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www.ChristAsUs.com
Self-Consciousness and Christ Consiousness-Part 2
Norman P. Grubb
Here, then, we come back to our former consideration ---- the dual consciousness of Paul and all of us that, though made anew, with Christ as our life, we are conscious of two selves, our self and Himself: "I live, yet not I, but Christ liveth in me"; because we are still members of a fallen, divided human community, the world of man. But the fact that we have human constitutions, human appetites and passions, human and corruptible bodies, and are immersed in all the human activities of this divided world, does not mean that we still have the fallen nature: it died with Christ; we have the human nature, and are not yet clothed with "the building of God, an house not made with hands, eternal in the heavens"; with a nature so completely unified that there will be no consciousness of separation, of good and evil, of temptation.
Our present privilege is to be God's redemptive agents, in every faculty and appetite responsive to our environment, for by us men God now offers His grace to men, even as by a Man He redeemed man; therefore, as humans among humans, we are as open as Jesus was through our human natures to all human enticements, as in our spirits to the drawings of the Spirit. As Paul tells us, we "walk in the flesh" (2Cor.10:3), but so far as our real life in the spirit is concerned, we "have crucified the flesh" (Gal. 5:24), and are "not in the flesh, but in the Spirit" (Rom.8:9), and do "not war after the flesh" (2Cor.10:3), and do not "mind the things of the flesh" (Rom.8:5). In other words, once again we are in the flesh, but not of it, in the world but not of it, and in self, but not of it.
Saturday, April 26, 2008
Friday, April 25, 2008
Self-Consciousness and Christ Consciousness
A word from one of my favorite sites. www.ChristAsUs.com
Self-Consciousness and Christ Consciousness
Norman P. Grubb
We are desperately conscious of the two opposing principles of good and evil through all life. They confront us in human nature, in the business, political and social world. They give rise to the constant tensions among nations, races, classes, right down to our own family circles; They are the theme of ethics and religion. They come closest home to us in our own personal lives, the conflict of flesh and spirit, the interweaving of prosperity and adversity, joy and sorrow, friendship and enmity, justice and injustice, health and disease, kindness and cruelty, through the whole garment of life.
Now, though we are Christ's, we share in this divided world. We are part of it. We eat its food, partake in its activities, earn its money, taste of its sorrows and tragedies, and endure its temptations. Though one'd with Christ in spirit, we are still one with the world in body. Therefore, though new men in Christ, we still have a duality of consciousness: we have self-consciousness, world-consciousness, we are in the world (but not of it: John 17:13,16), in the flesh (but not of it: Gal.5:24), in self (but not of it: Gal.2:20). A great proportion of our waking hours must necessarily be spent in the affairs of this world, with Christ in the background rather than foreground of our consciousness. Sin only enters when we are consciously drawn into activities and attitudes which we know to be displeasing to Him. While we are in this divided world, we cannot have solely a Christ-consciousness. We must also have a self-consciousness: certainly it is the renewed self which knows how to maintain its abiding place: yet it is also a self-conscious self, responsive to all the stimuli of its environment, therefore as open to temptation fleshward as to Christ-control spiritward. It is still a case of "nevertheless I live", as well as, "yet not I, but Christ liveth in me".
The name God has given to humanity separated from Himself by the Fall - is "flesh" (Gen. 6:3). We are all flesh, Even the Savior, when He came to be among us, was "God manifested in the flesh". Not until the resurrection of the body, the final and complete state of unification with our ascended Head, can any member of the human race cease to be flesh. Flesh implies consciousness of separation from God, self-consciousness apart from Christ-consciousness. That does not necessarily mean something evil. Christ "in the days of His flesh" was conscious of his human self as apart from the Father with whom He was one (e.g.John 5:19).
It is not flesh, which is evil, but the lusts of the flesh. And even they are not evil unless they are permitted to reign instead of serve. Self-consciousness, flesh-consciousness, is the normal and essential prerequisite, as members of this fallen human race, to a continuous life of faith, for it compels us constantly to "look away" from our helpless selves unto Jesus (Heb.12:2): and as we do so, flesh then becomes the servant and manifestor of Spirit. But the moment we fail to look away, then flesh becomes an evil thing, natural "desires of flesh and mind" have us in their grip, and become dominating, discordant lusts, and we their slaves.
Self-Consciousness and Christ Consciousness
Norman P. Grubb
We are desperately conscious of the two opposing principles of good and evil through all life. They confront us in human nature, in the business, political and social world. They give rise to the constant tensions among nations, races, classes, right down to our own family circles; They are the theme of ethics and religion. They come closest home to us in our own personal lives, the conflict of flesh and spirit, the interweaving of prosperity and adversity, joy and sorrow, friendship and enmity, justice and injustice, health and disease, kindness and cruelty, through the whole garment of life.
Now, though we are Christ's, we share in this divided world. We are part of it. We eat its food, partake in its activities, earn its money, taste of its sorrows and tragedies, and endure its temptations. Though one'd with Christ in spirit, we are still one with the world in body. Therefore, though new men in Christ, we still have a duality of consciousness: we have self-consciousness, world-consciousness, we are in the world (but not of it: John 17:13,16), in the flesh (but not of it: Gal.5:24), in self (but not of it: Gal.2:20). A great proportion of our waking hours must necessarily be spent in the affairs of this world, with Christ in the background rather than foreground of our consciousness. Sin only enters when we are consciously drawn into activities and attitudes which we know to be displeasing to Him. While we are in this divided world, we cannot have solely a Christ-consciousness. We must also have a self-consciousness: certainly it is the renewed self which knows how to maintain its abiding place: yet it is also a self-conscious self, responsive to all the stimuli of its environment, therefore as open to temptation fleshward as to Christ-control spiritward. It is still a case of "nevertheless I live", as well as, "yet not I, but Christ liveth in me".
The name God has given to humanity separated from Himself by the Fall - is "flesh" (Gen. 6:3). We are all flesh, Even the Savior, when He came to be among us, was "God manifested in the flesh". Not until the resurrection of the body, the final and complete state of unification with our ascended Head, can any member of the human race cease to be flesh. Flesh implies consciousness of separation from God, self-consciousness apart from Christ-consciousness. That does not necessarily mean something evil. Christ "in the days of His flesh" was conscious of his human self as apart from the Father with whom He was one (e.g.John 5:19).
It is not flesh, which is evil, but the lusts of the flesh. And even they are not evil unless they are permitted to reign instead of serve. Self-consciousness, flesh-consciousness, is the normal and essential prerequisite, as members of this fallen human race, to a continuous life of faith, for it compels us constantly to "look away" from our helpless selves unto Jesus (Heb.12:2): and as we do so, flesh then becomes the servant and manifestor of Spirit. But the moment we fail to look away, then flesh becomes an evil thing, natural "desires of flesh and mind" have us in their grip, and become dominating, discordant lusts, and we their slaves.
Tuesday, April 22, 2008
Dilusion
Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (2 Corinthians 3:3-6)
We delude ourselves when we place our confidence in what we can do for God. Indeed disciples in Christ learn to pray, they read their Bibles, they enjoy digging into what Scripture can teach them, they minister to others and they are generous with their money and their spiritual gifts. But true disciples do not place any confidence in any of these activities, they place their confidence in Christ. They know that Christ will work in and through them in powerful ways and He will make them competent ministers of the new covenant.
The verses above are so rich and profound. As one commentator has said these verses are about life and death issues. The letter kills while the Spirit gives life. The letter in this context is the Law, the Law of Moses, God's moral law. Paul says that under the new covenant He is not a minister of the law (shockingly God's moral law), but of the Spirit. He is a minister of life.
When we impose expectations on ourselves for a certain standard of behavior we are subjecting ourselves to the law. We strive to meet the standard. If we succeed we become prideful, breaking God's moral law. If we fail, we condemn ourselves and strive all the more, never reaching a place where we feel competent to meet our own standards much less God's. But Paul speaks of the "confidence we have through Christ towards God." This is a confidence that God changes hearts. Verse three of this chapter in Corinthians reads: "And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. The Spirit of God is active in a believer changing their very character and motivation. Out of those changes come actions that please God and meet in every way His standards (including His moral law). Paul says that there is nothing coming from us that can please God, the only thing that pleases Him is what He produces in us. God and God alone is sufficient.
Are our churches ministers of the law or are they, like Paul, ministers of the Spirit? The last verses of the chapter read: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit."
We delude ourselves when we place our confidence in what we can do for God. Indeed disciples in Christ learn to pray, they read their Bibles, they enjoy digging into what Scripture can teach them, they minister to others and they are generous with their money and their spiritual gifts. But true disciples do not place any confidence in any of these activities, they place their confidence in Christ. They know that Christ will work in and through them in powerful ways and He will make them competent ministers of the new covenant.
The verses above are so rich and profound. As one commentator has said these verses are about life and death issues. The letter kills while the Spirit gives life. The letter in this context is the Law, the Law of Moses, God's moral law. Paul says that under the new covenant He is not a minister of the law (shockingly God's moral law), but of the Spirit. He is a minister of life.
When we impose expectations on ourselves for a certain standard of behavior we are subjecting ourselves to the law. We strive to meet the standard. If we succeed we become prideful, breaking God's moral law. If we fail, we condemn ourselves and strive all the more, never reaching a place where we feel competent to meet our own standards much less God's. But Paul speaks of the "confidence we have through Christ towards God." This is a confidence that God changes hearts. Verse three of this chapter in Corinthians reads: "And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. The Spirit of God is active in a believer changing their very character and motivation. Out of those changes come actions that please God and meet in every way His standards (including His moral law). Paul says that there is nothing coming from us that can please God, the only thing that pleases Him is what He produces in us. God and God alone is sufficient.
Are our churches ministers of the law or are they, like Paul, ministers of the Spirit? The last verses of the chapter read: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit."
What do you believe?
What is your theology? Do you just trust the Bible? Do you depend on what you see and hear at Church to inform you about God and theology? Does being a Christian depend on what you believe? There are a vast number of systems of theology in this country. Which one do you follow? Do you know what it is and what influences it has over your view of life and the world around you? What are the essentials of the Christian faith? What are the non-essentials? Is there any value in asking these questions in the first place?
Most of us don't pick our theology, we grow up in it. Our theology is just with us and envelopes us. It is a familiar blanket that keeps us warm and cozy. The blanket might have some holes in it, but that's OK, it is old and well used so it is entitled. How much of your theology is Christian and how much of it is simply the current philosophical trend of thought? Is the world shaping your theology? Are you comfortable with some of the conclusions that your theology draws?
The average Christian would never think to ask these questions. To many it would seem sacrilegious to do so. Others will defend their theological system to the death while at the same time hardly knowing its roots and its implications.
I have a love hate relationship with systematic theology. At some points the systems seem to capture truth about God and about man that is vital to know. At other times the theology comes to conclusions about us and God that simply don't line up with Scripture. God will not allow Himself to be contained in some intellectual box that man constructs about Him.
Jesus had a pretty simple approach. Come follow me. Who do you say I am? I came to die for you? I will pour out My Spirit upon you? I come to bring you abundant life. You will be one with me as I am one with the Father.
God has revealed Himself in Scriptures and He continues to reveal Himself to those who would follow Him. That reality for me stands above our systems of theology. Our theology is ever changing. Are we not reformers? God's truth does not change. The more our understanding of God aligns with His Truth, the stronger will be our Christian witness and our walk with Him. What we believe is important. Who we believe in is infinitely more important.
Truth is not of your own making. Truth is not a product of your own efforts or actions. Truth is not the product of consensus or community agreement. The notion that your truth is right for you and my truth is right for me is a lie. Any view of truth that is derived from self is an illusion. Such truth does not exist.
Truth is transcendent and discoverable. Truth exists. Truth is not of our making it is of God.
Jesus tells us that He is the way the truth and the life and that no one comes to the Father but by Him. Simple truth. God's truth.
Is that a part of your theology? Is this a part of your world view? Do you live your life in total reliance on this being a statement of truth?
If you reject this truth, what is your basis for doing so? What is your standard? What is your authority for doing so? Ultimately a rejection of the truth is a rejection of Christ and an affirmation of self as the sole adjudicator of what is true.
A lot of what you experience at Church today has it backwards. The Church is often more a proponent of man's truth above God's truth. The sad part is that the lambs are too docile to ask the hard questions that are required to challenge their leaders and teachers.
During the Pope's visit I heard on several occasions form Catholic Fathers that there are many routs to God. Over and over again I hear from the TV Protestant pastors a message of human potential and effort which is a direct teaching of existentialism. We are so easily led astray.
Are you? What is it that you really know?
Christ in you the hope of glory.
Most of us don't pick our theology, we grow up in it. Our theology is just with us and envelopes us. It is a familiar blanket that keeps us warm and cozy. The blanket might have some holes in it, but that's OK, it is old and well used so it is entitled. How much of your theology is Christian and how much of it is simply the current philosophical trend of thought? Is the world shaping your theology? Are you comfortable with some of the conclusions that your theology draws?
The average Christian would never think to ask these questions. To many it would seem sacrilegious to do so. Others will defend their theological system to the death while at the same time hardly knowing its roots and its implications.
I have a love hate relationship with systematic theology. At some points the systems seem to capture truth about God and about man that is vital to know. At other times the theology comes to conclusions about us and God that simply don't line up with Scripture. God will not allow Himself to be contained in some intellectual box that man constructs about Him.
Jesus had a pretty simple approach. Come follow me. Who do you say I am? I came to die for you? I will pour out My Spirit upon you? I come to bring you abundant life. You will be one with me as I am one with the Father.
God has revealed Himself in Scriptures and He continues to reveal Himself to those who would follow Him. That reality for me stands above our systems of theology. Our theology is ever changing. Are we not reformers? God's truth does not change. The more our understanding of God aligns with His Truth, the stronger will be our Christian witness and our walk with Him. What we believe is important. Who we believe in is infinitely more important.
Truth is not of your own making. Truth is not a product of your own efforts or actions. Truth is not the product of consensus or community agreement. The notion that your truth is right for you and my truth is right for me is a lie. Any view of truth that is derived from self is an illusion. Such truth does not exist.
Truth is transcendent and discoverable. Truth exists. Truth is not of our making it is of God.
Jesus tells us that He is the way the truth and the life and that no one comes to the Father but by Him. Simple truth. God's truth.
Is that a part of your theology? Is this a part of your world view? Do you live your life in total reliance on this being a statement of truth?
If you reject this truth, what is your basis for doing so? What is your standard? What is your authority for doing so? Ultimately a rejection of the truth is a rejection of Christ and an affirmation of self as the sole adjudicator of what is true.
A lot of what you experience at Church today has it backwards. The Church is often more a proponent of man's truth above God's truth. The sad part is that the lambs are too docile to ask the hard questions that are required to challenge their leaders and teachers.
During the Pope's visit I heard on several occasions form Catholic Fathers that there are many routs to God. Over and over again I hear from the TV Protestant pastors a message of human potential and effort which is a direct teaching of existentialism. We are so easily led astray.
Are you? What is it that you really know?
Christ in you the hope of glory.
Monday, April 21, 2008
επιγνωσις
επιγνωσις
What do you know? I don't mean what you have knowledge of, but what do you know that you know that you know?
We can learn certain facts. They are real to us. They have meaning and are useful. There exists other facts that become a part of us. They change the way we view the world. They change the way we react to circumstances in our lives. They become a part of who we are.
This is what the Greek word επιγνωσις [epignosis] means: to know intimately. It is the knowing between a husband and a wife.
What do you know that deeply? What have you learned in this world that has become deeply ingrained in who you are? There are things that are worth knowing this deeply. They are life changing. This site will explore these things.
Join us.
What do you know? I don't mean what you have knowledge of, but what do you know that you know that you know?
We can learn certain facts. They are real to us. They have meaning and are useful. There exists other facts that become a part of us. They change the way we view the world. They change the way we react to circumstances in our lives. They become a part of who we are.
This is what the Greek word επιγνωσις [epignosis] means: to know intimately. It is the knowing between a husband and a wife.
What do you know that deeply? What have you learned in this world that has become deeply ingrained in who you are? There are things that are worth knowing this deeply. They are life changing. This site will explore these things.
Join us.
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