ON LOVE; PART MDXXXIX
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ
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).
ΑΩ•ΑΩ•ΑΩ
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.
ΑΩ•ΑΩ•ΑΩ
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).
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ
We ended the last essay with the conclusion of our view of the Life of man in this world from his birth into vanity, through his Repentance and Transformation and finally to his “adoption, to wit, the redemption of our body“. This threefold Path IS the Way “into the glorious liberty of the children of God” for ALL men regardless of religion or culture and we should try to understand the universality of this journey. While this journey IS shown to us by the Christian Apostle Paul, it IS NOT a specifically Christian journey and we should remember that those to whom Paul writes in Rome ARE early followers of Jesus and likely from many different cultures. The ideas of Repentance, Transformation and Redemption ARE universal accomplishments of ALL saintly people from the Christian to the Hindu to the Muslim and to the Jew, plus ALL other religious observances. In Repentance we have the change of heart that overtakes a man whose Life had been carnally oriented from the time of his birth into vanity, through his nurturing and indoctrination into the carnal way and then through his experiences as a man in this world. The carnal Life IS ALL that a man Truly knows and we should understand that exposure to a doctrinal religion DOES NOT in itself change this dynamic.
Repentance can come about in a number of ways including a predisposition to deeper spiritual ideas that can come upon a man who can hear and heed the prompting of his own Soul. This predisposition IS perhaps based on one’s karmic response from a past Life in this world; here the Soul IS born into a Life that can enable a quicker transition and there IS much that can be said here regarding such ideas as ‘child prodigy’, and others with unusual talents. That a Soul IS born into such a Life IS NO guarantee of success however as vanity still plays a large part and one’s prodigiousness can be channeled into non spiritual areas which seems to be path of least resistance and IS the case for most. For the man who can overcome his his nurturing, indoctrination and experience, predisposed to deeper spiritual ideas or NOT, and hear the prompting of his own Soul over the din of daily living, Repentance IS the first step in his journey. We should understand here that this first step can come about at any point in one’s Life. Repentance IS simply a man’s acceding to the changes that ARE prompted by the Soul and we should note here that doctrinal religions DO NOT play a part in this change and often inhibit it. While a man predisposed to such a change may or may NOT accomplish it, there ARE other factors that can lead a man to seek out the Truth through the world’s religions be it his own or another that interests him. What should be avoided in most ALL cases however IS following a doctrinal path as most ALL dilute and alter the Truths that ARE each religion’s foundation. This IS especially True in Christianity as most ALL Christian doctrines set out a path that IS ofttimes contrary to the words of the Master and His apostles. This IS likely True in other religions as well and can be readily seen in Judaism whose mitzvah and traditions were railed against by Jesus as being contrary to the Truth that they had received. Islam IS another example where distinctly different sects offer teachings that ARE contrary to the Truths that were brought to men by Muhammad. The divergence from the Truth can be clearly seen in the most radical sects that promote an often violent interpretation of Islam to achieve political goals.
Perhaps the most religious confusion however IS found in Christianity where for two thousand years the very nature of the Master as the Christ has been misinterpreted based upon the ideas of men. It IS for this reason that we should understand that His words saying “This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:6-7) ARE an eternal Truth that encompasses ALL religions. In True Repentance one must overcome the doctrines that had heretofore governed his thinking and step out in search of greater Truths. In Repentance we change the focus of our lives along with the thoughts and ideas that we may have developed over many years of nurturing, indoctrination and experience and while this IS a difficult task for ALL, it IS more difficult for those ‘bound’ to their doctrinal ideas. While predisposition to seeking a greater spiritual understanding can lead many to the Truth, there ARE other factors that will enable a man to seek out the Truth. Among these ARE dissatisfaction with one’s Life or perhaps a sudden realization that what one thought was Truth IS NOT. Regardless of the reasons for change, Repentance IS the first step and one where a man acknowledges that he must follow a better Way. While the idea of Repentance has been diluted by a misunderstanding of what it means, the idea IS yet our first step toward “the glorious liberty of the children of God“. We should remember here that Repentance was also the first edict pronounced by the Master according to the gospels. In Matthew we read that after Jesus’ baptism by John the Baptist that “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matthew 4:17). Mark’s Gospel offers us a similar story saying that the Master’s words were “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15). Luke’s Gospel DOES NOT contain this reference to Repentance; Luke chose instead to tell the story of Jesus going to the “into the synagogue on the sabbath day” where He read from “the book of the prophet Esaias” (Luke 4:16, 17). According to Mark, Repentance was also the first spiritual instruction given by Jesus’ disciples; we read that “they went out, and preached that men should repent” (Mark 6:12). This IS NOT included in the other synoptic gospels and IS one of the many differences between the synoptic gospels.
Nonetheless, the idea of Repentance IS the first tenet offered by the Master and one which IS NOT seriously addressed in most ALL of the church. The word Repent IS from the Greek word metanoeo which the lexicon defines as: to change one’s mind, i.e. to repent; to change one’s mind for better, heartily to amend with abhorrence of one’s past sins 2. While the reality of the idea IS included in these words, the lexicon fails to give the word the same attention as DID the Master in the sayings above. Repentance IS to change one’s mind and it IS to change one’s mind for better but the relationship to one’s past sins IS NOT a valid point of view. It IS likely the result of the discussion between the Master and His apostles where we read that “It is impossible but that offences will come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:1-4). In this we should try to see that the idea of Repentance IS offered against a specific idea, that of forgiveness. We should try to see that these words in NO way limit our view of Repentance and that the emphasis of the idea must remain with the Master’s words as His first tenet. This dilution of the idea of metanoeo has been reflected in secular dictionaries as well. Today’s dictionary that that the word Repent means: to feel sorry, self-reproachful, or contrite for past conduct; regret or be conscience-stricken about a past action, attitude, etc. and to feel such sorrow for sin or fault as to be disposed to change one’s life for the better; be penitent*. While the second definition contains the seeds of True Repentance, to change one’s life for the better, this IS NOT the common idea that is used in society. Our dictionary also offers some defining ideas for when Repentance IS used ‘with an object’; here they say that to Repent IS: to remember or regard with self-reproach or contrition; to feel sorry for; regret*.
Webster’s 1828 Dictionary DOES NOT include a reference to Repent save for a botanical one but they DO address the idea through the word Repentance. There we read that Repentance IS: Sorrow for any thing done or said; the pain or grief which a person experiences in consequence of the injury or inconvenience produced by his own conduct 1. This IS akin to the common understanding of both words, Repent and Repentance. Webster’s goes on to cite a ‘theological’ definition that says: In theology, the pain, regret or affliction which a person feels on account of his past conduct, because it exposes him to punishment. This sorrow proceeding merely from the fear of punishment, is called legal repentance, as being excited by the terrors of legal penalties, and it may exist without an amendment of life 1. It IS the amendment of life that Truly defines the idea of Repentance and here the theological idea DOES NOT require it. At the end they add the idea that: Real penitence; sorrow or deep contrition for sin, as an offense and dishonor to God, a violation of his holy law, and the basest ingratitude towards a Being of infinite benevolence. This is called evangelical repentance, and is accompanied and followed by amendment of life 1. This last entry shows us the reality of an amendment of life while the criteria attached IS purely doctrinal in nature. Repentance DOES NOT require that one sin as the idea IS commonly understood; Repentance ONLY concerns the amendment of life regardless of any ‘sinful’ reason for that change. Strong’s offers us a more literal way of understanding the word metanoeo saying that it IS: to think differently or afterwards, i.e. reconsider (morally, feel compunction) 9a. There IS naught here that reflects upon the Master’s use of the word. While Thayer’s gives us the same ideas as the lexicon, Vine’s defines metanoeo as: lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to perceive;” nous, “the mind, the seat of moral reflection”), in contrast to pronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,” always, in the NT, involving a change for the better, an amendment 9b.
Vine’s captures the idea of change which IS the most primary idea to take from the Greek word and the English Translation. For the Greek word metanoia, the noun form of the idea, Vine’s tells us that it IS: afterthought, change of mind, repentance, corresponds in meaning to A, No. 1 9b, where A1 IS the defining idea from Vines above; we mention this because they add that: As regards “repentance” from sin: the requirement by God on man’s part is set forth, e.g., in Mat 3:8 9b which IS John the Baptist’s telling the Pharisees and Sadducees to: “Bring forth therefore fruits meet for repentance” (Matthew 3:8). While the idea that Repentance IS: the requirement by God on man’s part IS our general point, Vine’s DOES NOT affiliate such a requirement with the verses we cite above from the Master, verses that ARE as much a commandment and more. This brings us to Vincent whose words we often use for our understanding of Repentance and its importance in the spiritual journey of everyman; Vincent tells us:
Repent [μετανοειτε] . A word compounded of the preposition meta, after, with; and the verb noew, to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Metanoia (repentance) is therefore, primarily, an after – thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word 4.
Vincent’s words build upon the ideas given to us by Thayer’s and the lexicon, by Strong’s and by Vine’s as well as the defining ideas offered in our dictionaries. For us the point IS simply that Repentance IS: Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice 4. These words reflect the importance that the Master places upon the idea in saying such things as “Repent: for the kingdom of heaven is at hand” and “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel“. Here, the gospel reference IS more than the idea of ‘good news’ as many render the idea, nor IS it a reference to the four gospels that ARE the center point of the New Testament as these had NOT yet been written. In usage the idea seems to be that euaggelion IS a reference to the words of Jesus and then the words of Paul who uses the word frequently and often in reference to “my gospel” (Romans 2:16, 16:25). From this usage and such ideas as Jesus’ “preaching the gospel of the kingdom” (Matthew 4:23) and that His apostles “departed, and went through the towns, preaching the gospel” (Luke 9:6) we should try to see that the gospel, while perhaps ‘good news’, IS the reality of the words of the Lord before Christ and then the words of the Master which were later compiled into a series of books called the gospels. The idea of the Master’s words then that we should “repent ye, and believe the gospel” should show us that we should attend to the word of God….that we should keep His words and the commandments.
In Repentance we have change, virtuous change as Vincent tells us and this IS perhaps the most important aspect of the spiritual journey of everyman. Repentance IS our starting point, it IS the point where the focus of one’s Life comes off of the self and the things of the self and IS consciously placed upon the things of God. The importance of this idea of focus IS shown to us by the Master albeit without using the word. Jesus tells us “where your treasure is, there will your heart be also” (Matthew 6:21); in this context our treasure IS whatsoever IS important to us; our treasure is that which takes our attention…..our treasure IS our focus. This change of focus IS NOT merely a mental exercise however, it IS a concerted change of the direction of one’s heretofore carnal Life and it sets the stage so to speak for the next step in our spiritual journey, Transformation. Paul tells us about this Transformation in a verse we often refer to; the apostle tells us “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 12:2). Here the word Transformed IS from the Greek word metamorphoo which IS also the origin of the English word metamorphosis. Metamorphoo IS also rendered as transfigure in the gospels denoting the transfiguration of the Master and it IS rendered once as change in a verse where the change IS dynamic. Paul tells us “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18) and here we should perhaps see our own individual Transfiguration. We should NOT confuse these ideas however; from our perspective as men in this world the change that we should see in Repentance IS a change of focus that leads to a change in one’s life and practice. This latter change IS our metamorphoo and our metamorphosis which IS the actual virtuous change in the life and practice. Perhaps we could see these stages as that Repentance IS our decision to change while our Transformation IS the actual change.
The final change of Transfiguration IS beyond our ken and the gospel reports of this should show us the deep spiritual nature of what can perhaps be the finality of our journey. This final part IS perhaps what we said at the start of this essay as we followed: the Life of man in this world from his birth into vanity, through his Repentance and Transformation and finally to his “adoption, to wit, the redemption of our body“. Can we see how that this “adoption, to wit, the redemption of our body” can lead to our own Transfiguration? From our human perspective sans the fullness of our Transformation, we can ONLY surmise what Life holds for the man who IS fully Transformed and, to be sure, this Transformation IS the essence of our spiritual journey. From Paul’s words to the Romans we should try to see that the changes wrought by our Transformation ARE indeed dynamic as it allows us to “prove what is that good, and acceptable, and perfect, will of God“. The rendering of dokimazo as prove can inhibit our understanding of this dynamic result and in past essays we have used the idea that we can “prove discern what is that good, and acceptable, and perfect, will of God“. While Strong’s tells us that dokimazo IS: to test (literally or figuratively)9a, Thayer’s offers two defining ideas. First they tell us that dokimazo IS: to test, examine, prove, scrutinize and second they tell us that the idea IS to recognize as genuine after examination, to approve, deem worthy. In recognizing as genuine after examination we can perhaps see the idea of discernment which idea IS used by several bible translations. The Greek word IS rendered as discern in Luke’s Gospel where we read “Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?” (Luke 12:56). The point here IS simply that in our Transformation we come to be able to discern “that good, and acceptable, and perfect, will of God“. This IS the result, the reward if you will, of our Transformation: that we come to KNOW God.
We should understand here that KNOWING God IS the objective, perhaps the Truest objective of Life. Other objectives such as the one that we have been studying can be seen as rungs on the ladder that leads to our KNOWING God and we should understand that this KNOWING, like ALL spiritual advances, comes upon us by measure. From our discussions on the eighth chapter of Romans, we find that our objective IS to “be delivered made free from the bondage of corruption into the glorious liberty of the children of God“. This idea of being Truly among the “children of God” should be understood as the realization that we ARE such and we should remember here Paul’s words saying “And if children, then heirs; heirs of God, and joint-heirs with Christ” (Romans 8:21, 17). These ARE NOT idle words; to be “joint-heirs with Christ” IS to be “partakers of the divine nature” (2 Peter 1:4) and there IS a cost to this and to our freedom “from the bondage of corruption“. The cost IS our Repentance and our Transformation; the Repentance requires us to decide to change our focus off of the things of the self and onto the things of God while our Transformation IS accomplished through keeping His words. It IS our striving to keep His words through our expression of agape to ALL that allows for us to Transform measure by measure. The rewards for keeping His words are clearly elucidated in our trifecta and we should understand that each of these rewards IS a another rung on the ladder that leads us to KNOWING God. We should see here that our trifecta IS but a list of three of the Master’s ways of telling us to keep His words; there ARE others throughout the New Testament. Repeating our trifecta:
- “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).
We should try to understand that keeping His words IS the sole KEY to ALL spiritual advancement and we should remember that our expression of agape IS the Way par excellence to keep His words. We should remember also that the Great Commandments show us this Way and here we should try to see that in our expression of agape we DO accomplish ALL of the commandments of the Lord. The Master shows us this as He cites the Great Commandments saying “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love agapao 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 agapao thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31). Our point IS simply that “There is none other commandment greater than these” and that both of these show us the expression of agape to ALL. As we often discuss, the Apostle Paul adds to this idea that ALL IS accomplished through agape and we should try to understand that the doctrinal aversion to Paul’s words IS largely found in the misrepresentation of agape as the common idea of Love. The common idea of Love IS NOT the reality of agape, in fact the common idea of Love IS far afield from the reality that the Greek words agape and agapao represent. Our view of the common idea of Love IS simply that it IS our mental and emotional attachment and attraction to others and to the things of this world. Understanding agape in these terms renders the idea that “Thou shalt love agapao thy neighbour as thyself” virtually impossible and implausible. Men CAN NOT be expected to have an emotional and mental attraction and attachment to ALL others and perhaps this idea of agape as Love IS what has prevented the churches from making the Great Commandments a central part of their teachings. While this IS NOT the point of this essay, it IS important to understand the reality of agape as the singular tool available to men to who seek to Repent and Transform. Our decision to Repent must have some meaning and it must have a goal and if our goal IS that we strive toward discipleship, we must acknowledge that our expression of agape IS the Way.
The Apostle John helps us to understand the importance of our expression of agape as the KEY element in keeping His words and the strength of his words should be understood by his use of the word liar. As we have said, the reality of KNOWING God IS the result of our Transformation and our Transformation IS accomplished through keeping His words. In this regard John tells us that “hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love agape of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked” (1 John 2:3-6). While there can be NO misunderstanding of John’s clarity here, millions upon millions profess to KNOW God but “keepeth not his commandments“. Those who fail to keep His words, especially through an expression of agape, DO NOT have “the love of God perfected“. We should understand this idea of perfected according to Strong’s definition of the Greek word teleioo which IS to complete 9a. Thayer’s offers us similar ideas saying that teleioo IS: to complete (perfect), i. e. add what is yet lacking in order to render a thing full 9 in reference to this particular verse. The point here IS that we should NOT get hung up on the idea of perfection. The reality of the apostle’s words here should be added to his words saying “If a man say, I love agapao God, and hateth his brother, he is a liar: for he that loveth agapao not his brother whom he hath seen, how can he love agapao God whom he hath not seen? And this commandment have we from him, That he who loveth agapao God love his brother also” (1 John 4:20-21). Here the idea IS more specifically about agape while the previous sayings centered on keeping His words and when we can understand that these ARE the same in practice, we can then also understand Paul’s words saying “Owe no man any thing, but to love agapao one another: for he that loveth agapao another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love agapao thy neighbour as thyself. Love agape worketh no ill to his neighbour: therefore love agape is the fulfilling of the law” (Romans 13:8-10).
The two things we should take from these words from the apostles ARE that our expression of agape IS the reality of keeping His words and that the whole idea of agape IS a deeply spiritual idea that IS NOT related to Love as that idea IS commonly understood. It IS instead a Universal idea that transcends any concept of common Love that we may have. While Paul shows us that “all the law is fulfilled in one word, even in this; Thou shalt love agapao thy neighbour as thyself” (Galatians 5:14); that “love agape is the fulfilling of the law“, John shows us the same idea using the idea of one’s brother. While many in the church may lean on the idea of brother as to mean: a fellow believer, united to another by the bond of affection 9 which IS included in Thayer’s list of meanings for the Greek word adelphos, they ignore the long list of other defining ideas which ARE the more pertinent. Thayer’s defines alelphos as: from the same womb; having the same national ancestor, belonging to the same people, countryman, ideas that expand the meaning; and any fellow-man, an idea that expands the meaning further. It IS this final defining idea that we should see in comparison to the alternate idea more commonly used in this reference, neighbor. Despite Jesus Parable of the Good Samaritan, there seems to be much confusion regarding the definition of the Greek word plesion which IS rendered as neighbor. Here Thayer’s defines the idea as: a neighbor; friend; and then as any other person 9 expanding the idea to include ALL men. To these defining ideas the lexicon adds: according to Christ, any other man irrespective of nation or religion with whom we live or whom we chance to meet 2. What we should see here IS that while most ALL of the New Testament writers use plesion, John DOES NOT, preferring instead to make the same point using adelphos.
The simplicity of the idea IS that we must express agape Love in to ALL men as a Universal concept that CAN NOT be accomplished using the general idea of Love as it IS commonly understood. In the end we must come to realize that our Transformation depends upon our expression of agape to ALL and at ALL times and we should NOT be confused by this. The idea requires that we see ALL men as we see ourselves, as Souls on the very same journey through Life in this world with each living out his life in a myriad of different ways. This IS the first step in our Transformation which comes about as the product of our striving to keep His words. It may NOT be our first thought but it will be our last thought when we have the realization that comes from our own Souls regarding the Master’s words saying “Thou shalt love agapao thy neighbour as thyself“. The whole idea becomes a bit easier to understand from a worldly perspective through the Master’s words saying “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). While this saying which has come to be called the Golden Rule IS easier to understand, the result has NOT be seen in this world of men; many may cite Jesus’ words but most ALL fail miserably at DOING this as their expression of agape. This reflects the great failure of the churches to properly teach the Truth of Jesus’ words to the masses; it IS the churches that have allowed this precept to become but a trite adage.
We will continue with our thoughts on our expression of agape in the later essays as we now return to our main theme of Repentance and Transformation as the Way par excellence to achieve what the Apostle Paul shows us in the eighth chapter of his Epistle to the Romans which we have been discussing over several essays. Our Repentance and Transformation IS the Way that we can Truly live as Soul infused personalities in this world. Paul tells us that “if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Romans 8:13) and we should understand that this mortification IS the result of our Transforming, the result of our NOT being any longer “conformed to this world: but be ye transformed by the renewing of your mind” (Romans 12:2). Paul also tells us that we should, as Souls, expect to “be delivered made free from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:21). This too IS the result of our Transformation as we strive to focus our lives on the things of God by taking our focus off of our being “conformed to this world“. Paul also shows us the ultimate end of our Transformation which IS our “adoption, to wit, the redemption of our body” (Romans 8:23); it IS this end that IS the True goal of ALL Souls born into vanity in this world. There IS a reality here that has been missed by most ALL for the last 2000 years and it IS a reality that IS actually clearly portrayed in New Testament scripture. Men however have settled on looking at verses and adopting those that appeal to their carnal minds rather than Truly trying to renew that mind through Transformation. We KNOW from the above the results of our Repentance and Transformation and we DO KNOW that the Way IS found in keeping His words so that our Repentance can be better described in such terms.
As a defining idea that stands against the common understanding of Repentance, Vincent’s words DO serve the purpose of identifying the necessary change. Repentance Truly IS: Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice 4 but this IS NOT the end of the story. We must add the spiritual component of our decision to have a virtuous alteration of the mind to include the idea that this alteration requires that we keep His words. Essentially, this virtuous alteration of the mind IS that we keep His words though our expression of agape. It IS in this decision that we begin our Transformation, our metamorphosis if you will, and begin to build a spiritual Life built upon the Great Commandments. We should note here that to fulfill these commandments IS the Life’ objective of every Soul. In distilling the first Great Commandment we should be able to understand that our full focus should be on the things of God, that “all thy heart, and with all thy soul, and with all thy mind, and with all thy strength” be channeled to that focus thus leaving our worldly concerns aside as we continue with “the renewing of your mind“. It IS in this way “that ye may prove discern what is that good, and acceptable, and perfect, will of God” (Romans 12:2).
We will continue with our thoughts in the next post.
| 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 |
- 1 Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
- 2 New Testament Greek lexicon on biblestudytools.com
- 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
- 9b Vine’s Expository Dictionary on blueletterbible.org
- * Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2020
Those who walk on the well-trodden path always throw stones at those who are showing a new road
Voltaire, Writer and Philosopher
