\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 In the last essay we completed our discussion on our selection from Paul’s Epistle to the Romans. Our selection was a small part of the eighth chapter which IS, from our perspective, one of the most revealing chapters in ALL the epistles and in the entire New Testament. While we have discussed the entirety of the eighth chapter in previous posts we again addressed our selection because it trended with our previous discussion and because of our ongoing use of that part of it that outlines the human condition in this world: vanity<\/em>. We ended with the understanding that Paul’s words, along with spiritually similar words from Peter, outline for us our entire journey as men in this world. Men ARE born in vanity<\/em>, into a: perishable and decaying condition, separate from God, and pursuing false ends<\/em> 4<\/sup> which IS exacerbated by years of nurturing and indoctrination; ALL of which leave a man unaware of his True identity as a Soul living for a time in a body in this world. This IS the starting point for ALL according to Paul’s words saying:<\/p>\n\n\n\n “For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in Paul tells us that there IS an expectation <\/em>that we will be “ As we accomplish these things, the change <\/em>of Repentance <\/em><\/strong>and the beginning of our Transformation<\/em><\/strong>, we can then beginn to realize the expectation <\/em>of being free <\/em>from our “bondage of corruption<\/em>” as we ARE Transformed<\/strong><\/em> into “the glorious liberty of the children of God<\/em>“. This IS NOT done in and instant however, it IS a process by which we ARE Transformed <\/em><\/strong>measure <\/em>by measure <\/em>according to the Master’s words saying “with what measure ye mete, it shall be measured to you again<\/em>” (Matthew 7:2). This IS the Way to discipleship which IS defined by the Master as applying to those that will “ The idea of waiting <\/em>in this phrase IS from the Greek word apekdechomai<\/em>, a word that IS defined as much more that merely standing by until. Another Greek word, a related word, ekdechomai <\/em>IS used for that kind of waiting<\/em>,with and without an air of expectation<\/em>. While both ARE rendered the same way in the New Testament, apekdechomai<\/em> has a much deeper meaning. Strong’s defines apekdechomai<\/em> as: to expect fully<\/em> 9a<\/sup> while Thayer’s defines it as: assiduously and patiently to wait for<\/em> 9<\/sup>; the idea of assiduously <\/em>here means: doing something with great care, close attention to detail, and tireless persistence<\/em>*. ALL of this should show us that Paul’s idea of waiting <\/em>IS an active waiting<\/em> whereby we continue in our Transformation<\/strong><\/em> with great care and tireless persistence<\/em> while ‘awaiting<\/em>‘ our adoption <\/em>and Redemption<\/strong><\/em>. This idea of waiting <\/em>with full expectation <\/em>should be understood in the same way as the expectation <\/em>mentioned earlier by Paul but which IS wrongly rendered as hope<\/em>; it IS also rendered as expectation <\/em>in the previous verse where we read of the “earnest expectation of the creature waiteth for the manifestation of the sons of God<\/em>” which verse we have included in our selection in this essay. What we should try to understand here IS that Paul IS showing us that it IS in our Transformation<\/strong><\/em> with great care and tireless persistence<\/em> that our realization <\/em><\/strong>of the adoption <\/em>will occur. We must try to see here that ALL spiritual Truths come to us as realizations<\/em><\/strong>, seldom as a sudden KNOWING, that we ARE changed and, because this happens measure <\/em>by measure<\/em>, there may be NO great awakening<\/em>.<\/p>\n\n\n\n James shows us a picture of this idea of expectation<\/em> and waiting <\/em>and while he DOES NOT use the same Greek words, the message can be clearly seen. The apostle tells us “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh<\/em>” (James 5:7-8). While the doctrinal churches see James words as applying to our death or the last judgement<\/em> 8<\/sup>, we see the reality of James words as an explanation if you will of the reality of our “waiting for the adoption, to wit, the redemption of our body<\/em>“. The coming of the Lord<\/em> IS NOT intended to imply death or the Master’s return but rather that communion of the Lord and the man, the communion of the Soul and the Transformed <\/em><\/strong>mind which brings us to “the adoption<\/em>“. While most ALL of James’ Epistle IS clearly written and easily understood by ALL that Truly “Strive to enter in at the strait gate<\/em>” (Luke 13:24), his words in this fifth chapter ARE more elusive and must be assembled into a spiritual diatribe with redeeming qualities. James’ words above are among the redeeming ideas as ARE his words saying “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy<\/em>” (James 5:10-11). In the prophets’ affliction <\/em>we should try to see Paul’s idea that the disciple “groaneth and travaileth in pain<\/em>” and in their patience <\/em>we should see the same “earnest expectation<\/em>” and their “waiting for the adoption, to wit, the redemption of our body<\/em>“. The adoption<\/em>, the redemption of our body<\/em> was the experience of at least one of the prophets albeit in a rather strange way; we read of Elijah that “it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven<\/em>” (2 Kings 2:11). We should understand that this IS a bible story that IS just that, a story. However, in this depiction of the ‘translation<\/em>‘ of Elijah we should try to see the Way of the True disciple which, while colored in a fanciful story, should show us the Power of Redemption <\/em><\/strong>and Transfiguration<\/em><\/strong>.<\/p>\n\n\n\n We should NOT forget the bible story of another True disciple, Enoch. While we KNOW little of his Life he IS held out in a special way; we read “Enoch walked with God: and he was not; for God took him<\/em>” (Genesis 5:24). The story IS given strength by the writer of Hebrews where we read that “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God<\/em>” (Hebrews 11:5). The idea of Transfiguration <\/em><\/strong>IS ONLY shown to us in the New Testament and while this IS rendered from the same word as IS Transformed <\/em><\/strong>which IS the rendering in Romans above, these should be understood as two distinctively different things. Both uses of metamorphoo <\/em>reflect a change <\/em>but the change <\/em>that the Master undergoes as Transfiguration <\/em><\/strong>IS NOT the idea that Paul IS presenting to us in Romans. From our perspective the idea of Transfiguration <\/em><\/strong>IS the result of Redemption <\/strong><\/em>and IS the final stage of a man’s supremacy as a Soul over the mortal world. In Romans the idea of metamorphoo <\/em>IS used in conjunction with the idea of being “conformed to this world<\/em>“. There it represents the change<\/em>, the Transformation<\/strong><\/em> of the mind away from one’s vanity <\/em>wherein the mind IS concerned with the self and the things of the self which IS to be “conformed to this world<\/em>“. In its rendering as Transfiguration <\/em><\/strong>the idea of metamorphoo <\/em>reflects a complete change <\/em>and one that reflects a complete change <\/em>of nature, one that IS described by Mark as “after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them<\/em>” (Mark 9:2-3). This idea of Transfiguration <\/strong><\/em>should be understood as the display of the Master’s complete dominance over His physical form and the physical world, a dominance that IS the deeper meaning of the Master’s words saying “I have overcome the world<\/em>” (John 16:33). This idea of Transfiguration <\/strong><\/em>can also be seen in such ideas as Mark’s telling us of the Master “that he appeared in another form unto two of them, as they walked, and went into the country<\/em>” (Mark 16:12). This IS a shortened version of Luke’s writing about two disciple walking when “And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him<\/em>“. The idea that “their eyes were holden<\/em>” tries to show that the disciples were prevented from seeing Jesus but this IS NOT the reality of this situation where the Master DID appear <\/em>“in another form<\/em>“. Luke concludes his version of this event saying that “their eyes were opened, and they knew him; and he vanished out of their sight<\/em>” (Luke 24:15-16, 31).<\/p>\n\n\n\n There ARE several other instances where the Master simply appears or appears to be in a different form. John tells us that “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you<\/em>” (John 20:19). This IS another example of the Power that we call Transfiguration<\/em><\/strong> or the Master’s dominance over the physical world and here we should try to see and to understand that this idea of Transfiguration <\/em><\/strong>IS available to ALL who can reach that point of “the adoption, to wit, the redemption of our body<\/em>“. Again we must remember that the Master Himself tells us that as disciples that fully keep His words<\/em> “the works that I do shall he do also; and greater works than these shall he do<\/em>” (John 14:12). We should note that there ARE similar stories regarding the Apostle Peter in the Book of Acts and although Luke’s text tells us that an angel released Peter’s chains and let him out of a heavily guarded jail, the reality IS based in his own “adoption, to wit, the redemption of our body<\/em>“. We DO NOT make such claims lightly but rather based upon our understanding that men ARE alone in this world, there ARE NO angels coming to our aid; there IS ONLY the reality of our own Souls. As we have often said over the course of our blog posts, there IS a dichotomy between Life in this world and the Godhead that IS ONLY reconciled by our own Souls. This separation IS shown us by James who tells us “know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God<\/em>” (James 4:4). In these words we should try to see that there IS NO relationship between the Godhead and the world and that there ARE NO earthly rewards <\/em>given by God to men as the church teaches. ALL that happens in this world IS happenstance but we should try to understand that one’s own Soul, one’s own Christ Within, sees his Life in this world spiritually. The Soul can, when seeing a calamity that IS NOT yet due, intervene and while this IS attributed to God, it IS in reality our own Souls. How this works out in Life we CAN NOT with any certainty say but it does work out in a sudden awakening <\/em>while one’s car IS head toward a wall or other close calls that endanger one’s Life.<\/p>\n\n\n\n It IS when the Soul, the Christ Within, has been able to overcome <\/em>the vanity<\/em> of one’s Life in this world that men can, by measure<\/em>, express <\/strong><\/em>the reality of agape <\/em>and Truth that IS the very nature of God. And it IS when this overcoming <\/em>has reached its apex that a man can say with the Master that “I have overcome the world<\/em>” and stand apart as an adopted son of God<\/em> who becomes, in a peculiar and intimate sense, one with the heavenly Father<\/em> 4<\/sup>. In this IS our Redemption<\/em><\/strong>, our ability to stand in this world as a Soul that has accomplished the fullness of discipleship who IS himself able to be Transfigured<\/em><\/strong>. The Way to this point begins with our Repentance <\/em><\/strong>and our ensuing Transformation <\/em><\/strong>according to Paul’s words saying that we 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). The word rendered here as prove <\/em>should be understood as discern<\/em>, that we can discern <\/em>“what is that good, and acceptable, and perfect, will of God<\/em>” and in this we should see the idea of KNOWING God. It IS by “the renewing of your mind<\/em>” through our growing ability to express <\/strong><\/em>the agape <\/em>and Truth that we ARE Transformed<\/em><\/strong>, measure <\/em>by measure<\/em>, in a process that takes us from worldly thought and action to spiritual thought and action. Paul shows us another view of this journey saying “to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be<\/em>” (Romans 8:6-7). Here again we should try to see the dichotomy between the carnal and the spiritual and understand that so long as we ARE bound to our vanity <\/em>we ARE at “enmity against God<\/em>” as James shows us above.<\/p>\n\n\n\n Our Repentance <\/em><\/strong>IS our NOT our change <\/em>of mind but rather our decision to change <\/em>and while it may take several attempts for our Repentance <\/strong><\/em>to work out in our lives, it IS our first True endeavor in spiritual Life. Several posts back we tried to show this idea of Repentance <\/strong><\/em>and hope, Because<\/s> expectation that the creature itself also shall be delivered<\/s> made free from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And 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<\/em>” (Romans 8:19-23).<\/p>\n\n\n\ndelivered<\/s> made free<\/em>” from this condition of vanity <\/em>which Paul also calls our “bondage of corruption<\/em>” and while he fails to tell us how in these verses, his previous words in this chapter surely show us the way. Although we must dissect his words ourselves, doctrines ARE of little help, Paul DOES give us the guidelines in such words as “they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be<\/em>” (Romans 8:5-7). ALL of this shows us that we must move past our being “conformed to this world<\/em>“, that we must stop being “carnally minded<\/em>“, that we must be “spiritually minded<\/em>” by thinking as acting according to the Master’s words. Our decision to DO this IS our Repentance<\/strong><\/em>; this IS our change <\/em>of mind <\/em>which we should understand as Vincent presents it saying that Repentance <\/em><\/strong>IS our: virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice<\/em> 4<\/sup>. While Vincent offers these words as a proper definition of Repentance<\/em><\/strong>, we see it as much more; separating the ideas we should see both our Repentance <\/strong><\/em>and our Transformation<\/em><\/strong>. Our Repentance <\/em><\/strong>IS found in the first part where we decide to change<\/em>, where we decide to make a virtuous alteration of the mind and purpose<\/em> which IS, in Paul’s terms, a decision to stop being “carnally minded<\/em>” as we pursue a new purpose<\/em>. In the second part we should see our Transformation<\/strong><\/em> our decision to make that virtuous alteration of the mind and purpose<\/em> then begets a like virtuous change in the life and practice<\/em>. This IS the action necessary to Transform<\/strong><\/em> 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<\/em>” (Romans 12:2).<\/p>\n\n\n\ncontinue<\/s> abide in my word<\/em>” (John 8:31). Here we should try to see that it IS “with what measure ye mete<\/em>” in keeping His words<\/em> that determines the measure <\/em>of our Transformation<\/strong><\/em>. Paul continues, first telling us that in this process we will “groaneth and travaileth in pain<\/em>” as we work the vanity <\/em>out of our lives and he then shows us the reality of our spiritual lives. Paul tells us that in this process we ARE “waiting for the adoption, to wit, the redemption of our body<\/em>” which IS that we ARE waiting <\/em>for the final stage of True discipleship, our Redemption <\/strong><\/em>which IS defined for us in the idea of adoption<\/em>.<\/p>\n\n\n\n