Understanding our Father.
We, as children of our own nature, approaching pleasure and avoiding pain, can never understand our Father.
When we begin our thinking with our Father, i.e. His commands and His threat of chastening when we disobey them, i.e. disobey Him (or judging and condemning us if we defy Him and His authority), we are subject to what is called a Patriarchal Paradigm, i.e. a "top-down" way of thinking and acting. We, humble ourselves before our Father, submitting our will, i.e. capitulating our "natural inclination" to be at-one-with nature, in pleasure, in the 'moment' (submitting our "human nature" of approaching pleasure and avoiding pain) to His will (doing right and not doing wrong, according to His commands, according to His words). It is this structure or type of thought and action (in the adult world) which social engineers classify as capitalism, where a person works according to (performs to) the satisfaction of another person's pleasure or satisfaction, whether they get pleasure or satisfaction from the work for themselves (in the 'moment'). They are simply to do that which they are told to do and do it right or face some type of punishment or "let go."
While earthly fathers are not perfect (some outright tyrants, using the office they serve in for their own pleasure only), the office of authority they serve in is perfect, given to them by God (to serve in, under Him). Yet, unlike our earthly fathers, our God, our Heavenly Father is perfect, holy, righteous, and pure, serving in His office of authority in perfection. He is a loving Father, loving the world that He created, sending His only begotten son to 'redeem' us from condemnation (covering our sin's, i.e. our disobedience against Him, with His own blood), to 'reconcile' us to Him (those who, repenting of their sins, call upon the name of the Lord, enduring in Him to death). He is also a Father of wrath toward the "children of disobedience," i.e. toward those who refuse to recognize His office of authority, and therefore refuse to repent, regarding His commands and His office of authority as "irrational" (according to their own "enlightened" minds) and therefore treat them as "irrelevant" in a world of 'change.'
Children are only able to use their earthy mind to "understand" their Father (both earthly and Heavenly) and therefore, when they seek to fulfill their "human nature,' regarding it (the approaching or augmenting of pleasure and the avoidance or attenuating of pain) as the 'purpose' of life, they can only see His office of authority (according to their "sense perception") as an office of a tyrant (when they can't have "their own way"). They are unable to "understand" His love for them when He chastens them, i.e. when He directs their steps in doing what is right and not doing what is wrong. 'Justifying' themselves with themselves, they therefore end up worshiping the creation (the works of His hands and/or their redesigning of the creation for their own pleasure) rather than the creator, loving the pleasures of this life more than God.
The Father's will (both earthly and Heavenly) is not understood by the child, according to the child's "natural inclination" to be at-one-with nature (approaching pleasure and avoiding pain), in pleasure, in the 'moment.' He simply obeys his Father's will, without question: when he has faith in his Father, believes what he says, accepting it as truth, and accepts (endures) His Father's chastening of him when he disobeys (Hebrews 12:5-11)—accepting His Father's right-wrong way of thinking and acting, rather than his own approach pleasure-avoid pain way of thinking and acting as the way of life. While the child can understand his own feelings and thoughts (his seeking after the "gratifying" objects of nature which stimulate dopamine emancipation), he can not understand those of His Father's when they do not correlate with his "natural inclination" to relate with the world in pleasure, in the 'moment,' making it impossible to obey his Father at all times in all places. (For audio on dopamine emancipation.)
This is known as a "belief-action dichotomy" in that (as the Apostle Paul describes it in Romans 7:14-25, while wanting to obey, i.e. please, our Father, we don't, and while not wanting to disobey, i.e. disappoint, our Father, we do), we are drawn to nature, to the world, to the carnally gratifying things (objects) around us, by our "human nature," by our "natural inclination" to be at-one-with nature in pleasure, in the 'moment.' To the child, the Father is established upon ('driven' by and 'purposed' in) doing right and not doing wrong (a system of righteousness) while the child is established upon ('driven' by and 'purposed' in) approaching pleasure and avoiding pain (a system of sensuousness). According to dialectic 'reasoning' this is known as an Antithesis condition, a duality between the spirit and the flesh, between the Father's Patriarchal Paradigm of "do right" (obey me) and "don't do wrong" (don't disobey me) and the child's Heresiarchal Paradigm of 'change,' i.e. of the spectrum (or continuum) of approaching pleasure and avoiding pain, i.e. being "normal" according to his own "human nature."
As you will see this is of major interest to social engineers regarding the thoughts and actions of children raised in a traditional home, i.e. the effect it has upon the future work force, i.e. their eventual acceptance, as adults, of capitulation (for fair pay as agreed upon by both parties) as a way of thinking and acting. See Matthew 20:1-16 for an example of capitalism as explained by Jesus (correlating it with the kingdom of God), i.e. the right and obligation of the private property owner and the laborer regarding the use of contract, i.e. the obligation between the employed and the employer regarding their rights, under God. Social engineers want to negate the "Mine. Not yours." and "Yours. Not mine." by changing man's thoughts and actions to the ideology that all property is "Ours. Not just yours." and "Ours. Not just mine.", i.e. communitarianism AKA communism.
The child can not understand (experientially understand) his Father's commands in the 'moment.' He is only being able to "understand" according to the "sense experiences" he has "sense experienced" in the past or can "sense experience" in the present, i.e. the approaching of pleasure and the avoiding of pain being the only measurement from which he has to evaluate what is good ("positive") and evil ("negative"). The child can only evaluating what is good and what is evil according to that which is engendered by his own nature, his desire to approach pleasure and avoid pain. He can only understand that he is to obey his Father or experience pain of some sort (physical—chastening, mental—the "guilty conscience," and or social—not being able to relate with, be at-one-with, those who are doing that which he desires to do or have what they have), his Father having at some time in the past looked him in the eyes and said "Do you understand?" (Or in the present, stating: "Because I said so!") The understanding being, "Obey me or else!"
The resolution to the Antithesis condition, according to the Patriarchal Paradigm, is the child's embracing of the Father's authority, his way of thinking and acting, i.e. living by faith, believing in the Father's words, obeying Him, and accepting his being chastened by his Father when he disobeys (according to dialectic 'reasoning,' accepting those conditions which initiate and sustain the "top-down" order of the Patriarchal Paradigm). While the child does not understand the "bottom line," i.e. the long time (down the road) consequences of his actions in the 'moment,' the Father does, and therefore must inculcate the truth and knowledge of His life into His child's life for His child's own good. This reasoning makes the Father's position, His Patriarchal Paradigm, His "do right, don't do wrong" (above-below) way of thinking and acting, the Thesis, and the child's nature, his Heresiarchal Paradigm of 'change,' i.e. his "natural inclination" of being drawn to the world, his desire to be at-one-with the world in pleasure, in the 'moment,' i.e. his approaching pleasure and avoiding pain system of sensuousness (that which he has in common with all the children of the world), the Antithesis.
According to dialectic 'reasoning,' this way of thinking and acting is "irrational"—that the Thesis is the Father, i.e. the Father's will is the Thesis, and the Antithesis is the child's carnal nature, i.e. the child's will is the Antithesis, with the child having to submit his will to the Father's will, take on His Father's image, instead of doing his will, becoming himself according to his own nature, i.e. taking on the image of "humanity." Dialectic 'reasoning' must reject the Antithesis condition as being the child's will (the child's propensity to disobey His Father's will because of his being naturally drawn to the world, in pleasure, in the 'moment') but rather (looking at the Father-child relationship through "neo-Marxist lens") it must perceive the Antithesis condition as being the result of the Father's will, i.e. not allowing the child to "do his own thing," instead inhibited or blocked him from thinking and acting according to his "human nature," i.e. not allowing him to become at-one-with nature and therefore the world in pleasure, in the 'moment.'
Therefore, according to Karl Marx, the Patriarchal Paradigm (the Father's authority) engenders the Antithesis condition, (1) engenders "repression," i.e. individualizes the child in the Father's image, i.e. the child is unable to be "himself," i.e. prevented from taking on his own carnal image—that which he has in common with all the children of the world—having to instead take on the image of his Father, i.e. making him an individualist when it comes to any one person (or group of people) contending against his Father's interests or principles (his Fathers interests or principles now his interests or principles), as well (2) engenders "alienation" (the child is dissocialized, i.e. the Father's standards separating the child from the other children of the world, now judging their thoughts and actions according to his Father's standards, i.e. making him anti-socialist. Any association the child develops from then on is with those interests which are in common with his Father's interest including the maintaining of His office of authority, according to dialectic 'reasoning,' engendering nationalism (ethnocentrisms, i.e. "in-group, out-group," i.e. folkway, i.e. Fascism). In the thoughts and actions of those possessed with dialectic 'reasoning' (correlating the Father's authority with nationalism and nationalism with fascism), by the child's acceptance of the Father's authority, he reifies the office of authority of a Hitler in the future. Therefore to prevent a Hitler in the future, the Father's authority in the child's thoughts and actions (in his "theory and practice") must be negated in the present (quotation given below).
According to Sigmund Freud, the Patriarchal Paradigm (the Father's authority) engenders "neurosis" within the child, with the child caught between a system of sensuousness, i.e. "human nature," approaching pleasure and avoiding pain, "doing his own thing," and a system of righteousness, obeying the Father, unable to be "himself," having instead to think and act according to his Father's will. Both Marx and Freud become one upon this one point, the "negative" effect the Father and His authority have upon the children of the world, i.e. upon the workforce of the future. For the children (the future workforce) to follow them (feed, cloth, and honor them, i.e. treat them a gods) they must first negate the effect of the Father upon their thoughts and actions.
Regarding the system of righteousness (obeying the Father's commands or being chastened), it is different than righteousness itself—since only God is righteous in and of Himself. Unlike the system of righteousness, righteousness can only be imputed by God to man (by the Father to the child), i.e. to the man (or child) of faith in Him, living (thinking and acting) according to His will. The system of righteousness is of God, given to all men, engendering the "guilty conscience," and therefore engendering conviction, contrition, repentance, redemption, and reconciliation bringing man back to the Father (as first "cause"). According to dialectic 'reasoning,' by getting rid of the Father as an authority figure in the child's thoughts (the Father no longer being perceived as being righteous in and of himself in the eyes of the child, i.e. the child's only source for knowing right from wrong), by uniting the child with all the children of the world, united as "one" in common action (according to their "human nature" of approaching pleasure and avoiding pain), the child, along with all the children can now perceive themselves (collective) as being "God," i.e. with all individuals united as "one," collectively, i.e. in consensus, 'righteous' in and of themselves, thinking and acting as "one" according to "human nature," augmenting pleasure and attenuating pain, i.e. including the pain of missing out on pleasure—caused by the child's pursuit of righteousness (having to do the Father's will).
With God, there is only one. Only one Father. Only one begotten son of God. Only one Holy Spirit. Only one word. Only one you. And only one day of judgment. What I mean by that is, on the day of judgment (as a child before his Father answering for his thoughts and actions) you will no longer be concerned about what others have or don't have, getting or not getting. It is just you and God. You and your Father. Judging you. Period. No one else receiving your reward. No one else receiving your punishment. With you not receiving their reward or punishment either. Period. Just you, before God, being judged according to His commands to you.
You are an individual soul before God, as you are an individual child before your Father. How others feel about you or what others think about you will not matter. Period. Then why are you so concerned about how others feel about you and what others think about you (making your opinion and their opinion the value by which you determine what is good and what is evil) when on the day of judgment it won't matter. The "approval of man" has no value on your day before God. Knowing that there are only one of two places you will spend eternity this will be a very blessed day or very horrid day for you. Where you will spend eternity will be based upon your Father's evaluation of you (regarding your thoughts and actions), according to His standards.
Only if your sins are covered by the blood of the Lamb of God, by the only begotten son of God, who, in obedience to His Heavenly Father, came and died for your sins and rose that you might spend eternity with Him and His Father (God) in His glory, in Heaven. Only if you have accepted Him as your savior and lord, denying yourself, picking up your cross, and following Him (and only Him) is there hope for you on that day. It is only from here, in your individuality before your Heavenly Father (by His grace only, according to His word only, through your faith in Him only, in His Son only), that you can have any true love and concern for others, living in His love, thinking and acting according to His concern for others, by His Spirit. No man or group of men (no institution, including the "church"), no opinion of man can place within you your Heavenly Father's love for others. Only God can showing you His love for you, first showing you your sins before Him, i.e. chastening you, that you might partake in His glory, having, not only for eternity but for today as well, a peaceful-fruit of righteousness, if you are willing to accept it. You can only love yourself and others in your Father's love, i.e. in His love for the world. All other love is vain, i.e. of the flesh, i.e. of "human nature," subject only to "vain glory."
Therefore no man can understand God (no child can understand his Father) according to his "human nature" (according to his "natural inclination" to be at-one-with the world, in pleasure, in the 'moment'). Without man having faith in God, it is impossible to please God (without the child having faith in the Father, it is impossible for him to please his Father). Man's effort to satisfy the law, i.e. live according to the law, which is of God, which no man can fulfill (a man or a child is not 'righteous' in and of himself, i.e. "human nature" can not fulfill the law), man's effort to live according to the Father's will according to his own abilities is not possible, i.e. eternal life (reward from the Father) can only be known through faith in Christ, in He who fulfilled the law, according to the grace and mercy, i.e. the will of the Father. "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:" Philippians 3:9 "That your faith should not stand in the wisdom of men, but in the power of God." 1 Corinthians 2:5 "For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith." Romans 1:17
The child's first encounter with faith is in his Father's first command and threat of chastening if he disobeyed, a condition which is established which is not engendered from the child's own "human nature." The same is true for us. Believing in His Word, obeying His commands, and accepting His chastening when we are wrong, can only proceed from having faith in Him, which "cometh by hearing," i.e. "by the word of God" and not by sight, i.e. by the opinions of men (according to our feelings and thoughts, i.e. the feelings and thoughts of "the child within"). "Now faith is the substance of things hoped for, the evidence of things not seen." "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Hebrews 11:1, 6 "So then faith cometh by hearing, and hearing by the word of God." Romans 10:17 Without the Father's commands, which are not of sight, i.e. which are not of the child's "sense experience," i.e. which are not of the child's "natural inclination" to be at-one-with the world in pleasure in the moment, i.e. which are not subject to the child's opinions, the child can not come to know faith.
Sight, which is only of the world, leads only to the gratifying things of the world, i.e. to men's opinions, i.e. 'justifying' their feelings and thoughts regarding the things of this world, evaluating God's word (the Father's commands) through their eyes, instead of evaluating themselves, their thoughts and actions, i.e. their opinions, according to the Father's commands. The opinions of men are (and therefore "human reasoning" is) the only "ground" upon which those of dialectic 'reasoning," i.e. the facilitators of 'change,' can stand (using the scriptures, which are no longer the scriptures but the opinions of men, cut, rearranged, and pasted to 'justify' their outcome, 'justifying' man's carnal "human nature" of approaching pleasure and avoiding pain, even doing so "in the name of Jesus" to deceive the innocent).
The trickery of dialectic 'reasoning' is that it begins with the child's nature (begins with sight, i.e. with the child's "human nature" of approaching pleasure and avoiding pain, i.e. with his "natural inclination" to be-at-one with nature in pleasure in the 'moment'), calling it the Thesis. As George Hegel noted: "The child, contrary to appearance, is the absolute, the rationality of the relationship; he is what is enduring and everlasting, the totality which produces itself once again as such." (George Hegel, System of Ethical Life) It is therefore the Father, with his commands and threat of chastening (which blocks or inhibits the child from become at-one-with the world in pleasure) that produces the condition of Antithesis (the conflict between life and death, with life being in the child's nature, death being in the child having to submit his nature to the Father's command, i.e. engendering tension between the child and the Father, i.e. producing conflict between the child's nature and the Father's command).
Yet, according to Hegel, without Antitheses (without the Father's creation of the condition of Antithesis, without His commands and chastening "repressing" the child's nature to be at-one-with the world), the Synthesis condition of 'reasoning' ("equality" based upon the child's nature, found not only in the individual child, but also in all the children of the world, along with all the fathers of the world) could not become manifest ("self-realization" could not become "self-actualized" and thereby "self-actualization" become "self-realized"), leading man into a "new" world order based upon common-ism AKA communism AKA communitization, democratization, conscientisation. Hegel wrote: "On account of the absolute and natural oneness of the husband, the wife, and the child [all equal according to their "human nature" of approaching pleasure and avoiding pain], where there is no antithesis [no "top-down" order] of person to person or of subject to object, the surplus is not the property of one of them, since their indifference is not a formal or a legal one. So too all contracts regarding property or service and the like fall away here because these things are grounded in the presupposition of private personality [in the Father's authority to defend that which is His, i.e. His family, His property, His business, etc. expressed in the private property phrase of "Mine, not yours"]. Instead the surplus, labour, and property are absolutely common to all, inherently and explicitly." (George Hegel, System of Ethical Life) According to dialectic 'reasoning,' without the child's' internal 'drive' (carnal nature) desiring to be freed of the Father's commands, he could not 'discover' (through his use of dialectic 'reasoning,' i.e. "higher order thinking skills" in morals and ethics) that his 'purpose' in life is to free himself along with all of mankind (all the children of the world, along with all the fathers of the world) from the Father's authority (as was first put into praxis in Genesis 3:1-6), so that he, along with all of mankind, could become himself again.
While the individual child is under the Father's authority, isolated (each individual child being chastened according to their own actions of disobedience), he is not strong enough (emotionally and physically) to challenge the Father's authority (the other children and/or the mother/wife, not being able or willing to come to the child's "aid"). It is only when he comes together with other children of like feelings and thoughts (in agreement with the social group) and is aided (facilitated) in seeing that his "human nature" is normal, i.e. is common to all the children of the world and therefore the standard from which to determine right from wrong, that he comes to realize that he is not alone in his desire to be freed from his Father's "repressing" of his "human nature," freed to be himself, following after his "natural inclination" to be-at-one with the world in pleasure, in the 'moment.'
By all children being aided in dialoguing their opinions (sharing their "feelings" and their "thoughts" regarding their lives under their Father's authority, shared in a "non-hostile," "non-judgmental," i.e. "open-ended," "non-directed" environment, i.e. which carries their "human nature" to the surface of understanding, engendering that which is of sight, delivering them from that understanding which is of their Fathers authority, that understanding which is by faith, which is preached and taught and accepted "as given") they are all able to come to know their common-ist being (their communist 'purpose'), that of making the world "one," according to "human nature," i.e. according to the approaching of pleasure and the avoiding of pain, i.e. in the augmenting of pleasure and attenuating of pain (including the negating of that pain which is "inflicted" upon the children of the world by their Father's authority, by his commands and threat of judgment which engenders, i.e. which initiates and sustains the "guilty conscience," which thereby initiates and sustains his office of authority), the negation of the Father's authority in the thoughts and actions (in the "theory and practice") of all children (being "positive" and not "negative") becoming the 'purpose' of life (the desire of becoming "one" with the world, in pleasure, in the ,moment,' i.e. the desire of being "approved, i.e. 'affirmed' by men," being the 'driving' force). G. F. W. Hegel, in one of the casual notes preserved at Widener, wrote: "When a man has finally reached the point where he does not think he knows it better than others, that is when he has become indifferent to what they have done badly and he is interested only in what they have done right, then peace and affirmation have come to him." (Carl Friedrich, The Philosophy of Hegel)
This "logic" is the "logic" of abomination (for which this nation, with the support of the "contemporary 'church,'" now stands). "Freud saw that in the id [in the child's "natural inclination" to be-at-one with the world in pleasure, in the 'moment,' being "positive" and not "negative"] there is no negation [no Father's command and threat of chastening for disobedience], only affirmation and eternity. The instinctual reality is Dionysian drunkenness 'We can come nearer to the id with images, and call it a chaos, a cauldron of seething excitement.'" (Norman O. Brown, Life Against Death)
Karl Marx wrote: "Once the earthly family is discovered to be the secret of the heavenly family, the former must be destroyed in theory and in practice." (Karl Marx, Feuerbach Thesis # 4) Sigmund Freud, in harmony with Marx, wrote: "'It is not really a decisive matter whether one has killed one's father or abstained from the deed,' if the function of the conflict and its consequences are the same." (Sigmund Freud in Herbert Marcuse, Eros and Civilization) Freud himself knew that if the child could not be delivered ("redeemed") from his Father's authority, the community itself could not be delivered ("reconciled" to itself as a whole—as György Lukács put it in his works, History & Class Consciousness: What is Orthodox Marxism? "The dialectical method was overthrown; the parts were prevented from finding their definition within the whole"). Freud wrote: "'That which began in relation to the father ends in relation to the community.'" (Sigmund Freud, Civilization and Its Discontents, as quoted in Herbert Marcuse, Eros and Civilization) In other words the children carry the Patriarchal "top-down" order into the world, dividing it from itself, creating neighborhoods, cities, counties, states, and nations based upon the idea of sovereignty ("Mine. Not yours.") instead of upon "human nature" and "equality" ("Ours. Not just yours."). "Freud, Hegel,... are, like Marx, compelled to postulate external domination and its assertion by force in order to explain repression." "Freud speaks of religion as a 'substitute-gratification' – the Freudian analogue to the Marxian formula, 'opiate of the people.'" (Norman O. Brown, Life Against Death) The theme is the same, man can not find freedom, i.e. be himself, without negating the Father's authority, as was first put into social action in a garden in Eden (the so called "new" age is that new).
In this way of thinking (according to dialectic 'reasoning') the children, who can not understand the Father (his preaching and teaching), only being able to understand their own "human nature," i.e. only able therefore to understand one another according to "human nature," can only unite as "one" by freeing themselves (through the dialoguing of their opinions to a consensus) from the Antithesis condition, by negating the Patriarchal Paradigm, 'redeeming' themselves from the Father's authority through their use of dialectic 'reasoning,' 'reconciling' themselves back to the world, back to "human nature," negating "neurosis," "repression," and "alienation" by becoming "normal," with "human nature" (man's carnal nature) becoming the "new" norm of life.
What is missing in dialectic 'reasoning' is that Jesus came, not to destroy (negate) His Father's authority (as those of the social gospel, i.e. those of the "church growth," "emergent church," "contemporary church," etc. advocate in their theory and praxis), but that He came that we might come to know and understand His Father as He knows and understands His Father. He, though being equal with the Father, humbled Himself and took on the form of a man, took on the form of a child under His Father's authority, that we could come to know His Father as he knows His Father. The Father's love is shown in His sending of His only begotten son to die for our sins, 'redeeming' us from His wrath upon us because of our love of this world (our propensity to disobedience) and to 'reconcile' us to Him, making us new creatures, as His children, filled with His Holy Spirit, that we might know His love, His joy, and His peace, which the children of the world, not being in Christ, not being His children, can not know or understand (unless they repent of their sins against God and turn from their wicked ways, in obedience to the Father's will, denying themselves, picking up their cross, and following His only begotten son, Jesus Christ, enduring to the end).
Without Jesus Christ, we (being of "human nature" and "human reasoning") can not understand the Father. It is only in Jesus Christ (with Him in us, or rather we in Him, thereby having" the mind of Christ") that we can come to know the Father. It is only in Christ Jesus that the Antithesis condition can be overcome (we therefore, while still in the world, yet, in Him, being no longer of it, subject to its ever 'changingness,' ever 'shifting' ways, no longer 'driven' according our "human nature" of approaching pleasure and avoiding pain, judging our thoughts and actions, and God's word, from it). While we could not understand our earthly fathers, until we "grew up" and became fathers ourselves, we can not know our Heavenly Father without being in Jesus Christ. It is only in Jesus Christ that we can come to know (understand) our Heavenly Father, which the world can never know (can never understand), leaning to its own understanding (approaching pleasure and avoiding pain), 'justifying' itself with itself, determining right from wrong according to its use of dialectic 'reasoning.'
I know I am being repetitive here. But it is so important to know this truth if you are to understand the deception of dialectic 'reasoning,' i.e. the facilitation of 'change.' This is all that those of dialectic 'reasoning' are all about, i.e. those promoting 'change' (including those facilitating 'change' in the "mega-churches"), negating the Father's authority (negating "Thou art the Christ, the son of the living God," which Jesus said "Upon this rock I will build my church," believers hearing His Father as He hears His Father), turning to their own opinions instead (how they "feel" and what they "think"), therefore not able to understand the reason why Jesus Christ came—in obedience to His Father—that all men might trust in Him with all their heart, acknowledging Him in all their ways, letting His Father, through Christ and the Holy Spirit (all three in one) direct their steps, having instead "leaned to their own understanding," i.e. trusting in their own "human nature," using "human reasoning" to 'justify' themselves, 'justify' their carnal nature, 'justify' abomination.
"A fool hath no delight in understanding, but that his heart may discover itself." "Hear, ye children, the instruction of a father, and attend to know understanding." "He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding." Proverbs 18:2; 4:1; 15:32
"The fool hath said in his heart, There is no God [no Father's authority]. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one." Ps. 14:1-3
"Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain." 1 Corinthians 3:18-20
"Professing themselves to be wise, they became fools," Romans 1:22
"Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." Galatians 6:4
There is no Synthesis condition. That condition is simply Antithesis, with the "children of disobedience" (refusing to accept the Father's authority) eventually facing His wrath. The gospel message is not that we become "one" according to our "human nature," even "in the name of Jesus," it is that we might come to know our Heavenly Father as Jesus knows Him, living and walking according to His will, in His love, in His joy, and in His peace, by His Spirit, coming into His kingdom, only by His grace, according to His word, by faith in Him, in Christ, by His power, for His glory, partaking in His holiness, in a love, a peace, and a joy which the world can not provide, know, or understand. Apart from Christ, man can only live in a condition of Antithesis, deceiving himself and all who follow him in his trickery, into his self 'justification,' i.e. believing that there is a Synthesis condition (a condition with no Father's authority, i.e. no God), in his "pride of life," i.e. in his effort to control his own life (and the lives of others) according to his "human nature," i.e. only subject to his "natural inclination" to approach pleasure and avoid pain, i.e. becoming at-one-with the world in pleasure, in the 'moment,' weighing himself with himself, thinking and acting according to the flesh, engendering a world of his own making, a world of abomination (an "open-ended," "non-directed" world, a world with "unlimited possibilities," a world of pure unrighteousness, a world which now controls him, according to his carnal "human nature" to be at-one-with it, in pleasure, in the 'moment'—whoever from then on controls the environment, controls the gratifying objects of pleasure of the world, controls him, i.e. controls his thoughts and his actions, and his soul). "For what is a man profited, if he shall gain the whole world, and lose his own soul?" Matthew 16:26
"This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law." "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." "And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.'' Galatians 5:16-26
"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Colossians 3:1-4
When the other kids want you to join them down at the park (when your Father said you could not go), if you don't start with and stick to your Father's words (start with righteousness), you will end up down at the park (with the other kids), "doing your own thing," being at-one-with the world (dialectically 'justifying' yourself with "everyone else is doing it," 'justifying' sensuousness over and against righteousness), negating your Father's authority.
"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Luke 16: 15 "Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished." Proverbs 16:5
"O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." Jeremiah 10:23b If you let your "human nature" direct your steps, 'justifying' yourself with yourself, thinking and acting according to the world around you, thinking and acting according to dialectic 'reasoning,' i.e. focused only upon augmenting pleasure and attenuating pain for yourself and others, you are a "child of disobedience," facing the wrath of the Father and eternal death. The only solution is to "Trust in the Lord with all thine heart, and lean not unto thine own understanding." Proverb. 3: 5 Without the Father's commands (and threat of chastening) in your heart, thoughts, and actions, "acknowledging" His love for you (and the world), as well as His judgment upon you (and it), you have no pathway but that broad one which leads to death, that pathway which is of the world, i.e. which is of your "human nature." In a dialectic world, in a world lusting after the things of this life (even doing so "in the name of Jesus"), all you can do, as a believer, is "acknowledge Him in all your ways," letting Him "direct your paths." It is all that He has called you to do. "In all thy ways acknowledge him, and he shall direct thy paths." Proverb. 3: 6 You can not know your Heavenly Father (and eternal life, i.e. partaking in His holiness) in and of yourself or in a group. You can only come to know your Heavenly Father through His only begotten son, Jesus Christ of Nazareth, i.e. through the cornerstone which those of dialectic 'reasoning' have rejected (turning to "human reasoning" instead, rejecting the reason that Jesus came, i.e. that we might know His Heavenly Father as He knows His Heavenly Father—the gospel message is Jesus saying "I want you to meet my Father. I want you to know His love." It is the only reason He came). "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." John 14:6
© Institution for Authority Research, Dean Gotcher 2012-2015