\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 The last two essays were devoted to our Repentance <\/strong><\/em>and Transformation<\/em><\/strong>, words that have little traction in today’s church doctrines but which ARE of major importance in our spiritual journey. Both words ARE used sparingly in the New Testament but ARE alluded to in many ways through the Master’s words and the words of His apostles. As we have frequently discussed, the idea of Repentance <\/em><\/strong>IS used by John the Baptist and by the Master in the opening of the Gospels as the Way par excellence to begin one’s spiritual journey. The Baptist uses the word in regard to his baptisms <\/em>three times in Matthew’s Gospel; he first tells those gathered to “Repent ye: for the kingdom of heaven is at hand<\/em>” (Matthew 3:2). Later we read that when Pharisees and Sadducees came to his baptism the Baptist told them “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire<\/em>” (Matthew 3:7-11). In telling them to “Bring forth therefore fruits meet for repentance<\/em>” he IS telling them that they should “bring forth<\/em> fruits<\/em>” answerable to amendment of life<\/em> as the King James Bible tells us in a footnote. Meet <\/em>IS rendered from the Greek word axios <\/em>which IS most frequently rendered as worthy <\/em>and between this and the footnote we should be able to see the Baptist’s point. The New Living Translation renders the verse as “Prove by the way you live that you have repented of your sins and turned to God<\/em>” which better captures the point as DOES the Bible in Basic English where we read “Let your change of heart be seen in your works<\/em>“.<\/p>\n\n\n\n The Baptist goes on to tell these Pharisees and Sadducees that “I indeed baptize you with water unto repentance<\/em>” and here we should see the greater idea of baptism <\/em>as one’s immersion<\/em>. Here the idea of immersion <\/em>IS aided by the water <\/em>and we should note that this immersion <\/em>IS intended to help a man decide to change, to suffer such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice<\/em> 4<\/sup> as Vincent defines Repentance <\/strong><\/em>for us. The reality of baptism <\/em>IS immersion <\/em>and in the gospels the idea IS immersion <\/em>into the Ways of the Lord so that baptism <\/em>itself can become a part of that decision to suffer such a virtuous alteration of the mind<\/em>. In the past we have cited an analysis from the lexicon regarding baptism <\/em>which may help us here again. The lexicon tells us that baptizo should: Not to be confused with 911, bapto. 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'(bapto) into boiling water and then ‘baptised’ (baptizo) 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 change<\/em> 2<\/sup>. This permanent change<\/em> IS the intent of baptism <\/em>and it IS unfortunate that the idea has been so diluted by the churches over the centuries. What we should see here IS that baptism <\/em>IS an aid to Repentance <\/strong><\/em>and that a man’s decision to be baptized <\/em>IS a decision to Repent <\/strong><\/em>and Transform<\/strong><\/em>. Of course this IS NOT the way that these ideas ARE generally understood.<\/p>\n\n\n\n Continuing in Matthew’s Gospel we come to the first precept uttered by the Master as He begins His ‘ministry’. We read that “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand<\/em>” (Matthew 4:17). Aside from this the ONLY other reference to Repentance <\/strong><\/em>as a precept in Matthew’s Gospel in and exchange with the Pharisees where the Master says “go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance<\/em>” (Matthew 9:13). What we should see here IS that bringing “sinners to repentance<\/em>” IS the very definition of the Master’s work in this world. The rest of the uses of the idea of Repentance<\/strong><\/em> in Matthew’s Gospel ARE in regard to the actions, or lack thereof, of Repentance <\/em><\/strong>by others except for Matthew’s comments on Judas Iscariot who “repented himself, and brought again the thirty pieces of silver to the chief priests and elders<\/em>” (Matthew 27:3). There IS much mystery<\/em> in the ‘betrayal<\/em>‘ of Jesus by Judas that IS ignored by the church and a clear headed reading of the interactions between the two in the absence of doctrinal ideas can be very revealing for any that have sufficient spiritual collateral to have such mysteries <\/em>revealed.<\/p>\n\n\n\n Mark’s Gospel and Luke’s Gospel offer similar ideas on Repentance <\/strong><\/em>as we see above but Luke also offers us some additional insights in such sayings as “Nay: but, except ye repent, ye shall all likewise perish<\/em>“. Jesus offers these words as part of His response to the tragedies that befell the “Galilaeans, whose blood Pilate had mingled with their sacrifices<\/em>” and the “eighteen, upon whom the tower in Siloam fell<\/em>” (Luke 13:2, 3, 4 ,5). In this unusual use of the Greek word metanoe\u014d<\/em> we should try to see that the Master’s reference IS NOT a death similar to the <\/em>Galilaeans<\/em> or the eighteen<\/em>, but rather a spiritual perishing <\/em>akin to the ideas that we have in our definition of vanity<\/em>. Vanity<\/em>, as defined for us by Vincent, IS our perishable and decaying condition, separate from God, and pursuing false ends<\/em> 4<\/sup>. Ponder on this combination of ideas. Our final notes on Repentance <\/em><\/strong>ARE from Mark’s Gospel. Mark tells us of the recorded time when the Master sent out His disciples apart from Him. He tells us that “they went out, and preached that men should repent<\/em>” (Mark 6:12) showing us the importance of this idea of Repentance <\/strong><\/em>as a teaching of the church. An importance that has been missed in the erroneos ideas that Repentance <\/em><\/strong>IS regret, sorrow and contrition; as we have previously discussed, Vincent tells us that: sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word<\/em> 4<\/sup>.<\/p>\n\n\n\n Despite the infrequent use of the idea of Repentance <\/strong><\/em>in the gospels, we should try to see that it IS an important component of the Master’s teachings and precepts. It IS used by Jesus to say that men must change if they Truly desire<\/em> the spiritual rewards<\/em> of DOING so. The word idea IS also used in the Book of Acts in a similar way; we read Peter’s words in Acts saying “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost<\/em>” (Acts 2:38). This saying IS used by many to say that it IS in baptism <\/em>that men have “the remission of sins<\/em>” and “the gift of the Holy Ghost<\/em>” without giving any weight to the primary directive which IS that they Repent<\/strong><\/em>. We should try to see that although the idea of Repentance <\/strong><\/em>IS understood simply as: deep sorrow, compunction, or contrition for a past sin, wrongdoing, or the like <\/em>and regret for any past action<\/em>* as defined in the dictionary and accepted this way by much of the church, there IS much more to it as we have been discussing. Even Google’s AI engine has captured the reality of Repentance <\/em><\/strong>saying “Repentance is the act of turning from sin and changing one’s mind, actions, and habits to align with a new direction, often in a spiritual context. It involves acknowledging wrongdoing, feeling remorse, and a conscious decision to change and follow a new path, which can result in forgiveness, peace, and a changed heart. In religious contexts, it specifically means turning toward God, seeking forgiveness, and changing one’s life to follow religious principles<\/em>“**. We should ask here the question that if even a machine, summarizing the idea available data, can find the Truth of the idea of Repentance<\/em><\/strong>, why has the church failed in doing so. Comparing this AI definition to that which we use from Vincent IS Truly enlightening.<\/p>\n\n\n\n The idea of Repentance <\/strong><\/em>IS used in Acts in ways similar to that of the Gospels but there IS one phrase that DOES stick out for our consideration. Luke, giving us Paul’s words who, when speaking to the “Epicureans, and of the Stoicks<\/em>” in Greece says: <\/p>\n\n\n\n “I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men every where to repent”<\/em> (Acts 17:18, 22:30).<\/p>\n\n\n\n While we have used parts of Paul’s words here in previous posts, we have NOT done so recently. Our point was usually Paul’s words saying “That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being<\/em>“. The first part of this IS our motivation toward Repentance<\/em><\/strong>, that as we may come to have some degree of Realization <\/em>that “he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth<\/em>“, we will seek a deeper relationship with the Lord and come to the greater realization <\/em><\/strong>that “in him we live, and move, and have our being<\/em>“. Few however come to these realizations <\/strong><\/em>as they continue in their daily lives and pursuits without recognizing that the Lord IS NOT “worshipped with men’s hands, as though he needed any thing<\/em>“. Here we should try to understand that the subject IS NOT ONLY the physical idols <\/em>of the Greeks but the full reality of idolatry<\/em>, our devotions <\/em>to any worldly thing. Our devotions <\/em>to ALL that we see as our treasure <\/em>according to the Master’s words saying “where your treasure is, there will your heart be also<\/em>” (Matthew 6:21). The Apostle Paul IS greatly revered in most ALL of Christianity and it IS through his words that most have created their doctrines. Most ALL however fail to take into account the full volume of his words as they selected out of context sayings and built their doctrines around them. They ignore for example the KEY phrase in the selection above saying “the times of this ignorance God winked at; but now commandeth all men every where to repent”<\/em>. Seeing this phrase from a strictly Christian perspective and on the heels of Jesus Life and teachings, we should understand that in the idea of “winked at<\/em>” IS: to overlook, take no notice of, not attend to<\/em> 2<\/sup> as the lexicon shows us. Christ brought us the message of Truth that should have overtaken the Jews’ religion and it IS in this message that we should see the idea that the Lord winked <\/em>NO more. In Jesus’ words we were given ALL we need for our own salvation<\/em>.<\/p>\n\n\n\n The idea of Transformation <\/em><\/strong>IS even less sparingly used. In the KEY saying that men should “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) Paul uses the Greek word metamorphoo<\/em>. This word IS rendered ONLY once as Transform<\/strong><\/em>, twice as Transfigure<\/em> <\/strong>and once as change<\/em>. In its rendering as change<\/em>, the word could have easily been rendered as Transform<\/em><\/strong>: Paul tells us “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord<\/em>“. The context here IS in regard to the Jews and how in the Jews’ religion there had been a vail <\/em>upon the heart <\/em>of the Jews. This IS based on Paul’s understanding of the errancy of the Jews’ religion which had vailed<\/em>, covered <\/em>if you will, the Truth, the Truth which IS revealed in the Master. Paul goes on to say, in regard to the Jews’ heart<\/em>, that “when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty<\/em>” (2 Corinthians 3:18, 15, 16-17) before going on to show us the idea of change<\/em>. While the “glory of the Lord<\/em>” IS metaphorically used and rather undefined, men can be Transformed <\/em><\/strong>into that same “glory of the Lord<\/em>” whensoever their hearts <\/em>“shall turn to the Lord<\/em>“. We should try to see here that this IS the same Transformation <\/em><\/strong>that we can encounter in our Repentance <\/strong><\/em>and Transformation <\/em><\/strong>and the same that will become “the renewing of your mind<\/em>“. Both ideas of metamorphoo <\/em>cited above ARE similar and when compared to the ideas of Transfiguration <\/em><\/strong>cited in the gospels we should be able to see and to understand that our metamorphoo <\/em>IS by measure.<\/p>\n\n\n\n When we ARE “transformed by the renewing of your mind<\/em>” we ARE NOT Transfigured<\/strong><\/em>; our appearance DOES NOT become “shining, exceeding white as snow; so as no fuller on earth can white them<\/em>” (Mark 9:3) as Mark tells us. Matthew offers us and even deeper picture of Transfiguration <\/em><\/strong>saying that “his face did shine as the sun, and his raiment was white as the light<\/em>” (Matthew 17:2). It these ideas of Transfiguration <\/em><\/strong>we should be able to see that metamorphoo <\/em>works by degree, that our Transformation <\/strong><\/em>IS but the beginning of our changes and that Transfiguration <\/em><\/strong>IS the endpoint. We have discussed this idea in previous post but, again, not for some time. Based upon scant use of the words involved, we have put together our own picture of the journey that men make as they move from carnal creatures to spiritual beings as men in this Earth. This journey begins with our Repentance<\/strong><\/em>, proceeds through our Transformation <\/em><\/strong>and results in our “adoption, to wit, the redemption of our body<\/em>“. This IS the Master’s state of being for most ALL of His time with His apostles; Jesus’ body was NO longer a carnal interface with the world, it had become an outlet for the spiritual Power that flowed through Him. While the Greek word apolutrosis <\/em>IS defined in terms of Redemption<\/strong><\/em>, the idea here IS NOT simply: a releasing effected by payment of ransom<\/em> which idea goes back to the Jews. The idea of apolutrosis <\/em>here IS much deeper and reflects the effects of our adoption<\/em>. We should try to see that in “the redemption of our body<\/em>” the idea of ransom <\/em>can ONLY be found in the way that the carnal mind gives itself, accepts if you will, to the spiritual reality of our full Transformation<\/strong><\/em>. It IS in the fullness of our Transformation <\/strong><\/em>that we Truly ARE in accord with John’s words saying “as he is, so are we in this world<\/em>” (1 John 4:17). While this idea IS yet another that we can understand by measure<\/em>, our full Transformation <\/em><\/strong>is perhaps the final measure<\/em>. As men with Souls we ARE also “as he is<\/em>” but in the fullness of our Transformation <\/em><\/strong>we ARE fully so. This IS perhaps our own point of Transfiguration<\/em><\/strong>. <\/p>\n\n\n\n We should understand that this IS a four part journey that begins in our being a carnal creature born into vanity <\/em>as Paul shows us saying that “the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same<\/em>” (Romans 8:20). This IS of course based upon the Plan of God, it IS the Plan that “hath subjected<\/em>” the creature and the creation to this idea of vanity <\/em>and if we can see that the Plan of God and the Godhead ARE the same in effect, we will have a better glimpse of the spiritual reality in which we exist. We ARE effectively born into what Paul calls “the bondage of corruption<\/em>” and in this we should try to understand that our bondage <\/em>IS to our vanity<\/em>, to that: perishable and decaying condition, separate from God, and pursuing false ends<\/em> 4<\/sup>. As men we CAN NOT escape <\/em>this state of being and most ALL live and die in this condition which begins at birth and IS exacerbated by the years of nurturing and indoctrination that we ALL endure. This vanity <\/em>IS ALL that we KNOW until such a time as we awaken <\/em>or, better, ARE awakened <\/em>by the prompting of our own Souls; a prompting which most never hear over the din of daily living as carnal creatures in this world. Most ALL never get past the first stage that we discussed in the last two posts, the stage of the Parable of the Sower where we ARE the wayside<\/em>. It IS here that we may have an inkling of change based in the prompting of our Souls which IS finally heard over the din of daily living; but the carnal mind, yet strong in this world, revolts and we revert until the next prompting to change; most ALL never Truly Repent<\/em><\/strong>. While it may seem a harsh assessment, we must remember that doctrinal religions DO NOT help our escape <\/em>as this indoctrination into such religions ONLY deepens our involvement in the world as carnal men. Indeed doctrinal religions may help some through their thinking on the things of God and some may come to see on their own the divergence between the doctrines they ARE taught and the Truth of the Master’s words if they can come to Truly accept the idea that we must “love<\/s> agape thy neighbour as thyself<\/em>“. It IS this expression <\/em><\/strong>of agape<\/em> that IS the Way par excellence to move away from doctrines and into Truth. Those that DO