John Ritenbaugh, endeavoring to build an intensified appreciation for God's Holy Spirit, maintains that our sense of responsibility should also intensify when we realize that our calling was not random. The term "spirit" is associated with wind in both Greek and Hebrew, indicating a power that is invisible but forceful. God gave mankind distinctions no other animal ever received, including being fashioned in His image, enabled to manage the resources of the earth, having communication skills and memory, having the capacity to marry and express love and finally, realizing that sin carries a punishment. God has singled each one of us out individually, calling us, gifting us with capabilities, and preparing us for eternal life as members of His family. The birth Christ described to Nicodemus could be rendered both "from above" (as the wind comes from above) or "again" (referring to a totally new spiritual creation). If we are in Christ, having His mind, we are indeed a new creation. God is creating us and gifting us as we move along. We require the Holy Spirit to aid us in this transformative sanctification process. In this process, God might very well place us in situations we feel are above our head but He will also always supply the tools to accomplish the work He has given us. . Like the apostles Paul and Peter, we could not get by without the gifting of God's Holy Spirit. As we use the prompts and gifting of the Holy Spirit, realizing that God has initiated everything, we (as the early disciples) become elevated from servant to friend to sibling of our Elder Brother Jesus Christ.
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, clarifying our worldview with respect to the Israel of God (or the Church) in the context of eschatological (that is, end times) events, declares that our vision of our calling as well as our level of responsibility before the imploding of our prior fellowship, may have contained several major flaws. The sporadic mushroom-like ascendancy to numerical and monetary prominence, shortly before the death of Herbert W. Armstrong, was certainly a curious anomaly never occurring before in the history of the Church. God the Father and Jesus Christ clearly blew apart our prior fellowship, frustrating many who would like to see unity at any cost. We are no longer united in a single common work, but the composite splinter groups still constitute God's called-out church. Paradoxically, our collective but separate efforts have accomplished a greater work at a fraction of the cost. The concept of church eras is not Scripturally supportable and indeed has become sadly responsible for the needless pecking-order engaged in by several of our fellow splinter groups. The seven churches of Revelation 2-3 historically all existed simultaneously and indeed, the characteristics of five of them will apparently be extant at the return of Christ. Jesus Christ expected that all of us learn from the seven churches the commendations and warnings, applying them to ourselves individually, allowing us to repent as needed. Jesus Christ built the Church; the architecture should resemble the pattern He personally fashioned, such as 1.) keeping the Sabbaths and Holy Days, 2.) existing as a relatively small flock which will never die out despite continuous, perennial eruptions of apostasy and persecutions, 3.) being empowered with God's Holy Spirit (defined here as the invisible motivating power ultimately transforming us into spirit beings having God's characteristics—our spiritual DNA) which will ultimately configure us into His image as we allow God to shape and guide us. We receive this Holy Spirit before baptism and before
The images that Jesus used to explain the spiritual birth of a Christian have confused many down through the centuries. John Ritenbaugh explains His use of "wind" and "Spirit," as well as the concepts of "Jerusalem above" and "firstborn" in relation to the born-again doctrine. The Bible consistently compares Christians to already-born and maturing children or adults.
Jesus' born-again teaching has been prone to misunderstanding since Nicodemus first heard it from Christ's own lips almost two thousand years ago. John Ritenbaugh shows that we must understand His instruction entirely from a spiritual perspective. Interpreting Jesus' symbols physically obscures necessary truths about how God sees His children and how we see ourselves.
Throughout its recent history, the "born again" or "begotten again" doctrine has time and again been a point of controversy in the church of God. Clearly an important principle, it is the subject of Jesus' first discourse in the book of John, a gospel made up of our Savior's expansions on vital, spiritual subjects. John Ritenbaugh explains that "born again" is entirely a spiritual matter, a fact that Nicodemus misunderstood and one that continues to elude many even today.
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