Spiritual deceivers. Enslaving human souls.
Say they’re really diamonds. But they’re really lumps of coal.
Modern Pharisees. Spiritual assassins.
Concealing the Light. Concealing real passions.
Faking good intentions. Playing for the power.
Perched behind the pulpit. Like snipers in a tower.
Killers like their father. Poisoning the well.
Deceiving foolish children. Sending them ta hell.
The bondage has to stop. Gotta end their winning streak.
Someone has to say it. Time for rocks to speak.
Everything that can, must be shaken to the floor.
God’s not mad. Can’t tell that lie no more.
Illuminate your mug. Don’t believe the lie.
We’re children of the Light. Born under open sky.
The scales are in balance. Justice has been served.
Been made righteous though it’s not what I deserve.
Father brought the war that was between us to an end.
He did it when He loved us. Made His enemies His friends.
Now the orphan has a Father. What’s lost has now been found.
Scream it from the rooftop. And shout the liars down
Wednesday, October 11, 2006
Wednesday, September 20, 2006
Be The Loaf
Every bit of God's working in our lives is to the end of peeling our false-self (chaff) away from our true-self. The false-self is useless and religious. It is a protective shell. Unfortunately, like religion, it keeps the good in and inaccessible to the world which needs that goodness most. The true-self (the grain) is what He uses to make bread (the stuff of life and enjoyment).
It's a simplistic perspective, but we are typically in one of four stages: (1) Being relieved of the chaff (false-self) (2) Being revealed to ourselves as the grain (Christ/true-self) (3) Being ground into meal (processed by orchestrated circumstances/suffering) (4) Being baked to be life and enjoyment (His image: "I am the bread which came from heaven"-Jesus).
If you'll notice, this process comes not by interjecting any external thing, but is a process of revealing for us, that which was inside all along.
Be the loaf.
It's a simplistic perspective, but we are typically in one of four stages: (1) Being relieved of the chaff (false-self) (2) Being revealed to ourselves as the grain (Christ/true-self) (3) Being ground into meal (processed by orchestrated circumstances/suffering) (4) Being baked to be life and enjoyment (His image: "I am the bread which came from heaven"-Jesus).
If you'll notice, this process comes not by interjecting any external thing, but is a process of revealing for us, that which was inside all along.
Be the loaf.
Tuesday, August 08, 2006
Unknowing (Excerpts from a freindly letter)
It usually isn't what we don't know that keeps us from having conversations with Father, it's what we think we know. We think we know that God is distant, that He is scrutinizing our every fiber and contemplation, that He is always on the verge of rage, that He is unknowable, that He is disconnected from us, and that He is like other Fathers we've known. These are the things we know about our Father.
We have been good church-people; listening and assimilating what comes across the pulpit, all in the name of submission to authority. In doing so, we have allowed our experiences with God to be limited to what we're told He is like, never allowing Him to speak for Himself.
There is no formula or system for you to know your Father, who just happens to be God. He is your Father, your Daddy and He is always talking. You don't even need to open-up to let Him in...He's already in.
Our traditional posture of prayer is simply a show of submission, and to close our eyes is practically for the focusing of our attentions on our prayer. These are good practices, but they are for our benefit, not because God requires them before He hears us.
It's like the movie the Matrix when Morphius tells Neo, Stop trying to hit me, and hit me! Stop trying to enjoy our Father, and enjoy Him. He does not reside in what we know. He is in the unknown, making it known. This is the great leading of God; that we leave what we know to embrace the unknown. You can't study, practice, pray, or prepare for that kind of journey. You just take it.
Find your inner quite place. He'll meet you there, because that's where He's always been.
Much love.
We have been good church-people; listening and assimilating what comes across the pulpit, all in the name of submission to authority. In doing so, we have allowed our experiences with God to be limited to what we're told He is like, never allowing Him to speak for Himself.
There is no formula or system for you to know your Father, who just happens to be God. He is your Father, your Daddy and He is always talking. You don't even need to open-up to let Him in...He's already in.
Our traditional posture of prayer is simply a show of submission, and to close our eyes is practically for the focusing of our attentions on our prayer. These are good practices, but they are for our benefit, not because God requires them before He hears us.
It's like the movie the Matrix when Morphius tells Neo, Stop trying to hit me, and hit me! Stop trying to enjoy our Father, and enjoy Him. He does not reside in what we know. He is in the unknown, making it known. This is the great leading of God; that we leave what we know to embrace the unknown. You can't study, practice, pray, or prepare for that kind of journey. You just take it.
Find your inner quite place. He'll meet you there, because that's where He's always been.
Much love.
Sunday, May 07, 2006
Repentance, Not Remorse
Our relationship with God, our Father, is by Jesus Christ alone. This fact frees us from any reliance upon our own efforts to please God; relying only upon His efforts in Christ. In addition, the solitary, yet inclusive, passage to God by Christ grants us freedom from each of our deeds; those which are openly inconsistent with the Divine Life as well as those good ones by which we believe to somehow earn entrance into His favor.
It is clear then, that neither good nor evil deeds can serve to include, or exclude us from contacting God, because all passage and release to Him has forever been secured by Christ. What then of repentance?!, may be the first question for some. After all, we must confess and turn from our sin and return to God. Right? Shockingly, . . .wrong. But that is a short answer that begs to be explained.
To most people of the Christian religion, repentance has been presented as a clouded mixture of remorse, guilt, self-condemnation, fear of consequence, renunciation of sinful habits, and the pledge before God's all-seeing, sin-searching eyes, to never do that again. This is, in general, what we believe repentance to be, because that is what we have been taught; never looking into the matter for ourselves. Here, I must pause to make a side-note concerning confirmation of teaching.
When I speak of looking into a thing, I do not propose cynicism, nor would ever instruct or suggest for any other person to be so minded. Instead, what is meant is for one to look for the witnesses of the Spirit and, as much as can be, of scripture, concerning doctrines as they are presented. We do not ever purpose to discredit any person or teaching, rather the intent is that of finding a witness for all teaching for agreement's sake. This is a good and noble practice that will edify and further cooperate with the work of God's word in our inner-man.
Having said this, looking into a matter may reveal a particular teaching as false or flawed, in which case it must be rejected and clarification sought for within the context of love, which in itself will hold deception in check.
This is the duty of all who are called disciples and especially of those called elders. These are they who are spiritually matured, though not necessarily the most knowledgeable or well-versed saints. For there are many knowledgeable sorts in the church, knowing many facts and items, whose hunger for such is insatiable. These knowledgeable ones, if they are not spiritual first, will be easily and eminently swayed toward assimilating knowledge, as did Eve, in an effort to become God-like rather than to simply be the expression of God in the earth. It is in this mind, that we must look into repentance.
In light of the first apostolic message in Acts Chapter 2, we find the precedent established for new covenant repentance. For when Peter's words, by the empowerment of the Holy Ghost, had convicted those hearing them of the identity of Jesus Christ, they were instructed first to repent.
Noting the context and nature of the participants in this exchange, it is clear that repentance was demonstrated as being action-provoking thought set right. This is not intended to be a dogmatic definition, but one to help in understanding that while they may have felt remorse for their treatment of Christ, remorse is not a component of repentance. Their change of thought, their repentance, was brought about by a revelation of Christ's identity, not by evoking in them a sense of blood-guilt.
In reading Peter's discourse, we see it to be a revealing of Christ and not of sin, godlessness, guilt or evil. Change can only come by revealing Christ in inspired declaration. Preaching hell, sin, and condemnation may evoke a response to those things, but not to Christ, for we will have only given him, at best, a secondary position in relation to other things. Let us ever seprate him from anything secondary.
He is preeminent and most high, whose Father will not tolerate the tabernacles of good and evil to share the mountain top with His Son who is the one, solitary, and true tent of meeting.
We will not meet God in the tent of good works, nor in that of guilt over evil deeds. God can only be encountered in the person of Christ. In him man is met not by God the Father, but by our Father, who happens to be God. Our Father does not desire to be our Venerated Ruler, but, rather, our relative. To this, how can one scarcely do other than to turn to God, not of fear, but for a Father?
It is clear then, that neither good nor evil deeds can serve to include, or exclude us from contacting God, because all passage and release to Him has forever been secured by Christ. What then of repentance?!, may be the first question for some. After all, we must confess and turn from our sin and return to God. Right? Shockingly, . . .wrong. But that is a short answer that begs to be explained.
To most people of the Christian religion, repentance has been presented as a clouded mixture of remorse, guilt, self-condemnation, fear of consequence, renunciation of sinful habits, and the pledge before God's all-seeing, sin-searching eyes, to never do that again. This is, in general, what we believe repentance to be, because that is what we have been taught; never looking into the matter for ourselves. Here, I must pause to make a side-note concerning confirmation of teaching.
When I speak of looking into a thing, I do not propose cynicism, nor would ever instruct or suggest for any other person to be so minded. Instead, what is meant is for one to look for the witnesses of the Spirit and, as much as can be, of scripture, concerning doctrines as they are presented. We do not ever purpose to discredit any person or teaching, rather the intent is that of finding a witness for all teaching for agreement's sake. This is a good and noble practice that will edify and further cooperate with the work of God's word in our inner-man.
Having said this, looking into a matter may reveal a particular teaching as false or flawed, in which case it must be rejected and clarification sought for within the context of love, which in itself will hold deception in check.
This is the duty of all who are called disciples and especially of those called elders. These are they who are spiritually matured, though not necessarily the most knowledgeable or well-versed saints. For there are many knowledgeable sorts in the church, knowing many facts and items, whose hunger for such is insatiable. These knowledgeable ones, if they are not spiritual first, will be easily and eminently swayed toward assimilating knowledge, as did Eve, in an effort to become God-like rather than to simply be the expression of God in the earth. It is in this mind, that we must look into repentance.
In light of the first apostolic message in Acts Chapter 2, we find the precedent established for new covenant repentance. For when Peter's words, by the empowerment of the Holy Ghost, had convicted those hearing them of the identity of Jesus Christ, they were instructed first to repent.
Noting the context and nature of the participants in this exchange, it is clear that repentance was demonstrated as being action-provoking thought set right. This is not intended to be a dogmatic definition, but one to help in understanding that while they may have felt remorse for their treatment of Christ, remorse is not a component of repentance. Their change of thought, their repentance, was brought about by a revelation of Christ's identity, not by evoking in them a sense of blood-guilt.
In reading Peter's discourse, we see it to be a revealing of Christ and not of sin, godlessness, guilt or evil. Change can only come by revealing Christ in inspired declaration. Preaching hell, sin, and condemnation may evoke a response to those things, but not to Christ, for we will have only given him, at best, a secondary position in relation to other things. Let us ever seprate him from anything secondary.
He is preeminent and most high, whose Father will not tolerate the tabernacles of good and evil to share the mountain top with His Son who is the one, solitary, and true tent of meeting.
We will not meet God in the tent of good works, nor in that of guilt over evil deeds. God can only be encountered in the person of Christ. In him man is met not by God the Father, but by our Father, who happens to be God. Our Father does not desire to be our Venerated Ruler, but, rather, our relative. To this, how can one scarcely do other than to turn to God, not of fear, but for a Father?
Tuesday, April 11, 2006
SQUARE ONE
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. - Jesus
(Matthew 18:15-17)
Just prior to the verses above, Jesus tells his first century audience of a shepherd, who against logic, leaves ninety-nine steady, still, and behaved sheep in order to recover and restore one, solitary, unruly fool to the flock. He remains in this same reconciliatory vein as we go on to encounter the verses above.
Most teachings I have heard from verses 15 to 17 are always with regard to church protocol concerning the interplay between the offender and the offended within a local assembly. First, go it one-on-one, and if that doesn’t work, gather witnesses. And again, if even that fails to convict the alleged offender, bring him before the general congregation, where if he still won’t “fess-up,” he is to be cast out, being branded as an unbelieving, traitorous thief who has no place in the holy assembly of the saints. This sounds like a justified and even pious interpretation; defending the purity of a local assembly. But it is wrong and misses the point to the spiritual and loving bottom-line of Jesus’ teaching.
As with Jesus’ precedent example of the illogical shepherd, he continues with another example of reconciliation between his lambs. The key to seeing this is the last bit of verse 17, where Jesus says that after all attempts at orderly justice have failed, we are to go back to square one with our offender and treat him as someone who does not know the love of God; a heathen and a publican. We are to forgive them of their offenses; absorbing the offense for the greater good of reconciliation amongst the members of the flock.
I know that for some of you, this interpretation concerning the treatment of heathens and publicans is shocking. What is truly shocking, however, is that we, as messengers of peace, would consider treating unbelievers and even thieves any other way than to administer reconciliation to them!
“To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation(2 Corinthians 5:19). “
Speaking reconciliation is our business. It is the only word we have been given for this world. But too often, we set that word aside in order to speak about being caught away, morality, tithing, and submission to contrived authorities; trying to pass these off as having something to do with our Father’s business!
Our Father’s business is clear and singular. He was in Christ, reconciling the world back to Himself. This makes our business clear; to spread the word concerning our Father’s work, which was to reconcile all things, people, relationships, races, religions, and realms to Himself in the person of Christ Jesus. And if He could do all that, it will surely be required of us to be of the same, self-sacrificing sentiment by which we take a stand against fragmentation in the house of God by absorbing offenses and reconciling the offenders.
(Matthew 18:15-17)
Just prior to the verses above, Jesus tells his first century audience of a shepherd, who against logic, leaves ninety-nine steady, still, and behaved sheep in order to recover and restore one, solitary, unruly fool to the flock. He remains in this same reconciliatory vein as we go on to encounter the verses above.
Most teachings I have heard from verses 15 to 17 are always with regard to church protocol concerning the interplay between the offender and the offended within a local assembly. First, go it one-on-one, and if that doesn’t work, gather witnesses. And again, if even that fails to convict the alleged offender, bring him before the general congregation, where if he still won’t “fess-up,” he is to be cast out, being branded as an unbelieving, traitorous thief who has no place in the holy assembly of the saints. This sounds like a justified and even pious interpretation; defending the purity of a local assembly. But it is wrong and misses the point to the spiritual and loving bottom-line of Jesus’ teaching.
As with Jesus’ precedent example of the illogical shepherd, he continues with another example of reconciliation between his lambs. The key to seeing this is the last bit of verse 17, where Jesus says that after all attempts at orderly justice have failed, we are to go back to square one with our offender and treat him as someone who does not know the love of God; a heathen and a publican. We are to forgive them of their offenses; absorbing the offense for the greater good of reconciliation amongst the members of the flock.
I know that for some of you, this interpretation concerning the treatment of heathens and publicans is shocking. What is truly shocking, however, is that we, as messengers of peace, would consider treating unbelievers and even thieves any other way than to administer reconciliation to them!
“To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation(2 Corinthians 5:19). “
Speaking reconciliation is our business. It is the only word we have been given for this world. But too often, we set that word aside in order to speak about being caught away, morality, tithing, and submission to contrived authorities; trying to pass these off as having something to do with our Father’s business!
Our Father’s business is clear and singular. He was in Christ, reconciling the world back to Himself. This makes our business clear; to spread the word concerning our Father’s work, which was to reconcile all things, people, relationships, races, religions, and realms to Himself in the person of Christ Jesus. And if He could do all that, it will surely be required of us to be of the same, self-sacrificing sentiment by which we take a stand against fragmentation in the house of God by absorbing offenses and reconciling the offenders.
Thursday, March 30, 2006
He's In The House
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: - 2 Corinthians 5:14
Ephesians 2:4b, 5 says that “…for his [God’s] love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, by grace ye are saved;” God raised all the dead along with His Son. Christ’s life has now touched every person, though they be blind to it. This is not uncommon. The people around Christ during His earthly ministry did not know that he, the Life of the Ages, was amongst them either.
He openly declares himself as Life incarnate, even to the scribes who diligently searched the scriptures for the very person which was now standing before them, begging to be known of the one’s called by his Father’s name. It is no different now.
He stands at every door and knocks. He is present and near, though unattended and unseen for the closed nature of our minds.
Note the architecture of the ancient Jewish home. For him to knock at the door means that he was already in the structure of the residence, but stood downstairs in the barn, seeking entrance into the upper room of the home where there was communion and mutual enjoyment amongst its residents.
It seems we always relegate him to live in a barn or a manger; rarely, if ever, allowing him entrance into the place where we really live. Therefore, the declaration of every true witness to God’s world must be that Jesus is not far off, as they suppose, but that he is a very present help. In fact, he's already in the house.
Ephesians 2:4b, 5 says that “…for his [God’s] love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, by grace ye are saved;” God raised all the dead along with His Son. Christ’s life has now touched every person, though they be blind to it. This is not uncommon. The people around Christ during His earthly ministry did not know that he, the Life of the Ages, was amongst them either.
He openly declares himself as Life incarnate, even to the scribes who diligently searched the scriptures for the very person which was now standing before them, begging to be known of the one’s called by his Father’s name. It is no different now.
He stands at every door and knocks. He is present and near, though unattended and unseen for the closed nature of our minds.
Note the architecture of the ancient Jewish home. For him to knock at the door means that he was already in the structure of the residence, but stood downstairs in the barn, seeking entrance into the upper room of the home where there was communion and mutual enjoyment amongst its residents.
It seems we always relegate him to live in a barn or a manger; rarely, if ever, allowing him entrance into the place where we really live. Therefore, the declaration of every true witness to God’s world must be that Jesus is not far off, as they suppose, but that he is a very present help. In fact, he's already in the house.
Friday, March 17, 2006
We Are What We Eat (Your Sins or God's Son)
Let's talk about redemption and salvation. They are not the same thing. Redemption made us His. Whereas, salvation is the process by which we are revealed to be like Him.
Both the consequence of our sins and our sin-nature were dealt with on the cross. We have been forgiven for what we do and what we were was killed when Jesus died. When Christ resurrected, we were also resurrected with him as new creatures. The work,then, of the Gospel is not to change people, but to notify them of the change that has already come by God's love through Christ. This is why Paul told a young pastor named Timothy to, "do the work of an evangelist."
An evangelist is not necessarily someone who preaches in sports arenas and has altar-calls, calling people to Jesus. The evangelist is one who continually brings Jesus to people, letting them know that they are accepted,and if accepted, they are also perfected in Christ. This causes the growing of Christ in them until there is an outward expression of the inward consciousness of perfection.
Christ's growth in us will result in his expression through us and the leaving behind of sinful habits and actions. But always remember that "not sinning" is not what God desires from us. What God wants is His Son. And while the by-product of His Son's growth in us will be the expression of the Christ-nature to the extinction of our sinful habits, God's desire is simply to see His Son in the earth.
This does not mean that we are free to sin. That's not the Gospel! The Gospel is that we are free to God by Jesus Christ. If that is true, then our diet must be Christ and not sin. If we eat sin-consciousness,we will only show sin. But, eating Christ-consciousness (the consciousness of our perfection in him), having a mind full of Christ - - even after we have just sinned - - will eventually make us what we eat; organically birthing Christ in us as our new nature.
Both the consequence of our sins and our sin-nature were dealt with on the cross. We have been forgiven for what we do and what we were was killed when Jesus died. When Christ resurrected, we were also resurrected with him as new creatures. The work,then, of the Gospel is not to change people, but to notify them of the change that has already come by God's love through Christ. This is why Paul told a young pastor named Timothy to, "do the work of an evangelist."
An evangelist is not necessarily someone who preaches in sports arenas and has altar-calls, calling people to Jesus. The evangelist is one who continually brings Jesus to people, letting them know that they are accepted,and if accepted, they are also perfected in Christ. This causes the growing of Christ in them until there is an outward expression of the inward consciousness of perfection.
Christ's growth in us will result in his expression through us and the leaving behind of sinful habits and actions. But always remember that "not sinning" is not what God desires from us. What God wants is His Son. And while the by-product of His Son's growth in us will be the expression of the Christ-nature to the extinction of our sinful habits, God's desire is simply to see His Son in the earth.
This does not mean that we are free to sin. That's not the Gospel! The Gospel is that we are free to God by Jesus Christ. If that is true, then our diet must be Christ and not sin. If we eat sin-consciousness,we will only show sin. But, eating Christ-consciousness (the consciousness of our perfection in him), having a mind full of Christ - - even after we have just sinned - - will eventually make us what we eat; organically birthing Christ in us as our new nature.
Friday, March 03, 2006
God's faithfulness and ours - by Henry Nouwen
When God makes a covenant with us, God says: "I will love you with an everlasting love. I will be faithful to you, even when you run away from me, reject me, or betray me." In our society we don't speak much about covenants; we speak about contracts. When we make a contract with a person, we say: "I will fulfill my part as long as you fulfill yours. When you don't live up to your promises, I no longer have to live up to mine." Contracts are often broken because the partners are unwilling or unable to be faithful to their terms.
But God didn't make a contract with us; God made a covenant with us, and God wants our relationships with one another to reflect that covenant. That's why marriage, friendship, life in community are all ways to give visibility to God's faithfulness in our lives together.
When God makes a covenant with us, God says: "I will love you with an everlasting love. I will be faithful to you, even when you run away from me, reject me, or betray me." In our society we don't speak much about covenants; we speak about contracts. When we make a contract with a person, we say: "I will fulfill my part as long as you fulfill yours. When you don't live up to your promises, I no longer have to live up to mine." Contracts are often broken because the partners are unwilling or unable to be faithful to their terms.
But God didn't make a contract with us; God made a covenant with us, and God wants our relationships with one another to reflect that covenant. That's why marriage, friendship, life in community are all ways to give visibility to God's faithfulness in our lives together.
Tuesday, February 21, 2006
God is Love, Not Justice
It's a shame, but religious Christians like to feel that they somehow will have earned entrance into Heaven. The really "holy" ones hate the notion that there will be undeserving people there. What a shock their systems will have when they realize that being undeserving was the prerequisite to receiving entrance. These are the poor in spirit to whom pertains the Kingdom.
Self-righteous people see "hell" as the answer to their cries for justice. Thankfully, God is Love, not justice. He uses Himself to balance the scales in our favor. The pound of flesh He does require is His own in the form of Jesus. Religious Christians hate the reality of that. They want "sinners" to pay for their own sins. If they could, why would they need Christ?!
There will, however, be correction for each person who has denied Christ. But the loving purpose of the correction is to remove all obstacles from our consciousness that obstruct our knowing the reality of God's love. This is the perfect love that casts out the fear and torment; this is the love that the religious dare not preach.
How blinded we have become in our own self-righteousness, to deny the truth, power, and beauty of the Gospel. We believe that the good news is that we have accepted God. That's nice , but it's not Gospel! The Gospel is that God has accepted us!
Our work, then, is to declare that Gospel. And though we may suffer for it, ultimately, we will have participated in the recovery of all people and even the sum of creation. It's still a fight, but the incentive is that it's fixed.
Much Love.
Self-righteous people see "hell" as the answer to their cries for justice. Thankfully, God is Love, not justice. He uses Himself to balance the scales in our favor. The pound of flesh He does require is His own in the form of Jesus. Religious Christians hate the reality of that. They want "sinners" to pay for their own sins. If they could, why would they need Christ?!
There will, however, be correction for each person who has denied Christ. But the loving purpose of the correction is to remove all obstacles from our consciousness that obstruct our knowing the reality of God's love. This is the perfect love that casts out the fear and torment; this is the love that the religious dare not preach.
How blinded we have become in our own self-righteousness, to deny the truth, power, and beauty of the Gospel. We believe that the good news is that we have accepted God. That's nice , but it's not Gospel! The Gospel is that God has accepted us!
Our work, then, is to declare that Gospel. And though we may suffer for it, ultimately, we will have participated in the recovery of all people and even the sum of creation. It's still a fight, but the incentive is that it's fixed.
Much Love.
Saturday, February 18, 2006
What's Love Got To Do With It?...Everything
God is love, not a god of love. His very constitution is purely and only love. That which issues from Him then, can only be essentially love, regardless of outward appearance.
“And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (I John 4:16)
It is imperative that we come into a consciousness regarding God’s expression of Himself towards us as love. As love, God is pre-existent to our believing or knowing of Him. He does not ask our permission to dispense of Himself to us. Why would we, who were in darkness, ask for God to send His love in the form of Jesus Christ? The truth is that we did not, but He sent Christ anyway!
Thanks be to God who, as love, has ever been for me, though I neither knew nor desired Him. He is always love towards man in spite of our ignorance and aloofness toward Him.
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8)
I need not do anything to cause God to both love and rescue me. He has already done it for me and every other person. You see the good news that Jesus personified and published was not that we had to accept God, but that God had accepted us.
"Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. " (I John 4:10)
"And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. " (I John 2:2)
I believe God will save His entire creation, including every person and the sum of all things. He loved us first. That is what the Bible calls the "first love." Our love is only second, at best. His love is universal, but the second love discriminates and excludes. Does this mean that anything goes? No. In His love, there is correction. What kind of love would find you a mess and then leave you that way? Not His. His love will ultimately right all wrongs, reward suffering, and overcome evil with good and not torment.
Abraham Lincoln once said,"I destroy my enemies when I make them my friends." Though the wording was novel, the sentiment was not. God's been doing this all along.
“And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (I John 4:16)
It is imperative that we come into a consciousness regarding God’s expression of Himself towards us as love. As love, God is pre-existent to our believing or knowing of Him. He does not ask our permission to dispense of Himself to us. Why would we, who were in darkness, ask for God to send His love in the form of Jesus Christ? The truth is that we did not, but He sent Christ anyway!
Thanks be to God who, as love, has ever been for me, though I neither knew nor desired Him. He is always love towards man in spite of our ignorance and aloofness toward Him.
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8)
I need not do anything to cause God to both love and rescue me. He has already done it for me and every other person. You see the good news that Jesus personified and published was not that we had to accept God, but that God had accepted us.
"Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. " (I John 4:10)
"And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. " (I John 2:2)
I believe God will save His entire creation, including every person and the sum of all things. He loved us first. That is what the Bible calls the "first love." Our love is only second, at best. His love is universal, but the second love discriminates and excludes. Does this mean that anything goes? No. In His love, there is correction. What kind of love would find you a mess and then leave you that way? Not His. His love will ultimately right all wrongs, reward suffering, and overcome evil with good and not torment.
Abraham Lincoln once said,"I destroy my enemies when I make them my friends." Though the wording was novel, the sentiment was not. God's been doing this all along.
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