12. Class 12 – Class 12 – Visions of the Kingdom Age by James Dillingham 2014

12. Class 12 – Visions of the Kingdom Age by James Dillingham 2014

This will be the 12th in a series entitled Visions of the Kingdom Age being presented at the Cranston, Rhode Island Ecclesia in 2014 for the adult Sunday School Class.

The 3 divine harvests
We have come to the understanding through recent classes that the 3 annual harvest feast weeks, mandated during the kingdom of God, serve as shadow projections of the three divine harvests in our Creator’s plan. The Feast of Unleavened Bread projects the harvesting, the immortalisation, the atonement, of our messiah, serving as the template for the other two immortalisations and the saving of all creation. The Feast of Weeks is a sharp projection of our Creator’s harvesting of the first fruits of the saints at the beginning of millennial kingdom and the Feast of Tabernacles, that Feast of the Final Ingathering is a shadow projection of the 3rd and the last harvesting, that immortalisation of the remaining saints just after the conclusion of the millennial kingdom. That foundational understanding licenses the consideration of a very significant warning, our Heavenly Father imposed in reference to all 3 of these Feast Weeks. This particular feature of these shadow expressions of Yahweh have a direct application on whether or not we personally will be part of the first fruits wheat that Jesus stores safely in the barn in his parable of the wheat and the tares, or our potential for suffering the fate of the tares that will be separated out from the wheat at harvest and burned, indicating those among the enlightened community who will be rejected at Christ’s judgment. This is the feature of our conditional divine approval, repeatedly defined as “fruitfulness.” If we have no fruit to offer our judge, then we are nothing but tares.

We must bear fruit
Consider how Yahweh expresses this specific warning through all 3 Harvest Feasts. Deu 6v16, “3 times in a year shall all thy males appear before Yahweh thy God in a place which he shall choose in the Feasts of Unleavened Bread, in the Feast of Weeks, and the Feast of Tabernacles, and they shall not appear before Yahweh empty. Every man shall give as he is able according to the blessing of Yahweh thy God which he has given thee.” The warning is, do not dare to come before Yahweh with nothing to offer at these 3 Harvest celebrations. Whatever degree of fruit is offered will be acceptable, based on one’s capacity to offer. This is exactly the parallel understanding to Christ’s judgment rule that “to whom much is given, much will be required.” Those who have little should not be embarrassed when their gift is compared to what might from a fleshly perspective be defined as the extravagant offerings of those with considerably more resources. This was the judgment pattern Jesus demonstrated when he declared that the poor widow depositing 2 mites into the Temple treasury had given more, by her judge’s standards, than those pouring in far greater sums that only accounted for a small comfortably disposable percentage of their assets.

The issues by which we shall be judged
This issue should be of extreme importance to us, the issues by which we will be judged, to determine whether we are, or constitute the first fruits wheat, or the chaff, or the tares,. Yahweh declared no one is allowed to attend any of the 3 Harvest Feasts, with nothing for him. We are not allowed to appear before the Lord empty. We have to have fruit. This agriculturally based exhortation is expressed endlessly throughout both forms of divine expression, the Bible and creation. This message is always perfectly symmetrical between the two forms of divine testimony, as is the lesson of Christ’s parable of the sower. There are 4 environments for the seed to be placed. 4 is the Scriptural of the principle of God manifestation, validated by an endless parade of scriptural and creational parallels. When the seed of the word was sown into the dust of the earth, there were 4 results describing the action of how the enlightened community originally created from the dust of earth almost 6000 years ago reacts to that divine testimony, that seed dropped into the hard-packed earth of the common pathway upon the birds feed, refers to those whose shallow depth does not even germinate that seed of divine testimony. They identify themselves with the common societal path, the God-despising “political correctionists” saturating the operation of society. The seed spring up among the shallow earth, among the rocks, are those within the enlightened community that flare up and burn out. There is no consistency, no perseverance, just an emotional experience, for those only searching for an emotional experience. The grain that is choked by thorns identifies those within the enlightened community who care more about the things of this world than the things of God. We see each of these 3 groups within the enlightened community today, just as Jesus saw in the enlightened community during his ministry, directed to that enlightened community, those Christadelphians, of his generation. It is the last group, the fourth category that perseveres beyond the danger of the birds and the hard ground, offers depth for the seed to develop within them and perseveres through the heat of the day and will not allow the shallowness of the flashing lights and the meaningless baubles of this life, to imbalance their value ladder, so that they can bear much fruit to the glory of the husbandman who sowed that seed.

This understanding that we must have something to offer our Creator when his Son judges us, that we cannot come to the Harvest Feast empty handed is an anti-instinctive understanding, how it isn’t just the “born again” Christians that fantasise about instant guaranteed salvation, of getting everything for almost nothing. Attend any of our Bible Schools and we will hear a slightly veiled, but similar expression that we are saved by grace and not works, that we have nothing to worry about at the judgment, We oddly, but frequently, hear our current Christadelphian community is exclusively being paralleled to the divinely acceptable, throughout Scripture as if the Jewish enlightened community during Christ’s ministry is not a perfect parallel to the enlightened community today. But only the disciples of Christ who could actually be called Christadelphians and how Jehoshaphat’s kingdom of Judah, constituted the Christadelphians of his day, but Ahab’s concurrent kingdom of Israel, well, they only represented the world outside the Christadelphian community, despite Israel being in covenant relationship with God and having prophets regularly sent to them from God, and certainly knowing the God of their ancestors. That self-exalting frame of reference is highly inappropriate and completely illegitimate, but it is very intuitive, very instantly acceptable by the human heart. We each need to beware of these kinds of expressions that inappropriately exalt our own opinion of ourselves.

The acceptable by God were despised by men
If we base our divine acceptability on how our brothers and sisters in the Truth see us, we can severely imbalance that self-image in relation to how our God values our discipleship. The most highly, divinely favoured Christadelphians by our God in the history of the world, were absolutely despised by their contemporary ecclesial members. Abel being first, Job certainly, Joseph, Jeremiah, David was hunted as an outlaw and later chased from his throne. Elijah, Micaiah, certainly Jesus, whose crucifixion was orchestrated by the enlightened community that was in a covenant relationship with his Father, in other words, the Christadelphians of his generation. The Apostle Paul was constantly opposed by members of the first century ecclesia and abandoned by all but a few of the Christadelphians at the end of his life. It is very dangerous to presume the level of our divine acceptable can somehow be measured by our social acceptability within the enlightened community.

Everything is not just about forgiveness
There is a frequent, but very odd, presumption, expressed in our community today that all that we have to worry about at the judgment, is whether or not our sins have all been forgiven or not, that everything is about forgiveness. That highly inappropriate presumption does not take into account the fact that we are not allowed to come before God without something to offer; without our gift at our Harvest Feast, arriving with empty hands, but good intentions, would have been highly insulting to the divine husbandman during the first kingdom of God, the restoration of which we now anxiously anticipate. Let’s compare this understanding of producing fruit by personally projecting our Creator’s righteousness in our lives on an individual basis, to the 3 judgment parables Jesus presented to 4 of his closest disciples on the mount of Olives, just 2 days before he would be crucified. Jesus addresses Peter and Andrew as well as John and James, according to Mark’s account. He prophesies about the timing of the destruction as well as the restoration of the nation of Israel, then he presents these 3 judgment parables in Matt 25. I would think we should all be basically familiar with the parable of the 10 wedding attendants, the parable of 3 servants invested with certain assets by their master, and the parable of the sheep and the goats. Every parable presents Christ’s terms of our judgment, the basis for his acceptance or his rejection for those whose presence will be demanded at the judgment. We know the stories, we read them twice every year in our daily readings. In the first parable we see 50 percent of the enlightened Christadelphians, these wedding attendants, rejected by Christ. Interestingly, it is not for anything they have done wrong, it is not for anything for which God may have withheld a requested forgiveness, their rejection was based on what they should have done but did not do. The 5 rejected wedding attendants had not been vigilant. They attended to their every day jobs, been consumed with their lives, and not the fuel needed to burn brightly. They weren’t concerned with developing that fuel of their faith, through bible study, and Sunday School, midweek bible classes, or reading the pioneer books or articles, etc. there is no focus here on any broken divine laws or unforgiven transgressions, just the absence of fruitfulness, the absence of personal righteousness, our Creator’s right-ness, that should be personally and very individually projected in our lives. Those fruits we are required to bring with us to our Harvest Feast.

The 3 judgment parables
Of the 3 servants invested with varying assets only one is rejected by his master. Jesus defines him as lazy and wicked. He was rejected because he did nothing. He deceitfully claimed to be afraid, and defensively defined the Master as someone who expects things where he hasn’t invested anything, reaping where he hasn’t even sown, which is a completely false characterisation of both Jesus and Yahweh, exactly where could it be said that the Creator of the Universe has not sown. Jesus rejects this man, not because of unforgiven transgressions, but because he did nothing. It is what he didn’t do right that was the problem, not what he did wrong. He claimed to fear his judge but that was a lie, he wasn’t afraid at all, to come empty-handed to his judgment. He came before God with empty hands at the Harvest Feast, that is not allowed. The 3rd judgment parable, very appropriately a set of 3 judgment parables, for the judgments that would take place with the 3 immortalisation events. In this 3rd judgment parable, the goats are rejected, not because of what they had done wrong, but what they had not done right.

The new commandment
This particular judgment precedent is quite fascinating. In two days from presenting this particular parable, Jesus would give these 4 men and his other disciples, a brand new commandment, specifically addressing the terms of the specific parable of the sheep and the goats. Jesus would define this “new commandment” as his own personal commandment. This parable defines the rejection of those within our community who do not respect this new commandment of our saviour, our king and our judge. At the Passover meal 2 days later, Jesus said, Jn 13v34, he says, “A new commandment I give unto you, that you love one another as I have loved you, that you also love one another, by this shall all men know that you are my disciples, if you have love one to another.” Whatever we do in our lives, we should strenuously avoid contradicting Jesus Christ. I have heard it said several times by brethren that this really wasn’t a new commandment at all, just a restating of what Jesus had defined as the 2nd greatest commandment to love our neighbour, to the same degree as we love ourselves. That presumption is a huge mistake. It is never a wise course to think that we can correct the Son of God. This commandment is definitely absolutely new, addressing a much smaller group as those who would qualify as our neighbours. And demanding a greater degree of love than God directs us to exhibit to our neighbour. In fact, Jesus goes on to define this particular “new commandment” as his own personal commandment in Jn 15 at the same supper, starting at v12, Jesus tells his disciples, “This is my commandment that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends.” Jesus wasn’t talking about loving our neighbour, and certainly not only to the limited standard of self-love. This brand new commandment Jesus declares as his own personal commandment, is for disciple to love disciple, and to demonstrate a greater love, that is considerably greater than the minimal self-love standard that has to be displayed for the love of our neighbour.

This new and personal love commandment of Jesus, was to love our brothers and sisters int the Truth, greater than we love ourselves. To be prepared to lay aside our own lives to care for our brothers and sisters, which is more than is required for loving our neighbour, as all that is required for that, is to love our neighbour to the same degree we love ourselves, not more, as is required for the love of our brothers and sisters. Paul recognised Christ’s authorship of this “new commandment,” this is how he defined it to the Galatian Ecclesia. In Gal 6v2, Paul says, “Bear ye one another’s burdens and so fulfil the law of Christ. Paul knew the love for the brotherhood, that willingness to lay aside our own lives, our own burdens, so that we might relieve the burdens of our brothers and sisters, that this is Christ’s law, his personal law. Jesus demands that we demonstrate a superior love for his family, than anyone qualifying as nothing more than our neighbour, which would be anyone outside the enlightened community. Paul goes on to emphasise the commitment differential between Christ’s new commandment and the formerly 2nd praised commandment about loving our neighbour as much as ourselves. In v10 of the same chapter, Paul says, “As we have therefore opportunity, let us do good unto all men, especially unto them that are of the household of faith.” Whatever we do for mankind in general, our neighbours, has to be exceeded by whatever good we do for the household of faith. Exactly that new personal commandment of Jesus Christ, to love our brothers and sisters, more than we love ourselves.

3 love commandments
Just for some context, concerning the depth of this understanding, that there are 3 great love commandments, all requiring separate intensities to achieve the right balance. First there is loving God with ALL our heart, mind, energy and life. 2ndly, the new commandment that Jesus gave us, loving the family of God more than we love ourselves. 3rdly loving our neighbour, but, we don’t have to love them more than ourselves as we do for the family of Christ, we can love them as much as ourselves, the least of the 3. Those 3 love laws are actually beautifully intertwined with other scriptural issues. The behavioural response God wanted from the peace offering, the bronze altar is defined in Hos 6v6 to be merciful love, where God says, he wants mercy instead of sacrifice. I think we have looked at this before. Mercy is the Heb chesed indicating mercy motivated by love. The Heb word for sacrifice is zebach always 100% of the time indicating the peace offering. The behavioural response God expected from the peace offering was love. Just as there are 3 love commandments, interestingly, there were 3 divisions of the peace offering, the thanksgiving, votive, and free-will offering. Just as the 3 love laws descend in significance and required intensity, there is a corresponding significance descent in the 3 categories of the peace offering.

However, our original point of reference was that 3rd judgment parable in Matt 25, this is where the terms of rejection or acceptance is that “new commandment” of Jesus Christ. Jesus says to the accepted sheep on his right, starting at v34, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered and you gave me meat, I was thirsty and you gave me drink, I was a stranger and you took me in, naked and you clothed me, I was sick and you visited me, I was in prison and you came unto me. Then shall the righteous answer him, saying Lord whence saw we thee an hungered and fed thee, or thirsty and gave thee drink, when saw we thee a stranger and took thee in, or naked and clothed thee, or whence saw we thee sick or in prison and came unto thee. And the king shall answer and say unto them, “Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, you have done it unto me.” The “least of the brethren of Jesus Christ,” Whew, that’s not our neighbour, that is the body of Christ, the enlightened community, the family of Jesus Christ. “The least of these his brethren.” If we are aware of brothers and sisters in need and all we are willing to do is “pray for them” then we qualify as the goats in this parable that only said to those in need, ‘be warmed and filled,’ but did nothing to relieve the burdens of these least of Christ’s brethren.

Judgment is based on what we did not do
All 3 judgment parables define a rejection based on what Christadelphians did not do, that should have been done, we have to bear fruit. We have to have something to offer when we come before the anti-typical husbandman at the anti-typical Feast of Weeks, where we have to offer our personal righteousness, our personal and individual projections of our Creator’s righteousness, in our individual and personal thoughts words and deeds, will have to be in accordance to what we have been given. To whom much is given, much will be required. But we had better not arrive at our Harvest Feast with nothing but ‘faith’ and the presumption that our sins have all been forgiven, that will not be enough. Remember what we read in Deu 16, 3 times in a year shall all thy males appear before the Lord thy God in the place which He shall choose, in the Feast of Unleavened Bread and the Feast of Weeks and the Feast of Tabernacles, and they shall not appear before the Lord empty, every man shall give as he is able, according the blessing of the Lord thy God which he has given thee.” So we are going to have to bear fruit. But it should be understood that there will be 2 basic frames of reference at our judgment. 2 issues by which our judge will measure us in accordance with whether we will be invited to inherit the kingdom, or not, whether we will inherit the earth, or the earth will inherit us. These 2 judgment issues both have to do with the reason this creation project was initiated in the first place. I am going to have to take for granted we are all familiar with the basic Christadelphian understanding about the fact that the divine plan is not about human salvation, but God manifestation.

There are 2 categories to righteousness
Perhaps we should ask, what is it about our Creator that needs to be manifested. Well, that would be his righteousness, that “right-ness,” and eternal nature of his truth and principles. There are two categories to that righteousness, just as there are 2 balancing aspects to all divine principles. There is the gift of imputed righteousness, on the basis of proven faith, that proven faith is a living faith, while merely professed faith, without faith, is a dead faith. The 2nd aspect of the principle of righteousness, is personal righteousness, those works and deeds generated from a living faith that demonstrate that “right-ness” of our Creator. As we have noted, the most comprehensive definition of sin in the Bible, is from Jn 5v17, “All unrighteousness is sin,” whatever is not right, qualifies as sin. Sin is the cause of death, the cessation of life. The direct contradiction of the eternal nature of our Creator’s righteousness. Adam and Eve contradicted that eternal rightness when they acted in the confidence of the serpent’s contradictory testimony. That action declared the Creator to be a liar, that he wasn’t right. Therefore the undying nature of Adam and Eve was condemned with mortality, along with that inherent serpent philosophy, that propensity, to contradict our Creator’s righteousness, operating unbidden from our hearts, what the world calls “instinctive thinking.” It is demonstrating this rightness of our Creator that denying the contradictions of his rightness, this is what God manifestation is all about for us, it is a choice for us, once we become enlightened concerning the terms of our Creator’s rightness, his righteousness. We need to both reconcile our failures as well as produce positive demonstrations of our Creator’s eternal truths and principles, His righteousness. This is the fruit we must bring to the Harvest Feast so that we do not arrive empty handed at the judgment of Christ. We not only have to understand what constitutes the rightness, the righteousness of God, we have to demonstrate that in our lives, in our words, deeds and thoughts. This is why truth is such an important principle in our relationship with our Heavenly Father. Without truth, we cannot understand what constitutes His rightness, this is the foundational reason why all false doctrines are so divinely insulting. But this specific understanding that we have to be righteous as well as not be sinful, is anti-instinctive. Our natural thought process, that serpent philosophy, that mankind shows over God’s righteousness in Eden, that was internalised into our hearts and minds as the default thought process, is all about self-validation, promoting our own righteousness and calling it God’s righteousness. This is why every religion in the world shares the exact same contradictions of our Creator’s righteousness, promoting doctrines and understandings that declare him to be a liar and a false witness. Without truth, we have not platform upon which to build any real relationship with the Creator of the Universe. Love without knowledge is just as useless and meaningless as knowledge without love.

3 stages in the development of the saints
There are 3 stages in the development of the saints, similar to the 3 stages in each of the 4 divine sanctuaries, and the progression of the 3 evening and morning rituals performed during the 1st Kingdom of God. Those 3 stages are enlightenment, commitment and performance, demonstrated in those 3 rituals by the golden lamp replenishment, the incense burning, and the offering of the daily burnt offering. Recognising and then appreciating our Creator’s righteousness parallels those 1st 2 stages, enlightenment and commitment. But recognising and appreciating our Creator’s rightness is still not enough. Beyond that, we have to value that rightness above everything else, performing that righteousness, demonstrating that anti-instinctive and socially unacceptable divine rightness in all that we say and do. There are definitely costs involved with that highest of all value assignments in our lives. The serpent mind that is shared and treasured by the sons of men will always find the eternal truths and principles of our Creator to be very personally degrading and humiliating. We cannot love our Heavenly Father’s righteousness without cost. It is never easy. It is often isolating, and historically it has been life-threatening, even from within the enlightened community. I should say, mortal life-threatening. Loving our Heavenly Father’s righteousness above all things, is never Immortal life-threatening, this is the primary issue. The Creator’s plan is to determine who, within those first 6 divine days, those 6 millenniums of his Creation project, those who can recognise, appreciate and value his vision for creation, which is completely anti-instinctive and very costly from a personal and immediate perspective.

2-fold basis for judgment
Therefore the 2-fold basis for our judgment will centre on those 2 issues. 1. The first is how we have personally contradicted our Creator’s righteousness considered against our attempts to reconcile those contractions, in other words, our sins, and how we dealt with out sins, whether or not we have repented, and how we have pursued reconciliation through repentance. 2. Secondly, that second judgment frame of reference, is how we have personally validated our Creaor’s righteousness in our lives. Not the imputed righteousness, that is also necessary, because our personal effort will never be sufficient. This judgment category is the personally demonstrated righteousness of our Heavenly Father that is also necessary for our own salvation. This will be a judgment concerning how we have, personally, individually, demonstrated our Creator’s right-ness in our lives. This is sometimes expressed Scripturally as simply works, or deeds. This is why we considered the 3 parables in Matt 25, which are all about the judgment basis of personal righteousness and do not even address the issue of our sins.

There are 2 measuring devices
These 2 issues by which we will be judged will demonstrate if we share the same vision as our Creator, if we have wanted what he wants. These are the 2 measurement devices of our judge that are shadowed in Ezek 40, when the prophet sees a vision of the millennial kingdom. In Ezek 40v3, we read, “And he brought me thither, and behold there was man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring reed, and he stood in the gate.” That millennial kingdom temple will be the 4th in a series of 4 divinely designed sanctuaries. They all represent the complete harvest from Yahweh’s creation project, which is often called the multitudinous Christ or the immortalised saints, including all 3 immortalisation events in the divine plan. These temples offer direct relation to how immortalisation is often depicted as a heavenly tabernacle. Imagine an enclosure, we should easily remember the promise that Jesus made to his disciples at his last Passover meal. In my Father’s house are many mansions, or abiding places, as we see the same word used in v23. Jesus told them he would prepare a place for them and eventually return and take them to himself, that they could be where he was, and how he then answered his disciples’ question by repeating the promise by saying in v23, “If a man love me he will keep my words, and my Father will love him, and we will come to him and make our abode with him.” That Greek word translated abode in v23 is the same Greek word translated mansion in v2 of Jn 14. Yahweh and Christ will make their abode in us as immortalised saints will constitute the anti-typical sanctuary, the tabernacle, the temple of God.

Many mansions
This imaging of immortalisation as a temple, or many mansions, or abiding places, is why Paul expresses the same thought being how tabernacles without hands are prepared for the faithful in heaven that will clothe us with life so that we will no longer be shamefully naked before our Creator. This of course is from 2 Cor 5. This is the same thought as being constantly told that we have to be “in” Christ in order to be saved. Jesus is the door to this divine sanctuary which is why the altar sacrifices all had to be executed by the door of the tabernacle. Ezekiel’s vision of the millennial kingdom temple is a shadow projection of the immortalised saints. This brass man measuring this divine sanctuary in Ezekiel’s vision uses 2 specific measuring tools, just as Jesus will judge us, or measure us on the basis of 2 primary categories, sin and righteousness. That reed with which the bronze man measures the temple is described as being 6 cubits long, in Ch 40v5. The flax line is not defined as having any particular determined length. I would suggest the 6-cubit reed shadows how our judge, the brass man, will measure us, in the context of sin in sin-reconciliation, on the basis of the reed being 6-cubits in length. And 6 is certainly the number endlessly identified with all the features of the curse of sin and death throughout divine expression. Our judgment is a measurement as to whether we personally will be appropriate material and dimensions for the construction of that sanctuary of the divine nature. I would suggest the flax-line of undetermined length, represents the other judgment measurement precedent of righteousness projection, like the 5 wise virgins, the 2 productive servants of the master, and the sheep who actually fed Christ’s hungry brethren and clothed his naked brethren, and generally cared for the needs of our judge’s family. This flax-line will measure our pursuit and demonstrations of our Creator’s righteousness in our lives, according to our individual capacities.

Sin and righteousness
The fact that this measuring man is brass identifies him with our Messiah. Brass is a symbol of mortal nature, but it can be used in Scriptural shadow projections, to identify that which was once mortal, as in the sparkling brass calves feet of the Cherubim, which are certainly shadow projections of the immortalised Christ and the saints, and the polished brass arms and feet of Daniel’s vision of the man of one spirit, also representing the immortalised Christ and the saints. And like the vision of John on Patmos, the son of man, who was dead, but lives forever, with eyes of fire and feet of fire-refined brass. Additionally, that Christ altar in the tabernacle, in the temple courtyard, was made of brass. Jesus Christ is the brass man that will measure us with 2 standards of measurement to determine if we are appropriate building materials for the divine sanctuary of our creator’s nature as seen in that 4th and last temple. Those two forms of measurement, will be sin and righteousness, the 6-cubit rod and the flax line. We should also definitely understand that our Messiah’s immortalisation was effected not only on the basis that Jesus never once generated any guilty sin, never allowing that first stage of sin development, temptation, to conceive into the second stage of guilty sin, because that absence alone would never have been enough to save him. If that were the case, then how would his death have been any different than the death of a baby, both would be innocent of transgressional sin. Babies don’t return from the dead in spite of having no transgressional sins. Jesus needed more than just an absence of sin, he also needed a presence for demonstrating his Father’s righteousness throughout his life. He needed to be tested and to have to choose between his Father’s righteousness and the temporarily, self-exalting benefits, of contradictions to his Father’s righteousness. Just like in the 3 wilderness temptations, Jesus not only did not do what offended his Father, Jesus always did what pleased his Father, unlike babies that die without transgressional sin but have not generated any righteous behaviour whatsoever. There is more to salvation than just not doing things wrong, salvation is not just about forgiveness, which is sometimes highly stressed in our enlightened community. However, this feature of salvation appears to be an anti-instinctive understanding in both the corrupted form of apostate religions of the world as well as serving as an endlessly resurfacing leavenous development from within the enlightened community, which would basically be the misunderstanding, that ‘All we need is forgiveness,’ ‘all we need is imputed righteousness.’ Just like merely the absence of sin was not enough for saving Jesus Christ, that just isn’t enough for our salvation either.

Faith AND works – fruit is required
A feature of what our community identified as the true Gospel is that salvation is not just based on faith, that works are necessary also. This exclusive concentration on faith without any respect to works, is what identifies the distortions off the “born again” Christian community. The misunderstanding that salvation is instant and guaranteed on the basis of a momentary belief and confession. Oddly that reasoning contradicts itself by claiming one can perform the work of confessing a sincere faith and be paid the benefit of salvation. That is actually salvation by works, exactly what they very strenuously deny, and yet it is plain as daylight. That’s what the “born again” Christians promote, that they can earn salvation by only believing and confessing, yet hypocritically insisting that salvation can’t be earned. That is always the nature of any challenges to our Creator’s eternal truths and principles. Any distortion of a single feature of our Heavenly Father’s truths will be incompatible with every other component of his perfectly comprehensive whole. God’s truths are 3-dimensional, blending perfectly at every point of examination. It is the principle of God-manifestation, a multitudinous singularity, where everything is harmonious and nothing challenges or contradicts any other feature of that truth. It is the mind of the serpent, the natural mind, slithering quite comfortably from the hearts of mankind where we find inconsistency, hypocrisy and endless contradiction in that self-worshipping reasoning. In our next class we will consider the features of divine rightness in relation to the principle of peace, how society and the dictionary define peace in exactly the opposite way than our Creator, displaying how the spirit and the opposing flesh perspectives are completely opposite.

Transcription by Fay Berry 2017.