\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/p>\n\n\n\n
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<\/em>” (Mark 12:29-31). <\/p>\n\n\n\n \ufeff\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n 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<\/em> 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. <\/p>\n\n\n\n \ufeff\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n 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<\/em>” (Matthew 7:12). <\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/p>\n\n\n\n We ended the last essay repeating words that have a great significance in regard to the Path of the disciple: Repentance<\/strong><\/em>, Transformation<\/em><\/strong>, and Redemption <\/strong><\/em>leading us to Transfiguration<\/em><\/strong>. ALL of these words ARE used by the Master or His apostles in the New Testament but there IS little understanding of their significance; they ARE instead used with a doctrinal attitude that subverts their deeper meaning. The most widely used idea IS Repentance<\/strong><\/em>. This word from the Greek metanoia <\/em>and the verb form metanoeo <\/em>which IS rendered as Repent <\/strong><\/em>ARE most often used according to the common understanding, bypassing even the lexicon’s ideas regarding their use and meaning. The lexicon offers us both in terms of a change of mind<\/em> before going off into doctrinal ideas such as: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done<\/em> 2a<\/sup>. The key to Repentance <\/strong><\/em>IS that change of mind<\/em> that IS referenced but this idea falls far short of the Master’s intent in telling us to Repent<\/strong><\/em>. Vincent helps us here by showing us that metanoia<\/em>, Repent<\/strong><\/em>, should be understood as: A word compounded of the preposition \u03bc\u03b5\u03c4\u03b1\u0301 , after, with; and the verb \u03bd\u03bf\u03b5\u0301\u03c9 , 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<\/em> 4<\/sup>. This idea of to think differently after<\/em>, while being more clearly stated, DOES NOT yet offer us the depth intended in Jesus’ words such as “Repent: for the kingdom of heaven is at hand<\/em>” (Matthew 4:17). We should see Jesus’ message here, and that of the Baptist as well, in terms of our beginning regarding the next word in our list, Transformation<\/em><\/strong>; a change of heart <\/strong><\/em>and mind<\/em>, one’s focus <\/em>if you will, from the self to the things of God. Vincent goes on to tells us that metanoia<\/em>: 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<\/em> 4<\/sup>. Vincent IS showing us here how that the doctrinal ideas regarding Repentance <\/strong><\/em>have crept into and overcome the primary usage<\/em> of the word. Going further, Vincent shows 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<\/em>“4<\/sup> and in this we should see the greater reality of the Master’s intent as He tells us that we should Repent<\/strong><\/em>. Vincent concludes his commentary of the word as it IS used in the Baptist’s and the Master’s words saying that: Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (\u03bb\u03c5\u0301\u03c0\u03b7) and repentance (\u03bc\u03b5\u03c4\u03b1\u0301\u03bd\u03bf\u03b9\u03b1)and puts the one as the outcome of the other. \u201cGodly sorrow worketh repentance\u201d (2 Corinthians 7:10)<\/em> 4<\/sup>. In Vincent’s words here we have a picture of the reality that should be affixed to this word in regard to the deeper ideas that ARE the Master’s intent. As Jesus tells us that “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel<\/em>” (Mark 1:15) we should understand His words as saying that we need “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice<\/em>“4<\/sup>; can we see the point here that has been so diluted in doctrinal messages and in the common understanding of the word. Repentance <\/strong><\/em>then IS the first step toward the Truth and toward that Transformation <\/em><\/strong>that puts one on the True Path to Life. <\/p>\n\n\n\n While Repentance <\/strong><\/em>IS the word with which the Master starts His ‘ministry’, the Greek word metamorpho\u014d<\/em> IS never used by Jesus; it IS used in the gospels to show the idea of Jesus’ Transfiguration <\/strong><\/em>and by Paul to show that change of mind <\/em>away from the things of the world. Another word, metasch\u0113matiz\u014d<\/em>, IS also rendered as Transformed <\/strong><\/em>but generally in a negative context; the meta part IS from the same root but the idea of positive Transformation <\/em><\/strong>ends there. We separate the idea of Transformation <\/strong><\/em>from that of Transfiguration<\/em><\/strong>, and we DO so with a purpose that IS evident in the very nature of its use. Paul tells us to “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<\/em>” (Romans 12:2) and we should see here a Transformation <\/em><\/strong>of the mind <\/em>or, better, of the guiding Light of the personality as expressed <\/strong><\/em>by the mind<\/em>….a change of heart <\/strong><\/em>if you will. In Transfiguation <\/em><\/strong>we have a different dynamic that more closely matches the defining ideas for metamorpho\u014d <\/em>which Strong’s shows us as: to transform (literally or figuratively, “metamorphose”):\u2014change, transfigure, transform<\/em> 9a<\/sup> and Thayer’s defines for us as: to change into another form….to transfigure, transform <\/em>9<\/sup>. While both of the rendered words DO reflect the defining ideas, the idea of to change into another form<\/em> more closely relates to Transfiguration<\/strong><\/em>. If we can see however that the idea behind the Greek word IS NOT showing the literal rendered idea but rather a view of it from the perspective of what form was the beginning point, perhaps we can see the deeper meaning and the intent of the word. Vincent shows us this by defining the separate parts of the word Paul shows us this same combination but without defining the idea of metamorphoo <\/em>save for the idea that in this Transformation <\/strong><\/em>we “may prove what is that good, and acceptable, and perfect, will of God<\/em>“. Here in the idea of prove <\/em>we should see the greater point of discernment<\/em>. This Greek word dokimazo <\/em>IS a complex idea that IS rendered in this verse as prove<\/em>, “have knowledge of<\/em>“, “will know<\/em>“, “may discern<\/em>“, experience<\/em>, approve <\/em>and “be able to decide<\/em>” with many rendering the idea into a personal one of KNOWING God’s Will for your Life. For us Paul’s point should be more broadly seen in regard to the overall “good, and acceptable, and perfect, will of God<\/em>” that can be revealed in Truly KNOWING God and the Truth that accompanies this. Our understanding of dokimazo <\/em>as discernment <\/em>IS based in the combined rendered ideas above and Jesus use of the word in His saying that “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?<\/em>” (Luke 12:56). While NOT defining the idea of being Transformed<\/strong><\/em>, the apostle DOES show us the result and here we should try to see it in terms of KNOWING God which itself IS the great KEY to spiritual reality. Paul’s words then show us that it IS in the “the renewing of your mind<\/em>” that we have Repentance <\/strong><\/em>and that it IS this that leads us to our Transformation<\/strong><\/em> through which we KNOW God and move ever closer to the reality that we “have received the Spirit of adoption<\/em>” which Vincent shows us as: The Spirit of God, producing the condition of adoption<\/em> 4<\/sup>. Here we should NOT forget the dynamic reality that this sense of adoption<\/strong><\/em> IS: that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father<\/em>” 4<\/sup>. It IS in this realization <\/strong><\/em>of Oneness with God, a Oneness that IS factually based in the True man, the Spirit manifest as Soul, that we ARE able to begin the process of our Redemption <\/strong><\/em>or, as Paul frames this “the redemption of our body<\/em>“. It IS in our Transformation <\/strong><\/em>that we lay the foundation upon which the Soul becomes the expression <\/em><\/strong>of the body and in this idea of body we should see the fullness of the form and its attendant personality….its mind and its emotions. In Repentance <\/strong><\/em>then we have the changing, the renewing of your mind<\/em>, which IS tantamount to the changing of one’s focus <\/em>off of the self and the self in this world and onto the things of God. In the process of Transformation <\/strong><\/em>we have the reality of coming to KNOW God as we express<\/strong><\/em> through the mind <\/strong><\/em>the Nature and the Quality of the Soul which IS agape<\/em>. Here we should see the Apostle John’s words 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<\/em>” (1 John 2:3-4) while we understand that His commandment IS agape<\/em>. OurTransformation <\/strong><\/em>then IS complete in Redemption <\/strong><\/em>just as our Repentance <\/strong><\/em>IS complete in our Transformation<\/em><\/strong>. We should note here that there IS NO departure from our common theme of keeping His words;<\/em> we should try to see that in Repentance <\/strong><\/em>we have the impetus to DO so and that this IS accomplished when we ARE Transformed<\/strong><\/em>. We should try to see as well that both the Repentance <\/strong><\/em>and the Transformation <\/em><\/strong>ARE embedded in our trifecta <\/strong><\/em>as the cause and the effect; repeating the Master’s words we read:<\/p>\n\n\n\n We should try to see and to understand that our KNOWING of the Truth, our attaining His Kingdom and having the True Presence of the Lord in one’s worldly Life ARE, ALL of them, components of the Transformation <\/strong><\/em>which IS started as we Repent<\/em><\/strong>, as we change our focus <\/em>onto the things of God. None of this IS instant and none of this IS automatic as some church doctrines teach. ALL of this comes into one’s Life by measure and that measure IS determined by the Truth of our Repentance<\/strong><\/em>; the greater the change of our focus<\/em>, the greater the measure of the rewards <\/em>that mark our Transformation<\/strong><\/em>. We should see here that both Repentance <\/strong><\/em>and
metamorpho\u014d<\/em>. The Apostle Matthew tells us that “after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light<\/em>” (Matthew 17:1-2). It IS in regard to this verse that Vincent says: He was transfigured (\u03bc\u03b5\u03c4\u03b5\u03bc\u03bf\u03c1\u03c6\u03c9\u0301\u03b8\u03b7); \u03bc\u03b5\u03c4\u03b1\u0301 , denoting change or transfer, and \u03bc\u03bf\u03c1\u03c6\u03b7\u0301, form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from \u03c3\u03c7\u03b7\u0342\u03bc\u03b1 , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts<\/em>. The \u03bc\u03bf\u03c1\u03c6\u03b7\u0301 partakes of the essence of a thing; the \u03c3\u03c7\u03b7\u0342\u03bc\u03b1 is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ \u201cappeared in another form \u201d (\u03bc\u03bf\u03c1\u03c6\u03b7\u0301) and 1 Corinthians 7:31: \u201cthe fashion ( \u03c3\u03c7\u03b7\u0342\u03bc\u03b1 ) of the world passeth away\u201d <\/em>4<\/sup>. The second word used here by Vincent IS used in Paul’s saying on Transformation <\/strong><\/em>that we cite above where it IS rendered in terms of conformity <\/em>and in this verse we have both word ideas being used. Here Vincent says: Thus, Romans 12:2, \u201cBe not conformed to this world,\u201d is \u03bc\u03b7\u0300 \u03c3\u03c5\u03c3\u03c7\u03b7\u03bc\u03b1<\/strong>\u03c4\u03b9\u0301\u03b6\u03b5\u03c3\u03b8\u03b5 ;i.e., be not fashioned according to the fleeting fashion of this world<\/em> 4<\/sup>. We ARE still left here with both ideas, Transformation <\/strong><\/em>and Transfiguration<\/em><\/strong>, coming from the same Greek word with only a bit more understanding from Vincent’s saying that: the \u03bc\u03bf\u03c1\u03c6\u03b7\u0301 partakes of the essence of a thing<\/em> along with his saying that the word: denotes the form regarded as the distinctive nature and character of the object<\/em>. Here we should see that in Jesus’ Transfiguration<\/strong><\/em>, the object of change IS His whole Presence while in Paul’s words on Transformation <\/em><\/strong>the change IS NOT so complete as it ONLY effects the mind<\/em>. Our point here IS that although a single Greek word IS used here, it IS referencing two different ideas according to the perception of the observer. In the Transfiguration <\/strong><\/em>the change IS apparent to those who view it and it IS a dynamic shift in appearance; of this Vincent tells us that: the visible change gets its real character and meaning from that which is essential in our Lord – his divine nature<\/em> as he continues to compare the two Greek word ideas; he tells us that: \u03c3\u03c7\u03b7\u0342\u03bc\u03b1, expressing merely a change in the aspect of Christ’s person and garments, would not express the deeper truth of the case<\/em> 4<\/sup>. While Matthew tells us that Jesus “raiment was white as the light<\/em>” we should see this Transfiguration <\/strong><\/em>through the more ‘divine<\/em>‘ idea that “his face did shine as the sun<\/em>” and if His face<\/em>, also the rest of His person through his raiment<\/em>. While Mark says ONLY that “his raiment became shining, exceeding white as snow; so as no fuller on earth can white them<\/em>” (Mark 9:3), we should understand that it IS the same ‘divine<\/em>‘ dynamic at play in that it IS NOT His raiment <\/em>that IS changing but the very nature of the Master’s body IS shining through that raiment<\/em>. It IS important to understand the difference between Transformation <\/strong><\/em>and Transfiguration<\/strong><\/em> in order to fully understand Paul’s point as he tells us that our Transformation <\/strong><\/em>must be first based in our Repentance <\/strong><\/em>which IS to so change one’s mind<\/em> that we DO think differently after<\/em>. Secondly, we should see that this Transformation <\/strong><\/em>IS the fulfillment of Repentance<\/em><\/strong>; Vincent has combined these ideas in his commentary on Repentance <\/strong><\/em>as he says that this combination IS “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice<\/em>“4<\/sup>.<\/p>\n\n\n\n