ON LOVE; PART MDXIII
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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 idea of works as it effects the lives of Christians around the world. While our main topic was our Redemption according to Paul’s words saying “not only they, but 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 drifted into the way that we can reach this goal for which even the apostle was waiting. Redemption represents for us the near final step in our journey to “the glorious liberty of the children of God” (Romans 8:21) leaving then ONLY the highest goal of Transfiguration. As examples we used the gospel stories that show us how that Jesus could evade the Jews that would accost him with motivations that the Master refers to in such sayings as “ye seek to kill me, because my word hath no place in you” (John 8:37). We also used the gospel stories that show us the Power of the Master to disguise His own appearance so that He IS NOT readily KNOWN even to those that were close to Him. We cited as well the way that He could appear and disappear from their presence. All of this IS a part of “the works that I do” which Jesus promises ARE within the ken of ALL saying “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12). Of course we must understand that this ‘level’ of believing IS NOT according to the nebulous ideas of faith and believing held by the doctrinal church but rather according to the defining idea that to so believe IS: to accept and adopt His precepts and example as binding upon the life4. In these words we should see clearly the need to keep His words which ARE His precepts and which ARE the reality of the example that the Master leaves us with. It IS these ideas that bring us to the Greek word ergon which IS rendered as works; a word that has taken on an erroneous Life of its own according to much of Christian doctrine. Spiritually Ergon IS used in two ways by the Master and His apostles but these have unfortunately been merged into a single idea against which so much of the church rails. Our first task then IS to define the ideas behind ergon according to our bible dictionaries and lexicon. Strong’s tells us that ergon IS: from a primary (but obsolete) ἔργω érgō (to work); toil (as an effort or occupation); by implication, an act:—deed, doing, labour, work9a. These word ideas seem to encompass ALL that IS implied in the common idea of work with little or NO biblical import. Thayer’s defining ideas regarding ergon ARE much more verbose saying that it IS: business, employment, that with which anyone is occupied and any product whatever, anything accomplished by hand, art, industry, mind9. They offer significant commentary regarding each and they DO break down some of the individual uses of the word. However, most ALL of their commentary IS based in their doctrinal ideas. Our point IS simply that the meanings applied to ergon DO NOT differentiate between the two poles of “good works” and “works of the law” which IS the differentiation that we seek to present.
As we look at the idea of “good works” we should understand that we ARE looking also at the idea of “greater works” as the latter ARE Jesus’ works and therefore must be good. The Apostle Paul uses the phrase “good works” several times in his epistles as he writes instructions to those who would be disciples of the Lord. In the way that he phrases his words, we should be able to see the distinction between the idea of works as he sees them in the way of the Jews and the idea of works that he instructs us to DO. James also enters into the discussion on works with words that DO seem contrary to the ideas that Paul sets forth in writing about the “works of the law” or the way that the idea of works seems to be understood pertaining to the Jews in those days. The Jews had created what was later called their mitzvah, their list of interpretations of the laws of Moses, and they attempted to follow them literally without seeking the hidden meanings that were incorporated in them. We should try to see here that Jesus, in His Sermon on the Mount, shows much of the hidden meanings which were likely lost to the Jews through the interpretations of men. What we should also see here IS that these interpretations of men ARE the forerunner of the same tendencies of men in most every religion since where the doctrinal presentations ARE ‘intended’ to allow men to live as men in this world. The idea of intent here IS meant ONLY to show the role of vanity as it affects the reality of the True spiritual messages that were framed to eliminate that vanity and bring men Truly closer to the Lord. The result IS clearly that the Jews’ doctrinal approach caused men to believe that they were closer to the Lord while they were in fact entrenched in a perishable and decaying condition, separate from God, and pursuing false ends4 as vanity IS so aptly defined for us. We should see here James’ words saying that despite the perception that they were following the Lord through their doctrines, they were in fact being “hearers only” and NOT “doers of the word” thereby “deceiving your own selves” (James 1:22). It IS such religious behavior that leads the Master to cite the words of Elijah to tell the Jews of their error, an error that has continued throughout the Christian era. Jesus tells us, while calling the Jews hypocrites, “well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:7-9). It IS unfortunate that so much of the Christian world refuses to see the timelessness of His words and believes these words were intended ONLY for the Jews. Any intelligent look at the doctrinal Christian church today will reveal that the Christian world has ever been enmeshed in the same behaviors as the Jews and that the words “in vain they do worship me, teaching for doctrines the commandments of men” should ever apply.
Over the last several posts, and perhaps throughout all of our blogposts, we have been critical of the church and we should understand here that our reasoning IS founded in these words from the Master as well as His most direct rhetorical question asking “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). We add to this a saying that we have NOT used in some time from an esoteric school of thought which IS perhaps at the heart of much of our writing. We read that: “The church today is the tomb of the Christ and the stone of theology has been rolled to the door of the sepulchre“^. For us this IS a great Truth as the theology has become void of the the words of the Master and the need for men to DO “the things which I say?“, the need for men to “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22); the need for men to stop “teaching for doctrines the commandments of men“. While much of church doctrine, especially in the Protestant divisions, have centered their teachings on the ideas of faith and works, their interpretation of the idea of ergon has been warped by their ‘sincere’ desire to let men live as men in this world while keeping an eye on their individual interpretations of the Lord and the Christ. The resultant theology IS ofttimes in direct opposition to the words of the Master and the rightly understood affirming and clarifying words of His apostles. Jesus ties so many of the promises to our ability to Repent and Transform by keeping His words and when the church considers DOING so as works and qualifying men trying to “enter into the kingdom of heaven” through “good works” to as contrary to doctrine, they ARE in effect “deceiving your own selves“. This deception IS a clear message in the churches yet today and other parts of the church that rely upon doctrinal rules, doctrinal rites and doctrinal rituals that run contrary to the idea of DOING “the will of my Father which is in heaven” (Matthew 7:21) ARE NO better off from the perspective of the commandments of the Lord. While most ALL denominations and sects claim to understand the message of the Master most ALL fail and this can be clearly seen through Jesus’ final words from Matthew’s Gospel where we read:
“Go ye therefore, and
Matthew 28:19-20teachmake disciples of allnationspeople,baptizingimmersing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world“.
While most ALL denominations and sects of Christianity hold these words from the Master to be their ‘mission’, most ALL DO NOT see how that this disrupts any and ALL thoughts that the Master’s words in the gospels ARE intended ONLY for the Jews. Such a view IS a True non-sequitur as the commandment here IS to teach “them to observe all things whatsoever I have commanded you” which can be easily understood as the content of the gospels. In the words that we have crossed out and replaced we find the reality of Jesus’ message regarding discipleship and NOT mere teaching as the idea has been interpreted and used for 2000 years. This reality flows from the defining ideas regarding the Greek word matheteuo which IS rendered here in the King James Bible as teach. Thayer’s offers us the clearest explanation of matheteuo telling us of its usage as an intransitive verb saying: τίνι, to be the disciple of one; to follow his precepts and instruction and, in its usage as a transitive verb, saying: to make a disciple; to teach, instruct9 while pointing to our current verse as a transitive use of the word. Here the common idea has become teach as the primary idea of to to make a disciple IS simply ignored and placed into a similar framing as to be taught. We however should see that in this word disciple there IS direct instruction given to us by the Master and His criteria should have shattered the common view of disciple from the beginning. The disciple IS an advanced follower of the Lord, the disciple IS the one of whom Jesus says “If ye continue in my word, then are ye my disciples indeed” (John 8:31). The disciple IS the one of whom the Master speaks in saying: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple“. Then, after some words on counting the cost of discipleship aforehand, Jesus tells us “whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luke 14:2626-27, 33). Through this there IS a vast difference between what the Master Truly says and means and the interpretations of the churches. We should note here that several bible translations DO render matheteuo as “make disciples of” and although we DO NOT KNOW what each may see in the word disciple, this IS still the proper rendering.
The next change that we make IS to render nations as people and here again we should note that several translations DO use this idea as well. The Greek word ethnos DOES have the meaning of men and while the idea IS often rendered as gentiles in the New Testament, this IS to the convenience of doctrine. Rendering ethnos as gentiles causes a separation of ideas between ALL men and what ARE often understood as non-Jews; the better understanding IS that the ethnos IS ALL men as: a multitude (whether of men or of beasts) associated or living together; a company, troop, swarm9 which IS Thayer’s primary defining idea. Thayer’s follows this saying that ethnos IS a race and a nation and it IS the idea of nation that has been attached to our saying and which has created the vast Christian ‘ministries’ that go to ‘the nations’ to convert and to teach their individual doctrines. Thayer’s then goes on to describe their view of the use of ethnos to describe non-Jews and should we look at each entry of this word idea, ethnos, we would easily see that people DOES fit into ALL especially when we see the idea as people that ARE NOT among the core of disciples. We should note here that the King James Bible also renders the word as heathen which idea should show us the masses. Strong’s definition IS more concise and includes ALL that is found in Thayer’s in a simpler way saying that the word IS: probably from G1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):—Gentile, heathen, nation, people9a. Vine’s offers us much the same saying that ethnos IS: whence Eng., “heathen,” denotes, firstly, “a multitude or company;” then, “a multitude of people of the same nature or genus, a nation, people;” it is used in the singular, of the Jews, e.g., Luk 7:5; 23:2; Jhn 11:48, 50-52; in the plural, of nations (Heb., goiim) other than Israel, e.g., Mat 4:15; Rom 3:29; 11:11; 15:10; Gal 2:8; occasionally it is used of gentile converts in distinction from Jews, e.g., Rom 11:13; 16:4; Gal 2:12, 14; Eph 3:19b. Here we have left in the bible references for the reader’s review. In the end we should see that the word IS used in a variety of different ways and that the idea of people DOES cover most ALL of them adequately and here, in our subject verse, disciples should be teaching people, ALL people, the words, the precepts and the example of the Master.
While we use the idea of teaching above we should remember that the idea IS much more complex. The first instance of the idea IS from the Greek word matheteuo which we define above in terms of discipleship and here we should understand to “make disciples of all nations people” one must be himself a disciple. Herein we should try to see why the idea IS rendered as weakly as it IS by substituting the idea of teaching. The second occurrence of the word, rendered here as teaching, IS from the Greek word didasko. The lexicon defines this as: to hold discourse with others in order to instruct them, deliver didactic discourses; to be a teacher; to discharge the office of a teacher, conduct one’s self as a teacher2. In this word we see the reality of teaching and the disciple’s instruction on what it IS that he should be teaching. None of this appears to be the effective way of the church today which IS a continuation of church attitudes toward the Master’s words for centuries. The church IS NOT making disciples according to the Master’s own criteria of just what a disciple must be as we cite above and His words have NOT created an impression in the church as many call themselves disciple despite NOT following or perhaps even being aware of Jesus’ criteria. Yet the church portends to be creating disciples through their missionary efforts which ARE but efforts to spread individual denominational doctrines to others. To be clear, the idea of denominations and sects ARE NOT Truly separate despite the way that the words ARE often used; the sect IS the denomination according to the defining idea that a sect IS: a body of persons adhering to a particular religious faith; a religious denomination*. Further, the denominations and sects of Christianity DO NOT teach as the Master instructs which IS to be “Teaching them to observe all things whatsoever I have commanded you” and in this we should see the entirety of His words, His precepts and His example.
Finally we come to the Greek word baptizo which IS rendered as baptiize and which has taken on ONLY the meaning that IS offered us by John the Baptist 2000 years ago. The reality of this word has been lost in church teachings; it has come to refer to the rites and rituals that ARE practiced in differing ways by the denominations and sects of Christianity. Most ALL baptisms ARE accomplished in or with water as was the example set forth by the Baptist and while some denominations baptize infants and children, others reserve the idea for more mature persons. The ONLY specific ideas of baptism in scripture ARE based on the baptism of John the Baptist and it IS this that has become the rites and rituals of the church. The problem here is manifold. First, baptizing infants and children DOES NOT follow the Truth of baptism which IS immersion; infant baptism and baptismal prayers serve ONLY to establish ones Christian ‘identity’ in the church and offer some sense of comfort to parents who may be concerned about ‘original sin’. Second, adult baptisms ARE yet ONLY a ritual indication of one’s ‘belonging’ to a particular religious bent with the emphasis placed upon the ritual according to a particular baptismal prayer. The reality of baptism IS shown to us by Strong’s as: to immerse, submerge9a and here the idea of immersion of the important note. Thayer’s offers a lengthy explanation of baptizo which outlines the various denominational approaches to baptism; their defining ideas ARE summarized in the lexicon as: to dip repeatedly, to immerse, to submerge (of vessels sunk); to cleanse by dipping or submerging, to wash, to make clean with water, to wash one’s self, bathe; to overwhelm2. Both Strong’s and Thayer’s show us ONLY the physical action of baptism while hinting at an outcome; most ALL references show the ritual itself and we should note that baptizo IS also rendered in the King James Bible as wash. Our point here IS that baptism IS a deeply spiritual event that should be seen akin to True Repentance and we should note here that these ideas ARE used together in their original context. John the Baptist says “I indeed baptize you with water unto repentance” (Matthew 3:11) and the the Apostle Mark tells us “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins” (Mark 1:4). Baptizo IS a derivative of the Greek word bapto which IS rendered as dip and we cite this to bring attention to the True idea of baptizo which we have also DONE in previous posts; regarding the relationship we read:
This word should not be confused with baptô (911). The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be ‘dipped’ (baptô) into boiling water and then ‘baptised’ (baptizô) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptising the vegetable, produces a permanent change2.
These words from the lexicon’s entry for baptizo continues to tell the reader that: When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism. e.g.Mark 16:16. ‘He that believes and is baptised shall be saved’. Christ is saying that mere intellectual assent is not enough. There must be a union with him, a real change, like the vegetable to the pickle!2. In this IS the essence of our point; while so much of the church relies upon the water baptism to be ‘saved‘ the greater reality IS that the act IS but a symbol that refers to our union and identification with Christ, an idea that we should see as our immersion in His words, His precepts and His example. So then what IS the disciple to DO according to the Master’s words? First he IS to “teach make disciples of all nations people” by “baptizing immersing them in the name of the Father, and of the Son, and of the Holy Ghost” and herein lies another doctrinal conundrum. To DO anything “in the name of ” IS much more than merely mentioning a name as much of the church DOES and here our best example IS from the Master’s words saying “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). Vincent tells us that: baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him4 and in this we should try to see the deeper spiritual aspects of our immersion; that it DOES create a spiritual and mystical union with him. Mr. Vincent goes on to discuss the ways that the idea of His name IS used and then tells us that: The name is not the mere designation, a sense which would give to the baptismal formula merely the force of a charm. The name, as in the Lord ‘s Prayer (” Hallowed be they name “), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person4.
There IS much in these ideas from Vincent regarding DOING anything “in the name of” or on “the name of” which must be understood before we say even that we believe in or believe on the Lord. Vincent continues to tell us that: The finite mind can deal with him only through his name; but his name if[is] of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognized and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter4.
Despite the doctrinal ideas included at the end of Vincent’s words we should be able to still see the importance of our baptism here. We should also look at these words in relation to Vincent’s words on believing in and on the Master. Vincent tells us: to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life4. The relationship here should show us that to believe in the Christ and to believe in the name of the Lord ARE rather synonymous and the Apostle John combines these ideas in such sayings as “And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us” (1 John 3:23). This then IS the commandment of the Lord that IS seen by most as His Great Commission but which, at the same time, IS misunderstood and misapplied by most ALL of the church. As we say above it IS the disciple ONLY that can make disciples of others and 2000 years ago this commission was an accurate way of sending forth the apostles and then those that were True disciples through their teachings. But over time the doctrinal ideas of men greatly diluted the reality and, as we should KNOW, the idea of being a disciple has been changed to mean things that Jesus’ own criteria for discipleship DO NOT allow for. While this IS an important point, there IS another equally important point in men’s interpretation of this Great Commission. That point IS found in the Master’s words saying that through this Great Commission we should be “Teaching them to observe all things whatsoever I have commanded you“. It DOES NOT say that we should be teaching our various doctrines in place of the Truth of “whatsoever I have commanded you“.
As we look at the ideas we present above, we should note that much of what the church DOES in regard to this Great Commission IS considered as “good works” by those who DO the missionary work and while the intent IS virtuous, it DOES NOT seem to be what the Master intended. The Master tells His disciples and us through them that we should “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16) and while this IS said before He outlines just what ARE such “good works“, the idea surely encompasses His ensuing words. What then ARE the “good works” that the Master shows us to DO? They start with His words that ARE His Sermon on the Mount and continue throughout the gospels; we should understand one important factor here however, and that IS that ALL of what He has to teach us IS based in the reality of agape. This brings us back to our intended starting point where we were to address the differences between “good works” and what Paul calls “the works of the law“. Having defined “good works” as agape based thoughts, attitudes and actions DONE by men in this world, works that ARE based in the outline of “good works” that Jesus showed to us, we should now briefly define “the works of the law“. To DO so we should look at Paul’s use of this idea. The apostle tells us “a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified” (Galatians 2:16). In these words we see the idea of being justified; this IS become the go to part of this verse that the church fixates upon. The Greek word dikaioo that IS rendered here as justified has a much deeper meaning that IS akin to righteousness and indeed several bible translations DO render the idea in terms of righteousness. Much of the interpretation of Paul’s words here must be in regard to the idea of “the works of the law” and the idea of faith as these ARE the points that Paul emphasizes. We should try to first understand there that the Greek word pisitis which IS rendered as faith IS NOT that nebulous idea of faith that has been the teaching of the churches. The deeper idea of pistis IS found in our KNOWING and here the idea IS KNOWING “Jesus Christ” which IS akin to KNOWING God. The continuation here can then interpreted as “a man is not justified made righteous by the works of the law, but by the faith of KNOWING Jesus Christ, even we have believed in KNOWN Jesus Christ, that we might be justified made righteous by the faith KNOWING of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified made righteous“. We should note that the idea of believing in as Paul uses above IS of the same nature as IS faith; faith IS from the Greek pistis while believing IS from the kindred Greek word pisteuo…..both should be understood in terms of KNOWING.
The point here then becomes that if we KNOW God we ARE righteous while DOING according to our doctrinal persuasions IS equivalent to “the works of the law“. What DOES it mean to KNOW God? Paul tells us that we can KNOW God through our Transformation and the ensuing “renewing of your mind“, that through this process we can “prove discern what is that good, and acceptable, and perfect, will of God” (Romans 12:2). Of course we must understand here that this process begins with our Repentance as the prerequisite of our Transformation. Here again we should be clear regarding Repentance, that it IS NOT that sorrowful attitudes that results from wrongdoing but IS rather: such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice4. It IS this that the Master alludes to in saying at the beginning of His ‘ministry’ that men should “Repent: for the kingdom of heaven is at hand” (Matthew 4:17). The Apostle Peter amplifies this, saying after Jesus’ resurrection “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” Acts 3:19). This IS in itself a complex statement that we will discuss at another time; for here and now the idea IS our conversion from the carnally oriented man to the Truly spiritually oriented man; it IS NOT merely a matter of coming to believe in the Master as many doctrines assert.
We must change our entire perspective on Christian Life, or any spiritual Life for that matter, as a part of our Repentance. In Repentance we accept the reality of agape as the guide to our everyday Life as we look past ourselves and whatsoever we may hold dear and see ALL as we see ourselves; it IS in this way that we Truly “May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God“. This IS KNOWING God and in these passages Paul shows us that first we must be “rooted and grounded in love agape” (Ephesians 3:18-19, 17). Using Jesus’ words, this idea of Repentance will cause us to fulfill the Great Commandments and the Golden Rule which requires that “all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). The Apostle John shows us the importance of this sense of agape saying that “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:4). This of course must be combined with the commandment of the Lord saying “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:34) and here it IS the Greek word kainos that IS rendered as new. The idea behind this word IS NOT that this commandment IS new in the sense that it was NOT heard before but it IS as Strong’s shows us saying that kainos IS: new (especially in freshness); while G3501 is properly so with respect to age:—new. Strong’s G3501 IS the Greek word neos which IS broadly defined as newness as we understand the word today. This “new commandment” idea then IS intended to reemphasize the idea of agape in the hearts of the apostles to whom the Master IS speaking.
We close today with our trifecta which we should try to see as the result of our Repentance, a result that IS the goal of our Transformation, our conversion if you will. 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).
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 |
- 2 New Testament Greek lexicon on biblestudytools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 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
- ^ From The Reappearance of the Christ by Alice A Bailey; © 1948 by Lucis Trust
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
