on place of work establishment taken from payroll records. LAUS and CES typically produce different sets of total employment numbers. For example, in August 2005, the LAUS employment figure is estimated to be 3,049,702 whereas the CES employment figure is estimated to be 2,944,700. This difference of 105,002 can be translated into a pool of workers large enough to supply a mid-sized city in Indiana. According to the Economic Policy Institute, the payroll survey is the preferred method of measuring job growth by experts such as the Congressional Budget Office, the Bureau of Labor Statistics, the Council of Economic Advisors and Federal Reserve Board Chairman Alan Greenspan. While the experts agree that the payroll survey is a better measure of employment than the household survey, some continue to use the household survey, arguing that growth in entrepreneurship overwhelms the job losses recorded in the payroll survey because the latter does not include self-employment.The annual estimate of self-employed by CPS was about 192,000 for 2000. The number of multiple jobholders as estimated by the Bureau of Labor Statistics is 5.4 percent or 164,684 of total LAUS employment. Agriculture employment for August 2005 was 41,500, which is also not included in CES figures. In summary, the total number of jobholders not included in the payroll survey is 105,002.

In 2003, 35 percent of Hoosier workers were 45 years and older and most likely represent the self-employment trends of the nation. Many have made the transition to self-employment later in their careers, often as part of a transition to retirement. Since rates of self-employment increase with age, it will be interesting to analyze this trend in middle-aged or older workers in an upcoming issue of InContext. In the meantime, the debate between using the household survey vs. the payroll survey continues.

The household and payroll data complement each other in that each provides significant types of information the other cannot. Population characteristics, for example, are only obtained from the household survey, whereas detailed industrial classifications are much more reliably derived from the payroll survey. Another difference is that the household survey only distinguishes between whether a person is employed or unemployed, whereas CES counts each employee that is on an employer’s payroll. This means that a multiple jobholder can be counted several times by the CES survey, but would only be counted once by the CPS survey. In addition, CES excludes business owners, self-employed persons, unpaid volunteers and private household workers, and those on unpaid leave or not working because of a labor dispute.There are two surveys that the Indiana Department of Workforce Development uses to measure employment: the household survey and the payroll survey. The Current Population Survey (CPS) is based on household interviews conducted each month by the U.S. Census Bureau for the Bureau of Labor Statistics and provides comprehensive data on the labor force, including those who are employed and unemployed. The data are further classified by age, sex, family relationship and marital status. Fifty thousand households located in 792 sample areas, including all counties and independent cities in the country, participate in the survey. The household survey provides data that is used to calculate the Local Area Unemployment Statistics (LAUS) for regions, counties and selected cities and towns.

This article contains general legal information but does not constitute professional legal advice for your particular situation. The Law Dictionary is not a law firm, and this page does not create an attorney-client or legal adviser relationship. If you have specific questions, please consult a qualified attorney licensed in your jurisdiction.On hearing the bells ring on the passage of the constitutional amendment abolishing slavery. The resolution was adopted by Congress, January 31, 1865. The ratification by the requisite number of states was announced December 18, 1865.

Here’s the Everyday Educator — our annual newsletter handout. It has book lists and helpful articles about homeschooling topics. We’d rather be sharing it in person, but for now, you can download the Everyday Educator here. I hope you enjoy it!

Though construction of this giant obelisk began in 1848, when James Polk was President of the United States, it was not until 1888 that the monument was inaugurated and opened to the public. It took twenty five years to finally cap the memorial with a tribute to the father of our nation, “Laus Deo… Praise be to God!”

Within the monument itself are 898 steps and 50 landings. As one climbs the steps and pauses at the landings, the memorial stones share a message! On the 12th landing is a prayer offered by the City of Baltimore; on the 20th is a memorial presented by a group of Chinese Christians; on the 24th a presentation made by Sunday School children from New York and Philadelphia quoting Proverbs 10:7, Luke 18:16 and Proverbs 22:6.

If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land. 2 Chronicles 7:14 NIV