God and his Holy Text 2 Timothy 3:16

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2 1 God and his Holy Text 2 Timothy 3:16 Transformation to Ortho praxis 2 Corinthians 3:18 Romans 12:2 The Unfolding of the Inter and Intra of the Dynamic Revelatory Process Human Narrative Preunderstanding and Presupposition Luke 24:44-45: Hebrews 4:12 Introspection between Living Word and Holy Text, and renewed thinking - Ortho Experience (Straight; upright; in line) 2

3 Slide 2 1 Do we still see jesus the way we did when our christian walk began? we need to be stretched. Mark Menke, 1/2/2012

4 Infinite God Eternal Timeless Uncreated GOD IS ALL IN ALL Infinite God Eternal Timeless Uncreated In the beginning, God; in the end, God The inter (among) and the intra (in) relationship with God This is not a dispensational schematic design. Infinite God creates Heaven and earth 3

5 So that God may be all in all (1 Cor 15:28 NIV). Christ is all, and is in all (Col 3:11 NIV). God himself will be with them and be their God (Rev 21:3 NIV). 4

6 The phrase God is all in all is a disclosure of the axiom of the Triune God, who is the uncreated being who is greater than the totality of all things, which includes eternity, the creation, universe, humankind, the new heaven and earth and beyond. (Kittel, Vol. 5, 1967: ) 5

7 The phrase God is all in all contains the unfolding of the Triune God s plurality who reveals himself in three persons, known to us as Father, Son, and Holy Spirit. Isaiah 6:8 6

8 This theological description is not by rank or subordination, but of copenetration of essence and inherence as revealed in Genesis 1:1-3. 7

9 The words co-penetration and inherence are coded theological terms. The theological concept that embraces these two words is perichoresis, which is defined as intimate union, mutual indwelling, mutual interpenetration, mutual intrapenetration, co-inherence. (D.K. McKim, 1996:207) 8

10 The terms inherence and co-inherence carry the connotation of the relation of an attribute to its subject and something as a natural and inseparable quality. (Webster s Deluxe Unabridged Dictionary, 2 nd edition, 1979: 943) 9

11 In the beginning God created the heavens and the earth (Gn 1:1). (The God of all in all is fully there, although the intra dimensions of the Trinity are not manifested.) 10

12 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters (Gn 1:2). 11

13 The Hebrew word for hovering ( moved in other versions) has a connotation of a gentle, cherishing move for brooding and fertilizing. The brooding, fertilizing, and vivifying process was what began organic life. 12

14 Inter-life is different from intra-life: Inter-life is creation of cosmos stars, planets, oceans, fire, animal, trees, etc. Intra-life is humankind which has the image and likeness (DNA) of the Triune God. 13

15 INTRA INTER HOLY TRINITY ISAIAH 6:8 IMAGE AND LIKENESS 14

16 The biblical narratives of Genesis 1:2; 1:27; 2:7; and John 20:21-22, where there is the infusion of life, all are connected with the work and function of the Holy Spirit God. The Greek breathed is the correspondent term to the Hebrew of Genesis 2:7 man became a living soul. (NICNT, J. Morris, 1984:847) 15

17 The term hovering in the Semitic languages also carries a connotation of a voice from heaven, which is what happens in Genesis 1:3. (BDB: Hebrew and English Lexicon, OT, 1981:934; Gesenius Hebrew-Chaldee Lexicon, OT, 1979:766) 16

18 And God said, Let there be light and there was light (Gn 1:3). 17

19 In all three verses of Genesis 1:1-3 there is the infinite unfolding of the inter and intra infusion of the Triune God who is all in all all the Father, all God the Spirit, all God the illuminating Son. 18

20 It does not follow the formula of Father, Son, and Holy Spirit because there is no rank system in the Triune God. Wherever one is, all three are present. If one stays in Genesis 1:1, you have one infusion of God; Genesis 1:2 gives you another infusion of God; Genesis 1:3 gives you yet another infusion of God. 19

21 The unfolding of the Triune God is part of Salvation history (German, Heilsgeschichte holy history). (D.K. McKim, 1996:126) 20

22 John 16:12-15 The work of the Holy Spirit God is to be a guide into the intra, in-depth relationship by being our leader and teacher to guide into all truth. (W.E. Vines: 1966:184; NICNT, John: J. Morris, ) 21

23 In order to be guided (led and taught), these essentials are necessary: a) Transitions b) Capacity c) Risk followers 22

24 We must remember in the Trinity, the Father is not Father-centric, the Son is not Son-centric, the Spirit is not Spiritcentric; for God is theocentric, which reveals the plurality and singularity of the Godhead (Is 6:8 NIV). 23

25 The deeper we move into the intraindepth-ness of a relationship with the Triune God, the incomplete unity will move to ultimate unity. 24

26 John 17:20-23 One of the objectives of the Lord s prayer is an intra-holistic unity of God s people with the eternal purposes of God. This unity will require the ecclesia us to have an in-depth infusion with the Divine Us. (NTCNT, John. J. Morris, 1971: ) 25

27 The Triune Godhead intra image and likeness (Gn 1:26) dynamic is reformed after the fall of the first man Adam by the second Adam, Christ Jesus (1 Cor 15:45-47). 26

28 The culmination of the image and likeness creative order is to fulfill the indepthness of our Lord s prayer as recorded in John 17:

29 My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me 28

30 I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. 29

31 TheLord sprayerofjohn17isframed in plurality language of the Triune model of intra-penetration and inherence of His image and likeness which transcends pre-understanding and presuppositions and connects with the infinitude of God s eternal plan for God s ecclesia. 30

32 This intra-dynamics transcends culture, language, nationalities, and ethnic elements. No doubt it includes the fullness of the fruit of the Spirit and gifts of the Spirit for the common good (1 Cor 12:7). 31

33 It no doubt includes I fill up in my flesh what is still lacking in regard to Christ s afflictions, for the sake of his body, which is the church (Col 1:24). 32

34 These and many more things of being (ontological) are involved in the intra- Triune relation of I in them and you in me. May they be brought to complete unity (Jn 17:23). 33

35 The intra-triune unity is greater than practical polity matters. It is more than incomplete unity which may be inter-unity but not intra-unity. 34

36 Incomplete unity is deformed unity that needs reformation by the Triune intra model. The intra-unity has the DNA essence and substance that comes from Triune likeness and image. 35

37 No wonder Augustine wrote many centuries ago of the wonder of the Trinity: May I remember you, understand you, and love you. Increase in me all these things until you conform me to your perfect image. (Carol Harrison, Augustine, 2000:45) 36

38 Our traditional view of the kingdom of God as consisting of only saved persons has been shown to be incomplete. The kingdom, in its entirety, includes the whole universe, as God as sovereign rule over all things 37

39 The kingdom is also eschatological, i.e., it is, both present (the kingdom is at hand) and future (Thy kingdom come). (AM, 2000:105) (Jn 3:3; Mt 18:3; 1 Cor 6:9-10; 1 Cor 15:24-28; Lk 17:20-21; Phil 2:9-11) 38

40 There is a reciprocal relationship between the church and the kingdom, and they are by divine design interrelated. Yet the kingdom of God and church are not identical. The church is one of God s instruments to reveal and help in expressing the outward working of the kingdom of God 39

41 The kingdom preceded the church; and there are places where the church does not exist, but the kingdom is present. The kingdom by its nature contains the saving work of Christ while the church cannot lay claim to the work of salvation. (91 st Assembly Minutes, 2000: ) 40

42 Discernment has been a major problem among restoration movements due to the excessive dependence on Spirit guidance. There is a need for always remembering that there is no division between the holy, inspired text the Bible and the Holy Spirit. 41

43 Some Patterns of Discernment Remember: 1. Inner light inner inspiration is not over the inspired text. 2. Almost right, but not right, is not right. 3. The closest to being right and not right can be the furthest from being right. 42

44 Some Patterns of Discernment Remember: 4. Sincerity is not corrected by belief; it is corrected by biblical honesty. 5. Reality is a perspective and can only be corrected by biblical honesty. Reality is perception, but may not be authentic perception. 43

45 Some Patterns of Discernment Remember: 6. The divine move works against Satan s kingdom. 7. Divine manifestations would increase the regard for God s words. 8. Manifestations would increase love for God and humankind. 44

46 One of the functions of discernment is to untangle the confusion between what is biblical, anti-biblical and extra-biblical. A function model asks, What should we do for God? while the discernment model asks, Who is God, what is He doing, and what does He want us to be and to do? 45

47 The discernment model first deals with the question of identification of being and then moves toward doing and action (Mt 16:13-23). 46

48 For the discernment process to reach its maximization, the spiritual quality of Kenoo grace will need to fulfill its role of self-emptying of personal prejudices and biases (Phil 2:6-8; Heb 5:6-10). 47

49 Kenoo grace will deal with the struggle of the free will of I the premise of sin and the inability to discern God s will. It deals with the I Principles (Is 14:12-14; Gn 3:1-6). 48

50 Where norms of discernment concerning spirit utterance and/or manifestations are lacking, spurious, contradictory and even false utterance will affect the decision making process of God s people. Authenticity is vital in hearing from the Lord. 49

51 Wherever contradiction is tolerated, then in a very real sense, anything goes. Whenever contradiction is tolerated, then it becomes evident that we either do not care about authentic truth or that we are more concerned about something else other than truth. 50

52 Discernment is a safeguard against falling into the entrapment of communicatio idiomatum, which deals with the transferring of properties from one thing to another in order to effect certain decisions. Biblical Examples: the Eucharist. Biblical worship and 51

53 Authentic discernment will produce emotional peace and clarity of mind by removing confusion (1 Cor 14:33, 40; Jas 3:14-18). 52

54 Complexities of acceptance or rejection: False prophets who prophesy false utterances Total rejection (Dt 18:20-22; Jer 27:9-10; 2 Cor 11:14; 2 Thes 2:9). 53

55 Acceptance and rejection depending on Divine Intent. Rejection of the person but acceptance of the utterance. (Balaam in Numbers 23:8-10; 24:1-9, 15-17; Caiaphas in John 11:49-52) 54

56 Acceptance and rejection depending on divine intent. Reject the utterance, but accept the person. (Peter in Matthew 16:22-23) Utilization is not the same as demonic possession. 55

57 The gift of prophecy has to pass the criterion of the communal effect of edification, exhortation (call, urge, conduct, encourage), and comfort (1 Cor 14:3, 12). 56

58 What is considered good is not necessarily a validation of holy living. Good works must be examined from the criterion of root, purpose, and obedience (Mt 7:15-27; Gn 3:6). 57

59 The discerning purpose of the gifts is for the common good or the edifying of the church (1 Cor 14:2). The nuances of the term edifying convey the notion of building up a spiritual furtherance of growth for the individual, as well as for the Ecclesia of God. (Theological Dictionary of the New Testament, Vol. 5, 1967: , ) 58

60 The basic Greek root word for pneuma is pne, and combined with its many derivatives denoted a dynamic move of air; to blow, to breathe; to emit a fragrance; to radiate heat; power to experience the spiritual realm which lies beyond ordinary observation and human control; the life principle; the spirit of man and the Spirit of God. 59

61 The gifts, in a broad sense, cannot be received or manifested without the Spirit of God and divine grace. What the gifts of the Spirit accomplish is to allow the child of God to enter into dimensions and dynamics of the spiritual things of God that could not be experienced otherwise. (Larry Gilbert: Church Growth Institute, 1987: 37-38) 60

62 Spiritual (pneumatikos) The term spiritual gifts that is referred to in 1 Corinthians 12:1 and 14:1, seems to be a generic term under which the theme of gifts is presented. The term spiritual depicts that which pertains to the spirit, spiritual people and spiritual things. 61

63 Spiritual (pneumatikos) (cont.) The term spiritual seems to be a generic expression which not only deals with the Gifts of the Spirit but also focuses on the spiritual condition of the gifted people. It appears that some of the emphasis of this term is to underscore how gifted people are to behave. 62

64 Spiritual (pneumatikos) (cont.) It also gives the implication that the subject matter to be addressed is not temporal, not of this world, but supernatural and heavenly. The whole tone of the presentation of the gifts is not one of natural endowment or natural disposition, but one that is in the control of the Spirit. 63

65 Spiritual (pneumatikos) (cont.) One does not learn the operation of the gifts, as one may learn how to use or operate a computer. One may learn how to become sensitive to the operation or function of the gifts, but one can never be in control of the gifts from a dominant stance. 64

66 Spiritual (pneumatikos) (cont.) The sphere is spiritual things, through spiritual people, in a spiritual environment. (Fritz Rienecker/Cleon Rogers: Linguistic Key to the Greek New Testament, 1980:428) 65

67 Discerning the Spirits: It is no small wonder that in the process of God transmitting His word, He placed the gift of discerning of spirits in the center of the four gifts it affects most, namely: working of miracles, prophecy, tongues, and interpretation of tongues. 66

68 Discerning the Spirits (cont.) The root word of discern is cerno, which carries the connotations: to sunder, part, sift, decide, judge, assess, separate, distinguish, and differentiate. It is very easy to see that the gift of discernment of spirits becomes critical for balance in the array of giftedness. 67

69 Discerning the Spirits (cont.) In essence, it is the gift to ensure that we can attest to what is of God and what is not. It must be kept in mind that the discernment process that Scripture is referring to is of spirits, not individuals. It is not a fault finding gift, it is to discern when a deceptive and wrong spirit is at work or has influenced individuals or the corporate church. 68

70 Discerning the Spirits (cont.) This gift becomes critical to the process of judging prophecies and interpretations. It appears the gift of discernment will also employ the cardinal norm of trying the spirit, as recorded in Matthew 7:15-23 and 1 John 4:

71 Discerning the Spirits (cont.) The gift of discernment is to discern spirits, which can be evil or good (Acts 5:3; 8:18-23; John 1:47; Acts 9:27). Without this pivotal gift, God s people and church are totally vulnerable to the pitfalls of evil spirits. (Theological Dictionary of the New Testament, Vol. 3, 1965:922, ; Kenneth C. Kinghorn, Gifts of the Spirit, 1976:82) 70

72 Discernment for the spiritual person must have the balance of the fruit of the Spirit. Spiritual in the gifts and not spiritual in the manifestation of the fruit of the Spirit is anti-biblical and must be resisted and properly judged. 71

73 There can be no dichotomy between gifts and fruit of the Spirit. There must be a manifestation between the ontology (being) of the divine and human, and a manifestation between the axiology (value) of the divine and the human. 72