David Maas, concluding the series on the W's and H's of meditation, focuses on a series of scriptures warning us to guard our hearts, bring every thought into captivity, and let no one take our crowns, emphasizing our responsibility to take charge of our thoughts, monitoring not only what goes into our minds, but proactively filtering the contaminated, toxic sewage that too frequently percolates out of our carnal nature. The only thing that we will take through the grave is our character—the contents of our cumulative thoughts over a lifetime. Because we will ultimately turn into what we assimilate, we must take back the high-jacked tool of meditation to drive out carnal thoughts, replacing them with godly character. Researchers have scientifically proven that meditation improves memory, as well as generates profound peace as an antidote to agitation, stress, confusion. When properly practiced, meditation can help us to plant the mind of Christ into our nervous system, using the spirit in man—the candle of the Lord—to write upon our hearts His precious law using the gift of the Holy Spirit. During our pilgrimage in this life, we must carry our spiritual heritage box around in fractured clay jars, but at our resurrection, we will be glorified in spiritual bodies more luminous than the sun as we will see God as He is and assume our new roles in His royal family.
David Maas, examining classical Biblical and modern metaphors of sanctification, focuses on refinement, enhancement, and glorification metaphors, illustrating how we are transformed from temporal to eternal. We have some clues as to how we will appear in a glorified state as we look at the description of Christ's glorified body in Revelation and the transfiguration accounts, as well as the radiance of Moses' face as he came down from Mount Sinai. The intensity of the heat in both the refiner's furnace and the potter's kiln resembles the fiery trials Christians must endure for the Refiner to remove the dross. Film restoration provides some analogies, based on modern technology. as to how perishable silver nitrate films can be converted to high quality digitized electronic files, as it were, backing out the damage caused by entropy. Crime forensics DNA research helps us to see how God can indefinitely preserve our character—data collected from our lifetime experiences—-in a kind of schematic diagram. Quantum physics has demonstrated that the matter we perceive is a whirling dance of electrons. As God is light (exuding electrical force fields far more intense than the sun), we human beings, created in God's image, exude electrical energy. In God's kingdom, we will reflect God's self-contained luminosity.
John Ritenbaugh, continuing his exposition on the source of the Church's characteristics, reiterates that Jesus Christ is the architect, suggesting that the created institution or body must take on the characteristics of the builder, following assiduously His Commandments, hallowing the same Sabbath and Holy days that He did, and reflecting His character. Jesus Christ has handpicked those He wanted, gifting them with abilities to carry out their responsibilities, a process that has been underway for 2000 years, leading to a cumulative 144,000 beings, constituting the First-fruits and Bride of Christ, prepared to assist Him in governing. Those whom God has called are created in His image, but they are not yet of the God-kind until they receive a tiny portion of His Holy Spirit, enabling them to resist the carnal human nature with which they have been born. As God's Spirit displaces carnality, we become a new creation in Christ, born from above, developing godly character and displacing human nature. In developing and building character, we must voluntarily choose to obey, but God does virtually everything, giving us the will and power to work with His Holy Spirit. Spiritual birth occurs within the human heart—a total transformation of the human heart by the immaterial power that motivates us to acquire His characteristics. This transformation does not take place all at once but requires a lifetime to remove all the impurities. As the impurities are refined out of our character, the world will begin to hate the new creation being formed in us and will feel compelled to hatefully persecute us. We have no idea what God is doing with us as He begins to shape and mold us, but we need to remember that He owns us. As Adam contributed nothing to his physical creation, we contribute nothing to our spiritual creation except for our willingness to yield to His workmanship. The characteristics of the Church are being (and have always been) formed from on high.
John Ritenbaugh, reflecting on Jesus Christ's prayer for unity in John 17, insists that unity with our brethren is impossible without unity with God first. Adam and Eve severed this unity by yielding to Satan's influence, stimulating their minds with a novel diversion. Sin automatically separates us from God. The key to overcoming rests exclusively in our relationship with God. We are placed in the Body of Christ at His discretion, and are obligated to subject ourselves to His workmanship, keeping Him continually in our thoughts, night and day. We do not produce any fruit unless we are attached to the vine. As members of Christ's body, we must function for the good of the whole body, not competing with other organs or limbs. We must continually see God and function as a son of God. As with our Elder Brother, if we do those things that please our Heavenly Father, He will be there for us. Not responding to God and treating our brethren shabbily, brings harsh judgment upon us. Unity in the Body is brought about by yielding to and using the love of God shed abroad in our hearts, enabling us to love our brother as God has loved us. The more we have in common, the greater will be unity and peace.
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
John Ritenbaugh affirms that the Christian's hope constitutes an incremental acquisition of God's glory; that is what the New Covenant is all about. At this point in time, Christ is the only one who has received His inheritance, becoming the first-born of many brethren (Romans 8:29; Hebrews 2:10), having a glorified spiritual body (Revelation 1:13-16). Our hope, as we yield to God, is to be like Him (I John 3:1-3), to become a glorified member of God's family. Christ's sacrifice enabled us to get close to God, establishing a family relationship with Him. As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
John Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for mankind—a marvelous plan of reproducing Himself, creating a God Family (Romans 8:29)—and replaced it with the nebulous Protestant goal of going to heaven or the Catholic concept of a "beatific vision." Predictably, when the vision was changed, then the law (intended to guide that vision), of necessity, had to be thrown out.
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), it is nevertheless real - able to be comprehended by spiritual receptors (II Kings 6:17, I John 3:2). The numerous figures of speech describing God's body parts substantiate that God has shape and form and occupies a specific location. Figures of speech always have legitimate grounds of comparison. The term omnipresent, rather than suggesting some ethereal grotesque omnibody, can be explained by being "in union with His spirit" as in John 14:19-20 in which God the Father, Christ, and the Called out ones are depicted to be "in" one another- one unit as analogous to a marriage union when two become one flesh through sharing combined goals, aspirations and a kindred spiritual presence.
John Ritenbaugh, citing Romans 1:20, reiterates that the invisible things of God are clearly seen through the things that are made. The numerous scriptural references to angelic beings (experiences of Abraham, Lot, and Daniel and the references to Michael, Gabriel, and Satan (the Prince of Persia) indicate that the spiritual entities have tangible substance. The main proof text of the "no parts, no shape or form" teaching (John 4:24), far from teaching that God has no body, indicates that spiritual substance is just as real as natural substance, except that it is a much higher type of matter, governed by higher laws including refined feelings, emotions, and thoughts. We have abundant testimony from the both the special revelation (God's Word) and the general revelation (the Creation) that God and angels are not universal nothingness floating around in nowhere.
John Ritenbaugh reiterates that when the Worldwide Church of God adopted the concept of the Godhead as a closed trinity, spiritualizing God into a vague, incomprehensible hazy essence, they destroyed the vision or goal that God set before mankind: to create man in His image. These misguided individuals, assuming that incorporeal is an antonym for shape or form and that spiritual things cannot have form, glibly state that all the scriptural references to God's characteristics are figures of speech. Jesus, the second Adam, the express image of God, did not take on a different shape or form when He was transfigured before the disciples. Taking on the image of the heavenly does not vaporize one into shapeless essence. Along with the eyewitness accounts of men who saw God - like Abraham, Jacob, and Moses - we also have the promise that we will see Him face to face when glorified as a member of the God Family.
John Ritenbaugh takes issue with errant Worldwide Church of God teachers who have mysticised and spiritualized God away into a shapeless, formless, vaporized, ethereal blob. These individuals have systematically rejected hundreds of scriptural references, dismissing them as figures of speech. In the foundational scripture establishing our purpose and vision (Genesis 1:26), God makes a distinction between animal and human form (tselem, shape, image) indicating that mankind was cast in His form or shape. Using human reason and metaphysical speculation, these misguided teachers claim that the prototype upon which these clay models are based does not really exist. Even though the concept of "image" eventually expands to character, the preponderance of scriptural references refer to a concrete specific shape or form. Paul, under the inspiration of God refers to earthly, celestial, and spiritual bodies (I Corinthians 15:40-49).
John Ritenbaugh focuses on the consequences of the reorientation of culture from family or group concerns to individual rights, pleasure seeking, or the elusive drive toward equality. If everyone seeks his own gratification at the expense of the general welfare (family, church, society) conflict is inevitable (James 4:1). Because God sanctions all authority (Romans 13:1, I Peter 2:13), the only way a society can work (family, church, civil) is for everyone to submit to one another in the fear of Christ. Biblical submission is the respecting of divinely appointed authority out of respect for Christ. Our model of submission should be after the manner of our Elder Brother (Philippians 2:6-8). Submission is an act of faith in God, and an act of love for all concerned.
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