Berean Studies / Ber06 - Brotherly Kindness (Brotherly Love)
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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.
1. What is the ‘new commandment’ given by Christ to his disciples?
2. What is brotherly love?
3. Who are our ‘brethren’?
Mt 12:50; R2235 col. 1 ¶5- 7; R2647 col. 1 ¶5, 6; R3219 col. 1 ¶6, 7; E108 ¶2
Matthew 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
R2235 [col. 1 ¶5-7]:
The Apostle follows the example of our Lord Jesus in symbolizing truth and righteousness as Light, and sin and every evil way as so much of opposing Darkness. God himself thus considered would be the very perfection of light,--"in him is no darkness," no sin, no imperfection. With this thought before the mind, the Apostle points out that any growth of fellowship with God which we may aspire to, must be along the lines of truth, goodness, purity; and he points out that it would be sin for us to say to others or to imagine in our own hearts that we are walking with God and having fellowship with him, if our course of life is a dark, a sinful one. Such are merely deceiving themselves and others: they are not deceiving God, and they are not getting the blessings of those who do "walk in the light."
Moreover, to the extent that we walk in the light and in harmony and fellowship with God, we will find ourselves in fellowship with all others who are like-minded. So then, if we do not "love the brethren, whom we have seen," so as to be able to have fellowship and spiritual pleasure with them, that would be an indication that we are not wholly in harmony and fellowship with God. But who are the "brethren?" Our Lord tells us that not all who profess his name are true brethren; he says, "Not everyone that saith Lord, Lord, shall enter into the Kingdom of Heaven [be recognized as his brethren and joint-heirs], but he that doeth the will of my Father which is in heaven." We thus see that it is by our deeds and not merely by our professions that we are accepted of the Lord who again says, "Who are my brethren?...Verily, I say unto you he that doeth the will of my Father the same is my brother."--Matt. 7:21; 12:50.
So then, we are not to anticipate "fellowship" with all who name the name of Christ as a proof of fellowship with the Father, and that we are in the light: we are merely to anticipate this true fellowship with those who are earnestly seeking to do the Father's will, to serve his cause and exemplify the instructions of his Word, in their deeds as well as in their professions. Between all such there must be, whether hidden or open, a bond of fellowship and union--that bond is the one faith and one baptism into the one Lord.
R2647 [col. 1 ¶5, 6]:
Our standard of orthodoxy as applied not to sects but to Christians, personally, recognizes as correct and sound in doctrine all who acknowledge the following points. (1) That he is by nature a member of the fallen, condemned race and hence a child of wrath even as others, and justly under the divine sentence of condemnation. (2) That Christ died for the ungodly, for Adam and all his condemned race; and hence God can now be just in justifying him and all who believe in Jesus. (3) That his justification is the basis of his call to full consecration in self-sacrifice, and that he has thus devoted his all to the Lord, in exchange for the share in the Millennial Kingdom which the Lord has promised to all such "overcomers." -- Rev. 2:26; 3:12,21.
All the above described class are properly recognized as "orthodox" and "brethren," however they may differ on minor details in the correct knowledge of which they may be expected to grow under the Lord's guidance;--building one another up in [the details of] their most holy faith, as revealed in the Word of the Lord, which, as they come more and more to understand it, will make them wiser and wiser respecting the good and acceptable and perfect will of God,--unto salvation,--until salvation actual, the "crown of life," with glory, honor and immortality, shall be the grand outcome of the finished race.
R3219 [col. 1 ¶6, 7]:
Question.--What should be our attitude toward professing Christians of the various denominations who give evidence of but slight knowledge of the truth, and but slight appreciation of the ransom? Should we consider them brethren in Christ? and should we fellowship them as such? or should we treat them as heathen men and publicans?
Answer.--All who profess love to the Lord Jesus Christ and have faith in him as their Savior--even though their knowledge of his redemptive work be but limited and vague--and whose general conduct is noted as indicating their desire to walk after the spirit and not after the flesh, should be considered and treated as brethren. But when we use the word "brother" we are to remember that amongst believers there are two classes of brethren: (1) Those who have merely pledged themselves to the Lord for a reformation of life, and who are to some extent trusting in the Savior; and (2) those who have gone on and who have consecrated their lives even unto death, and have been begotten as new creatures by the holy spirit. These are brethren of a different order; the first were typified in the Levites, the last in the priests. Both are our brethren, and both should be treated courteously, kindly, helpfully; but it would be impossible to fellowship the first class in the same manner or degree that we would fellowship the second class. In considering the Church, only the latter should be counted, because the Church is the body of Christ, the Royal Priesthood. Only the latter, therefore, should be expected to participate in the Memorials of the Lord's death, and the pledge of consecration to be dead with him. It is to the first of these classes of brethren (typified by the Levites) that the Apostle addressed the exhortation, "I beseech you, brethren, by the mercies of God, that ye present your bodies living sacrifices," etc. (Rom. 12:1.) Those who follow this exhortation and make the sacrificial consecration, thereby become brethren on the highest plane of the spirit, and thus become members of the highest degree of fellowship as members of the body of the Anointed One.
But our Lord's "brethren" were not immaculate, were not separate from sinners. How, then, could he be "made like unto his brethren," and yet be separate from sinners? The answer to this question is found in the recognition of the fact that the world of mankind, sinners in general, are not the ones who are referred to as "his brethren." The man Adam, indeed, was a son of God at his creation, and up to the time of his transgression (Luke 3:38), but not subsequently. And all of his race are Scripturally designated "children of wrath." (Eph. 2:3) Only those who have "escaped the condemnation that is on the world," and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. (John 1:12) Of the others, our Lord declares, "Ye are of your father, the devil, for his works ye do." (John 8:44) Our Lord Jesus never counted himself in as one of the children of the devil, nor as one of the "children of wrath," but declared that he "proceeded forth and came from God." Neither did he recognize as "his brethren" any of those who were still "children of wrath." The only ones recognized as the "Lord's brethren" are those who, having escaped the condemnation that is on the world, have been brought nigh to the Father through the blood of Christ, and have received "the spirit of adoption" into God's family, and the promise of full "adoption of sons" at the establishment of the Kingdom. (Rom. 8:15,23; Gal. 4:5) It is because these are justified, reckonedly freed from Adamic guilt and reckonedly constituted righteous, through the blood of Christ, that they are in any sense of the word like our Lord Jesus, "his brethren," on a similar footing of divine favor and separateness from the world. Of the consecrated of this class our Lord says, "They are not of the world, even as I am not of the world." "I have chosen you out of the world." (John 15:19; 17:16) From this standpoint it can readily be seen that our Lord was "made like unto his brethren"--exactly, in every particular. Not that his "brethren" were in this condition at the time he humbled himself and was made flesh--he had no brethren at that time, except as this class was foreknown of God. (Eph. 1:5,11; Rom. 8:29) But the divine arrangement was such that God foresaw that he could be just, and yet justify those of the sinner race who accepted divine grace through Christ, and whose sins were, on this account, covered, not imputed to them, but imputed to him who "bore our sins in his own body on the tree." God forearranged, foreknew, his purpose to call out the Gospel Church to be "joint-heirs with Jesus Christ our Lord," to the inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven. And it was in view of this prearranged plan that all who will constitute this class were spoken of in advance, through the prophets, as the "brethren" of Christ. Prophetically, our Lord is represented as saying to the Father, "I have declared thy name unto my brethren; in the midst of the Church have I sung thy praise." (Psa. 22:22; Heb. 2:12) Since this was the divine program--that our Lord should not only be the Redeemer of the world, but also a pattern for the "brethren" who would be his joint-heirs--therefore, in carrying out this divine program it was fitting that he should in all his trials and experiences be "made like unto his brethren."
4. Why is the manifestation of brotherly kindness so necessary ?
5. Is it important that we observe the spirit as well as the form of our Lord's command?
6. Why do the Lord’s ‘brethren’ need no ‘outward passwords, grips or badges’?
7. How is our love for God measured by our love for ‘the brethren’?
8. Can we fellowship all ‘the brethren’ alike?
9. Should we always expect to have our manifestations of brotherly kindness received in the same spirit?
R3537 col. 1 ¶2 and col. 2 ¶1
R3537 [col. 1 ¶2 and col. 2 ¶1]:
The Apostle, speaking of the ministries of the Church one for another, says that ours is a sacrifice of sweet odor unto God, but again he adds that the Gospel referred to is of life unto life to some and of death unto death to others. That is to say, good deeds, kind words and efforts will be appreciated by those who are in the right attitude of heart to appreciate them, while on the contrary the same good deeds will arouse offence and constitute a bad odor to those who are in a wrong condition of heart. How often have we seen it so, that with our best endeavors to serve the feet of Christ some have been comforted and refreshed, others have been angered --to one the effort was a sweet odor, to the others it was an offensive odor, because of their wrong attitude of heart toward the Lord and toward the body of Christ--because, perhaps, of their ambitions or whatnot that were interfered with.
It was just so at Bethany: the sweet odors that filled the house, and the blessing and refreshment that came to Mary in connection with the ministration, had a very different effect upon Judas. He was angry; his selfishness hindered his appreciation of the honor done to the Lord; he could think only of himself and what he had hoped to get out of the transaction, and how, so far as he was concerned, the whole matter was a waste. The sourness that came to his heart because of its wrong attitude is indicated by the testimony that he straightway went to the chief priests to bargain with them for the betrayal of Jesus. Let us, then, dear brethren, see to it that our hearts are in a loving attitude toward the Lord and not in a selfish attitude-- that we appreciate everything done in his name and for his body, and that we be not selfseeking. Otherwise the result will be with us the savor of death unto death, as it was with Judas.
10. How are the comfort and peace of the Church dependent upon the manifestation of this grace?
11. How should brotherly love exercise itself in seeking opportunities for service?
12. How should brotherly love manifest itself ‘in honor preferring one another’?
13. How should we ‘consider one another to provoke unto love and to good works’?
14. How will brotherly love exercise itself in ‘laying down our lives for the brethren’?
15. How should we manifest brotherly kindness toward the weaker brethren?
16. How will brotherly love sympathize with the more demonstrative brethren?
17. How should brotherly kindness deal with the self-seeking ?
18. How will brotherly kindness deal with brethren who lack self- control?
19. How should brotherly kindness seek to avoid ‘busy- bodying’?
20. How should brotherly love control the tongue?
21. How should brotherly love treat a slanderous report against an elder or other brethren?
22. How should the Church exercise brotherly kindness toward those who ‘walk disorderly’?
23. How should the elders exercise brotherly love in reproving the ‘unruly’?
R3211 col. 1 ¶3; F300, 301
R3211 [col. 1 ¶3]:
"Reprove, rebuke, exhort, with all long-suffering and doctrine." This part of the exhortation is not alike applicable to all; too many feel at liberty to reprove and to rebuke. Doubtless many need reproofs and many need rebukes, but how few are able to administer these to profit and not to injury! The Apostle addressed these words in a particular sense to Timothy as an experienced elder in the Church of Christ, and to some extent an overseer amongst the elders. It would be a great mistake to apply these words in general, and for each of the Lord's people to see to what extent he could administer reproofs and rebukes to his brethren. Rather should sympathy go out to such an extent that reproofs and rebukes would be avoided, except as duty, because of responsibility in the Church of God, should necessitate this. Even so experienced an elder and overseer as Timothy must see to it that his reproving and rebuking and exhorting should be done with all longsuffering--with patience, gentleness and forbearance, and with doctrine (2 Tim. 4:2); showing clearly wherein the principles of righteousness were infringed and pointing out distinctly the Word of the Lord concerning the same. This duty still rests upon those who occupy places of prominence in the Church to which they have in the Lord's providence been appointed; and in proportion as they are filled with the Lord's spirit of love and gentleness and meekness and patience and forbearance, they will strive to perform this delicate and unpleasant business of reproving and rebuking, where necessary, in most modest language and under the most favorable conditions.
F300 through F301--Admonishing Not a General Order
It would be a great mistake, however, to suppose that the Apostle, in using this general language to the Church, meant that every individual of the Church was to do such admonishing. To admonish wisely, helpfully, is a very delicate matter indeed, and remarkably few have a talent for it. The election of elders on the part of congregations is understood to signify the election of those of the number possessed of the largest measure of spiritual development, combined with natural qualifications to constitute them the representatives of the congregation, not only in respect to the leading of meetings, etc., but also in respect to keeping order in the meetings and admonishing unruly ones wisely, kindly, firmly. That this is the Apostle's thought is clearly shown in the two preceding verses, in which he says:
"We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their works' sake. And be at peace amongst yourselves." 1 Thess. 5:12,13
If divine wisdom has been properly sought and properly exercised in the choosing of elders of a congregation, it follows that those thus chosen were very highly esteemed; and since novices are not to be chosen, it follows that these were appreciated and selected for their works' sake, because it was discerned by the brethren that they had a considerable measure of the holy spirit of love and wisdom and meekness, besides certain natural gifts and qualifications for this service. To "be at peace amongst yourselves," as the Apostle exhorts, would mean that, having chosen these elders to be the representatives of the congregation, the body in general would look to them to perform the service to which they were chosen, and would not attempt to take it each upon himself to be a reprover, or admonisher, etc. Indeed, as we have already seen, the Lord's people are not to judge one another personally; and only the congregation as a whole may exclude one of the number from the fellowship and privileges of the meeting. And this, we have seen, can come only after the various steps of a more private kind have been taken--after all efforts to bring about reform have proved unavailing, and the interests of the Church in general are seriously threatened by the wrong course of the offender. But in the text before us the Apostle exhorts that the congregation shall "know"--that is, recognize, look to-- those whom they have chosen as their representatives, and expect them to keep guard over the interests of the Church, and to do the admonishing of the unruly, up to the point where matters would be serious enough to bring them before the Church as a court.
24. How may we avoid judging one another as individuals ?
25. How should brotherly kindness be exercised toward brethren who have doctrinal ‘hobbies’?
26. What is the relation between brotherly kindness and ‘the unity of the faith’?
Eph 4:11- 16; F239 ¶1 to 240 ¶1; F326 to 328; R2877 col. 1 ¶7; R3127 col. 1 ¶6, R3128 col. 2 ¶2, 3
Ephes. 4:11-16 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
F239 [¶1] through F240 [¶1]:
In his letter to the Ephesians (4:1-16) the Apostle reiterates this lesson of the oneness of the Church as one body of many members, under one Head, Christ Jesus, and united by one spirit--the spirit of love. He exhorts all such members to walk worthy of their calling in lowliness, meekness, long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. In this chapter the Apostle sets forth the various members of the body appointed to special services in it, and tells us the object of the service; saying: "he gave some [to be] apostles and some prophets and some evangelists and some pastors and teachers; for the perfecting of the saints for the work of the ministry [preparing them for the glorious ministry or service of the Millennial Kingdom], for the edifying [building up] of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ: that we,...speaking the truth in love, may grow up into him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth ... maketh increase of the body unto the edifying of itself in love." Eph. 4:11-16
We note the picture which the Apostle draws for us--that of a human body, but small and undeveloped. He informs us that it is the divine will that all of the various members should grow to full development, full strength and power--"the full stature of manhood" is the picture which represents the Church in its proper, complete condition. Carrying the figure down through the age to the present time, we see that member after member fell asleep to await the grand organization of the Millennial morning in the First Resurrection, and that the places of these were being continually supplied, so that the Church was never without a full organization, although at times there might be greater weaknesses in one member and greater strength in another. However, the endeavor of each member at all times must be to do everything in his power for the upbuilding of the body, for the strengthening of the members and for their perfection in the graces of the Spirit--"till we all come to the unity of the faith."
Unity of faith is desirable; it is to be striven for--yet not the kind of unity that is generally aimed at. Unity is to be along the lines of "the faith once delivered unto the saints" in its purity and simplicity, and with full liberty to each member to take different views of minor points, and with no instruction whatever in respect to human speculations, theories, etc. The Scriptural idea of unity is upon the foundation principles of the Gospel. (1) Our redemption through the precious blood, and our justification by demonstrated faith therein. (2) Our sanctification, setting apart to the Lord, the Truth and their service--including the service of the brethren. (3) Aside from these essentials, upon which unity must be demanded, there can be no Scriptural fellowship; upon every other point fullest liberty is to be accorded, with, however, a desire to see, and to help others to see, the divine plan in its every feature and detail. Thus each member of the body of Christ, maintaining his own personal liberty, is so thoroughly devoted to the Head and to all the members that it will be his pleasure to lay down all, even life itself, on the behalf.
F326 through F328--"Let Every Man Be Fully Persuaded in His Own Mind" (Rom. 14:5)
All logical minds delight in reaching a decision, if possible, respecting every item of truth; and this the Apostle declares should be striven for by each member of the Church for himself--"in his own mind." It is a common mistake, however, to attempt to apply this personally good rule to a Church or to a class in Bible-study--to attempt to force all to decide on exactly the same conclusion respecting the meaning of the Lord's Word. It is proper that we should wish that all might "see eye to eye"; but it is not reasonable to expect it when we know that all are fallen from perfection, not only of body, but also of mind, and that these deflections are in various directions, as shown by the various shapes of head to be found in any gathering of people. Our various kinds and degrees of education are important factors also in assisting or hindering oneness of view.
But does not the Apostle intimate that we should all mind the same things?--and that we will be all taught of God so that we will all have the spirit of a sound mind?--and that we should expect to grow in grace and knowledge, building one another up in the most holy faith?
Yes, all this is true; but it is not intimated that it will all be attained in one meeting. The Lord's people not only have differently developed heads, and differences in experience or education, but they are additionally of different ages as New Creatures--babes, youths, matured. It must not surprise us, therefore, if some are slower than others to comprehend and, hence, slower to be fully persuaded in their own minds respecting some of "the deep things of God." They must grasp the fundamentals--that all were sinners; that Christ Jesus, our Leader, redeemed us by his sacrifice finished at Calvary; that we are now in the School of Christ to be taught and fitted for the Kingdom and its service; and that none enter this School except upon full consecration of their all to the Lord. These things all must see and fully and always assent to, else we could not recognize them as even baby brothers in the New Creation; but we have all need of patience with each other, and forbearance with each other's peculiarities--and behind these must be love, increasing every grace of the Spirit as we attain more and more nearly to its fulness.
This being so, all questions, all answers, all remarks--in meetings where several participate --should be for the entire company present (and not personal to any one or any number), and should, therefore, be addressed to the Chairman, who represents all--except when the Chairman may for convenience request the speaker to face and address the audience direct. Hence, too, after having expressed his own view, each is quietly to hear the views of others and not feel called to debate or restate his already stated position. Having used his opportunity, each is to trust to the Lord to guide and teach and show the truth, and should not insist that all must be made to see every item as he sees it, nor even as the majority view it. "On essentials, unity; on non-essentials, charity," is the proper rule to be followed.
We agree, however, that every item of truth is important, and that the smallest item of error is injurious, and that the Lord's people should pray and strive for unity in knowledge; but we must not hope to attain this by force. Unity of spirit on the first basic principles of truth is the important thing; and where this is maintained we may be confident that our Lord will guide all possessing it into all truth due and necessary to him. It is in this connection that the leaders of the Lord's flock need special wisdom and love and force of character and clearness in the Truth, so that at the conclusion of each meeting he who has led may be able to summarize the Scriptural findings and leave all minds under their blessed influence-- expressing himself clearly, positively, lovingly-- but never dogmatically, except upon the foundation principles.
R2877 [col. 1 ¶7]:
No doubt all have been struck with the fact that those who manifest the deepest interest in the divine plan are not always the most smooth and most agreeable people in the world: frequently they are so combative as to be continually distressing both themselves and their friends by their unwisdom or their disposition to wrangling and contention. The very quality which the Apostle mentions in this text as like-mindedness or harmony is peculiarly lacking, naturally, in the disposition of the majority of those who become deeply interested in present truth. And some have been inclined hastily to condemn the doctrines and to say, This is not the peaceable spirit of Christ. Where the spirit of Christ is there should be love and harmony. So says the Apostle: "Finally, be ye all of one mind." And this should be borne in mind as being the final result of discipline and instruction in the school of Christ; by our attainment of this disposition to harmony (while at the same time loyal and courageous for the truth), we may safely gauge our growth in grace, knowledge and love.
R3127 [col. 1 ¶6]:
But if there was nothing in the condition of the Philippians to reprove, they, nevertheless, needed the exhortation to stand fast. They had already, by the Lord's favor, reached a considerable attainment in the graces of the spirit--they must needs be tested, however, to prove them, to try them; and for this ordeal, which every individual, as well as every congregation of the Lord's people must expect, the Apostle wished to prepare them--to urge that they do not retreat from the advanced steps of love and obedience already taken --that they continue firm, not, however, trusting to their own strength, but, as he expresses it, that they should "stand fast in the Lord," trusting in his power, in his grace, sufficient for every time of need.
R3128 [col. 2 ¶2, 3]:
"Be careful for nothing" is the next exhortation; but since our English word careful has lost its original meaning, there is danger of error here. The word originally had the thought of being full of care--anxiety, trouble. The Apostle's words correspond exactly to our Lord's injunction, "Take no thought," and signify, Be not anxious, burdened, full of care. It is proper that the Lord's people should be careful, in the meaning of the word careful as used today. We should not be careless, indifferent, loose in our conduct or words, but be circumspect.
Anxiety and burdens are unavoidable to those who are depending on themselves, their own wisdom, their own strength, their own skill; but the members of the body of Christ, accepted in the Beloved, adopted into the divine family, sons of God, are assured over and over again in the Word that if they abide faithful all things shall work together for their highest welfare. Why should they be burdened? Why should they feel anxious? He who guards their interests slumbers not. When Christians find themselves anxious, fearful, burdened, the evidence is that they are lacking in faith, and the probability is that they have either never grown to the point of having the proper faith in the Lord, or that they have allowed "earth-born clouds" and cares of this life to come between them and the Lord, so that they no longer have confidence that they are abiding in his love and in his care. All in such condition should go at once to the throne of heavenly grace, and to the divine promises, and obtaining mercy at the former, and feeding upon the latter, they should grow strong in the Lord and in confidence in him, and their corroding cares will give place to faith, confidence, peace of heart, whatever the outward conditions.
27. How should brotherly kindness deal with serious offenders in the Church?
28. By what rules are ‘false brethren’ to be judged?
29. What should be our attitude toward ‘siftings’ among the brethren?
30. What should be the attitude of all ‘true sacrificers’ toward each other and toward those who have left ‘the Holy’?
31. How does brotherly kindness apply ‘the Golden Rule’?
32. How should brotherly love exercise itself toward the special servants of the Church?
33. How should we exercise brotherly love toward our brethren still ‘in Babylon’?
34. How should brotherly kindness consider ‘social obligations’?
35. What course will brotherly love dictate in the matter of ‘borrowing and lending’?
36. How should brotherly love regard visiting, ‘borrowing a neighbor’s time ‘?
37. What is the relation between brotherly love and communism?
38. Do those who have reached ‘the mark’ still have trials along the line of brotherly love?
39. Why is brotherly love ‘one of the final and most searching tests ‘ of the brethren and how may we prepare to meet it?
40. What should be ‘the main- spring back of brotherly kindness’?
41. What does the illustration of ‘the third- quarter mark’ signify?
42. Why is it important that we manifest brotherly love now ?
43. How may we become members of ‘the Mary class’?
44. How did Jesus show us a grand example of brotherly love and sympathy?
45. How can we fulfill Jesus’ command to ‘wash one another’s feet’?
46. How jealously should we guard and increase this grace of brotherly kindness?
47. How may we cultivate brotherly love?
48. What additional thoughts are found in Topical Index of ‘Heavenly Manna, ‘ under ‘Love One Another‘?