The Reality

You’re in a car. You’re in a car that you love. You’re enjoying your drive. Your thoughts are free, you feel one with the road; every journey in this car is the hallmark of your day. But there’s an issue. The car, from under the hood, is making all kinds of violent rattling noises. The car, when it shouldn’t be driven, is driving, and you are ignoring every sign that it needs to be fixed. 

Who would do this? Why would anyone do this? Having a car that is, at any time, clearly about to break down, who would risk further damaging their car, ignoring the fact that it needs to be taken to a shop? 

We have our reasons. One reason could be that we love our car and want to, until it kicks the bucket, get every last moment with it. Another reason could be that we don’t have the money to get it fixed, and are therefore, until the car decides to stop working, forced to carry on. Yet another reason could be that we just don’t care, or that we have too much going on in our life to worry about it. 

This is how we naturally treat our devotional conversation. To us, our conversation is divine. To us, our conversation is naturally entitled. And, when you think about the belief our conversation either adopts or inherits when conceived within the religious world, this is the only condition our conversation can have. Herein a, “Thus saith the living God,” is needed:

“I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. But let judgment run down as waters, and righteousness as a mighty stream,” Amos 5:21-24. 

Notice that what is quoted is in present tense. That means the voice and the mind that is speaking is not ultimately sectioning out a particular or a specific group of people, but is calling out every group and individual fulfilling the saying, “O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel,” Isaiah 48:1. 

The Bible isn’t a book commending worship and service. The Bible isn’t a book coddling the ego of one’s religious conversation. Once passed the lore of the scriptures and are found beneath its surface, one will understand the Bible to be a book giving counsel, correction, and advice to the personal devotional conversation.  

Our belief is birthed out of the religious world. While birthed out of the religious world, our belief is first conceived, although not by any act of self, within our self, where there is no trace of the philosophy within the religious world. Once we take what is conceived within us and bring it into the religious world, our belief becomes a violent vehicle. Because we are too lazy to either notice or care, or are too attached to what it has become within the religious world, we ignore the fact that our conversation is sick. 

The Bible is a book whose philosophy informs its careful student of the condition of their conversation. It doesn’t matter what we denominate our conversation to be, if we are saying the “God” of Israel is our “God,” then we naturally possess a damaged and a damaging conversation. Maybe we don’t know this, but the Bible is not shy to tell us. 

Why is our conversation damaged and damaging?  Religious theory keeps our spiritual thoughts flesh-based or confined to the “box” of religion and theology. We don’t know it, but this “box” of religion and of theology is the “curse” or “plague” given to the religious world. The book of Ecclesiastes, chapter three and verses ten and eleven make this quite plain, which is why it is so hard to truly hear how and why it says, “For ever, O LORD, thy word is settled in heaven,” Psalm 119:89. 

The philosophy within the Bible is about our conversation’s justification. If something must be justified, or cleansed, or purified, that means its natural or original condition is filthy and broken. The sooner we accept that justification is firstly for the conversation, the sooner we can begin to correctly understand what to spiritually or philosophical revere. 

The Movement

Every movement, organization, or crusade has a mission.

Without a mission, the movement is seemingly put on pause. 

The Bible discusses the movement of the living God’s chief apostle. That “crusade” is understood from how it says, “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house,” Isaiah 42:6,7. 

The Bible says that this messenger, along with liberating prisoners and healing the blind, is to be given for a covenant of “light.” Is this true? Was the man to become, or to be transformed into a literal covenant? We find our answers by contrasting certain verses:

“Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people,” Isaiah 51:4. 

“For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life,” Proverbs 6:23. 

“…by his knowledge shall my righteous servant justify many,” Isaiah 53:11. 

“…he shall bring forth judgment to the Gentiles…the isles shall wait for his law,” Isaiah 42:1-4.

These verses allow us to understand the context behind the Bible alluding to or saying that “one” is given for a covenant. In reality, it is not the man that is to be taken for a covenant, but rather the “law,” the “knowledge,” or the “commandment” that is to come from his mouth. The living God has given no man as a covenant, but rather a specific philosophy from that man. 

The Bible makes a clear separation between that man and that man’s understanding. Our traditional religious or theological culture unlawfully and falsely combines the two, leading us to believe that the man is the understanding and that the understanding is the man. This confusion contributes to a legend that the man is more than a man, even like as it was said of Daniel, “I know that the spirit of the holy gods is in thee,” Daniel 4:9. 

Why is this present review relevant? Why is it well to separate the fact of the man’s mission from the fiction of the religious tradition emboldening his aura? Why is it important to know the man’a actual movement and to learn how to disassociate the person from the theological theory forced upon that mission? Why does this matter? 

How would you feel if, after you led an intellectual and philosophical movement, your actual cause found itself hidden by an intention given to you by history writers? How would you feel if you, after having died for a cause deeply touching your heart, had your reason for willingly sacrificing yourself turned into something grossly far and contrary from your concern? This is what happened, more than 2000 years ago, to the living God’s chief apostle. 

Mission matters. Fact matters. Reality matters. The man’s actual cause means much to our conversation’s  growth and development. It means much because our devotional experience is to mirror that man’s philosophical and devotional movement. 

This man taught the living God’s “good will.” That “good will” is a commandment or a “law” of devotional wellbeing. We owe it to our conversation’s thoughts and feelings to let it know the experience intended for it. This is why understanding the actual man’s movement matters. This is why he said, “If a man keep my saying, he shall never taste of death,” John 8:52. 

Care For Your Faith

How weird would it be to see a car driving on the ground without any wheels? We see the car moving. We hear the sound of it moving. But there are no wheels.

How weird would it be to see people swimming in a pool that has no water? These people are swimming. They are doing all of the swimming motions. These people are even diving into the pool. They are laughing, smiling, and behaving as though they are swimming and are having fun. But they are in an empty pool and are floating in the air. They are swimming in complete nothingness.

Trippy right? This is the kind of scene our devotional conversation, when it begins its journey, entertains.

We don't know it, but our conversation, when first conceived, is swimming in a pool of nothingness and is moving without wheels. Our conversation is moving, but it is moving without right control. It is because the character of our faith moves without right control that the Bible encourages us to ask our self a simple question: "Why is my liberty judged of another man’s conscience?" 1 Corinthians 10:29

The mind inspiring the Bible's philosophy would have us understand that no other conscience should guide our conversation's conscience. The ideal experience for our conversation is it possessing an atmosphere where no conception, drawn from outside of it, rules its temperament, feeling, expression, or behavior.

The Bible's number one concern is that our conversation learns how to walk on its own. This is why it says, "Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mark 2:9

The proper context of this scene is not of an individual talking to and mysteriously bettering another individual plagued with leprosy. This is a scene explaining the essence of a philosophy entering into the heart of a diseased conversation and encouraging that conversation to live on its own.

Are you leprous? If you are, then we may say that only if having literal leprosy, or a literal malady, can what you are reading benefit you. And where is the healer of leprosy? Where is the healer of literal disease? Can you find him? Can you go to them right now if you wanted? If you call, will they come to you quickly? If you are not diseased, but take a trip to a place where diseased people are, if you call this healer from the book of Mark, will they show up?

This healer healed only 1. the sick 2. the sick only in and around the land of the Jews 3. when he was alive. Do you fit the qualifications to presently receive the physical rejuvenation here spoken of? I definitely do adopt an ignorant tone in what I am saying, but should we hold what we are reading to a literal context, we do miss the point, that what is written is stated to give the reader an idea of what is truly to be healed.

Do we trust that "God is a Spirit"? John 4:24. Do we trust that "a spirit hath not flesh and bones"? Luke 24:39. If we trust these things, then we ought to trust that what we review in the scriptures is not primarily written for any physical thing, but for an inward benefit. What is to walk is not the leprous human being, but rather the leprous devotional conversation.

The living God will heal that nature closest in association. What is closest in association to the living God is the spirit of our mind. This is why it says, "That which is born of the Spirit is spirit," John 3:6, and, “Be renewed in the spirit of your mind,” Ephesians 4:23.

Our task is to add consciousness to our conversation. Our task is to have our conversation bettered. Is it such a wrong thing to let the Creator create our conversation anew? Is it such a wrong thing to actually learn that our denominationally supported conversation is erroneous? Are we truly content with the aimless direction of a scripted religious conversation? If you are tuning in to this post, I know you are not content. Take care of your faith so that your faith can take care of you.