The Purpose Driven Life?
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Posted:Sep 29, 2011 12:15 pm
Last Updated:Oct 2, 2011 9:12 am 8219 Views
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The Purpose Driven Life?
Those who promote the purpose driven life should be asked what verse of Scripture they are using to say that "driven" is a good thing. We have searched the Scriptures and cannot find a single positive presentation of "being driven". It is hard to imagine what is going on with such men as those who define their whole ministry by such a negative word. People love this ‘purpose driven life’ because they get to show what they can do in place of God---glory to them!
The Lord says, “I have driven them, they shall fall” (Jer 8:3). The Lord God is against pastors that feed people this evil driving of them into doings (23:2). Only a small number of people can come out of this purpose driven life (23:3). For they shall be driven until they fall (23:12). Those who are driven are in God’s anger (32:37). Those who are driven are wicked (Ps 68:2). Only the wicked are driven as the fools of sin (Pr 14:32-34). Are you being driven to darkness? (Is 8:22). Those who are driven are withered (19 ). Only stubble is driven (41:2). Those who are driven are fugitives (Gen 4:14). The enemies of the Lord are driven (Num 32:21). Those who are driven serve other gods (1Sam 26:19). Those who are driven have forsaken the fear of the Lord (Job 6:13). Those who are driven go to and fro like a leaf (13:25). Those who are driven go into darkness (18:1 .Those who are driven are confounded (Ps 40:14); Meaning they are confounded by those who have these Scriptures.
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Lust vs Love
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Posted:Aug 19, 2011 9:43 am
Last Updated:Sep 29, 2011 12:11 pm 8035 Views
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Lust, which is seen by those in it as that look without a desire to affectionately touch, is very repulsive to those who can love. These lovers cannot understand what the lusty attraction is all about. Oh how we should long to sense those who are around us rather than to lust after them with fleeting looks, which lead us into fondling moments instead of long and lasting affectionate embraces. Those brave people with the feelings of love know what they are going to do before they do it. There is a buildup here; there is a process here. Ignorant people are in Lust, who love to play with others because they do not know how to affectionately love.
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Love?
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Posted:Aug 17, 2011 9:37 am
Last Updated:Sep 29, 2011 12:11 pm 7957 Views
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By the way most of us love, we could never be known as His disciples. There is a way we can know---by the fruits that are of God---because we are chosen by God; because we are ordained by God (Jn 15:16). To walk in love, within its good works [of mercy and patience], as Jesus loved, is therefore the ordained walk of affectionate loving ability (Eph 5:2 and 2:10). Note: that we cannot lovingly walk outside of this ordination of God. Many churchy-people believe that their ordination to minister is the only acceptable ordination; however, this ordination of men runs counter to this ordination of God, which can come upon everyone.
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BREATHING TOGETHER PART 6
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Posted:Jul 18, 2011 10:22 am
Last Updated:Aug 2, 2011 10:48 am 7962 Views
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Breathing Together
Part 6
THE SPIRITUAL GIFTING - PNEUMATIKOS, Strong’s Greek # 4152: The breath from one person to another person by one who is governed by the Spirit of God. Those capable of imparting the nature of God, which they have been filled with.
Let us take a look at THE GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom 1:11). Which impartation is by our breath (1Thes 2:. We cannot be established in the mutual faith without this impartation (Rom 1:12-11). This is written so that you would not be ignorant of this spiritual impartation (1:13, 11).
Col. 4:12 SALUTATION: Greetings. Strong’s Greek #782 [aspazomai from 4685 a + spao = draw out as a sword, pull, breathe]. Means;- to enfold in the arms in an embrace, for the sharing of breath. It is spoken of those who meet. Aspazomai is constantly used in the papyri for conveying a greeting at the end of a letter.
This greeting [Strong’s Greek #782 from 4685] through the enfolding of our arms in an embrace, for the sharing of our breath: Literally to get close enough to draw a breath from someone (Col 4:14), is set forth 22 times in the 16th chapter of the Book of Romans: Paul adding in this context: Now I am pleading with you to mark those who are the cause of any division or offense against this doctrine of Christ, which doctrine would have us in THIS GREETING OF ONE ANOTHER WITH HOLY KISSES (Rom 16:17-16).
For those who are against this CANNOT serve our Lord Jesus Christ: And these are nothing more than deceivers (16:17-1. Question is you wise enough to be obedient to this good thing, which is not evil? (16:19): Wherein is the preaching [same word;- 782]: Literally the receiving of these kisses of Jesus Christ for the revelation of the mystery, which without this breathing of those who can do this, in the power of God, all of this is a well-kept secret (16:25). Which mystery is THE COMMANDMENT WITH THE MANIFESTING of the only wise God through Jesus Christ (16:25-27 and 10:20).
Herein we are in the wisdom of God, wherein those who do not know God, do not know that by the foolishness of this preaching/breathing out within these kisses, it pleases God to save those who believe (1Cor 1:21). I can have speech and then I can have this breathing: One of which is not with the words of men’s wisdom; and the other is a demonstration of the power of the Spirit (2:4).
BAGD’s lexicon makes the point that it is often impossible to draw hard and fast lines in the use of this multidimensional word. Generally it is used in reference to dematerialized existence or deeper being.
Without psuche we would merely consist of flesh and bones without functioning capability. Speculations and views respecting the fortunes of psuche and its relation to the body find varied expression in our literature. Life [5590] [psuche or psyche from psucho = to breathe, blow, English = psychology, “study of the soul”] is first the breath, and then of that which breathes. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. It follows that one cannot simply select one of the three main meanings of psuche and insert it in a given passage for it may not be appropriate to the given context. [Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and other Early Christian Literature].
As with many biblical terms, the basic meaning of psyche is established by its OT counterpart, rather than by its meaning in Greek culture. “Soul” refers to personal life, not the outward but OUR INNER PERSON. Of its over 100 NT uses, psyche is rendered by the NIV as “soul[s]” only 25 times [25%]… While there is much overlap in the NT uses of psyche and pneuma [spirit], there seems to be some areas of distinction as well. Often the focus of contexts in which these terms appear overlaps. Thus, both are used in speaking of personal existence, of life after death, emotions, purpose, and the self [Richards, LO: Expository Dictionary of Bible Words: Regency].
The psuche is the center of personal being, the ‘I’ of each individual. It is in each man bound to the spirit, man’s higher part, which is not connected to the body, man’s lower part; drawn upwards by the one, downward by the other. He who gives himself up to the lower appetites, is sarkikos [fleshly]: Those who by communion of his pneuma [spirit] with God’s Spirit are employed in the higher aims of their being, are pneumatikos [spiritual]. Those who rest midway, thinking only of self and self’s interests, whether animal or intellectual, are the psuchikos [sensual], the selfish, those in whom the spirit is sunk and degraded into subordination to the subordinate psuche as soulish [Henry Alford].
Those who are being obedient to this truth can have their breath ceremonially purified through the Holy Spirit all the way unto having this sincere loving ability too: If you are born again by the word of God, see to it that you love one another fervently within this purity of heart (1Pet 1:22-23). This is the word [of truth for love], which is by the gospel (1:25). Both Paul and Peter spoke this truth in love, so that others might grow up unto being this perfect in Christ (Eph 4:15, 12, and 1Pet 2:2). Those gifts of Christ who are for this work of the ministry, which is into this edification, are teaching like this for the perfecting of the saints (Eph 4, 11-12).
This is that good thing, which is the good edification of those who are ministering grace (4:28-29). Wherein we are exhorted to walk in love, as Christ loved (5:2). Those with the forbearing of one another in love are endeavoring to keep the unity of the Spirit in this bond of peace (4:2-3). Have you been given grace to be a gift of Christ? (4). If so, then you came unto the throne of grace to obtain mercy to have this grace to help others (Heb 4:16). Those who have obtained this mercy manifest this truth (2Cor 4:1-2). Would you like to be one of these helpers for this truth? (3Jn 1:.
These precious men/women were chosen by God to be lively stones of the spiritual house, who can offer up the spiritual sacrifices, which are acceptable to God by Jesus Christ (1Pet 2:4-5). Have you rather been appointed to be disobedient unto this chosen priesthood with this calling of you to come out of darkness all the way into God’s marvelous light? (2:8-9). If so, then you are one of those who are speaking against them as evil-doers, because they speak about God’s visitation (2:12). Are you disallowing what is acceptable to God by Jesus Christ? (2:5).
Remember that you can only be elect in the blood of Jesus Christ according to this knowledge of God the Father through sanctification by the Spirit unto obedience (1:2). All of this is according to God’s abundant mercy, so that we could be begotten unto that lively hope by the resurrection of Jesus Christ (1:3). What do you have reserved for you in heaven? (1:4). I have a place in heaven, which is called a mansion, because I am into this way of truth to come unto the Father by Jesus, so that I could have life (Jn 14:2, 6).Only those who enter in shall be saved (10:9). Behold the division over THIS SAYING (10:19).
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BREATHING TOGETHER PART 5
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Posted:Jul 11, 2011 11:15 am
Last Updated:Apr 23, 2024 7:17 pm 7815 Views
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Breathing Together
Part 5
THE SPIRITUAL GIFTING - PNEUMATIKOS, Strong’s Greek # 4152: The breath from one person to another person by one who is governed by the Spirit of God. Those capable of imparting the nature of God, which they have been filled with.
Let us take a look at THE GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom 1:11).
Impart [#3330] [metadidomi from meta = with, denoting association + didomi = to give] means to share with someone else what one has, and has the nuances of to impart, to communicate, to give a share or part of. It means refers to transferring something to another. It is the giving of something by which the giver retains one part and the receiver another so that they both share in the matter. The word means more than “to give”. It means to give of oneself. The usual Greek verb for giving is ‘didomi’, but ‘metadidomi’ is the intensified form which carries the additional meanings of sharing and imparting that which is one’s own.
Which impartation is by our breath (1Thes 2:.
Psuche denotes their inner being, their entire personality. Literally, they gave up their souls----their real inner beings---not so much to die for them but to live for the sake of the Thessalonians. Along with their preaching went an unstinting outpouring of their innermost self. It sets the true standard of pastoral service and is the key to a vital ministry. Such a ministry is costly but it is the antedote to the blight of professionalism. There was nothing superficial or partial about their sacrificial service. Psuche signifies here the life of the individual person which is shared with another. It is the life of the individual as it is manifested in behavior and refers to the observable totality of Paul’s earthly existence. Paul is saying literally that they gave up their souls [psuche] their real inner beings, for the sake of the Thessalonians. Psuche is here the seat of affection (Phil 1:27; Phil 2:2; Phil 2:19). The meaning is not simply we were willing to give [lay down] our lives for you but we were willing to give ourselves to you, to put ourselves at your disposal, without reservation. Those addressed seem to have followed and reciprocated the apostolic example, to judge from 2Cor 8:5, where it is said that the Macedonian churches first gave themselves to the Lord AND to us [Paul and his companions] by the will of God.
We cannot be established in the comforting mutual faith without this impartation (Rom 1:12-11). This is written so that you would not be ignorant of this spiritual impartation (1:13, 11). I am not carnally sold under sin against this spiritual law (Rom 7:14). Which sin is to be in “I will to do” and not knowing how to perform, because this sin is in me (7:17-20). Which law is the commandment (7:14-13). Which commandment is for us to love (Jn 13:34-35). This is the royal law for us to love neighbor in accordance with the Scriptures (Jm 2:.
We can only stand fast in this liberty, if Christ has freed us (Gal 5:1). Therefore our liberty is to love our neighbor as ourselves (5:13-14). To be justified herein by any other law is to have fallen from to be in grace for righteousness by faith and to love by faith (5:4-6). Justification by grace to love is the offense of the cross/gospel (5:4-6, 11). I can make you become a partaker of my spiritual things (Rom 15:27); And this PROVIDING you are not in some division or offense against the doctrine of our Lord Jesus Christ (16:17-1. Wherein you can receive the holy kisses of His saints (16:16). Herein is your obedience defined, so that the grace of our Lord Jesus Christ might be with you too (16:19-20).
I marvel at how soon believers are removed from the calling of this grace of Christ into another perverted gospel of Christ (Gal 1:6-7). Without our deliverance from evil, so that we would be in accordance with the will of God, which is by Jesus and by grace, we are accursed to receive another gospel (1:8, 4, 6, and 9). Remember God can only be pleased through this calling of us to be by His grace, so that His could be revealed to be in us (1:15-16).
We need all the spiritual things with the spiritual thing, if we are going to be spiritual (1Cor 2:13, 15). Unless we are spiritual, we are carnal babes in Christ (3:1). To be carnal minded is death and not the life of being spiritual minded (Rom 8:6). We are to sow spiritual things (1Cor 9:11). One of which is the spiritual meat (10:3). Which meat is the will of God (Jn 4:34). Another is the spiritual drink; and then the spiritual Rock, which is Christ (1Cor 10:4). The living water we are to drink is the gift of God, which once we know of, we are to ASK God for (Jn 4:10). These can also have the other spiritual gifts, which we are not to be ignorant of (1Cor 12:1).
Only those who are following after love can have a desire for these spiritual gifts/fruits (14:1). Those who are spiritual can restore others in spirit (Gal 6:1). All of these spiritual blessings are given to us in heavenly places by the blessed Father of our Lord Jesus Christ (Eph 1:3). One of which is to have the spiritual song of grace in our heart (5:19, Col 3:16). Without heavenly places with Christ (Eph 2:6), all that we can have are those high places of darkness [churches], which are of this world in that spiritual wickedness (6:12). This is why I pray that you would be filled with the knowledge of “God’s will” in all its spiritual wisdom and understanding (Col 1:9).
Wherein you can be delivered from the power of this darkness, so that you could be translated into the light (1:12-13). And so it is said that repentance calls us out of this darkness [of being in a church building in ignorant worship] all the way into God’s marvelous light [in spirit, not in body] (1Pet 2:9, 2Pet 3:9, Matt 9:13). The God of love is working in this truth, so that we can come into the light providing we do not love darkness rather than the light (Jn 3:16, 21, 19). All of this is so that we’d be lively stones of the spiritual house with the spiritual sacrifices to God by Jesus Christ (1Pet 2:5). Those of this living sacrifice unto God are in that reasonable worship service that is acceptable, because it is first perfect [toward God]; and good [toward others] in the will of God (Rom 12:1-2).
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BREATHING TOGETHER PART 4
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Posted:Jul 5, 2011 9:18 am
Last Updated:Jul 8, 2011 11:36 am 7977 Views
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Breathing Together:
Part 4
Let us take a look at THE GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom. 1:11); Which impartation is by our breath[1] (1Thes. 2:: The spiritual gifting pneumatikos (pnyoo-mat-i-OS'), Strong’s Gk. # 4152: The breath from one person to another person by one who is governed by the Spirit of God. One capable of imparting the things of the nature of God, which he has been filled with. Now those who have had the divine power given unto them, can have all the things of God’s divine nature communicated into them (2Pet. 1:3-4); AND THIS through the ministering unto them of the entrance into the everlasting kingdom of our Lord and Saviour, Jesus Christ (1:11); Wherein we can be established in these things, which are the present truth, which we should not be ignorant of (1:12); In the power of our Lord Jesus Christ it is no cunningly devised fable that He can come upon us, so that we can be the eyewitnesses of His majesty (1:16); For the Father honored Him, so that He could have this glory (1:17); This is why we have been called by the gospel to obtain this glory of our Lord Jesus Christ (2Thes. 2:14); Wherein the day star can arise in our hearts, so that we can see the light (2Pet. 1:19); This is the way of truth that is spoken of as evil (2:2 cf. Jn. 14:6-1); Paul saying the same thing as Peter, when he tells us that we are to be established through being comforted together with those who can impart this spiritual gift (Rom. 1:11-12); The purpose of Paul was that we would not be ignorant of this declaration of the of God with the power, so that we could be in spirit in holiness (1:13 & 4); Wherein we can receive grace for the obedience to have the mutual faith (1:5 & 12); Also known as the comfy faith (1:12).
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[1] Tertullian: Demons can breathe into the soul, and rouse up corruptions within furious passions and vile excesses; speaking of lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favor of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to false .
Wherefore it behooves the young not to be satisfied with those corrupting lessons, and those who are in their prime should carefully avoid listening to the mythologies of the Greeks. For lessons about their gods are much worse than ignorance, as we have shown from the case of those dwelling in the country, who sin less through their not having been instructed by Greeks. Truly, such fables of theirs, and spectacles, and books, ought to be shunned, and if it were possible, even their cities. For those who are full of evil learning, and even WITH THEIR BREATH INFECT as with madness those who associate with them, with their own passions. (Augustine).
Canon XCV (95): (This Canon is like that of Laodicea, and the First Council of Constantinople). Now concerning the Paulianists it has been determined by the [Universal] Catholic Church that they shall by all means be rebaptized. The Eunomeans also, who baptize with one immersion; and the Montanists, who here are called Phrygians; and the Sabellians, who consider the to be the same as the Father, and are guilty in heretics here, especially those who come from the region of the Galatians--all of their number who are desirous of coming to the Orthodox faith, we receive as Gentiles. And on the first day we make them into believers; and on the second day we make them Catechumens [one receiving instruction]; and then on the third day WE EXORCISE them, at the same time also breathing thrice upon their faces and ears; and thus we initiate them; then we make them spend time in church to hear the Scriptures; and only then do we baptize them.
Fathers, we are bold to speak. Having but one mind by the inbreathing of the most Holy Spirit, and being all knit together in one, and understanding the harmonious tradition of the Catholic/Universal Church, we are in perfect harmony with the symphonies set forth by the six, holy and ecumenical councils; and accordingly we have anathematized the madness of Arius, the frenzy of Macedonius, the senseless understanding of Appolinarius, the man-worship of Nestorius, the irreverent mingling of the natures devised by Eutyches, [Chuck Smith], and Dioscorus, and the many-headed hydra which is their companion. We have also anathematized the idle tales of Origen [story telling], Didymus, and Evagrius; and the doctrine of one will held by Sergius, Honorius, Cyrus, [Chuck Smith], and Pyrrhus, or rather, we have anathematized their own evil will. Finally, taught by the Spirit, from whom we have drawn pure water, we have with one accord and one soul, altogether wiped out with the sponge of the divine dogmas the newly devised heresy, well-worthy to be classed with those just mentioned, which springing up after them, uttered such empty nonsense about the sacred icons [the Calvary Chapel Dove]. And the contrivers of this vain, but revolutionary babbling [the reading of the Bible as a book] we have cast forth far from the Church’s precincts (The Seven Ecumenical Councils).
For the nature of the soul is not inaptly compared to a very fine feather or very light wing, which, if it has not been damaged or affected by being spoilt by any moisture falling on it from without, is borne aloft almost naturally to the heights of heaven by the lightness of its nature, and the aid of the slightest breath: but if it is weighted by any moisture falling upon it and penetrating into it, it will not only not be carried away by its natural lightness into any aerial flights but will actually be borne down to the depths of earth by the weight of the moisture it has received. So also our soul, if it is not weighted with faults that touch it, and the cares of this world, or damaged by the moisture of injurious lusts, will be raised as it were by the natural blessing of its own purity and borne aloft to the heights by the light breath of spiritual meditation; and leaving things low and earthly will be transported to those that are heavenly and invisible. Wherefore we are well warned by the Lord’s command: “Take heed that your hearts be not weighed down by surfeiting and drunkenness and the cares of this world.” And therefore if we want our prayers to reach not only the sky, but what is beyond the sky, let us be careful to reduce our soul, purged from all earthly faults and purified from every stain, to its natural lightness, that so our prayer may rise to God unchecked by the weight of any sin. AND
What constitutes our end and perfect bliss. For then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying “that the love wherewith Thou love Me may be in them and they in us;” and again: “that they all may be one as Thou, Father, in Me and I in Thee, that they also may be one in us,” [John xvii. 26, 21] when that perfect love of God, wherewith ‘He first loved us” [1 John iv. 16] has passed into the feelings of our heart as well, by the fulfillment of this prayer of the Lord which we believe cannot possibly be ineffectual. And this will come to pass when God shall be all our love, and every desire and wish and effort, every thought of ours, and all our life and words and breath, and that unity which already exists between the Father and the , and the and the Father, has been shed abroad in our hearts and minds, so that as He loves us with a pure and unfeigned and indissoluble love, so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God, since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: “that they all may be one as we are one, I in them and Thou in Me, that they also may be made perfect in one;” and again: “Father, those whom Thou hast given Me, I will that where I am, they may also be with Me.” [John xvii. 22-24] This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of that celestial life and glory. This, I say, is the end of all perfection, that the mind purged from all carnal desires may daily be lifted towards spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer (Sulpitius Severus, Vincent of Lerins, John Cassian).
John iii. 8. The same word in Greek at least, serves to denote “wind” and “spirit”--the invisible and yet sensible and real air, wind, or breath being taken as the best emblem of the spirit, which is known and its presence realized only by its effects. Spiritus, “spirit,” primarily means “breath.” (Ambrose: Select Works and Letters).
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BREATHING TOGETHER PART 3
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Posted:Jun 27, 2011 9:56 am
Last Updated:Jun 29, 2011 10:47 am 8083 Views
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Breathing Together
Part 3
Let us take a look at THE GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom 1:11). Which impartation is by our breath (1Thes 2:. Now we are to give thanks unto God for THIS GREAT MYSTERY OF CHRIST (Eph 5:20, 32). Defined as;- THE CAUSE, which is for THE JOINING OF US TOGETHER within that nourishing and cherishing of the church (5:31-29); Meaning;- so that we would be of the spiritual in the heart, because we are filled with the Spirit (5:19-1; Without which we have the walk of fools (5:15). Wherein we are in a fellowship with the works of darkness (5:11).
Those who are partakers of darkness are not the of light (Eph 5-. Wherein the of light have the fruits of the Spirit, which have them in THE WALK OF LOVE for righteousness in all goodness in the truth (5:8-9, 2). Note that THIS IS THE RIGHTEOUSNESS THAT IS WITHOUT THE WORKS OF THE LAW, which is upon blessed men (Rom 3:21, 4:6). Without which we are covetous fornicators (Eph 5:3). These covetous men are idolaters, because they are without the kingdom of Christ and of God (5:5). Wherein these men are deceivers under the wrath of God as the of disobedience (5:6).
Rather be a gift of Christ, who is a teacher of Christian PERFECTION (4, 11-12). Wherein you are in fellowship with the mystery of “how” to be in heavenly places by Jesus Christ, according to this purpose of God (3:9-11). Defined as;- of the gift of God in His workmanship, so that you too would be crated in Christ for the ordained walk (2:8, 10). Which walk is to love as Jesus loved (5:2); Without which we are covetous fornicators (5:3).
And so we believe that the spirit animates the soul; and that is obviously expressed by “breathing” for life. For without breath we shall perish (Ps 146:4). If God takes away our breath, we die (104:29). This is why God needs to give us breath (Ac 17:25). The human soul contains all of this blessedness, life by God given breath, in God’s good help. The means of breathing itself is not of the soul. While at death the body dissolves, the soul does not. We cannot ascribe more to the soul than God’s word gives to it. Soul is translated as life only in so far as it holds the life of the spirit in God’s blessing of breath [Brother husbandman Philip].
A call to breathe together and walk together is all about recalling the pia conspiratio – “pious breathing together” - which was urged by John Calvin in his Preface to the Catechism and the Confession of Faith [1538], the conference continued our needed commitment to breathe together, if we are going to walk together in our journey together. If we want to prove our obedience to our Lord and Master Jesus Christ, then we must bind ourselves in a pia conspiratio and cultivate peace among ourselves. What? Should not the enemy, the devil himself, drive us to be united with one another? Preface to the Catechism and the Confession of Faith CO 5, 321 [1538]. The literal translation of conspiratio is “breathing together”. The term is normally used to designate ‘accord’ or ‘harmony’. For Calvin there is no doubt that it held a deeper meaning: How the Christian community can be together in unity.
“conspiracy” because of the interesting Latin derivation of that word To “conspire” comes from the Latin word conspirare, which is made up of com-, together + spirare, to breathe.
The word inspire is very often uttered into the air. “I’m inspired”. “You inspire me.” “That was inspiring.” We are often inspired by those teachers and role models that speak most directly to our hearts, but what does the word inspire really mean? It comes from the Latin ‘in’ which means ‘inside’ or ‘to infuse with’ and ‘spirare’ which means ‘breath’. In essence to inspire is to infuse with breath! An alternate meaning is to breathe life into! The word “conspire” comes from the Latin ‘con’ meaning ‘together or to unite’ and ‘spirare’ meaning ‘to breathe’. To conspire is to breathe together. This experience of oneness needs to be nurtured.
Ancient believers “breathed together” [con: “with” and spire: “breath”]. It wasn’t sinister behavior, of course, that held these Christians together. It was their shared sense of grace, their breathing together as the people of God. The contemporary church has exactly this same potential and same requirement. Effective pastoral leaders will have God’s people breathing together, modeling a common way of life that is also good for the world. They will walk people into what Will Willimon and Stanley Hauerwas have referred to as “a community capable of sustaining Christian virtue”. Such a community of togetherness, they reason, will “enable us to be better people than we could have been if left to our own devices”. [Peter W. Marty, senior pastor of St. Paul Lutheran Church in Davenport, Iowa].
The word spirituality comes from that Latin word spiritus, which means breath, energy, courage, vigor, life, and soul [Simpson, 1960]. We often look at the word spirituality as a religious word, but it has a meaning more basic to every one of us. It can be seen as the life force that moves us. It is that element that makes humans different from statues and robots. Other English words derived from spiritus are aspire, respire, inspire, and conspire. The latter word has definitions of both good and evil. On its good side it involves our breathing together. Leaders whom others aspire to follow are often said to be charismatic. Charismatic comes from the Greek word xapioua, which means grace, favor, or a free gift [Liddell, 1972]. Combining these concepts leads one to consider gifts or favors that come from a nourishing deeper power that can lead us.
The experience of true spirituality: The common link with spirituality is religion. Indeed it is mostly used in that context. From the days of Biblical Abraham, to the writings of Saint Paul, up to the Protestant Reformation spirituality was closely connected with religion. The reformers wanted believers to concentrate on faith rather than on religious practices. This led, indirectly and unintentionally, to a separation of spirituality from religion. James Williams, in 1902, proposed separating religion from spirituality in order to study personal spirituality [Jamison, 2006]. The Latin etymology of the word spirituality is life or vigor. Spirituality is not an academic study. It is studied with the purpose of experiencing it. Without this spiritual way of life, we are said to be inexperienced {Spohn, 1997}. Spiritual development is discovering personal genuineness; finding meaning, purpose, and direction in one’s life; “continually transcending one’s current locus of centricity”; and “developing a greater connectedness to self and others through relationships and union with community” [Estanek, 2006, pg 273]. However, true spirituality transcends the physical, and even the psychological, or social facets of life [Sawatzky, et al., 2005]. For true spirituality is all about how to be in spirit by the Holy Spirit, so that we can report to others what God is doing; rather than reporting on what we are doing [Brother husbandman Philip].
The Writings of Tertullian: The woman [Eve], immediately on being met by him [Satan]- - I may say so without rashness - - was, through his very speech with her, breathed on by a spirit infected with impatience.
The Writings of Cyprian: Cyprian [200-258] was the Overseer of the church in Carthage, North Africa, during a period of fierce persecution. After many years of persecution during which the church existed underground he was captured and executed by the Romans. What about believes in Christ who do not do what Christ ordered them to do? How shall they attain the reward of faith, who do not keep the faith of the commandment? Answer: They will necessarily waver and wander, and get caught up by the breath of error that will be blown as the dust which the wind sirs up. Nor will they make any advance in their walk toward salvation, if they do not hold to the truth of the saving way.
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BREATHING TOGETHER PART 2
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Posted:Jun 20, 2011 10:24 am
Last Updated:Aug 4, 2011 7:21 pm 8220 Views
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Breathing Together
Part 2
Let us take a look at THE GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom 1:11); Which impartation is by our breath (1Thes 2:. We need this breath for love (Mt 22:37). There’s no greater expression of love than this breathing with our friends (Jn 15:13). I am a servant of Christ in God by my breath too (Eph 6:6). Wherein I am in spirit with my breath for you (Phil 1:27). May I heartily do this breathing with you? (Col 3:23). This is why my mouth is open unto you, so that your heart might be thus enlarged (2Cor 6:11-12). This is for the straitening of your inner self, so that your heart would be enlarged (6:12).
I therefore intend to travail within this good thing zealously, until Christ is formed in you (Gal 4:18-19); Without which you desire to be under the law of a husband, rather than being a free woman, who is without a husband (4:21-22, 27). In some justification by the law, you are fallen from this service, which is to love by grace (5:4, 13). Hereby is the perception of the love of God, as Christ laid down/gave His breath for us; we are now giving our breath for the brethren (1Jn 3:16). NOTE lay down is not in the original text. This giving of breath is the deed of love, which is above words (1Jn 3:16, 1. We keep His commandments by doing this pleasing thing in His sight, which is His commandment: Wherein we are loving one another, as He has commanded (3:22-23). This is therefore a living sacrifice (Rom 12:1).
Heart-unity and love-breathing as brotherly affection (1Thes 2:8, Rom 1:11): [The History of the Church of Scotland, by the Rev. W.M. Hetherington. Page 700]: The Moderate party [of the Church of Scotland] was displeased that Rowland Hill has been permitted to preach. And this because the Act of 1799 prohibited “THIS MINISTERIAL COMMUNION.” For Protestant churches had rejected this “communion of the saints,” because they had disclaimed its all-pervading heart-unity, and love-breathing brotherly affection, which needed to be infused into all true members of the faith by the presence and energy of the Holy Spirit.
Breathing in the spirit as brotherly affection (1Thes 2:: [The Bible Christian Magazine Vol 11 of the 4th series 1866, by James Way. [A continuation of the Armenian Magazine]: Christianity enjoins us into the most intimate of associations. We are not to forsake this assembling of ourselves together; to love one another in our love fests; abounding in love toward one another. WHAT? Desiring a closer unity of the Holy Spirit in the bonds of peace. HOW? Breathing in the spirit of brotherly affection for Christian unity.
The living sacrifice (Rom 12:1) of breathing: [Ante-Nicene Creed. Clement of Alexander, by Sir James Donaldson 1869 pg 428]: Now breathing together is properly said of the Church, as the incense from holy souls. For the sacrifice of the Church is the word breathing.
Union by breathing together: [From Christ to the World, by Wayne G. Boulton]: The word “conspiracy” in the original Latin sense, both literal and tropical, literally means:- that union, or concord in breathing together.
Breathing together for arousal: [ The Mystique of Eucharist]: Hospitality expressed by the kiss of peace. A Christian mouth-to-mouth ritual with breathing together to arouse the senses. Very intimate. Also known as the conspiratio.
Tertullian said it was possible for this rite, the conspiratio, to cause embarrassment. This rite has also been referred to as the pax, which signified “the mutual spiritual union.” In England [12/13 centuries] it was called the pax-brede. This pax was seen as the fulfillment of Jn 13:34-35. [Brother husbandman Philip].
Around the year 300 pax became a key word in the Christian liturgy. It became the euphemism for a mouth-to-mouth kiss among the faithful attending services; pax became the camouflage for osculum [from os, mouth] or the conspiratio, a comingling of breaths.
The Latin osculum is neither very old nor very frequent. It is one of three words that can be translated by the English “kiss”. In comparison with the affectionate basium and the lascivious suavium, osculum was a latecomer into classical Latin … In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist. Conspiratio, the mouth-to-mouth kiss, became the solemn liturgical gesture by which participants in the cult action shared their breath or spirit with one another. It came to signify their union in one Holy Spirit, the community that takes shape in God’s breath. The ecclesia came to be through a public ritual action, the liturgy, and the soul of this liturgy was the conspiratio. Explicitly, corporately, the central Christian celebration was understood as a co-breathing, a con-spiracy, the bringing about of a common atmosphere, a divine milieu …
Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for a unifying meal. Through the act of eating, the fellow conspirators were transformed into a “we”, a gathering which in Greek means ecclesia. Further, they believed that the “we” is also somebody’s “I”; they were nourished by the shading into the “I” of the Incarnate Word … Peace [pax] … as the result of conspiratio exacts a demanding, today almost unimaginable intimacy.
The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father Tertullian felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the latter third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present … Today the pax before communion, called “the kiss of peace”, is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake.
Community in our European tradition is not the outcome of an act of authoritative foundation, nor a gift from nature or its gods, nor the result of management, planning and design, but the consequence of a conspiracy, a deliberate, mutual, somatic and gratuitous gift to each other … the shared breath, the con-spiratio are the peace understood as the community that arises from it.
One can fail to perceive the pretentious absurdity of attempting a contractual insurance of an atmosphere as fleeting and alive, as tender and robust, as pax.
The medieval merchants who settled at the foot of a lord’s castle felt the need to make the conspiracy that united them into a secure and lasting association. To provide for their general surety they had recourse to a device, the conjuration, a mutual promise confirmed by an oath that uses God as witness … “conjuration” or the swearing together by a common oath confirmed by the invocation of God, just like the liturgical osculum, is of Christian origin. Conjuratio which used God as epoxy for the social bond presumably assures stability and durability to the atmosphere engendered by the conspiratio of the citizens. In this linkage between conspiratio and conjuration, two equally unique concepts inherited from the first millennium of Christian history are intertwined, but the latter, the contractual form, soon overshadowed the spiritual substance.” [Ivan llich The Cultivation of Conspiracy].
The kissing mass: [The Royal Historical Society, Vol. 57, pg 388]: Which pax-brede, “the kissing mass” was abolished in the Reformed Church. Edw. VI enforced this ban by the Ecclesiastical Commission. Those of the pax wore a token worn as sign of their joyful celebration of peace between them and God.
From the first century on this co-breathing was central to Christianity. An intense hospitality [Collective Reflections, by Ivan llich, pg 240].
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BREATHING TOGETHER PART 1
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Posted:Jun 13, 2011 10:22 am
Last Updated:Jun 20, 2011 10:22 am 8302 Views
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Breathing Together
A call to breathe together and walk together is all about recalling the pia conspiratio – “the pious breathing together” – which was urged by John Calvin in his Preface to the Catechism and the Confession of Faith [1538], which consultation made a commitment to breathe together and walk together in this journey. If we want to prove our obedience to our Lord and Master Jesus Christ, then we must bind ourselves in a pia conspiratio to cultivate its peace among ourselves. What? Is the enemy, the devil himself, driving us to be thus united with one another? NO! [Preface to the Catechism and the Confession of Faith CO 5, 321 (153].
The literal translation of conspiratio is “breathing together”. The term is normally used to designate “accord” or “harmony”. For Calvin it has no doubt a deeper meaning: the Christian community can share the same breath.
Remember those who have rule over YOU in the word of God by the doctrine of grace should be followed (Heb 13, 9); Herein they should be obeyed, because they have rule over you: Wherein you are to SUBMIT YOURSELF TO THEIR LOVE, which is the profitable thing to do (13:17, 1). Those who are in this [loving] service need to supply the wants of its saints, who are the administrators of it, so that thanksgiving would be unto God (2Cor 9:12). Which experimental administration [of to love] sets forth the exceeding grace of God needs to be i9n us (9:13-14). Thanks is for ITS GIFT which is without words [unspeakable] (9:15).
Let us take a look at THIS GIFT OF GRACE: Herein called the spiritual gift, which can be imparted (Rom 1:11). Which impartation is by our breath/soul (1Thes 2:. We need to find this rest for our souls from those who are so meek in heart that we can learn all of this from them (Mt 11:29-2.
STRONG’S INTERLINEAR: SOUL [5590] psuche from [5594], TDNT – 9:608,1342;n f AV – soul (58 times), life (40), mind (3), heart (1), heartily. (1 breath 1a) the breath of life – the vital force which animates the body and shows itself in breathing.
ADAM CLARK: Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because you were dear, because you were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.
BARNES NOTES: So, being affectionately desirous of you - The word here rendered “being affectionately desirous” – occurs nowhere else in the New Testament. It means to “long after, to have a strong affection for”. The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.
We were willing to have imparted unto you - To have given or communicated; [RE: Romans 1:11]. But also our own souls - Or rather “lives” – psuchas; Matthew 6:25, 20:28, Luke 12:22, 12:13, Mark 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them, but that if it had been necessary he would have been ready to lay down his life; see 1 John 3:16.
FORERUNNER COMMENTARY: Although the context is somewhat different, 1 Thessalonians 2:1-16, like Romans 1:15, reinforces the point that “preaching the gospel” includes teaching the church. Not just a means of conversion, the preaching of the gospel supplies continued growth in the grace and knowledge of Jesus Christ. Paul followed this procedure in Thessalonica. He preached to the Thessalonians for a long time, stretching from their first exposure to the gospel through conversion until with further growth they became imitators of the churches of God in Judea [verse 14].
JAMIESON, FAUSSET, AND BROWN: So—to be joined to “we were willing”, “As a nurse cherishes… so we were willing”, etc. [Alford]. But Bengel, “So,” that is, seeing that we have such affection for you.
Being affectionately desirous—The oldest reading in the Greek implies, literally, to connect one’s self with another; to be closely attached to another.
JOHN WESLEY’S NOTES: To impart our own souls – To lay down our lives for your sake.
ROBERTSON’S WORD PICTURES [NT]: Even so, being affectionately desirous of you [outwv omeiromenoi umwn]. Clearly the correct text rather than imeiromenoi from imeirw, old verb to long. But the verb omeiromai [Westcott and Hort om., smooth breathing] occurs nowhere else except MSS. In Job 3:21; Psalms 62:2 [Symmachus] and the Lycaonian sepulchral inscription [4th century AD]about the sorrowing parents omeiromenoi peri paidov.
To impart [metadounai]. Second aorist active infinitive of metadidwmi, old verb to share with [see on Luke 3:11].
The of man came to minister His breath to many (Mt 20:28, Jn 10:11).
John Courtney Murray once described the early church as a “conspiracy”. By that he meant that ancient believers “breathed together” [con: “with” and spire: “breath”]. It wasn’t sinister behavior, of course, that held these Christians together. It was their shared sense of grace, their breathing together as a people of God. The contemporary church has exactly the same potential and same requirement. God’s people can breathe together, modeling a common way of life that is good for the world. As members of one body, the body of Christ, they all breathed together. Though regarded by outsiders as a sinister behavior, those in the church understood themselves to be practicing a common way of life, breathing together, a way of life grounded in common values, which would be meaningful for those within the church and had the potential to be meaningful for the rest of the world as well. The word “Conspire” means to “breathe together” in Latin.
The word conspire carries a ton of negative baggage, but in the Greek the word conspire means breathing together. When people conspire, when they plan together secretly, they are breathing together, you can just picture them huddled together, planning. In the same way, when God works with us to advance His will we breathe together with God. God fills us with life, inspirations, and power. [Community Congregational Church].
In today’s world of transformation and the emerging consciousness of positive human potential, the word inspire is very often uttered into the air. “I’m inspired.” “You inspire me.” “That was inspiring.” We are often inspired by those teachers and role models that speak most directly to our hearts, but what does the word inspire really mean? It comes from the Latin ‘in’ which means ‘inside’ or ‘to infuse with’ and ‘spirare’ which means ‘breath’. In essence to inspire is to infuse with breath! An alternate meaning is to breath life into!
There is a connection between spiritual experience and having “spirit” [in the sense of an animating courage]. Both words come from the Latin word for breathing. Our breath is “the part of the self that is most tangibly at the same time our and not-ours.” Think about it.
One of the early church fathers, Clement of Alexandria, writing in the second century, recognized the connection between breathing and the church. “Breathing together is properly said to be of the church. For the gift of the church is the Word breathing as incense from holy souls.” The Word of God has a bodily and communal character.
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