\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<\/em><\/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 \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 \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<\/em><\/p>\n\n\n\n We ended the last essay with some thoughts on the duality of Life as portrayed by the Master through the words of His apostles and while we did discuss some of our ideas regarding this duality in a recent post, it will serve us well to DO so again. There ARE a number of sayings in the gospels that directly focus upon this idea of duality but the doctrinal ideas that ARE presented fall well short of explaining just what the Master IS telling us in Truth. We begin today by repeating our words from the last post regarding these sayings; we said that: ‘In ALL such statements there IS a parabolic aspect that must be broken in order to understand their meaning and we should note that whensoever there IS NO basis for such understanding the ideas presented ARE lost’. This last part IS True for most ALL of scripture as men have ever sought to understand the ideas presented according to their carnal interpretations but we should try to see here that in these sayings regarding this duality of the very idea of Life, there IS NO way to understanding them according to the ways of men in this world. The Master tells us that we have a Life and should we desire <\/em>to ‘save<\/em>‘ it we will lose <\/em>it and should we desire <\/em>to lose <\/em>it we will essentially ‘save<\/em>‘ it. From a carnal perspective the ONLY reality here IS in regard to this Life that we have in this world and, save for some modicum of spiritual awareness, we will ONLY see the carnal ideas that have been accepted for centuries. Let us begin by listing the Master’s words according to the gospel writers:<\/p>\n\n\n\n The mere frequency of this idea in the four gospels should suffice to show the importance of the concept and while the ideas ARE clouded by their parabolic tone, the reality can be easily seen should we apply the reality of Life in this world. As we begin we should, we must, understand that we ARE Spirit manifest as Souls that ARE living for a time in a physical body, an animal body if you will. This existance IS what Paul calls our being “made subject to vanity<\/em>” (Romans 8:20), a vanity<\/em> that Vincent defines for us as our: perishable and decaying condition, separate from God, and pursuing false ends<\/em>4<\/sup>. This IS the condition of the whole world and while some may believe that they ARE freed <\/em>from this peril by their doctrinal adherence, this IS but a part of the delusion <\/strong>that James shows us saying “be ye doers of the word, and not hearers only, deceiving your own selves<\/em>” (James 1:22). Our delusion <\/strong>IS based in the illusion <\/strong>that this IS our real Life, that we ARE merely men in this world who will either go to heaven or to hell at the end of our tenure here. The reality according to scripture IS however quite different and this IS the purpose of the Master’s many words on the duality of Life. Beginning from the top, how IS it that a man “findeth his life<\/em>” and then why in this finding <\/em>does he “ lose it<\/em>“. This IS our introduction to the duality of Life and it IS ONLY in trying to grasp the concept of the Soul that we can understand the deeper meanings which we will try to expound upon here. In the context that the Master presents in Matthew’s words we should try to understand that this finding<\/em> IS the natural course of the lives of men in this world; we ALL find <\/em>our Life as men in this world. In this finding <\/em>what IS it that we lose? The answer to this in in Vincent’s definition of vanity <\/em>where we are separate from God, and pursuing false ends<\/em>4<\/sup>. This IS the result of our illusion <\/strong>in most simple terms and this IS the reality of the lives of men despite what they may believe. We should understand here that it IS ONLY the man who DOES keep His words<\/em> that will have the Truth and the freedom <\/em>that the Truth brings; it IS ONLY the man that keeps His words<\/em> that has the Kingdom and it IS ONLY the man that keeps His words<\/em> that has the True Presence of the Lord in his Life. We should understand also that there IS the reality of measure<\/em>; understanding the Master’s words saying that “with what measure ye mete, it shall be measured to you again<\/em>” (Matthew 7:2) should enable us to see that as we strive <\/em>to Keep His words<\/em> we will receive our rewards <\/em>in the same measure<\/em>.<\/p>\n\n\n\n Luke expounds upon this idea saying “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again<\/em>” (Luke 6:38). It IS unfortunate that most see these words in a carnal sense and often use this idea to show some of the precepts of prosperity gospel teachings. Many believe <\/em>that giving to the church and to others opens the floodgates, if we can use that word here, to their receiving like measures <\/em>of worldly things and we should understand that this seldom works out this way and, when it DOES, it IS purely happenstance. The idea of men <\/em>here IS a doctrinal creation that DOES NOT exist in the text nor in the meanings of the Greek word didomi<\/em> which has a wide array of meanings more or less related to giving<\/em>. We should try to see here that these words from Luke’s Gospel follow upon the Master’s dissertation on agape <\/em>and that the idea of agape <\/em>IS what we should give <\/em>and what, in turn, we should receive. Much of doctrinal commentary focuses on the idea of bosom as a physical idea, a facility for holding things in one’s robes if you will. Vincent shows us the traditional meaning of the word saying that kolpos <\/em>IS: The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors may be seen pouring the contents of a measure into the bosom of a purchaser<\/em>4<\/sup>. This however has NO real value in the context of Jesus’ words and here we should perhaps look to Thayer’s which tells us that kolpos <\/em>IS: the bosom (Latin sinus), i. e. as in the Greek writings from Homer down: the front of the body between the arms<\/em>9<\/sup>. Can we see a parabolic reference here to the heart<\/em>?<\/p>\n\n\n\n Our point here IS that while some parts of the church take these words literally, the translated and the interpreted words and NOT the actual words, they ARE NOT intended to show us that if we give that ‘others’, that men<\/em>, will then give us us. To understand this however we must first understand that there IS naught in this physical world that comes from God as gifts <\/em>to men. The Lord’s gifts <\/em>ARE found in James words saying “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning<\/em>“. We should remember here that James’ words follow upon his words on the temptation <\/em>of men and the singular fact from his saying that “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man<\/em>” (James 1::17, 13). It IS the things of the world that tempt <\/em>men and NOT the spiritual Truths that ARE yet unbeknown to him. And, in ALL sayings such as this one, we must understand that evil <\/em>IS NOT as the word IS portrayed; spiritually the idea of evil <\/em>IS much like the idea of sin<\/em>, it IS ALL things that ARE of this world. The foundation of Luke’s version of the Master’s words IS the same as that of Matthew’s: what we measure<\/em> to others in terms of agape <\/em>will be measured <\/em>to us and while this may be from others, it IS most assuredly from our own Christ Within, our own Souls. Further, this saying from James tells us that in the Lord there IS “no variableness, neither shadow of turning<\/em>” and this IS an important part of our understanding of agape<\/em>, both from the Lord and in our own expression <\/strong><\/em>of agape<\/em>. This idea should be tied to the Master’s words that tell us of the Lord that “he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust<\/em>” (Matthew 5:45). Luke offers us the same idea under different principles saying that the Lord “he is kind unto the unthankful and to the evil<\/em>” (Luke 6:35). This IS the essence of agape <\/em>as it flows from the Godhead to ALL men universally; as it flows with “no variableness, neither shadow of turning<\/em>“. While these words ARE taken to mean that the Lord DOES NOT change, the reality IS more than that and includes His expression <\/strong><\/em>of agape <\/em><\/strong>to ALL equally and without reservation of any kind. Again, the Master’s words here from both Luke and Matthew ARE given to us in the context of agape<\/em>.<\/p>\n\n\n\n Returning to the idea of measure<\/em>, we should try to see and to understand that this IS ALL subjective from the perspective of humanity. There IS NO ‘this for that’ as regards the things of this world where such ideas of recompense for our own giving IS returned to us as things of this world; the Lord has NO influence upon such things. While this lack of influence on the world IS NOT shown to us literally, it IS shown to us through the very actions of the Master who never suggests that there IS such influence on the lives of men and while there ARE instances of the Lord’s healing, and feeding the massed gatherings, this should be seen as exceptions and NOT the rule as He healed ALL when the opportunity arose. We read this in the gospels where Luke tells us that “the whole multitude sought to touch him: for there went virtue out of him, and healed them all<\/em>” (Luke 6:19). Similarly in Matthew we read that “great multitudes followed him, and he healed them all<\/em>” (Matthew 12:15). In the Lord there IS NO idea of measure <\/em>as we need to understand its effect on the human family; this idea of measure <\/em>applies ONLY to this created world order and ONLY to the spiritual reality that IS the subject matter of the entire New Testament. In simple sayings the Lord shows us this without explanation and we read His words across a number of different scenarios; while we have listed and discussed these thing in previous essays, it seems prudent to DO so again here:<\/p>\n\n\n\n In the end these three sayings from the Master ARE in regard to the idea of measure <\/em>and ARE shown us against three different modes of human thought and action. Using the idea from Luke we have His words in relation to our giving <\/em>and, because the context here IS agape<\/em>, we should try to understand that whatsoever we give <\/em>in agape<\/em>, the more that we will have….measure <\/em>for measure<\/em>. While Matthew seems to tie this idea of measure <\/em>to judgment<\/em>, this IS NOT the important part of Jesus’ message. Yes, if we harshly judge <\/em>others it IS this capacity that will grow by measure<\/em> the same way as if we fairly judge others this capacity will grow. We should understand that the idea here IS NOT against judgment <\/em>although that IS the way the idea IS worded through translations and interpretations and here we should note Jesus’ other words saying “Judge not according to the appearance, but judge righteous judgment<\/em>” (John 7:24). The main message here for us IS then in regard to measure<\/em> and the Master’s words here saying “with what measure ye mete, it shall be measured to you again<\/em>” should be understood to cover ALL of our thoughts, attitudes and actions. In Mark the idea seems to be clearly centered around our hearing <\/em>and our understanding <\/em>but we should note here that our understanding <\/em>and our believing <\/em>encompass ALL human activity and whatsoever we DO believe <\/em>IS easily multiplied into a greater measure <\/em>of understanding <\/em>and believing <\/em>whether it be good <\/em>or evil<\/em>.<\/p>\n\n\n\n The greater point of ALL this IS that it IS by measure <\/em>that we grow and this regardless of the application of that measure<\/em>. Jesus’ examples of giving<\/em>, judgment <\/em>and hearing <\/em>or understanding <\/em>and believing <\/em>ARE just that, examples against the principle of “with what measure ye mete, it shall be measured to you again<\/em>“. This we should understand as a universal concept and NOT that the Lord will bestow some gift <\/em>or some grace <\/em>upon mankind. This idea that the Lord will bestow IS a doctrinal creation that exists under a multiplicity of doctrinal philosophies which serve to obnubilate the greater Truths. It IS by measure <\/em>that we can gain the rewards<\/em>, the promises of the Lord, as we strive <\/em>toward the Truth and the Love that ARE the essence of the Godhead. The greater our striving <\/em>the greater our reward <\/em>but we should understand that while this IS True across a wide array of carnal and mundane endeavors as well, the emphasis of the Master’s words remain on the spiritual ONLY. In the last essay we touched upon the idea of karma through its mention by Paul who tells us “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not<\/em>” (Galatians 6:7-9). Here the reward <\/em>IS shown us as either corruption <\/em>or as “life everlasting<\/em>” depending upon what it IS we sow<\/em>. We should be careful to understand that based in the entirety of the New Testament ALL DO have “life everlasting<\/em>” which should be understood as Life for eternity<\/em>. The apostle’s point here, a hidden one for most, the idea IS that we will reap realization <\/strong><\/em>of our eternal <\/em>Life and understand it through our understanding of the Truth. As Spirit we ARE ever present with the Lord and in the Lord but we have full realization <\/em><\/strong>of this Truth as the effect, the karmic effect, of our sowing <\/em>“to the Spirit<\/em>“. It IS this sowing <\/em>that we should see in the commandment that we should keep His words<\/em> and here perhaps our trifecta <\/strong><\/em>will show some of the effects of DOING so, effects that ARE our reward <\/em>for our striving<\/em>. The Master tells us:<\/p>\n\n\n\n Despite the claims of many in the church who may feel the euphoria of being ‘saved<\/em>‘ through their doctrinal affirmations and confessions, the reality IS that True spiritual growth comes to us by measure <\/em>according to the Master’s words saying “with what measure ye mete, it shall be measured to you<\/em>“. In this idea of measure <\/em>for measure <\/em>we must look always upon our due part to determine the nature of what IS measured <\/em>back to us. This IS Paul’s point in saying that “whatsoever a man soweth, that shall he also reap<\/em>” and the apostle DOES NOT leave us without explanation. He continues to show us that if one “soweth to his flesh<\/em>” that his reaping <\/em>will be of \n
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