TREAT YOUR IMPOTENCY AND ULSER AT HOME

HEALTH INFORMATION,(HOSEA;4:6)MY PEOPLE ARE DESTROYED FOR LACK OF KNOWLEDGE.

BE FREE FROM ULSER ,IMPOTENCY,CONSTIPATION ETC
JUST TRY THIS TIP WITH FAITH:
The pawpaw plant is a native of South America, where it was cultivated since Pre-Columbian times. There are 22 plants and trees in the pawpaw genus; the famous of which is carica papaya . Pawpaw is one of God’s wonderful gifts to humanity. It is a pharmacy in its own right. We all eat it and enjoy its sweet and pleasant taste but how many of us know the medicinal value of this plant?
Pawpaw improves the digestion of protein and expels worms. The ripe fruits are rich in vitamins A, B and C. Vitamin A is good for eyesight, Vitamin B for the nerves and muscles while Vitamin C strengthens the immune system and helps fight against illnesses. Form worms, chew 2 tablespoons of the seeds of ripe pawpaw fruit first thing on rising and last thing at night. Do this for 3 days. Take only fruits for breakfast and supper for those three days.
For chronic external ulcers or sores, cut a piece of unripe pawpaw fruit and tie directly to the wound. Do this four times daily. Continue till the wound has dried, which will be in few days or weeks. To make the wound heal faster, eat plenty of ripe pawpaw.

Other benefits of pawpaw

1. Malaria fever- Squeeze some yellow pawpaw leafs in water. Take a glassful three times daily for seven days. This preparation is also good for jaundice. The dosage is the same.
2. Diabetes- The green leafs of pawpaw are good foe diabetes-induced hypertension. Squeeze the green leaves in water and take a glass thrice daily. This preparation is also good for constipation.
3. Stomach Ulcer- Cut a big unripe pawpaw fruit into pieces. Do not remove the peel or seeds. Simply cut the whole fruits into cubes. Then soak in five bottles of water for four days. Sieve and take ½ a glass thrice daily for 2 weeks. This is a very good remedy for any type of intestinal ulcer.
4. External Ulcer- The white milky sap of the unripe pawpaw contains a high percentage of papain, which is used for chronic wounds or ulcers. This can be obtained by making a slight cut of the unripe pawpaw fruit to allow the juice drop. Papain is also present in the ripe pawpaw fruit.
5. Asthma- Burn dried pawpaw leaves and inhale the smoke during an attack of asthma. This will bring quick relief. Therefore, to prevent an attack, inhale the smoke every night.
6. Bronchitis- The root of the pawpaw plant is a good remedy for respiratory problems especially bronchitis. Bring some pawpaw roots to boil and take ½ a glass thrice daily. For cough, simply chew a tender pawpaw root and swallow the juice.
7. Piles- Pawpaw root is effective for the cure of piles. Prepare as for bronchitis. The dosage is half a glass twice daily.
8. Impotence- Cut two unripe pawpaw fruits into pieces (seeds and peel inclusive). Bring to boil in eight bottles of water. Take half glass thrice daily.

DO CATHOLICS WORSHIP SAINTS

     DO CATHOLICS WORSHIP SAINTS ?
AS PRESENTED BY CATHOLIC BIBLICAL INSTRUCTORS UNION (CBIU)

The word “worship” has undergone a change in meaning in
English. It comes from the Old English weorthscipe, which
means the condition of being worthy of honor, respect, or
dignity. To worship in the older, larger sense is to ascribe
honor, worth, or excellence to someone, whether a sage, a
magistrate, or God.
For many centuries, the term worship simply meant showing
respect or honor, and an example of this usage survives in
contemporary English. British subjects refer to their
magistrates as “Your Worship,” although Americans would say
“Your Honor.” This doesn’t mean that British subjects worship
their magistrates as gods (in fact, they may even despise a
particular magistrate they are addressing). It means they are
giving them the honor appropriate to their office, not the honor
appropriate to God.
Outside of this example, however, the English term “worship”
has been narrowed in scope to indicate only that supreme form
of honor, reverence, and respect that is due to God. This change
in usage is quite recent. In fact, one can still find books that
use “worship” in the older, broader sense. This can lead to a
significant degree of confusion, when people who are familiar
only with the use of words in their own day and their own
circles encounter material written in other times and other
places.
In Scripture, the term “worship” was similarly broad in meaning,
but in the early Christian centuries, theologians began to
differentiate between different types of honor in order to make
more clear which is due to God and which is not.
As the terminology of Christian theology developed, the Greek
term LATRIA came to be used to refer to the honor that is due to
God alone, and the term DULIA came to refer to the honor that
is due to human beings, especially those who lived and died in
God’s friendship—in other words, the saints. Scripture indicates
that honor is due to these individuals (Matt. 10:41b). A special
term was coined to refer to the special honor given to the
Virgin Mary, who bore Jesus—God in the flesh—in her womb.
This term, HYPERDULIA  (huper [more than]+ dulia = “beyond
dulia”), indicates that the honor due to her as Christ’s own
Mother is more than the dulia given to other saints. It is
greater in degree, but still of the same kind. However, since
Mary is a finite creature, the honor she is due is fundamentally
different in kind from the latria owed to the infinite Creator.
All of these terms—latria, dulia, hyperdulia—used to be lumped
under the one English word “worship.” Sometimes when one
reads old books discussing the subject of how particular
persons are to be honored, they will qualify the word “worship”
by referring to “the worship of latria” or “the worship of dulia.”
To contemporaries and to those not familiar with the history of
these terms, however, this is too confusing.
Another attempt to make clear the difference between the
honor due to God and that due to humans has been to use the
words adore and adoration to describe the total, consuming
reverence due to God and the terms venerate,
veneration, and honor to refer to the respect due humans. Thus,
Catholics sometimes say, “We adore God but we honor his
saints.”
Unfortunately, many non-Catholics have been so schooled in
hostility toward the Church that they appear unable or
unwilling to recognize these distinctions. They confidently
(often arrogantly) assert that Catholics “worship” Mary and the
saints, and, in so doing, commit idolatry. This is patently false,
of course, but the education in anti-Catholic prejudice is so
strong that one must patiently explain that Catholics do
not worship anyone but God—at least given the contemporary
use of the term. The Church is very strict about the fact
that latria, adoration—what contemporary English speakers call
“worship”—is to be given only to God.
Though one should know it from one’s own background, it
often may be best to simply point out that Catholics do not
worship anyone but God and omit discussing the history of the
term. Many non-Catholics might be more perplexed than
enlightened by hearing the history of the word. Familiar only
with their group’s use of the term “worship,” they may
misperceive a history lesson as rationalization and end up
even more adamant in their declarations that the term is
applicable only to God. They may even go further. Wanting to
attack the veneration of the saints, they may declare
that only God should be honored.
Both of these declarations are in direct contradiction to the
language and precepts of the Bible

HOW BIBLE USED THE WORD"WORSHIP"TO ATTRIBUTE TO MAN AND GOD.

The term “worship” was
used in the same way in the Bible that it used to be used in
English. It could cover both the adoration given to God alone
and the honor that is to be shown to certain human beings. In
Hebrew, the term for worship is khah. It is appropriately
used for humans in a large number of passages.
For example, in Genesis 37:7–9 Joseph relates two dreams
that God gave him concerning how his family would honor him
in coming years. Translated literally the passage states:
“‘[B]ehold, we were binding sheaves in the field, and lo, my
sheaf arose and stood upright; and behold, your sheaves
gathered round it, and worshiped [shakhah] my sheaf.’ . . .
Then he dreamed another dream, and told it to his brothers,
and said, ‘Behold, I have dreamed another dream; and behold,
the sun, the moon, and eleven stars were worshiping [shakhah]
me.’”
In Genesis 49:2-27, Jacob pronounced a prophetic blessing on
his sons, and concerning Judah he stated: “Judah, your
brothers shall praise you; your hand shall be on the neck of
your enemies; your father’s sons shall worship [shakhah] you
(49:8).” And in Exodus 18:7, Moses honored his father-in-law,
Jethro: “Moses went out to meet his father-in-law, and
worshiped [shakhah] him and kissed him; and they asked each
other of their welfare, and went into the tent.”
Yet none of these passages were discussing the worship of
adoration, the kind of worship given to God.
Honoring Saints
Consider how honor is given. We regularly give it to public
officials. In the United States it is customary to address a
judge as “Your Honor.” In the marriage ceremony it used to be
said that the wife would “love, honor, and obey” her husband.
Letters to legislators are addressed to “The Honorable So-and-
So.” And just about anyone, living or dead, who bears an
exalted rank is said to be worthy of honor, and this is
particularly true of historical figures, as when children are (or
at least used to be) instructed to honor the Founding Fathers
of America.
These practices are entirely Biblical. We are explicitly
commanded at numerous points in the Bible to honor certain
people. One of the most important commands on this subject
is the command to honor one’s parents: “Honor your father
and your mother, that your days may be long in the land which
the Lord your God gives you” (Ex. 20:12). God considered this
command so important that he repeated it multiple times in
the Bible (for example, Lev. 19:3, Deut. 5:16, Matt. 15:4, Luke
18:20, and Eph. 6:2–3). It was also important to give honor to
one’s elders in general: “You shall rise up before the hoary
head, and honor the face of an old man, and you shall fear
your God: I am the Lord” (Lev. 19:32). It was also important to
specially honor religious leaders: “Make sacred garments for
your brother Aaron [the high priest], to give him dignity and
honor” (Ex. 28:2).
The New Testament stresses the importance of honoring others
no less than the Old Testament. The apostle Paul commanded:
“Pay all of them their dues, taxes to whom taxes are due,
revenue to whom revenue is due, respect to whom respect is
due, honor to whom honor is due” (Rom. 13:7). He also stated
this as a principle regarding one’s employers: “Slaves, be
obedient to those who are your earthly masters, with fear and
trembling, in singleness of heart, as to Christ” (Eph. 6:5). “Let
all who are under the yoke of slavery regard their masters as
worthy of all honor, so that the name of God and the teaching
may not be defamed” (1 Tim. 6:1). Perhaps the broadest
command to honor others is found in 1 Peter: “Honor all men.
Love the brotherhood. Fear God. Honor the emperor” (1 Pet.
2:17).
The New Testament also stresses the importance of honoring
religious figures. Paul spoke of the need to give them special
honor in 1 Timothy: “Let the presbyters [priests] who rule well
be considered worthy of double honor, especially those who
labor in preaching and teaching” (1 Tim. 5:17). Christ himself
promised special blessings to those who honor religious
figures: “He who receives a prophet because he is a prophet
shall receive a prophet’s reward, and he who receives a
righteous man [saint] because he is a righteous man shall
receive a righteous man’s reward” (Matt. 10:41).
So, if there can be nothing wrong with honoring the living, who
still have an opportunity to ruin their lives through sin, there
certainly can be no argument against giving honor to saints
whose lives are done and who ended them in sanctity. If
people should be honored in general, God’s special friends
certainly should be honored.
Statue Worship?
People who do not know better sometimes say that Catholics
worship statues. Not only is this untrue, it is even untrue that
Catholics honor statues. After all, a statue is nothing but a
carved block of marble or a chunk of plaster, and no one gives
honor to marble yet unquarried or to plaster still in the mixing
bowl.
The fact that someone kneels before a statue to pray does not
mean that he is praying to the statue, just as the fact that
someone kneels with a Bible in his hands to pray does not
mean that he is worshiping the Bible. Statues or paintings or
other artistic devices are used to recall to the mind the person
or thing depicted. Just as it is easier to remember one’s
mother by looking at her photograph, so it is easier to recall
the lives of the saints by looking at representations of them.

THE USE OF STATUES AND ICONS FOR LITURGICAL PURPOSE (AS
OPPOSED TO IDOLS) ALSO HAS A PLACE IN THE OLD TESTAMENT

Exodus 25:18–20, God commanded: “And you shall make two
cherubim of gold; of hammered work shall you make them, on
the two ends of the mercy seat. Make one cherub on the one
end, and one cherub on the other end; of one piece with the
mercy seat shall you make the cherubim on its two ends. The
cherubim shall spread out their wings above, overshadowing
the mercy seat with their wings, their faces one to another;
toward the mercy seat shall the faces of the cherubim be.”
In Numbers 21:8–9, he told Moses: “‘Make a fiery serpent, and
set it on a pole; and every one who is bitten, when he sees it,
shall live.’ So Moses made a bronze serpent, and set it on a
pole; and if a serpent bit any man, he would look at the bronze
serpent and live.” This shows the actual ceremonial use of a
statue (looking to it) in order to receive a blessing from God
(healing from snakebite). In John 3:14, Jesus tells us that he
himself is what the bronze serpent represented, so it was a
symbolic representation of Jesus. There was no problem with
this statue—God had commanded it to be made—so long as
people did not worship it. When they did, the righteous king
Hezekiah had it destroyed (2 Kgs. 18:4). This clearly shows
the difference between the proper religious use of statues and
idolatry.
              SOLOMON BUILT A GIGIATIC STATUES IN THE TEMPLE.
When the time came to build the Temple in Jerusalem, God
inspired David’s plans for it, which included “his plan for the
golden chariot of the cherubim that spread their wings and
covered the ark of the covenant of the Lord. All this he made
clear by the writing from the hand of the Lord concerning it, all
the work to be done according to the plan” (1 Chr. 28:18–19).
In obedience to this divinely inspired plan, Solomon built two
gigantic, golden statues of cherubim: “In the most holy place
he made two cherubim of wood and overlaid them with gold.
The wings of the cherubim together extended twenty cubits:
one wing of the one, of five cubits, touched the wall of the
house, and its other wing, of five cubits, touched the wing of
the other cherub; and of this cherub, one wing, of five cubits,
touched the wall of the house, and the other wing, also of five
cubits, was joined to the wing of the first cherub. The wings of
these cherubim extended twenty cubits; the cherubim stood on
their feet, facing the nave. And he made the veil of blue and
purple and crimson fabrics and fine linen, and worked cherubim
on it” (2 Chr. 3:10–14).
Do Catholics Worship
Statutes?
Imitation is the Biblical Form of Honor
The most important form of honoring the saints, to which all
the other forms are related, is the imitation of them in their
relationship with God. Paul wrote extensively about the
importance of spiritual imitation. He stated: “I urge you, then,
be imitators of me. Therefore I sent to you Timothy, my beloved
and faithful child in the Lord, to remind you of my ways in
Christ, as I teach them everywhere in every church” (1 Cor.
4:16–17). Later he told the same group: “Be imitators of me,
as I am of Christ. I commend you because you remember me in
everything and maintain the traditions even as I have delivered
them to you” (1 Cor. 11:1–2). The author of the book of
Hebrews also stresses the importance of imitating true
spiritual leaders: “Remember your leaders, those who spoke to
you the word of God; consider the outcome of their life, and
imitate their faith” (Heb. 13:7).
One of the most important passages on imitation is found in
Hebrews. Chapter 11 of that book, the Bible’s well-known “hall
of fame” chapter, presents numerous examples of the Old
Testament saints for our imitation. It concludes with the
famous exhortation: “Therefore, since we are surrounded by so
great a cloud of witnesses, let us also lay aside every weight,
and sin which clings so closely, and let us run with
perseverance the race that is set before us” (12:1)—the race
that the saints have run before us.
            HONOUR GIVEN TO GOD - LATRIAL,
  HONOUR DUE FOR MAN - DULIA
THAT FOR VAGIN MARY IS SUPERDULIA.

DO CATHOLICS WORSHIP SAINTS

     DO CATHOLICS WORSHIP SAINTS ?
AS PRESENTED BY CATHOLIC BIBLICAL INSTRUCTORS UNION (CBIU)

The word “worship” has undergone a change in meaning in
English. It comes from the Old English weorthscipe, which
means the condition of being worthy of honor, respect, or
dignity. To worship in the older, larger sense is to ascribe
honor, worth, or excellence to someone, whether a sage, a
magistrate, or God.
For many centuries, the term worship simply meant showing
respect or honor, and an example of this usage survives in
contemporary English. British subjects refer to their
magistrates as “Your Worship,” although Americans would say
“Your Honor.” This doesn’t mean that British subjects worship
their magistrates as gods (in fact, they may even despise a
particular magistrate they are addressing). It means they are
giving them the honor appropriate to their office, not the honor
appropriate to God.
Outside of this example, however, the English term “worship”
has been narrowed in scope to indicate only that supreme form
of honor, reverence, and respect that is due to God. This change
in usage is quite recent. In fact, one can still find books that
use “worship” in the older, broader sense. This can lead to a
significant degree of confusion, when people who are familiar
only with the use of words in their own day and their own
circles encounter material written in other times and other
places.
In Scripture, the term “worship” was similarly broad in meaning,
but in the early Christian centuries, theologians began to
differentiate between different types of honor in order to make
more clear which is due to God and which is not.
As the terminology of Christian theology developed, the Greek
term LATRIA came to be used to refer to the honor that is due to
God alone, and the term DULIA came to refer to the honor that
is due to human beings, especially those who lived and died in
God’s friendship—in other words, the saints. Scripture indicates
that honor is due to these individuals (Matt. 10:41b). A special
term was coined to refer to the special honor given to the
Virgin Mary, who bore Jesus—God in the flesh—in her womb.
This term, HYPERDULIA  (huper [more than]+ dulia = “beyond
dulia”), indicates that the honor due to her as Christ’s own
Mother is more than the dulia given to other saints. It is
greater in degree, but still of the same kind. However, since
Mary is a finite creature, the honor she is due is fundamentally
different in kind from the latria owed to the infinite Creator.
All of these terms—latria, dulia, hyperdulia—used to be lumped
under the one English word “worship.” Sometimes when one
reads old books discussing the subject of how particular
persons are to be honored, they will qualify the word “worship”
by referring to “the worship of latria” or “the worship of dulia.”
To contemporaries and to those not familiar with the history of
these terms, however, this is too confusing.
Another attempt to make clear the difference between the
honor due to God and that due to humans has been to use the
words adore and adoration to describe the total, consuming
reverence due to God and the terms venerate,
veneration, and honor to refer to the respect due humans. Thus,
Catholics sometimes say, “We adore God but we honor his
saints.”
Unfortunately, many non-Catholics have been so schooled in
hostility toward the Church that they appear unable or
unwilling to recognize these distinctions. They confidently
(often arrogantly) assert that Catholics “worship” Mary and the
saints, and, in so doing, commit idolatry. This is patently false,
of course, but the education in anti-Catholic prejudice is so
strong that one must patiently explain that Catholics do
not worship anyone but God—at least given the contemporary
use of the term. The Church is very strict about the fact
that latria, adoration—what contemporary English speakers call
“worship”—is to be given only to God.
Though one should know it from one’s own background, it
often may be best to simply point out that Catholics do not
worship anyone but God and omit discussing the history of the
term. Many non-Catholics might be more perplexed than
enlightened by hearing the history of the word. Familiar only
with their group’s use of the term “worship,” they may
misperceive a history lesson as rationalization and end up
even more adamant in their declarations that the term is
applicable only to God. They may even go further. Wanting to
attack the veneration of the saints, they may declare
that only God should be honored.
Both of these declarations are in direct contradiction to the
language and precepts of the Bible. The term “worship” was
used in the same way in the Bible that it used to be used in
English. It could cover both the adoration given to God alone
and the honor that is to be shown to certain human beings. In
Hebrew, the term for worship is shakhah. It is appropriately
used for humans in a large number of passages.
For example, in Genesis 37:7–9 Joseph relates two dreams
that God gave him concerning how his family would honor him
in coming years. Translated literally the passage states:
“‘[B]ehold, we were binding sheaves in the field, and lo, my
sheaf arose and stood upright; and behold, your sheaves
gathered round it, and worshiped [shakhah] my sheaf.’ . . .
Then he dreamed another dream, and told it to his brothers,
and said, ‘Behold, I have dreamed another dream; and behold,
the sun, the moon, and eleven stars were worshiping [shakhah]
me.’”
In Genesis 49:2-27, Jacob pronounced a prophetic blessing on
his sons, and concerning Judah he stated: “Judah, your
brothers shall praise you; your hand shall be on the neck of
your enemies; your father’s sons shall worship [shakhah] you
(49:8).” And in Exodus 18:7, Moses honored his father-in-law,
Jethro: “Moses went out to meet his father-in-law, and
worshiped [shakhah] him and kissed him; and they asked each
other of their welfare, and went into the tent.”
Yet none of these passages were discussing the worship of
adoration, the kind of worship given to God.
Honoring Saints
Consider how honor is given. We regularly give it to public
officials. In the United States it is customary to address a
judge as “Your Honor.” In the marriage ceremony it used to be
said that the wife would “love, honor, and obey” her husband.
Letters to legislators are addressed to “The Honorable So-and-
So.” And just about anyone, living or dead, who bears an
exalted rank is said to be worthy of honor, and this is
particularly true of historical figures, as when children are (or
at least used to be) instructed to honor the Founding Fathers
of America.
These practices are entirely Biblical. We are explicitly
commanded at numerous points in the Bible to honor certain
people. One of the most important commands on this subject
is the command to honor one’s parents: “Honor your father
and your mother, that your days may be long in the land which
the Lord your God gives you” (Ex. 20:12). God considered this
command so important that he repeated it multiple times in
the Bible (for example, Lev. 19:3, Deut. 5:16, Matt. 15:4, Luke
18:20, and Eph. 6:2–3). It was also important to give honor to
one’s elders in general: “You shall rise up before the hoary
head, and honor the face of an old man, and you shall fear
your God: I am the Lord” (Lev. 19:32). It was also important to
specially honor religious leaders: “Make sacred garments for
your brother Aaron [the high priest], to give him dignity and
honor” (Ex. 28:2).
The New Testament stresses the importance of honoring others
no less than the Old Testament. The apostle Paul commanded:
“Pay all of them their dues, taxes to whom taxes are due,
revenue to whom revenue is due, respect to whom respect is
due, honor to whom honor is due” (Rom. 13:7). He also stated
this as a principle regarding one’s employers: “Slaves, be
obedient to those who are your earthly masters, with fear and
trembling, in singleness of heart, as to Christ” (Eph. 6:5). “Let
all who are under the yoke of slavery regard their masters as
worthy of all honor, so that the name of God and the teaching
may not be defamed” (1 Tim. 6:1). Perhaps the broadest
command to honor others is found in 1 Peter: “Honor all men.
Love the brotherhood. Fear God. Honor the emperor” (1 Pet.
2:17).
The New Testament also stresses the importance of honoring
religious figures. Paul spoke of the need to give them special
honor in 1 Timothy: “Let the presbyters [priests] who rule well
be considered worthy of double honor, especially those who
labor in preaching and teaching” (1 Tim. 5:17). Christ himself
promised special blessings to those who honor religious
figures: “He who receives a prophet because he is a prophet
shall receive a prophet’s reward, and he who receives a
righteous man [saint] because he is a righteous man shall
receive a righteous man’s reward” (Matt. 10:41).
So, if there can be nothing wrong with honoring the living, who
still have an opportunity to ruin their lives through sin, there
certainly can be no argument against giving honor to saints
whose lives are done and who ended them in sanctity. If
people should be honored in general, God’s special friends
certainly should be honored.
Statue Worship?
People who do not know better sometimes say that Catholics
worship statues. Not only is this untrue, it is even untrue that
Catholics honor statues. After all, a statue is nothing but a
carved block of marble or a chunk of plaster, and no one gives
honor to marble yet unquarried or to plaster still in the mixing
bowl.
The fact that someone kneels before a statue to pray does not
mean that he is praying to the statue, just as the fact that
someone kneels with a Bible in his hands to pray does not
mean that he is worshiping the Bible. Statues or paintings or
other artistic devices are used to recall to the mind the person
or thing depicted. Just as it is easier to remember one’s
mother by looking at her photograph, so it is easier to recall
the lives of the saints by looking at representations of them.

THE USE OF STATUES AND ICONS FOR LITURGICAL PURPOSE (AS
OPPOSED TO IDOLS) ALSO HAS A PLACE IN THE OLD TESTAMENT

Exodus 25:18–20, God commanded: “And you shall make two
cherubim of gold; of hammered work shall you make them, on
the two ends of the mercy seat. Make one cherub on the one
end, and one cherub on the other end; of one piece with the
mercy seat shall you make the cherubim on its two ends. The
cherubim shall spread out their wings above, overshadowing
the mercy seat with their wings, their faces one to another;
toward the mercy seat shall the faces of the cherubim be.”
In Numbers 21:8–9, he told Moses: “‘Make a fiery serpent, and
set it on a pole; and every one who is bitten, when he sees it,
shall live.’ So Moses made a bronze serpent, and set it on a
pole; and if a serpent bit any man, he would look at the bronze
serpent and live.” This shows the actual ceremonial use of a
statue (looking to it) in order to receive a blessing from God
(healing from snakebite). In John 3:14, Jesus tells us that he
himself is what the bronze serpent represented, so it was a
symbolic representation of Jesus. There was no problem with
this statue—God had commanded it to be made—so long as
people did not worship it. When they did, the righteous king
Hezekiah had it destroyed (2 Kgs. 18:4). This clearly shows
the difference between the proper religious use of statues and
idolatry.
              SOLOMON BUILT A GIGIATIC STATUES IN THE TEMPLE.
When the time came to build the Temple in Jerusalem, God
inspired David’s plans for it, which included “his plan for the
golden chariot of the cherubim that spread their wings and
covered the ark of the covenant of the Lord. All this he made
clear by the writing from the hand of the Lord concerning it, all
the work to be done according to the plan” (1 Chr. 28:18–19).
In obedience to this divinely inspired plan, Solomon built two
gigantic, golden statues of cherubim: “In the most holy place
he made two cherubim of wood and overlaid them with gold.
The wings of the cherubim together extended twenty cubits:
one wing of the one, of five cubits, touched the wall of the
house, and its other wing, of five cubits, touched the wing of
the other cherub; and of this cherub, one wing, of five cubits,
touched the wall of the house, and the other wing, also of five
cubits, was joined to the wing of the first cherub. The wings of
these cherubim extended twenty cubits; the cherubim stood on
their feet, facing the nave. And he made the veil of blue and
purple and crimson fabrics and fine linen, and worked cherubim
on it” (2 Chr. 3:10–14).
Do Catholics Worship
Statutes?
Imitation is the Biblical Form of Honor
The most important form of honoring the saints, to which all
the other forms are related, is the imitation of them in their
relationship with God. Paul wrote extensively about the
importance of spiritual imitation. He stated: “I urge you, then,
be imitators of me. Therefore I sent to you Timothy, my beloved
and faithful child in the Lord, to remind you of my ways in
Christ, as I teach them everywhere in every church” (1 Cor.
4:16–17). Later he told the same group: “Be imitators of me,
as I am of Christ. I commend you because you remember me in
everything and maintain the traditions even as I have delivered
them to you” (1 Cor. 11:1–2). The author of the book of
Hebrews also stresses the importance of imitating true
spiritual leaders: “Remember your leaders, those who spoke to
you the word of God; consider the outcome of their life, and
imitate their faith” (Heb. 13:7).
One of the most important passages on imitation is found in
Hebrews. Chapter 11 of that book, the Bible’s well-known “hall
of fame” chapter, presents numerous examples of the Old
Testament saints for our imitation. It concludes with the
famous exhortation: “Therefore, since we are surrounded by so
great a cloud of witnesses, let us also lay aside every weight,
and sin which clings so closely, and let us run with
perseverance the race that is set before us” (12:1)—the race
that the saints have run before us.
            HONOUR GIVEN TO GOD - LATRIAL,
  HONOUR DUE FOR MAN - DULIA
THAT FOR VAGIN MARY IS SUPERDULIA.

HOW TO GET EVERY THING YOU NEED

Statement I hear people say ALL THE TIME is that success is all about "taking action." No matter what your goal is, If you take action, you succeed. If you don't, you fail.
In my experience, that's not the truth.
The truth is that it's all about taking FOCUSED action. That's the distinction that'll make or break you, and help you reach any goal you have.
Here's the difference: people who just “take action” are people who try something, then another thing, then another thing. They follow the shiny objects. Then they generally get upset that "nothing works." From their perspective, they've tried all kinds of things, but absolutely nothing is yielding results.
People who take focused action, on the other hand, don't have that problem. They have a long-term mindset and are committed to their progress.
Here are seven things you can do to take focused action and finally see the results you're looking for:

1. Have a plan with a built-in measurement system.

You can't take focused action if you don't know where you're going. So have a measurable goal and an established timetable. Maybe it's 90 days, 180, or two years out. Then work backward from that plan. What needs to happen for you to get to where you want to go?
For example, let's say you want to lose 10 pounds in two months; what needs to happen? Maybe you need to get to the gym two more days per week and say "no" to at least one late-night dinner per week.
Whatever you want, having a specific goal — and measurable metrics along the way — will help you get there.

2. Have a to-do list or action plan that doesn't freak you out.

Once you create your plan, take daily actions toward whatever you're wanting to create. Make your to-dos manageable — ideally with three to five items per day.
If you could accomplish one or two bigger tasks (out of your three to five) per day, imagine how productive you'd feel at the end of the week?
This is counterintuitive. Most of us have mile-long to-do lists. But the reality is that most people get overwhelmed by those lists and end up doing far less. Or they might do the opposite and get caught up in all kinds of busy work, failing to prioritize the real change-making tasks.
Going the "less is more" route will help you see major momentum without burning yourself out.

3. Chip away consistently.

The best action-takers don't need to see immediate gratification. They know that if they keep plugging away, eventually all of their momentum will add up and they'll see major results.
They know that most "overnight" success stories are years in the making, and they're in this for the long haul.

   4.      Get help.

If you're trying to get to a new uncharted territory for yourself, it makes sense to cut your learning curve as much as possible.
Invest in courses and mentors who can help you get to your end destination in a faster (and cheaper, when you consider months of trial and error) way.
    
5. Work with your strengths and delegate the rest.

It's often a lot cheaper (in time and money) to hire people for the things you're not good at. People who take focused action don't waste time trying to learn things that will only slow them down and/or frustrate them.
They hop on sites like Elance, Fiverr, or ask for recommendations, and quickly hire out what they need.

6. Have a positive attitude.

Odds are, obstacles are going to come up. Successful, focused action-takers look for solutions quickly instead of getting into victim mode.
This way, things don't hold them back, and they can keep their focus on getting to their destination as quickly as possible.

7. Make choices based on your goals.

There are always tons of opportunities out there. People who are great at taking consistent, focused action only say "yes" to things that are consistent with where they ultimately want to be. They don't flitter from shiny object to shiny object because their eyes are on the goals they've set out — period.
       To get more help on how to achieve your goal comment on this blog,or visit DE LAW ELECTRONIS BLOG .REMEMBER ALSO THAT  WE  SUPPLY  ELECTROICS APPLIANCES SUCH AS TELEVISION SETS,DVD LAPTOP,COMPUTER GAJETS ETC HOT LINE:08032246505,OR EMAIL US @ AGBO.LAWRENCE29@GMAIL.COME.TAKE FOCUSED ACTION NOW.

WORSHIP/IMAGE IN THE CHURCH

                    Saint Worship?
     The word “worship” has undergone a change in meaning in English. It comes from the Old English weorthscipe, which means the condition of being worthy of honor, respect, or dignity. To worship in the older, larger sense is to ascribe honor, worth, or excellence to someone, whether a sage, a magistrate, or God. For many centuries, the term worship simply meant showing respect or honor, and an example of this usage survives in contemporary English. British subjects refer to their magistrates as “Your Worship,” although Americans would say “Your Honor.” This doesn’t mean that British subjects worship their magistrates as gods (in fact, they may even despise a particular magistrate they are addressing). It means they are giving them the honor appropriate to their office, not the honor appropriate to God. Outside of this example, however, the English term “worship” has been narrowed in scope to indicate only that supreme form of honor, reverence, and respect that is due to God. This change in usage is quite recent. In fact, one can still find books that use “worship” in the older, broader sense. This can lead to a significant degree of confusion, when people who are familiar only with the use of words in their own day and their own circles encounter material written in other times and other places. In Scripture, the term “worship” was similarly broad in meaning, but in the early Christian centuries, theologians began to differentiate between different types of honor in order to make more clear which is due to God and which is not. As the terminology of Christian theology developed, the Greek term latria came to be used to refer to the honor that is due to God alone, and the term dulia came to refer to the honor that is due to human beings, especially those who lived and died in God’s friendship—in other words, the saints. Scripture indicates that honor is due to these individuals (Matt. 10:41b). A special term was coined to refer to the special honor given to the Virgin Mary, who bore Jesus—God in the flesh—in her womb. This term, hyperdulia (huper [more than]+ dulia = “beyond dulia”), indicates that the honor due to her as Christ’s own Mother is more than the dulia given to other saints. It is greater in degree, but still of the same kind. However, since Mary is a finite creature, the honor she is due is fundamentally different in kind from the latria owed to the infinite Creator. All of these terms—latria, dulia, hyperdulia—used to be lumped under the one English word “worship.” Sometimes when one reads old books discussing the subject of how particular persons are to be honored, they will qualify the word “worship” by referring to “the worship of latria” or “the worship of dulia.” To contemporaries and to those not familiar with the history of these terms, however, this is too confusing. Another attempt to make clear the difference between the honor due to God and that due to humans has been to use the words adore and adoration to describe the total, consuming reverence due to God and the terms venerate, veneration, and honor to refer to the respect due humans. Thus, Catholics sometimes say, “We adore God but we honor his saints.” Unfortunately, many non-Catholics have been so schooled in hostility toward the Church that they appear unable or unwilling to recognize these distinctions. They confidently (often arrogantly) assert that Catholics “worship” Mary and the saints, and, in so doing, commit idolatry. This is patently false, of course, but the education in anti-Catholic prejudice is so strong that one must patiently explain that Catholics do not worship anyone but God—at least given the contemporary use of the term. The Church is very strict about the fact that latria, adoration—what contemporary English speakers call “worship”—is to be given only to God. Though one should know it from one’s own background, it often may be best to simply point out that Catholics do not worship anyone but God and omit discussing the history of the term. Many non-Catholics might be more perplexed than enlightened by hearing the history of the word. Familiar only with their group’s use of the term “worship,” they may misperceive a history lesson as rationalization and end up even more adamant in their declarations that the term is applicable only to God. They may even go further. Wanting to attack the veneration of the saints, they may declare that only God should be honored. Both of these declarations are in direct contradiction to the language and precepts of the Bible. The term “worship” was used in the same way in the Bible that it used to be used in English. It could cover both the adoration given to God alone and the honor that is to be shown to certain human beings. In Hebrew, the term for worship is shakhah. It is appropriately used for humans in a large number of passages. For example, in Genesis 37:7–9 Joseph relates two dreams that God gave him concerning how his family would honor him in coming years. Translated literally the passage states: “‘[B]ehold, we were binding sheaves in the field, and lo, my sheaf arose and stood upright; and behold, your sheaves gathered round it, and worshiped [shakhah] my sheaf.’ . . . Then he dreamed another dream, and told it to his brothers, and said, ‘Behold, I have dreamed another dream; and behold, the sun, the moon, and eleven stars were worshiping [shakhah] me.’” In Genesis 49:2-27, Jacob pronounced a prophetic blessing on his sons, and concerning Judah he stated: “Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father’s sons shall worship [shakhah] you (49:8).” And in Exodus 18:7, Moses honored his father-in-law, Jethro: “Moses went out to meet his father-in-law, and worshiped [shakhah] him and kissed him; and they asked each other of their welfare, and went into the tent.” Yet none of these passages were discussing the worship of adoration, the kind of worship given to God. Honoring Saints Consider how honor is given. We regularly give it to public officials. In the United States it is customary to address a judge as “Your Honor.” In the marriage ceremony it used to be said that the wife would “love, honor, and obey” her husband. Letters to legislators are addressed to “The Honorable So-and-So.” And just about anyone, living or dead, who bears an exalted rank is said to be worthy of honor, and this is particularly true of historical figures, as when children are (or at least used to be) instructed to honor the Founding Fathers of America. These practices are entirely Biblical. We are explicitly commanded at numerous points in the Bible to honor certain people. One of the most important commands on this subject is the command to honor one’s parents: “Honor your father and your mother, that your days may be long in the land which the Lord your God gives you” (Ex. 20:12). God considered this command so important that he repeated it multiple times in the Bible (for example, Lev. 19:3, Deut. 5:16, Matt. 15:4, Luke 18:20, and Eph. 6:2–3). It was also important to give honor to one’s elders in general: “You shall rise up before the hoary head, and honor the face of an old man, and you shall fear your God: I am the Lord” (Lev. 19:32). It was also important to specially honor religious leaders: “Make sacred garments for your brother Aaron [the high priest], to give him dignity and honor” (Ex. 28:2). The New Testament stresses the importance of honoring others no less than the Old Testament. The apostle Paul commanded: “Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due” (Rom. 13:7). He also stated this as a principle regarding one’s employers: “Slaves, be obedient to those who are your earthly masters, with fear and trembling, in singleness of heart, as to Christ” (Eph. 6:5). “Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be defamed” (1 Tim. 6:1). Perhaps the broadest command to honor others is found in 1 Peter: “Honor all men. Love the brotherhood. Fear God. Honor the emperor” (1 Pet. 2:17). The New Testament also stresses the importance of honoring religious figures. Paul spoke of the need to give them special honor in 1 Timothy: “Let the presbyters [priests] who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Tim. 5:17). Christ himself promised special blessings to those who honor religious figures: “He who receives a prophet because he is a prophet shall receive a prophet’s reward, and he who receives a righteous man [saint] because he is a righteous man shall receive a righteous man’s reward” (Matt. 10:41). So, if there can be nothing wrong with honoring the living, who still have an opportunity to ruin their lives through sin, there certainly can be no argument against giving honor to saints whose lives are done and who ended them in sanctity. If people should be honored in general, God’s special friends certainly should be honored. Statue Worship? People who do not know better sometimes say that Catholics worship statues. Not only is this untrue, it is even untrue that Catholics honor statues. After all, a statue is nothing but a carved block of marble or a chunk of plaster, and no one gives honor to marble yet unquarried or to plaster still in the mixing bowl. The fact that someone kneels before a statue to pray does not mean that he is praying to the statue, just as the fact that someone kneels with a Bible in his hands to pray does not mean that he is worshiping the Bible. Statues or paintings or other artistic devices are used to recall to the mind the person or thing depicted. Just as it is easier to remember one’s mother by looking at her photograph, so it is easier to recall the lives of the saints by looking at representations of them. The use of statues and icons for liturgical purposes (as opposed to idols) also had a place in the Old Testament. In Exodus 25:18–20, God commanded: “And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. Make one cherub on the one end, and one cherub on the other end; of one piece with the mercy seat shall you make the cherubim on its two ends. The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be.” In Numbers 21:8–9, he told Moses: “‘Make a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it, shall live.’ So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, he would look at the bronze serpent and live.” This shows the actual ceremonial use of a statue (looking to it) in order to receive a blessing from God (healing from snakebite). In John 3:14, Jesus tells us that he himself is what the bronze serpent represented, so it was a symbolic representation of Jesus. There was no problem with this statue—God had commanded it to be made—so long as people did not worship it. When they did, the righteous king Hezekiah had it destroyed (2 Kgs. 18:4). This clearly shows the difference between the proper religious use of statues and idolatry. When the time came to build the Temple in Jerusalem, God inspired David’s plans for it, which included “his plan for the golden chariot of the cherubim that spread their wings and covered the ark of the covenant of the Lord. All this he made clear by the writing from the hand of the Lord concerning it, all the work to be done according to the plan” (1 Chr. 28:18–19). In obedience to this divinely inspired plan, Solomon built two gigantic, golden statues of cherubim: “In the most holy place he made two cherubim of wood and overlaid them with gold. The wings of the cherubim together extended twenty cubits: one wing of the one, of five cubits, touched the wall of the house, and its other wing, of five cubits, touched the wing of the other cherub; and of this cherub, one wing, of five cubits, touched the wall of the house, and the other wing, also of five cubits, was joined to the wing of the first cherub. The wings of these cherubim extended twenty cubits; the cherubim stood on their feet, facing the nave. And he made the veil of blue and purple and crimson fabrics and fine linen, and worked cherubim on it” (2 Chr. 3:10–14). (See the Catholic Answers tract, Do Catholics Worship Statutes? for further information.) Imitation is the Biblical Form of Honor The most important form of honoring the saints, to which all the other forms are related, is the imitation of them in their relationship with God. Paul wrote extensively about the importance of spiritual imitation. He stated: “I urge you, then, be imitators of me. Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church” (1 Cor. 4:16–17). Later he told the same group: “Be imitators of me, as I am of Christ. I commend you because you remember me in everything and maintain the traditions even as I have delivered them to you” (1 Cor. 11:1–2). The author of the book of Hebrews also stresses the importance of imitating true spiritual leaders: “Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith” (Heb. 13:7). One of the most important passages on imitation is found in Hebrews. Chapter 11 of that book, the Bible’s well-known “hall of fame” chapter, presents numerous examples of the Old Testament saints for our imitation. It concludes with the famous exhortation: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us” (12:1)—the race that the saints have run before us. Related News: Immaculate Conception and Assumption Sts John XXIII, John Paul II added to General Roman 1 comment Leave a Reply Subscribe! SUBSCRIBE TO OUR NEWSLETTER Email * SUPPORT US BY SHOPPING THROUGH US © 2014 Cathol

HAVE YOU FOUUND YOUR PATTNER

Sometimes we fall in love with someone and it just feels so right. Suddenly, our world changes. It's not just the honeymoon phase; we find ourselves traveling down roads of self-discovery as we simultaneously feel unprecedented intimacy. It's the kind of love that makes us think, I must have done something right.

It's difficult to know anything for sure — especially when it comes to something as complicated as love. Sure, we know real love invites us to let down our guard, and discover just how willing we used to be to build protective walls around our heart. But what are other things to consider when you're thinking about whether your person is the person?

Well, below are thirteen ways to help you realize when you’ve found something, and someone, special. Don’t be shy to comment below to add to the dialogue of how you know they’re "The One" for you ...

1. They make adjustments.

Most of us are resistant to making changes in our lives unless we are forced to. So if our partners are willing to make even the tiniest adjustment for us, we can be assured we mean something very special to them. This doesn't have to look like moving across the country or changing professions. It can look like them winding up at our favorite fitness class with us on a Saturday morning.

2. They don't just say sorry, but mean it.
It's pretty easy to say sorry — but to be able to look at our mistakes and setbacks mindfully and honestly takes maturity and dedication. That's what your partner does — so when he/she says sorry, you know they mean it. They are looking the mistake in the eye, and thinking about how to improve for your sake, for their sake and for the sake of the relationship.

3. The little things don't seem little.
Whether it’s relying on us for a decision or leaving little notes on our bedside table, small things can communicate big messages. When you're cared for, you may not be able to spot some elaborate scheme that your partner has planned out — but the love will be found in the small print.

4. They are willing to be vulnerable.
Vulnerability is crucial to any healthy intimate relationship — and that vulnerability must be mutual. If you have that feeling of simply being able to be "there" for one another, that's real.

Of course, some people are more inclined to open up — so be patient with your partner if he or she is shy. Express your willingness to be their confidante.

5. Things just feel easy with them.

Being on the couch watching TV with them feels good. You can be unshaven or without makeup on, hair as messy as ever, and none of that matters. Your natural self is their favorite self, and vice versa.

6. They are grateful for your happiness.
They want you to be happy because when you’re happy it means you are thriving in your own life, and can share the positive vibes with them (and experience more happiness together as a couple).

7. They are willing to show up day after day, moment to moment.
They always support you, even when they don’t necessarily think you’re right. Whether you're experiencing a tiff with a family member or stress at work isn't the point. The point is that they are loyal, and can handle our baggage, because they have it too.

8. They are our #1 cheerleader (but don't call them that!).
Your success doesn’t threaten them — but actually turns them on. In the right relationship, your partner will want you to shine on your own accord.

9. We’re a better person because of them

They inspire you to want to improve yourself in all facets of our lives. This doesn't stem from perfectionism, but from genuine inspiration and love. You feel more alive, more present and more connected to your authentic self in the relationship — and outside of it.

10. They constantly surprise you.
They like to spice things up and want us to join in for the ride of a lifetime. They might tell you something about themselves you didn't realize, or invite you to a concert and introduce you to a kind of music you've never heard.

11. They challenge you — and call you on your bullshit.
You may not be able to get away with our typical crap with them, but you’ll be damn grateful about that. Games are a child’s sport and unconditional love is not a game but is played in the big leagues.

12. They are considerate.
Sometimes they’d rather see you get what you want more than getting what they want. This doesn't stem from being self-effacing, but from being attentive to our happiness.

13. When they say "I love you," they mean it.
It is the feeling we all have while wrapped up underneath the covers with them that sets them apart from the others. It is in their words, and in their actions, where they’ll never have anything to hide.
When they’re devoted to you, you’ll know our worth to them even if the way they show it isn’t what we’re used to. In fact, it’ll be better than what we’re used to. It’ll be better because they are ... "The One."

5 Questions To Ask Before You Get Maried

5 Questions To Ask Before You Get Maried

What happens when a divorce lawyer, marital therapist, and dating coach convene for lunch? A rich conversation, that's what. I invited Carolyn Byrne (a matrimonial attorney) and Aimee Hartstein (a marriage therapist) to join me (a dating coach) in conversation as to how people could be dating smarter.

Who better to query than two professionals who have witnessed hundreds of relationship successes and failures? We not only drew upon our professional expertise, but our collective wisdom as women who dated and found love in New York City (with all the incumbent trials and tribulations for which this city is notorious).

Almost everyone can relate to the fact that most romantic relationships move from "the honeymoon phase" at the beginning to a far less idealistic place later on. And while this is a natural progression, it doesn't mean that every relationship should turn sour.

Yet based on her experience in matrimonial law, Carolyn told us that approximately 90% of her clients said they knew their marriage would end badly before they took their vows. Alarmed by this anecdotal statistic, we then turned to our resident marriage therapist for an explanation: “People tend to ignore their intuition in the early stages of a relationship in an effort to accommodate and please the other person,” explained Aimee.

That makes sense, too, and is also probably something we can all relate to: we excuse the bad stuff early on when we're in the phase of excitement and novelty. But there are ways to be smarter about moving forward in a relationship.

So let's start with this question: do certain issues doom a relationship from the start? The answer is yes.

That's why we created the following list of questions that every person should ask about their romantic partner, especially if considering a long-term partnership or marriage:

1. Do they have addictions of any kind?

Addiction is a BIG red-flag, and doesn't only have to do with the usual suspects of drugs, sex and alcohol. “Addiction” is any behavior that is detrimental to a person’s work, health and primary relationships that they are unable to stop. While alcohol, drugs, gambling, pornography and sex addictions are these "usual suspects," things like social media and other smartphone technology have given rise to a new form of relationship disengagement.

Addictions are often secretive. You may have a difficult time assessing the extent of the problem. Make note of subtle clues and changes in behavior. Use your intuition. Listen carefully when your partner’s friends and family speak about him or her.

Be wary of any partner who: (1) denies the existence of a problem, (2) states that they can stop at any time, or (3) claims the addiction is your fault. Addictions necessitate comprehensive and diligent treatment, including participation in a 12-step program, therapy or other support group. Also note that anywhere from 50-90% of addicts will relapse after a period of recovery, making stability in the partnership even more tenuous.

2. Do they have long-standing relationships?

I once dated a man whose phone never rang during our seven-month relationship. He rarely got invited to parties. No one ever vouched for his character. I got a very bad feeling and left, thankful to have dodged a bullet.

Healthy people have long-term relationships from different points in their lives. Relationships — with friends, family and colleagues — are the places where we all practice skills of communication, empathy, conflict-resolution and forgiveness. Further, friends add richness and texture to our lives, lessening our dependency on (and, ultimately, our unhappiness with) our romantic partner.

Be very careful about entering a relationship with someone who (1) has no friends, (2) has only superficial and/or “new” friends but no long-standing ones, or 3) cuts people out of their life. None of these factors bodes well for their capacity to be intimate with you.

3. Do they like themselves?

Healthy partnerships are borne of two people with good self-esteem. Conversely, individuals with low self-esteem view themselves in a negative light and typically project pessimistic thoughts onto their partner’s view of the relationship.

Take, for example, Daniel and Laura — a couple in their 40s. Cheated on by her previous spouse, Laura is deeply paranoid that everyone will betray her, including Daniel. She snoops through his phone, listens to his phone calls and points an accusatory finger toward his female friends. Laura is pushing Daniel away and creating a self-fulfilling prophesy of an unsatisfying relationship.

Healthy self-esteem and self-love is a continual work in progress. By processing our past in a meaningful way, we can accept the love that we truly deserve. Be careful of investing in a partner who is mired in insecurities; he or she will suffocate the relationship’s potential.

4. Are they financially in sync with me?

Nate was born into a multimillionaire family. He married Tasha, who was raised in a solidly blue-collar household. They fight about money constantly. He buys J. Crew shirts in every single color in which they were manufactured; she reuses cottage cheese containers to pack her lunch for work. Underlying these differences are significant mismatched values about ambition, work, savings and the future.

Money is one of the biggest relationship killers. So talk openly about finances from the start. Are your values in alignment? If they aren’t, can you create a common game plan for the future? Make note of your partner’s debts and whether he or she has realistic plans (and the tenacity necessary) to tackle them.

5. Are they keeping their side of the street clean?

In a relationship, both partners need to be able to take responsibility for their behavior and way of communicating. A person who is constantly focusing on their partner's faults and blaming them will make it nearly impossible for the relationship to be successful. Any healthy relationship requires honest, productive communication — a commitment to working things out, together.

So ask yourself: does my partner point the finger at me, and everyone else, for perceived slights? Then face the facts: once the honeymoon ends, they will be pointing the finger at you.

Remember: the strength of any relationship is dependent upon the health of its least healthy member.