ON LOVE; PART MDLXIII
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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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While our current discussion IS about the uses of the word faith and works in the New Testament, we ARE taking a brief detour into the Master’s words from His Sermon on the Mount according to Matthew. In the last essay we cited the Master’s use of the idea that men should “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” as we tried to emphasize the idea of this striving in this Life in this world. Such works ARE among the ideas that much of the doctrinal church speaks against in their attempt to show men that they CAN NOT ‘save‘ themselves. This idea of striving IS contrary to that doctrinal philosophy which was developed from Paul’s words with which we began our last essay. Paul tells us “by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:8-10) and it IS from this and similar passages that the church has constructed their views. In the last essay we tried to fully dissect Paul’s words and to show that his intent was NOT what the church has interpreted it to be and over the last two essays we established our view of the Truth of the idea of works as Paul uses it. In Paul’s words from Ephesians we should try to see the dual use of the Greek word ergon which IS rendered as works. Paul distinguished the works against which he speaks from the idea of “good works” which ARE ordained by the Godhead. Here we suggested a different idea to ordained, a term that IS almost exclusively understood in terms of ministry, in an effort to understand that “good works” ARE the natural intent for men to DO in this world. The Greek word proetoimazo which IS rendered as ordained offers us the idea of to prepare before, to make ready beforehand 9a according to Thayer’s and using this idea of “good works” as a thing, if you will, made ready beforehand, we should be able to see this natural intent. It IS this idea of the natural intent of our “good works” that most ALL of the Master’s words seek to bring out in this world and this IS perhaps highlighted in His words saying “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).
It IS based on such ideas as these that we should understand that our “good works” ARE encouraged and NOT spoken against in the New Testament. The idea of works against which Paul writes ARE those things that a man will DO when motivated by his own carnal ideas. This reality has its basis in the Master’s words regarding men’s motivation to pray, to give alms and to fast, things that men will DO “that they may have glory of men” (Matthew 6:2); what Jesus shows us ARE but examples of such motivations. And we should note that Paul has a dual reason to write against works; such works as we cite here and the way that the Jews used their doctrinal interpretations of the law and “the tradition of the elders” (Mark 7:3) as their guide to righteousness. This we covered in some detail in the beginning of this discussion and, from the Christian perspective the practices of the Jews throughout their mitzvah has created hundreds of works with which the Jews were concerned, 613 to be exact. The church has never differentiated the idea of such works in the ways of the Jews, including their traditions and their motivations as men, from the reality of “good works” and in the last essay we cited the doctrinal view, based on a Google AI summary, that men cannot earn their way to heaven through good works or deeds **. ALL of this brought us to our detour; we again cite the Master’s words and, because we did go into the idea of “false prophets” in our discussion, we now also include that part. Jesus tells us:
“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. 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. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:13-23).
As we began our discussion on the Master’s words sans His ideas on “false prophets“, we not see that these words can be understood as a link between the idea of entering “in at the strait gate” and His words on who can DO so. As we proceeded through our discussion we came to realize that there IS indeed a link thereby allowing us to understand Matthew’s logic in putting ALL these ideas together. Jesus tells us to “Enter ye in at the strait gate” and shows us the reality that “few there be that find it“. Luke also shows us that the “strait gate” IS NOT in the way that most choose saying “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24). As we cited in the last essay, Luke DOES NOT include the idea of “false prophets” here but DOES include the Master’s words on the “good tree” and the “corrupt tree” albeit in a different chapter and a different context. Luke tells us that “many, I say unto you, will seek to enter in” and a sincere look at the world will show us that most ALL men DO seek ‘salvation‘ and that few ARE willing to DO what IS necessary to obtain it. Matthew’s tone IS more attuned to the natural ways of men and that to “enter into the kingdom of heaven” requires that one step out of that natural way, the way of vanity in this world. Both ARE saying the same thing while approaching the idea from different perspectives. The Master’s words on the “false prophets” accommodate both of these perspectives which we should try to see from the perspective that the “false prophets“, the false teachers if you will, play a large role in preventing men from entering “in at the strait gate” whensoever they DO NOT teach men the Truth of the Way. The Master further defines this way saying “Not every one….shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven“. In other words, he that keeps my words. We should note that there IS NO condemnation of the “false prophets” in the Master’s words but merely a statement of facts regarding the fruit that each may bear “good fruit” from the teacher of Truth and “evil fruit” from the teacher of those doctrinal ideas that DO NOT Truly offer men salvation.
This IS the link then between the ideas of entering “in at the strait gate” and His words on who can DO so as it IS based upon those things that men ARE taught; indoctrinated into is the better idea. While Matthew IS showing us the perils of indoctrination into doctrinal ideas and instructing us on how they can prevent us from gaining the Kingdom, Luke shows us a different perspective where the whole idea IS placed upon the individual. Luke tells us “a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh“. In a way Luke’s words show us the aftermath of our indoctrination. Can we see that despite our being misled by “false prophets“, it IS our individual responsibility to “Strive to enter in at the strait gate“. Luke ends these words with Jesus’ rhetorical question asking “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:43-45, 46). This question IS Luke’s equivalent to the final part of Matthew’s version of the Master’s words. In Matthew we ARE shown several ways by which men ARE deluded by their works, and here we use this word in the context that Paul uses to stand against works that ARE but based in tradition, in doctrine and in the motivations of men.
We frequently cite these words from the Master noting that the doctrinal idea here IS soundly placed on what the Jews DID 2000 years ago. This rationale fails however when we understand that the ideas shown, examples if you will, ARE NOT really applicable to the Jews in those days but rather ARE ideas that point directly at what will become Christianity. Prophesying in Jesus’ name, casting out devils in His name and DOING “many wonderful works” ARE NOT things that the Jews DID in those days but ARE rather elements of the doctrinal religion yet to be created. These elements ARE shown to us here as the type of works that Paul rails against and here for the same reasons; men following doctrines and traditions and having a motivation that IS contrary to the Truth of agape. The point of ALL of this IS found in the Master’s words saying “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“; in these words IS the proper motivation by which we ARE saved. Again we should remember that in Luke’s Gospel these ideas ARE reduced to a single rhetorical question which IS ignored by most ALL of Christianity; Luke tells us the Master’s words saying “why call ye me, Lord, Lord, and do not the things which I say?“. In Luke’s Gospel this idea of keeping His words IS separated from the Master’s words on “the strait gate” and regardless of the placement of Jesus’ words, the intent of both gospels IS the same. It IS our striving to enter and it IS our entering that qualifies as those “good works” that were “before ordained that we should walk in them“, and it IS these things that we ARE required to DO in order to find True salvation. Similarly, a positive answer to the Master’s question, an admittance that one calls the Master “Lord, Lord” while ignoring His commandments IS, regardless of the doctrinal reason, men’s choice to remain as carnal beings caught in their individual “bondage of corruption“, their vanityl, (Romans 8:21, 20). This choice IS made by everyman who chooses to follow the doctrines of men over the commandments of the Lord, over keeping His word, and it IS this that we should see in James’ words saying “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22).
Can we see the points here? Can we see that the doctrinal ideas against works ARE actually ideas that ARE essentially against True salvation; against being saved from our own individual vanity which IS our perishable and decaying condition, separate from God, and pursuing false ends 4. We should try to see here that this condition of vanity IS such that it allows for, encourages if you will, our pursuing false ends and this IS True for both the doctrinally religious and the irreligious. For the former the choice was made centuries ago and then indoctrinated into the minds of the willing generation after generation. For the latter, the irreligious in most every construct, the choice IS made by failing to see any benefit in religion and even after whatever religious indoctrination they may have had, they reject it. For both groups the most basic idea seems to be that it IS easier to follow the ways of men than to step out and follow the Lord, which IS to be among “few there be that find it“, the few that find the Truth, the few that Truly “Strive to enter in at the strait gate“. The doctrinally religious however have an additional burden to bear, a burden that IS shown us by the Apostle James above. This burden IS the deception, the self deception, that takes over the minds of such men who believe that they ARE ‘saved‘. Their idea of ‘salvation‘ however IS NOT being enabled to escape from their own vanity, their own “bondage of corruption“, it IS rather being convinced that they will go to heaven when they die. The effect of such deception IS to cause men to refrain from Truly seeking God, Truly seeking to KNOW God; as most believe that they ARE Truly ‘saved‘….they fail to see their own self deception. And this IS the point of works, “good works” to be sure: that we ARE DOING those things by which we come to KNOW the Lord. The Apostle John speaks on this saying “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 of God perfected: hereby know we that we are in him” (1 John 2:3-5).
Men have ever chosen the doctrinal paths to Truth in the Christian-Judean religions and this despite the clarity of the True commandments. The doctrinal paths seemed easier to those that sought to lead the people and we should try to understand that it IS the doctrines and traditions of men that ARE responsible for the senseless errors of humanity over more than three millennia. Beginning in the Pentateuch, the Five Books of Moses, men began to color their history with fantastical stories and carnal rules while ignoring the heart of the law presented to Moses. In the historical books of the Old Testament this sense of coloring continues and it likely prevails in much of the writings attributed to the prophets. We should understand the the Jews’ history IS a history of their kings and that most ALL of these kings governed outside of the words of Moses; in fact the whole idea of the Pentateuch was lost, perhaps for centuries, and rediscovered around 640 BC only to be later ignored again. Our point here IS simply that what the Christian world calls the undisputed words of God in the Old Testament ARE in reality the words of men which ARE loosely based in the Truth of the Jews’ religion. The turn to Christianity IS more recent and DOES NOT rely upon Truths that were lost for centuries; we have the writings of the ‘church fathers’ which begin in the first century AD as a guide to understanding. This turn to Christianity IS also the beginning of the doctrinal interpretations of the gospels and the epistles and much of what we believe today IS based in the church fathers writings. Church doctrines became more obtuse during the Protestant Reformation as the Protestants seemingly sought to distance themselves from the Roman and the Eastern Orthodox churches. The result of this IS the variety of doctrines that prevail yet today. ALL of this IS the works of men, NOT “good works” as we should understand that idea; most ARE carnally oriented works that ARE largely the result of men’s vanity and this despite the view that most of the church fathers and reformers were ‘holy‘ men.
Perhaps it IS to counter the human tendency, the natural way of men’s vanity and their choice to remain apart from the Truth, that the Master tells us “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). If we comport these words with the the Master’s words above on those that may call on Him as “Lord, Lord” but who offer ‘dead works‘ as Prophesying in Jesus’ name, casting out devils in His name and DOING “many wonderful works” in the absence of DOING “the will of my Father which is in heaven” we can perhaps learn a lot. The Master’s words on the “commandments of men” ARE NOT intended ONLY for the Jews in those days and neither ARE the Master’s words regarding what we see as ‘dead works‘. The idea of “teaching for doctrines the commandments of men” IS easily understood as a universal idea that spans history and IS likely True in every religion. Isaiah offered these words to the Jews but NOT as a prophecy of future events; he offered them in real time; the tenor of much of Isaiah’s words intersperses the present and the future. Jesus takes the prophet’s words saying “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men” (Isaiah 29:13) and applies them as prophecy to His current time where the same things were True. Why then should we believe that this ends there when the behavior, the “teaching for doctrines the commandments of men“, continues to this day. As the Jews in Isaiah’s day were blind to this so were the Jews in Jesus’ day some 700 years later. And this same IS True of the Jews yet today as they stand upon traditions and upon obsolete ‘commandments’ while ignoring the Truths of the commandments as outlined by the Master. While they DO NOT see Jesus’ words as being their new covenant, surely they can admit to the veracity of what He says in regard to this very idea of “teaching for doctrines the commandments of men“.
The second part of our comparison, the Master’s words on what we see as ‘dead works‘, seems more difficult for the Christian to understand because it IS directed at them and in the way of prophecy. The prophetic idea comes in the phrase “in that day” and we should try to see that this applies to any future day when men will call upon the Lord. We should remember here that the purpose of Jesus’ words IS to move men away from the stagnant nature of the Jews’ religion; this IS easily seen in the way that He attempts to correct their behavior on all sorts of things. And we should try to see that there ARE NO Jews prophesying in Jesus’ name, casting out devils in His name and DOING “many wonderful works“; there ARE ONLY Christian converts. So it IS to Christians that these words ARE offered and these words, like those on “the commandments of men“, ARE a universal Christian idea that applies to ALL who offer such works according to doctrinal precepts, with the wrong motivation, or any in any other way by those that DO NOT keep His words or strive to DO so. And to keep His words IS the subject that the Master carries through these words; His next words ARE the Parable of the Wise and Foolish Builders which begins with the word therefore. There IS really NO other way to Truly understand the Master’s points here.
In the end we should try to see that these things ARE examples of the works that Paul rails against, works which go unnoticed by most ALL Christians who DO NOT see that their worship, their worship based in “the commandments of men“; this IS the deception of those that DO NOT strive to keep His words. Moreover most ALL fail to see that their prophesying in Jesus’ name, casting out devils in His name and DOING “many wonderful works” ARE also in vain, whensoever they fail in those precepts offered by the Master which bring into a man’s Life such abilities in Truth. Much of what we have said here in these essays on works IS likely offensive to the Christian world but we should try to see that we ARE ONLY using the Master’s own words which were intended to be offensive. Before we embark on the next phase of our discussion on works through the words of the Apostle James, we should reiterate what we have always held. We DO NOT write against religion per se but against the way that the “teaching for doctrines the commandments of men” prevails to this day. In many ways we applaud the way that religion keeps at least a part of the carnal mind on the idea of God for those that participate; we applaud the way that many are helped by the giving nature of much of the Christian world and we applaud the way that the sense of community helps many overcome the despair of living in this world. The reality also stands however, the realities of the Truth of the Master’s words and the churches’ failures, which ARE so aptly stated for us in this esoteric saying: “The church today is the tomb of the Christ and the stone of theology has been rolled to the door of the sepulchre“^^.
We began this discussion of works with the intent to discuss both works and faith and here we will continue with the words of James on these ideas. James tells us:
“What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:16-26).
While James seems to take a very different stance on these ideas of faith and works, there IS really NO argument between James words and Pauls when we consider the dual nature of works in Paul epistles. Despite the churches’ denial regarding the idea of “good works“, it IS these that the Paul supports and it IS these that James writes about. We should remember here that the Master fully supports “good works” and tells us that it IS “good works” that will be seen by men as a measure of one’s righteousness and measure of discipleship. As we covered Paul’s words on “good works” in some detail, we should try to understand that it IS “good works“, men’s expression of them, that IS the intended Way through which men should live in this world. The doctrinal church decries works, including “good works“, as men’s focus in this Life and neither Paul, Jesus, nor James Truly agree. We have tried to define Paul’s use of this idea of works as men’s DOING what ARE the traditions of men, and offered the Master’s examples of the way that the Jews DID use their manipulations of the Truth, their doctrines if you will, as justification for their presumed righteousness. We added another way that the Truth was manipulated by the Jews in their habits in giving, praying and fasting; again using the Master’s words against the way that these manipulations were designed so “that they may have glory of men” (Matthew 6:2). We also added the Master’s words that ARE in our view addressed to the Christian world; in His sayings against prophesying in Jesus’ name, casting out devils in His name and DOING “many wonderful works” we see examples of ‘dead works‘. Here the idea IS that ALL that IS NOT in accord with His words, by men keeping His words, qualifies in some measure as these ‘dead works‘. It IS such works as these cited here that ARE what Paul intended for his readers to understand and be against but the church has, in their inimitable way, qualified ALL works regardless of men’s motivation, as those works which they ARE against. This IS what much of the church teaches in their doctrines as they continue to be “teaching for doctrines the commandments of men” which teaching IS among the works that Paul decries and against which Jesus tells us “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matthew 5:19). Ponder on this.
What we should see in James use of the Greek word ergon IS the more complete idea of “good works” and NOT those things that we speak about as works and ‘dead works‘. James points ARE simple; he begins by telling us that to have faith, some measure of KNOWING the Truth and the Lord, requires that one express such KNOWING as “good works“. Even when we look at faith from the doctrinal perspective of believing rather than KNOWING, James’ idea IS the same; such faith requires our “good works” be expressed as the Master tells us saying “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). James goes on to tell us that “faith, if it hath not works, is dead, being alone” and again, in this we should see both views of faith. We often call doctrinal faith a nebulous affair and this it IS because it IS based in a lesser standard than KNOWING. We should try to see that this idea of KNOWING IS itself nebulous when it IS NOT that measure of KNOWING where we “doubt not” according to the Master’s words saying “If ye have faith, and doubt not” (Matthew 21:21). This puts a high bar on the reality of pistis and it IS in this reality that one Truly KNOWS God. Remember John’s words cited above where he tells us “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him“. Can we see the point here? While the reality of pistis forms a high bar, there IS also the reality of measure and this IS a most important factor in the spiritual growth of everyman; this IS a reality that has little understanding in the church despite the Master’s many ways of telling us that “with what measure ye mete, it shall be measured to you again” (Matthew 7:2).
While it IS true that one’s True faith will of itself produce works, this IS NOT the way that the idea IS approached by much of the church save for in commentaries. Under Paul’s idea that “by grace are ye saved through faith” we have the fundamentals of doctrinal religion for much of the church that DOES NOT rely on sacraments and other rites and rituals. The idea that one IS ‘saved‘ by God’s grace through faith in Jesus Christ’s substitutionary death and resurrection, rather than by personal works IS the doctrinal formula for ‘salvation‘. This ‘salvation‘ comes upon the ‘believer‘ and often results in a sense of euphoria that IS mistaken for some spiritual gift; in many churches this IS the result of an ‘alter call’ with pastors adding those who have answered the call to their personal count of ‘saved‘ people. As we explained at the beginning of this series of essays, ALL that comes from the Godhead IS grace. Grace flows through the Life of a man as spiritual impulse; but there must be a receiving mind to accept this. The receiving mind IS turned on by our Repentance, NOT the ideas of Repentance common in the church but True Repentance. Vincent helps us to under that True Repentance in accord with the emphasis that the Master puts upon this spiritual endeavor. Vincent tells us that: 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” 4. Mr. Vincent goes on to tell us that: Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word 4. In this we should see that Repentance IS a Life’ change through which we begin to strive to keep His words as a Christian and we should understand that being a Christian IS NOT a necessary factor. Striving to keep His words IS striving to follow the dictates of one’s own Soul whose intent IS ever to express agape Love and Truth as a man in this world. In Repentance we receive faith, measure by measure we receive the ability to KNOW some measure of Truth and can begin to live according to Paul’s words saying “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). In this idea of proving, discerning IS the better rendering, IS the KNOWING that IS faith and in this renewing IS the application of grace to our daily lives. This IS the way that we should try to see Paul’s words saying “by grace are ye saved through faith“.
Doctrinal ‘salvation‘ DOES NOT seem to include this idea of True Repentance as their idea remains as sorrow; the idea is sometimes seen as Godly sorrow which seems to pertain to specific sins for which one wishes to Repent. The idea of sin here IS also misplaced as the idea of hamartia IS NOT specific acts as supposed by most; hamartia IS simply the carnal focus of men in this world which IS rooted in that vanity into which ALL are born. Our greater point here IS that while many participate in doctrinal activities by which they ARE considered ‘saved‘, few, if any, accept that True Repentance which so alters one’s mind that it affects one’s life and practice. The Path to True salvation IS NOT found in church doctrines nor in the rites and rituals of the churches; True salvation IS found in our striving to keep His words. This IS our works, the first works that we must DO, and it IS from our striving to DO this that ALL other graces come. And these graces ARE defined by the Master; some of these we cite in most every essay as our trifecta where there ARE rewards, wages IS the more accurate idea, that flow into the lives of men who strive to keep His words. Repeating 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).
In these words from the Master our rewards ARE clearly stated; first we “shall know the truth” which IS the arrival of True faith. In our striving we gain this KNOWING by measure and it IS in our completion, when we can acutely say that we live in accord with His words, that we become His True disciples. We should remember here that Jesus offers us other criteria for discipleship and that ALL ARE considered in the idea that we continue, abide IS the more correct rendering, in His words. In keeping His words we also gain entry “into the kingdom of heaven” which IS NOT a place we go after death but a state of consciousness here and now which the Master shows us saying “the kingdom of God is within you“. Few if any in the church accept our literal view of these words but they ARE supported by much of what the Master tells us in the gospels. Finally it IS in keeping His words that we have the Presence of God in our lives. This Presence IS defined in terms of abiding and we should see this idea in the reality of our realization of the Christ Within. This realization IS what Paul shows us as that “mystery which hath been hid from ages and from generations, but now is made manifest to his saints“. This idea of saints IS also NOT what the church sees but IS the reality of the disciple and, by measure, the aspirant to discipleship who IS striving toward that goal. The mystery IS “Christ in you, the hope of glory” (Colossians 1:26, 27); this mystery IS Christ Within.
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 |
- 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
- ** Google AI answering: how men can earn their way to heaven
- ^^ 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
