ON LOVE; PART MCDXLXXV
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FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).
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WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God.
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PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12).
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We ended the last essay with some thoughts on the complexity of the Godhead. We noted that ALL that exists DOES so within the ‘body’ of God and that His ‘body’, if we can use that idea here, stretches across the entire gamut of imaginable wavelengths and then on to ever more subtle forms of matter. The Godhead IS broken up in Christian philosophy into three aspects called the Father, the Son and the Holy Spirit and while the doctrinal idea IS that these ARE resolved into One God, they remain separate. We should try to see here that as the ancient cultures erected gods according to the potencies observed, this Christian Trinity IS NOT much different in reality. The Father IS the Spirit Aspect of the Godhead, ALL encompassing in nature but aloof from the created worlds and as we have cited there IS ample scripture to show this albeit scripture that IS neither understood nor a functional Christian idea despite the way that some of the bible depicts the dichotomy. From the perspective of God and the created Universe the idea of dichotomy works to show us the separation but we should understand that this deals ONLY with the Godhead as the singular idea of the Father in opposition to the created worlds. James shows us this dichotomy saying “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever* therefore will be a friend of the world is the enemy of God” (James 4:4). Here we should see the total separation of the carnal and the spiritual and try to understand that these ideas support the nature of the Godhead found in such ideas as Paul’s words saying that “there is no respect of persons with God” (Romans 2:11). That the Christian world believes that the Godhead will support the desires of men for the things of the world IS a primary evidence that NONE Truly understand the nature of God. Paul also helps us to understand; using words that we often cite, that “they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:5-7). We should try to see in Paul’s words the idea that “the law of God” DOES NOT and CAN NOT effect the carnal mind which IS the functional aspect of the human family and IS that aspect that would make one “a friend of the world” and “the enemy of God“. These ideas ARE in regard to the singularity of the Godhead and NOT the Aspects of God which show us His different potencies and their functions in Life. Most ALL of this IS covered in those mysteries that we, as men in this world, CAN NOT even approach without an adequate measure of that grace that flows into the hearts of those that DO so “Strive to enter in at the strait gate” (Luke 13:24).
Our limited view of the Aspects of God shows us a glimpse of the realities that ARE outlined in the Master’s words but never explained even to His disciples. Some explanations ARE seen in John’s Gospel but these ARE NOT an instruction course in discipleship and we should try to see that even at the end of their time with Jesus the apostle’s had questions. Among these IS the questions from Thomas and Judas the latter of which IS included in our trifecta. Our point here IS that NO man can teach another such things as ARE the mysteries, understanding Jesus’ words relies upon the degree of revelation that one has had realization of in his heart and the resultant Transforming mind. We should try to see that the idea of the heart actually shows us the Transformed mind as the central part of the psyche of a man distinguishing the idea of his spiritual focus from the heretofore carnally oriented mind. Paul tells us that this Transformation IS a necessary part of our spiritual evolution and we should understand from the Master’s words the idea of measure regarding this and most ALL things spiritual, that ALL work by measure and according to one’s ability to strive. The apostle tells us “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:1-2). This IS his personal admonition to the would be disciple and a note of caution to those that he sees as on the Path. We should understand here that this Transformation requires that “ye present your bodies a living sacrifice, holy, acceptable unto God“. This of course IS NO different than his previous admonition saying “through the Spirit do mortify the deeds of the body” (Romans 8:13). It IS in ‘sacrificing‘ our carnal selves that we can be Transformed and it IS in our Transformation that we can begin to comprehend the deeper meanings of His words without relying on the doctrinal assertions into which we may have been indoctrinated. And Paul takes the opportunity to show men the difference between this renewed mind, heart of you will, and the yet carnal propensities that a man may have telling us clearly that “I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:3).
Here, to be sure, this idea of measure IS the degree of Transformation that one has accomplished and, of course, in pistis, faith, we have that KNOWING that reveals the mysteries. As Paul instructs us to “to think soberly“, he IS speaking of that soberness found in our Transformation and “the renewing of your mind” where the spiritual nature of the Soul IS expressing itself through the renewed mind. This IS the purpose of our Transformation and the apostle’s caution IS that we DO NOT allow un-sober and carnal thoughts to enter in which IS his basic message in our other verses from Second Corinthians. There Paul IS instructing us to be “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:5). Thinking soberly then IS offered in the same tone as telling us that we must be “Casting down imaginations“; that in “the renewing of your mind” IS the Way par excellence for “bringing into captivity every thought to the obedience of Christ“. The meaning here IS of course that we should keep His words. The “measure of faith” should NOT be understood as any sort of gift from the Lord to a man as proposed by John Gill in his commentary and accepted by much of the church. Mr. Gill tells us: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all8. Such arbitrary measures that ARE dealt out, divided, and parted to every man ARE contrary to the reality that “there is no respect of persons with God” and in this IS that great dividing line between spiritual reality and the doctrines of men. We have such measure though our Transformation which IS self-imposed through our several ability to “present your bodies a living sacrifice, holy, acceptable unto God“. The “renewing of your mind” happens by measure proportionate with our ability to “present your bodies a living sacrifice” which, again, Peter shows us as “having escaped the corruption that is in the world through lust” (2 Peter 1:4). There IS yet a deeper idea embedded in Paul’s words saying that a man IS “not to think of himself more highly than he ought to think” and this IS on the opposite end of the spectrum from our falling back into carnal thought processes. The deeper idea IS simply that we should NOT let the Power of the Soul wreak havoc on our NOT yet fully Transformed and renewed minds such that we see ourselves superior to others. There IS a twofold story in this exchange between Jesus and His disciples:
“James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. And when the ten heard it, they began to be much displeased with James and John. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all“.
Mark 10:35-44)
This exchange between the Master and His disciples should orient us in the right direction according to Jesus’ teachings on the selfless nature of the True disciple. We should remember that Jesus shows us the Way of discipleship rather clearly as He tells us of His criteria for one being “my disciples indeed” (John 8:31) and the ideas taken from this exchange should ONLY add to that criteria. First we have John and James asking for ‘special’ treatment from the Master, treatment that would place them above the other disciples. They ask that they may “may sit, one on thy right hand, and the other on thy left hand, in thy glory” and while the doctrinal church relates these ideas to His heavenly throne, we should understand this through the terminology of those days where thrones and kings were the way of highest leadership. Jesus’, while admitting to them that they ARE worthy of such honor, shows them the futility of it in the world of discipleship saying that they should NOT be seeing their role from this perspective. In the idea of sit from the Greek word kathizo we should see more than the idea of sitting; we should see the position which they ARE requesting that they should be appointed to. The ending words of this exchange show us the fullness of the Master’s message which IS “whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all“. This IS the point of the entire exchange: to show how that James and John ARE prone to “think of himself more highly than he ought to think” and that this attitude IS wrong in the Life of a disciple. The second point to be taken from this exchange IS the attitude of the other disciples who were “much displeased with James and John“. Matthew, while telling us that this exchange IS begun by the disciples mother, shows us this displeasure saying “when the ten heard it, they were moved with indignation against the two brethren“. This idea of indignation shows us a greater sense of the scene in the minds of the other ten disciples which Jesus’ ONLY addresses though his words saying “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you” (Matthew 20:24, 26-26).
These words, despite the lack of specificity, ARE directed at the ten as well as at James and John. The message should be clearly understood as saying that such behavior on both sides IS NOT acceptable in the Life of a disciple. What we must try to understand on our own spiritual journey IS that discipleship IS the goal of our time here in this Earth. Paul shows us the end result in his words to the Romans saying “ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23). We should see here that like the twelve Paul has “the firstfruits of the Spirit” but this IS NOT the end as he and they await “the adoption, to wit, the redemption of our body“. This idea of Redemption IS NOT understood in the church as it IS generally attributed to Jesus in His role as the Redeemer of men through His death on the cross but this IS an incomplete picture at best. While the idea of Christ the Redeemer looms large in the doctrines of men, while they may see the Master’s death as the atonement for the sins of the world in a literal fashion, this IS but a doctrinal assertion that merely offers comfort to men. The greater reality IS found in the process through which each man must go when he chooses to follow the Path “into the glorious liberty of the children of God“. A Path that begins in Repentance which results in our Transformation and “the renewing of your mind” and ends in “the redemption of our body“. These three parts of our journey to become “partakers of the divine nature” (2 Peter 1:4) however ARE NOT our end; these three ARE those parts that we can comprehend in our current and future state as men and disciples. After this IS our Transfiguration and here we should remember the words of the Apostle John who tells us “as he is, so are we in this world” (1 John 4:17). In Repentance we make the choice to follow the Lord through the ideas presented in our trifecta, through keeping His words, for which the results ARE readily apparent. Repeating the Master’s words that ARE our trifecta we read:
- “If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
- “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
- “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me” (John 14:21-24).
Repentance then IS our decision to follow the Truth of His words and gain our measure of that Truth which “shall make you free” and this freedom IS from NOT ONLY “the bondage of corruption” (Romans 8:21), from our participation in the ways of the world which Peter frames for us as “the corruption that is in the world through lust” (2 Peter 1:4). We should understand here that Repentance IS but the decision that we make and our sincere attempts, our striving if you will, to continue on that Path which IS the Path of our Transformation. It IS in our Transformation that, by measure, we can come to experience the rewards of our trifecta; it IS incumbent in our Transformation that we strive to keep His words and understand that the goal IS True discipleship. While this striving IS at times uncomfortable, it IS a necessary part of the long road to full Transformation where we KNOW the Truth and come to understand, as much as IS humanly possible, the mysteries, the revelation of which ARE promised to the disciple. Jesus tells His disciples “it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matthew 13:11) and we should understand that these words ARE NOT directed ONLY at those present but to ALL who would become His True disciples. It IS at the completion of our Transformation that we ARE Redeemed which Paul shows us through the idea of “the adoption” and it IS here that we become Sons of God in the flesh. We should understand that as Souls ALL ARE Sons of God but this IS NOT according to the idea of sonship as it IS carnally understood. As Souls we ARE ever part and parcel of the Lord in full awareness of the Truth as it pertains to that realm of existence. Vincent, in words from which we have previously used a part, shows us the reality of “the adoption” and should we ponder his words we can perhaps develop a greater understanding of our potential and better appreciate the idea that we can be “partakers of the divine nature“; Vincent tells us:
The Spirit of God, producing the condition of adoption. Uioqesia adoption, is from uiJov son, and qesiv a setting or placing: the placing one in the position of a son. Mr. Merivale, illustrating Paul ‘s acquaintance with Roman law, says : “The process of legal adoption by which the chosen heir became entitled not only to the reversion of the property but to the civil status, to the burdens as well as the rights of the adopter – became, as it were, his other self, one with him… this too is a Roman principle, peculiar at this time to the Romans, unknown, I believe, to the Greeks, unknown, to all appearance, to the Jews, as it certainly is not found in the legislation of Moses, nor mentioned anywhere as a usage among the children of the covenant. We have but a faint conception of the force with which such an illustration would speak to one familiar with the Roman practice; how it would serve to impress upon him the assurance that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father” (Conversion of the Roman Empire)4.
Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
The entire process of Repentance, Transformation and Redemption can be reduced to this singular goal: that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father and in this we should clearly see ourselves as being “partakers of the divine nature“. And we should remember here that Peter tells us that this sense of adoption IS a promise as he tells us that “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). Paul equates this adoption to our Redemption saying that “ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23). Vincent begins his commentary above saying “that “The Spirit of God, producing the condition of adoption; this IS in regard to another verse from Romans saying to disciples that “ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:15-16) and while the doctrinal church emphasizes the idea of “Abba, Father“, they have little understanding of the reality of the apostle’s words. In the previous verse from Romans we get the idea that Vincent IS showing us and an introduction to this idea of adoption; Paul says: “as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14). It IS in these words that we can capture the reality of being or becoming a True Son of God as a man here in this world.
Throughout the gospel narratives we should be able to see and to understand the roles of Repentance and Transformation. It IS rather easy to see the idea of Repentance but to understand that this IS the first step ONLY can be a bit alarming to those who seek a quick fix in their lives. The apostles ARE Repented, they have left behind their lives in a conscious decision to follow the Master. We should understand here that while little IS said regarding this phase of their development the process of their learning, their Transformation if you will, IS on full display especially in the synoptic gospels. They ofttimes stand in awe of what IS happening around them and talk among themselves regarding what they DO and DO NOT understand. ALL the while they ARE learning, ALL the while they ARE being “transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God“. Can we see the point here? Can we see and understand that throughout the gospels the twelve ARE unsure of their fate and uncertain as to their own future and the future of the movement that the Master brought to the world. We should note here that throughout their period of doubt and uncertainty that they ARE “disciples indeed” and this alone should show us that as aspiring disciples we ARE NOT perfected, we ARE, as was Paul, still “waiting for the adoption, to wit, the redemption of our body“. It IS at the point of being fully Transformed that we ARE Truly adopted sons of God and this occurs when we ARE Truly “led by the Spirit of God“.
It IS in the Book of Acts that we get a glimpse of the more Transformed apostles in the persons of Peter and of Paul and we should remember here that Jesus predicted the full Transformation of Peter. We read that “the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:31-32). We should try to understand that Satan, from the Greek satanas IS NOT technically the proper name it has become in the Christian churches. Strong’s tells us that satanas IS: of Chaldee origin corresponding to G4566 (with the definite affix); the accuser; G4566 IS the Greek word satan which Strong’s tells us IS of Hebrew origin (H7854). Regarding H7854 which Strong’s tells us IS śāṭān, we ARE told that this IS an opponent; especially (with the article prefixed) Satan. They tell us also that śāṭān IS from H7853 which IS śāṭan and slightly differs from śāṭān and means: to attack, (figuratively) accuse9a. The words clearly refer to an opponent and an accuser although the idea of accuser seems a bit misplaced as we commonly understand the idea. Vincent gives us some additional ideas regarding satanas saying that: The rabbinical writings represent the devil rather as the enemy of man than of God or of good. They use none of the New – Testament names for the Evil One except Satan, and contain no mention of a kingdom of Satan. Edersheim says : “Instead of the personified principle of evil to which there is response in us – we have only a clumsy and often a stupid hater.” It is also to be observed that in the Septuagint the usage is limited to the enemy of man, as is that of diabolov devil by which Satan is translated4. The point here IS that satanas IS the enemy of men and NOT directly of God but even this idea must be modulated away from the personified principle of evil which Edersheim and the church seem to prefer. In the duality of Life, the spiritual and the carnal aspects, this idea of men can be cumbersome; carnal IS the enemy of spiritual and we should see here that it IS our vanity that ever feeds the carnality of men. It IS our vanity that promotes our carnal ways, our thoughts, attitudes and actions, and while this vanity IS somewhat modified by our nurturing, indoctrination and innate inclinations, it IS nonetheless the enemy of our spiritual nature and aspirations. Vincent’s words above ARE his commentary on the word satanas in 2 Corinthians 11 and if we read through from our previous discussion regarding strongholds and imaginations, we will likely see the connection to satanas.
In his commentary Vincent refers us to Luke’s Gospel where he further defines the idea of santanas from Jesus’ saying “I beheld Satan as lightning fall from heaven” (Luke 10:18). He tells us that satanas IS: A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary. In this sense, of David, 1 Samuel 29:4, and of the angel who met Balaam, Numbers 22:22. Diabolov, devil, is the more common term in the New Testament. In Revelation 12:9, both terms are applied to him. As lightning. Describing vividly a dazzling brilliance suddenly quenched. Fall [πεσοντα] . Lit., having fallen. The aorist marks the instantaneous fall, like lightning4. If we can see the idea here as the continuous fall of satanas into this world and relate this to our vanity rather than a personality, we can then likely have some basis for understanding that the ‘flow’ of vanity into the carnal hearts of men IS a continuous process that IS ONLY stanched by our Repentance and Transformation. Returning to our observations from the Book of Acts we can witness the fullness of the Transformation of both Peter and Paul. We read of Peter that “Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one” (Acts 5:15-16). Here we should get a glimpse of the fullness of Peter’s Transformation and recognize that this IS a far cry from the earlier situation where the apostle denied the Master, a most infamous part of Peter’s time with the Master. It IS at this point of Transformation that we can also see Peter’s Redemption, “the redemption of our body” (Romans 8:23) as the apostles physical form IS able to radiate the Power of the Soul thereby translating the flesh into a spiritual instrument. It IS difficult to say how and when Peter lost his sense of doubt and his carnal proclivities but we assume that this progression IS somewhat tied to no longer having Jesus to rely upon. Paul has a similar story; we read that “God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them” (Acts 19:11-12). Can we see the idea of one’s flesh becoming a True spiritual instrument and can we equate this with “the redemption of our body“?
In esoteric literature we ARE told that man IS the microcosm and that God IS the macrocosm and that whatsoever IS True of the macrocosm IS True of the microcosm. This we should understand through John’s words saying that “as he is, so are we in this world” as well as through Jesus’ own words saying such things as “I and my Father are one” (John 10:30). While it IS difficult to understand such ideas in carnal terms, these ARE among those things that ARE revealed as we come to be Truly “led by the Spirit of God“. The Aspects of God are shown us as the Father, the Son and the Holy Spirit and in the human existence we DO have like aspects which we showed for a time in a chart with every blogpost. While we had trouble replicating this in the previous new WordPress formats, we have been able to do so in this latest iteration:
| Aspect | Potency | Aspect of Man | In Relation to the Great Invocation | In relation to the Christ |
| GOD, The Father | Will or Power | Spirit or Life | Center where the Will of God IS KNOWN | Life |
| Son, The Christ | Love and Wisdom | Soul or Christ Within | Heart of God | Truth |
| Holy Spirit | Light or Activity | Life Within | Mind of God | Way |
The accuracy of the above chart IS based in our own view of our God and our relationship to Him. It IS based in our years of study and while it may NOT be technically accurate to ALL who see it, it DOES work to show the microcosmic and macrocosmic ideas that DO prevail in the Universe. When looking at this chart we should remember that it IS the spiritual aspects of Life that we ARE seeing and not the gross carnal manifestations that ARE the men in this world. The Father IS a simple concept for the Christian; He IS the Purity of Spirit and the overall expression of Love which IS evidenced by the way that ALL that exists IS held together in planetary systems, solar systems and galaxies and, to be sure, we KNOW very little regarding this. This ‘attractive’ principal of Love, of agape if you will, becomes then the purview of the Son, the Cosmic Christ Principal, in which we ALL participate through the Soul and Christ Within just as on the Father level we ARE ever part and parcel of the Supreme. In our chart the Father IS shown as the Will of God and this idea should not be confused with the common understandings of the word. His Will IS His expression of Life and while we use personal pronouns for Cosmic realities, God IS NOT as we portray Him as men. Similarly the Son IS shown to us as the Love and the Wisdom of God and this too should NOT be understood in carnal terms but as the Force that holds ALL things in place according to the Will; Wisdom here IS simply the KNOWING, a concept that we can ONLY barely understand in our present condition. Finally there IS the Holy Spirit which IS the Life activity of the Father, the actual existence of the material Universe IS in control of this aspect in accordance with the Will and the Love of the Father and the Son; the Holy Spirit IS the activity of the Son in manifestation and we should remember that this IS spiritual activity and NOT carnal. The Earth itself and ALL celestial bodies ARE the objects of Redemption and while this IS a difficult concept to even glimpse, the various world scriptures DO give us a fundamental understanding. The Earth to God IS much like the physical body to a man, it IS NOT a spiritual aspect but the intended vehicle of expression for the Three Aspects of God, the Father, the Son and the Holy Spirit Universally and the Spirit, Soul and their Activity in regard to man. James shows us the dichotomy of the world itself and the Lord saying that “know ye not that the friendship of the world is enmity with God? whosoever therefore will be* a friend of the world is the enemy of God” (James 4:4). Herein IS perhaps James’ interpretation for the Master’s words saying that “Ye cannot serve God and mammon” (Matthew 6:24) and His words that precede this. Paul, focusing on the carnal mind, tells us that “they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:5-7).
Our point here IS to show that carnality, whether in regard to the world or in regard to man, IS contrary to the Lord and from this we have postulated that there IS naught in this world that the Lord directly controls as the Supreme Being. Effects in this Earth ARE the subject of the masses of men whose thoughts, attitudes and actions ARE singularly carnal and we should understand that most of Christianity falls into these masses. It IS as the focus of men becomes more and more spiritual that their spirituality can effect world affairs and this because more and more men will be focused upon the things of God rather than the little carnal lives. And, it IS as these focused men continue in their individual Transformation and their expression of the Truth and agape in their lives that they can infect the masses.
We will continue with our thoughts in the next post.
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 8 Bible commentaries on BibleStudyTools.com
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
