Monthly Archives: February 2013

Love is the Fulfilling of the Law

ON LOVE; PART CLXXIV

ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α

GoodWill IS Love in Action

ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α

“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.  And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:  That whosoever believeth in him should not perish, but have eternal life” (John 3:1-15).

In the last post we nearly completed our discussion the Truths that we find in the words of the Apostle Paul that are for us an  instruction of the actions and the attitudes of the disciple and the aspirant who would become the disciple. Our last part is the final word that we see translated as Praise and which in our normal understanding of the word as compared to the apostle’s intent makes little sense. For us the last words of Paul’s sayings seem to be intended as a recapitulation of the importance of his list of words in the Life of the disciple and the aspirant in form. As we said yesterday, the previous idea that Paul uses as a catchall is Virtue, and meaning any Virtue so as to include ALL that he had mentioned and any other idea or ideal that one as an individual can place under this term. In this we can see that the list is not intended to be all inclusive. Repeating what we see as the whole saying for clarity we find:

“Rejoice in the Lord alway: and again I say, Rejoice. Letour moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4:4-8).

Of course being neither Greek scholars nor translators, we can only define what is being said by the construction given to it by the King James Translators whose works we have accepted as the closest to the True meaning of the intent of the writers but, having said this, we must remember that there have been many times where we have modified the King James renderings according to our own research as well as the help we get from Vincent, Strong’s,  Vine’s and others. Here we are faced again with a word that we cannot agree with from the perspective that we can understand as Paul’s in writing these words. Yesterday we found that the lexicon defined Greek word epainos  as approbation, commendation, praise ² and we noted that most ALL translations render this word as Praise or a compound of Praise. Looking further we find a relationship between these two terms; Virtue and Praise, in the translations of the New Testament and we will examine these now from the perspective of our understanding of the idea of Virtue as being the motivation to the actions of a man in the Light of the Soul; in the last post we looked only at our understanding.

The word translated as Virtue in our saying above is the Greek word arete and the lexicon tells us that this is translated as both virtue and praise ², giving us the connection between these two words. Beginning with arete, let us look at Vincent’s understanding of these words and usages.

• On arete we find:  Virtue (areth). With this exception the word occurs only in Peter’s epistles; 1 Pet. ii. 9; 2 Pet. i. 3, 5; see notes on both ⁴.
  • Looking to 1 Peter we find the saying “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter  2:9). Vincent tells us here that: The praises (tav aretav). Lit., the virtues. So Rev., excellencies. The word occurs Isa. xliii. 21 (Sept., see above), and is rendered praise. See, also, Isa. xliii. 12 (Sept.), “Declare his praise (aretav) in the islands.”⁴. Here it seems that there is reliance upon the Old Testament translation into Greek in the Septuagint which leads to the rendering of the word as Praise although its literal meaning is Virtue.  From our perspective this idea from Peter is better served by rendering the word as Virtue and this from the understanding that Peter is speaking to disciples and aspirants and is instructing them the show the Virtues of God in their Life. Perhaps the idea of Praise as we understand it today is not the same as what the King James translators had understood but this is not borne out for us in the older Webster’s dictionary which leave Praise without any spiritual value except in the doctrinal sense of To extol in words or song; to magnify; to glorify on account of perfections or excellent works ¹  which we should understand is not in the reality of the sayings of neither Peter nor Paul.
  • In 2 Peter we read: “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue” in the one verse and in the other: “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge” (2 Peter 1:3, 5). Here we find the True use of this word translated as Virtue, a reality that would work as well in the verse above from 1 Peter. Vincent tells us here that: Virtue. See on 1 Pet. ii. 9. Used by Peter only, with the exception of Philip. iv. 8. The original classical sense of the word had no special moral import, but denoted excellence of any kind – bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once. On glory and virtue Bengel says, “the former indicates his natural, the latter his moral, attributes.”  ⁴. We should note here that in addition to the understanding offered by Vincent regarding the use of the word Virtue here that his interpretation of it is rife with doctrine and not with the reality that we see as aspirants and disciples. However if we can but transfer the understanding here of Virtue as excellence of any kind from a worldly sense as in the classical use to a spiritual sense as we see it, we will have a bit of the reality of both apostles thoughts. As Vincent moves on to the next use, we find his deeper understanding: Virtue. See on ver. 3, and 1 Pet. ii. 9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action ⁴. Although this is not as we would state it, this is a better sense of the reality that Paul is intending; that the aspirant and the disciple think on the excellence and it wielded in the world as one’s exhibition of the Good, the Beautiful and the True.

We should see here that the word rendered Virtue, although not used frequently, is an important word for us to understand and we should be able to see this in the listed Virtues that precede it in Paul’s words.  We should also see here the relationship between the two words rendered as Virtue and Praise as Vincent alludes above and as we conclude with his help below; this is that the idea of Praise can be seen as the expression, the exhibition of Virtue. Vincent tells us of Praise as it is used by Paul above that: Praise (epainov). Commendation corresponding to the moral value of the virtue. In the Septuagint, ajreth virtue is four times used to translate the Hebrew praise. The two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this common heathen term for moral excellence, and his explanation is very suggestive: “Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men.” ⁴. Again we see the reliance upon the translation of a Hebrew word into Greek as a basis for the rendering of Praise and the understanding of the word. However, we also find here that Vincent relates the terms for us although he leaves it as a commendation; he tells us that it, Praise, is to be seen as corresponding to the moral value of the virtue and, since we have already come to see the apostles’ intent as instruction for disciples and aspirants, we must take this idea and also move it from the moral understanding of the world and place it into a spiritual endeavor. In this we can see the list and the summation of the list as Virtue from a spiritual perspective and then see the Praise as the practical application of that Virtue in the world of men. In any other sense we can not properly understand the intent of these last instructions to disciples and aspirants.

In several of the uses of this Greek word epainos in the New Testament we find that the understanding of commendation or Praise does not work well and that Virtue may be a better understanding as we paint it above. In other uses however we cannot find the right fit for our understanding of Virtue and hence we are yet looking for another perspective of it from a language point of view that will suit our needs. There are two other Greek words that are translated as Praise in the New Testament, doxa and ainos, with none being used by the Master. Strong’s tells us of doxa that it has a wide range of meanings in the NT, corresponding closely to the Hebrew 3883; glory, splendor, brilliance and that it is rendered Praise despite these roots. The other, ainos is related to our word above epainos and means a saying or a proverb ²  but it is rendered as Praise only and is used only twice and only in the gospels. Now all this only adds to the confusion on the use of this word Praise which we can see as being rendered in a doctrinal way and based upon the use of Praise for the Lord in the Old Testament.

We close here today with two thoughts; first that we cannot see the reality of Praise as it is commonly understood as being the intent of the apostles in regard to man or God from the perspective of the disciple and his instruction. In our view, one would not want the Praise of men and would KNOW that it is in one’s keeping the word of God that He is given ALL glory and Praise. Second, we take from the words of Paul who tells us that, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things” (Acts 17:24-25), the idea that is bolded as in this we understand that the ONLY True Praise can be in keeping His words. Our overriding point in all this over the last several essays is to solidify our understanding of the apostles words and instructions to disciples and aspirants and to offer the understanding that, contrary to doctrine, the idea of Praise is not meant as the commendation or even glory offered to God or men but rather as a part of the culmination of Paul’s words on things that the disciple will “think on” which for us today is the expression of and the exhibition of that Virtue that steams forth in the Light of the Soul.

We did not get back to our discussion of the Fifteen Points listed again below. We will continue with our thoughts in the next post.

I Am Really In Truth: ‡

1. If – I always look for the best in each person, situation and thing.
2. If – I resolutely turn my back on the past, good or bad and live only in the present & future
3. If – I forgive everybody without exception, no matter what he may have done; and if I then forgive MYSELF whole-heartedly.
4. If – I regard my job as sacred and do my day’s work to the best of my ability (whether I like it or not).
5. If – I take every means to demonstrate a healthy body and harmonious surroundings for myself.
6. If – I endeavor to make my life of as much service to others as possible, without interfering or fussing.
7. If – I take every opportunity wisely to spread the knowledge of Truth to others.
8. If – I rigidly refrain from personal criticism, and neither speak nor listen to gossip.
9. If – I devote at least a quarter of an hour a day to prayer and meditation.
10. If – I read at least seven verses of the Bible everyday.
11. If – I specifically claim spiritual understanding of myself every day.
12. If – I train myself to give the first thought on waking to God.
13. If – I speak the Word for the whole world every day, say at noon.
14. If – I PRACTICE, the Golden Rule of Jesus instead of merely admiring it. He said, “Whatsoever ye would that men should do to you, do ye even so to them.” The important point about the Golden Rule is that I am to practice it whether the other fellow does so or not.
15. If – above all, I understand that whatever I see is but a picture which can be changed for the better by Scientific Prayer.

Aspect of God	Potency	Expressed as Fire	Aspect of Man	In Relation to the Christ
GOD, The Father	Will or Power	Electric Fire	Spirit or Life	Life
Son, The Christ	Love and Wisdom	Solar Fire	Soul or Christ Within	Truth
Holy Spirit	Light or Activity	Fire by Friction	Life Within the Form	Way

Note on the Quote of the Day

This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment:

Leaving again the Great Invocation, we encourage ALL to read and reread it and our comments as in these words can be found the keys to our spiritual reality.

From the point of Light within the Mind of God
Let light stream forth into the minds of men.
Let Light descend on Earth.

From the point of Love within the Heart of God
Let love stream forth into the hearts of men.
May Christ return to Earth.

From the centre where the Will of God is known
Let purpose guide the little wills of men–
The purpose which the Masters know and serve.

From the centre which we call the race of men
Let the Plan of Love and Light work out
And may it seal the door where evil dwells.

Let Light and Love and Power restore the Plan on Earth.

This prayer is a part of our Prayers and Meditations section and there is much information about it there and in our discussion of it in the Quote of the Day section of In the Words of Jesus parts 128-132

The above Invocation or Prayer does not belong to any person or group but to all Humanity. The beauty and the strength of this Invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept—the truth of the existence of a basic Intelligence to Whom we vaguely give the name of God; the truth that behind all outer seeming, the motivating power of the universe is Love; the truth that a great Individuality came to earth, called by Christians, the Christ, and embodied that love so that we could understand; the truth that both love and intelligence are effects of what is called the Will of God; and finally the self-evident truth that only through humanity itself can the Divine Plan work out.

Like the Lord’s Prayer, this invocation is a World Prayer which is as all that a prayer is intended to be. It is a prayer for the uplifting of the Human Family out of the mire of materialism and selfishness. The Lord’s Prayer asks nothing for the individual praying it but asks that its benefits be for US and for WE which is why it was given by the Christ as a prayer and as a model over 2000 years ago. This invocation is also attributed to the Christ who, as He promised, has never left us; He, through channels that we do not readily understand, has Himself instructed His disciples to distribute this prayer and to encourage its use as a world prayer and as an aid in preparing the world for His return.

The first three stanzas of this prayer should be understood as reflecting the effective potencies of the Trinity which is God and which, when brought down to an individual level, the Trinity which is Man. His Will, His Love and His Light we should seen as the Potent Powers of the Father, the Son and the Holy Spirit.

Let the peace of God rule in your hearts!

• ‡  From The Fifteen Points by Emmet Fox; © 1932 HarperCollins Publishers Inc
• ¹ Webster’s Revised Unabridged Dictionary, 1828 and 1913
• ² from New Testament Greek Lexicon on BibleStudyTools.com
• ⁴ Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888