2008-09 New Year Address

GRACE GOSPEL CHURCH MINISTRY’S

PASTORAL NEW YEAR’S ADDRESS

Pastor George D. Cutler

December 31, 2008

I Timothy 4:16 (from the Greek Text): "pay close attention to yourself and to the doctrine; continue in them; for in doing this, you shall save both yourself and your hearers.”

“Spiritual Devotion garnered from informatively motivated insight rather than Mystical or Evangelical Commitments”

I am truly blessed of God to address you on the latter days of 2008 and subsequent to the first day of 2009. As I’ve often declared, I truly thank God for all whom He has placed in the Grace Gospel Church Ministry. I indubitably thank God for every one of you, first, those who enthusiastically embrace purely the Grace Doctrines, as well as those whose progress we are continuing to daily petition God for, according to His Will. Currently, as I speak, we have concluded more than a decade of ministering of which our charge from God basically vehicles on four wheels: 1). teaching the Sovereign Grace of God in Election to salvation, 2). espousing ontology (the actualization of existence) of everything exclusively in God’s Divine Decree in Eternity exuding manifestations postured exclusively in the Time Capsule, 3). distinguishing the Scriptures according to what systematic study has evinced are seven dispensations and their corresponding covenants plus 4). the exegeses of all Scriptures from the various copies of the original Greek manuscripts through the process of utilizing the three-fold scrutiny of grammatically, historically and contextually analyzing their contents. In pursuing these approaches, we are certainly aware that these methodologies of studying and teaching God’s Word have without a doubt, dissociated us from mainline orthodox Christendom but we are affirmed in our convictions that the execution of these endeavors commandeers us closer to the truth for the Grace Church in the Grace Dispensation. As we are assembled in the sanctuary today, again, my prayer is that the majority of you will, if you have not already; internalize these accesses in agreement with the commission of this ministry. We were formed to utilize these modes of channels through which the coordination of these glorious truths were gleaned, as we truly believe that this was God’s intent in His Decree of the Grace Gospel Church Ministry.

From the inception of this ministry and assembly more than ten years ago, centuries-old traditional, as well as the modern and denominational Church Cultures, has comprised the structured landscape of majority Religious Systems today. They are religiously yet secularly legitimized and propagated in various formats of dutiful societies. Even though they are most proficient in the promulgation of their tenets, genuine spiritual hunger and the anguish of truly scriptural thirst continue for the most part, inaccessible to average church attendees. Generally speaking, Spiritual Epistemology is off-limits, because the average ministries’ priorities are on trendy styles instead of scriptural substance. As a consequence of this, many of God’s people abide persistently in daily burdens and are mentally fatigued while traveling through life, continually barred from peaceful steadfastness in the knowledge of security that is in Christ. Too many continue to be in dire need of genuine spiritual exercises in activities that exude the spiritually fresh nourishment of living in this world while yet transcending beyond this world. Too many are in desperate need of the indwelling of the Holy Spirit guiding their mental capacities deep into the wells of matured spiritual knowledge as the emphasis. “Matured spiritual knowledge” exudes from correct exegeses of Scriptures, hence, extracting a firm "no" to unscriptural yet constantly sought after fleshly aggradations.

As we dutifully investigate the conveyance of “our Gospel, the Mystery,” its distinction is that it was revealed to the Apostle Paul for the Grace Church in the present dispensation. In its scrutiny, it denounces in scriptural "interposition" and "nullification" the conniving methods being utilized in worship services and daily living instructions and directives, which in effect deny the recipients of salvation an effective walk in God. As previously observed, instead of God’s people basking in the scriptural assurances of the Grace Covenant, all too many are yet terrified by the trials of day and daunted by uncertainties of night in fear and continuous apprehensiveness. But things must progress above such carnal mentality. Undertakings of this must persevere in militating against the institution of Synergism, which inevitably must be mitigated. Actualizations in the sphere of Eternal life dissuade such imaginary illusions, as they appear. We currently perceive that during this era of ministry operations, the entire edifice of Synergism must be scripturally challenged………yes even in spite of its tradition, misperceived comfort and appeal, it must be profoundly shaken at its unscriptural roots.

As we persevere in this endeavor, the ultimate goal of this ministry engenders dismantling the unrealistic hope invested in earthly, temporary entropies (measure of existing disorders). This is so necessary because the consequences of prioritizing near earth objects (NEO) are inevitably felt by every instinct of insecurity in this life. Unfortunately, too many of today’s religious establishments are socially open to all yet spiritually open to none. In effect, God’s people are mostly insensitive to the larger society and facts of the BIG PICTURE of eternal living because such is veiled from the majority by their daily challengers in the temporary capsule of time. In this mindset, most are prohibited from “thinking outside of the box.” Yet, in lieu of such sightlessness, the essence of all things abiding in Christ with eternal benefits thereof must become a dominating issue in every assembly …………even as we have often stated, in crowding the daily consciences of the spiritually informed. The interfacing of the genuine Grace message implores for traditional and denominational change and in this endeavor, we must stand up and confront all oppressors of “the liberty that is in Christ.” We must face those that are champions of orthodox religiosities and move within the strength and dignities of the Word of God against all unscriptural Church Cultures that foist incorrect doctrinal teachings. This will require utmost fortitude and courage in confronting humanly institutionalized and authorized orthodoxy. Undeniably, this is reverberatingly the struggle integrated ……..not slightly but totally in the eternal stream, which powerfully entrenches the victory that overshadows all misperceived earthly gains.

In over more than the ten years of the Grace Gospel Ministry’s course, we have engendered hewing strictly to exegeses of the Scriptures, in recognizing that we cannot conscientiously kowtow to the conventional tenets of Hermeneutics (explicating or interpreting concepts, theories and principles). Correct exegeses of the Scriptures enable freedom to garner the liberty that is solidly entrenched in the eternal benefits of the Grace Covenant. Knowledge of the Eternal Decree of God alleviates the lion’s share of doubts and uncertainties that grip too many of God’s people and constitute some of the crudest instincts that mostly affect them in negative manners. Other purposes of scriptural comprehensions induce alleviating indifferent, unconcerned saints from lethargy while subpoenaing spiritually conscientious appeal for unconditionally serving God. Of course, this must be strictly viewed in the light of scriptural facts; in knowing that all that is obtained and subsequently gained in this sense is solely the results of God’s courses for individual lives.

Hence, it would be hypocritical indeed to fail to acknowledge that what has been allowed of one’s progressive walk in Christ must be exclusively traced to the enabling Grace of God. This view, without question, forbids the saying that it is one’s own will and doings that exert the positive movements that bring forth monumental changes in ones manifested testimony (Ephesians 2:10). Progressive legitimacy of significant advancement from daily problems of depravity is far from having been resolved in the various facets of our lives. This is indeed evidenced by the deep rumblings of discontent in our lives, which is indicative of the fact that freedom from the flesh is progressively chartered yet never considered apprehended except merely in fruition of the manifestations of identification with eternal life. Hence, God’s people’s mighty walk through desolate valleys and across the trying hills on the meandering highways can spiritually rest even on rocky byways. When literal outpourings of depraved induced encounters of life scorch our bodies, such merely testify that only outwardly we perish, yet “we faint not, but if also our outward man does decay, yet the inward is renewed day by day” (II Corinthians 4:16).

Now it is no accident that our manifested march through Time is encumbered historical-wise with the fiery trials of burdens and inconveniencies on every hand. At this juncture of our growth in spiritual consciousness, we need to embrace the facts of Eternal Intent seizing the procedures detailing processes of terminating occurrences, solely for testimonial purposes. Just ten years ago, our viewpoints and assessments availed a particular system of thoughts or doctrines derived from a set of principles or concepts underlying an incomputable sphere of knowledge, mostly horizontally focused. This cogitation chiefly dominated the mantle of our struggles in defining our set of precepts, beliefs, principles or aims, underlying practices of our irrational conduct in which our entire restraints, resignations and lack of calmness resonated. This skewed comprehension exudes unreliable behavioral responses to squarely confront age-old events as oppressions, which at face value cavort exigencies dictating unconscious contingences rendering God’s people only tentatively safe, at best.

These unreliable illusions represent the greatest stumbling block to us truly appreciating our salvation. However, even if the entire world fails, our standing before the forces of power in the universe is unscathed because the very fact of our salvation abides in the Heavenlies, in Christ (Ephesians 1:3). Thus we are, having been saved (Ephesians 2:8), which exhibits even more the assurance that “saved means safe” in each and every respect! In this sense, one’s reliance for uninterruptedly abiding does not rely on one’s abilities to fulfill or execute requirements or obligations to such. In recent history, God’s people were indoctrinated in testimonial songs and sayings, such as: "We ain't going to let nobody turn us around." Such synergistically capacitated methodologies of resistance to failure uncover the camouflage mobilized to confront adversaries born of the brutality of disorder shrieking across depraved existence, yet shining in the conscience of humankind. As the worst perceived moments in life lurk in their darkest setting, the best of passionate human instincts arising are insufficient to overcome such assaults.

Scriptural comprehensions exude vivid confirmations that the battle is not in human hands. Grasping such sobering assessments annuls humankind’s creativeness to ascertaining the higher ground in new directions of which struggles summons us. This effectively focuses on the heart of this address’s theme, “Spiritual Devotion garnered from informatively motivated insight rather than Mystical or Evangelical Commitments.” In depraved creation, there are no smooth highways that lead us easily and inevitably to quick solutions. Hence, our aim is never so much as to defeat or humiliate the adversary but dependence upon and petitioned understandings of God’s Eternal Purpose in earthly manifested circumstances. We must grow to the point of ascertaining that the end we ultimately seek is a society at peace with itself, a society that can live within its conscience. And that will be a day not of the present outer man or of current manifestations but our inwardly perceived actualization of Eternality, which will manifest as the Essence of our Existence.

Here some complaining, are asking as the psalmist, "How long will that take?" Someone's also asking, "How long will obscured manifestations blind the Eternal visions of actuality, by darkening our understanding, thus in effect depriving clear-eyed wisdom from discovery?" Someone's asking, "when will wounded justice, lying prostrate on the account of human depravity be manifestly reconciled from the dust of shame, to reign supreme among the children of God?" Someone's asking, "When will the radiant star of Eternal Hope be plunged against the nocturnal bosom of lonely night, plucked from weary souls with chains of fear and the manacles of death? How long will justice be crucified and truth manifestly delayed?" I come to testify to you this day that in God’s Divine Decree, all these petitions are currently realized! Be assured that however difficult the moment, however frustrating the hour, it is not long, because the farthest extensions of Time are less in comparison than a drop in the ocean, thus truth seemingly crushed to earth will manifestly triumph. How long? Not long, because antitheses of truth cannot manifest forever." How long? Not long, because truth has presently been reaped, overpowering whatever obscured manifestations have sown!

Regardless of what has been foisted, ones spiritual devotion does not abide in attempting to experience God through some meditative or transcendental median but by communications through His Word. In the Kingdom Ministry, the methodology of Jesus and the Kingdom Apostles were to incite direct experiences with God through preaching and teaching of the Scriptures (Mark 1:14-15). Then upon them having embraced a spiritual life, they were not to live by mystical experiences but rather they were instructed to "live…… upon every word coming forth from the mouth of God" (Matthew 4:4). I Corinthians 1:21 states in the Gospel of Grace, "For, seeing in the wisdom of God, the world through the wisdom knew not God, it pleased God through the foolishness of the preaching to save (having saved) those believing." Also II Timothy 3:16-17 states, "all Scripture (is) God-breathed and profitable for teaching, for conviction, for setting aright, for instruction in righteousness." That includes growing in the knowledge of God and likeness to Christ. Devotionals that are driven strictly by emotions and/or traditions are not representative of one’s "direct experience with God." Scriptural experiences with/in God are always knowledge based because pure devotionals engender “the Mysteries of God” (I Corinthians 4:1) rather than “the Mystics of the Church.”

So the normative method of communing with God is through Scriptural directives. Mysticism is scripturally unsound not simply because of the great wisdom in the Scriptures or the intellectual stimulation gained from spiritual deep thoughts in them but because they are the exclusive median by which the Holy Spirit conveys the experiences of communications in “these last days” (Hebrews 1:2; John 5:39). This is factual in the true sense that the inspired words do not merely inform but rather "the word of God is living and active" (Hebrews 4:12). These truths inflame the elect’s spiritual minds and burn in their hearts ………… not in the natural sense of the reading of a novel, some esteemed human’s biography nor as some admired person’s speeches might. The Spirit of God works through the Words of God to manifestly develop growth in the new life He has imparted to His beloved in the eternal realm. It is through this process that the unmistakable voice of God is heard speaking to designated ones that are His in ways that nourish, encourage and give confidence in a hope that no mysticism can ever effectuate.

Note that in the phrase “who is our life" in Colossians 3:4, Christ is referred to as being our life, i.e., the life of life of all that are His! The elect, in scripturally meditating on Him in their hearts, turn to Christ as their souls are refreshed by Him and their hearts are flooded with joy …….. hence, their lips overflow with thanksgiving and adoration. Thus their desire to live for and speak of Him is freshly kindled, as this is the sort of spiritual experience such ones truly need ……when He is sought through the median in which He has exclusively revealed Himself, i.e., through the Scriptures! This is rooted in spiritually Sound Doctrine…… first the revelation of God, then the response through the directives of the Holy Spirit. In this way, the heart is ignited by the flame of truth burning through the mind. Genuine devotionals are epitomized in the extension of God’s grace of living life together with Christ (Ephesians 2:1-5). It is impossible for God’s people to internalize the essence of life apart from a together-with-Christ relationship, which is only ascertainable through His Word!

Much of so-called devotionals run counter to this fact, as some pursue the more mystical methodology of communing with God. Their mode of meditation is to do some “Bible reading first”….…….mainly in the non-grace covenants arenas that are focused in the horizontal Earthly vantage-point of viewing God. Hence, instead of meditating on what the Bible says about Christ in the Mystery’s revelation of the Gospel of Grace, they simply attempt to meditate on and “experience Christ directly.” Is this possible? Certainly, in the limited sense of information revealed in those writings but this is not valid in the directives for communing with God in the present Grace Dispensation. Here, the bottom line question is: what will guide spiritual meditations and devotions? No one can correctly meditate on Christ unless they know who and what He is in relationship to His elect. That information must not come from the Mysticism of the mind but must be acquired from the Grace Gospel Scriptures. Otherwise, such meditation is like feeling in the darkness of one’s imagination, looking for a "Christ," which such one actually knows very little of, if anything. In fact, one might have a mystical experience that is out of this world and sincerely believe that one has encountered Christ and yet not know what or whom one thinks such one has encountered.

The standard by which we interpret and understand experiences of devotionals should be according to the Scriptures. In this sense, we must ultimately depend upon the Scriptures to assert Spirit-illuminated reasoning, as opposed to our supposedly “sanctified imagination.” Even though influential humanistic doctrines on spirituality may exude some semblances of discipline, they would not survive the scrutiny of Scriptural Criticisms because of their overly mystical approaches in devotionals ………particularly in meditation. There are many popular devotional practices that are accepted in the circles of orthodoxy, in spite of their more controversial meditative techniques involving the imagination. Much of this is legitimized because of its hypnotic appeal to the masses; hence phraseologies such as "sanctifying the imagination" and “stimulating the vision” suggest some detailed methods of identifying the functionality of self-will. This active use of the imagination in meditation is merely a cerebral approach to historical evangelical spirituality, which pivotal point has from its inception mostly dwelled in the “Physic-Spiritual Sphere.”

The directives in the Grace Covenant emphatically insist upon giving primacy to Doctrinal Reasoning over Mystical Imagination. Whatever role imagination plays, it must be informed by the Scriptures and guided by Grace Doctrinal Reasoning in which spirituality is geared to scriptural rationality above human emotionality. In essence, God’s methodology is that His people are to be Spirit-filled yet Scripture-Saturated, which exudes direct steering by sound grace doctrinal reasoning, with emotion, as appropriate as it is, filling a supportive but not directive role. Devotionals should gravitate toward rationality, but not so excessive, as to be humanistically rationalistic; yet not led by imaginative speculations. Comprehension of this is utterly important, as scriptural posturing of Devotionals in our experiences with God dictates all other daily activities and responsibilities in our life.

It is of note that the intertwining of evangelicalism and mysticism has been so successful. This is most noted in the distinctions that are asserted concerning what comes from the mind and the heart. Note that three Greek words: nou/j, fro,nhma kia dia,noia (noos, phron·eh·o and thee·ahn·ee·ah) are interchangeably rendered “mind,” in referencing intellectual thinking and dissemination of information. Here it must be acknowledged that of a surety ……..that which flows from the humanly depraved mind is not adequate because it is very limited and the mind mostly prioritizes only one thing at a time; based upon what it is affluently drawn to embrace. Someone once wryly said, “Prayer that comes out of the heart is not interrupted by thinking!" Even more documental is the statement of Romans 8:26: “and likewise also the Spirit helps in our weakness; for we do not know what we should pray for, even as it is necessary ……..” In this sense, all thoughts that come out of the mind are "inadequate and unreliable."

Note also that the Greek word kardi,a (kahr·thee·ah) is rendered “heart,” in referencing the emotional affectations of discerned information. But there is no scriptural inference that "heart prayer," i.e., words in prayer that are heartfelt or sincere; are in any sense adequate. All that is humanly discerned is indeed flawed to some degree, evincing that there can’t be any legitimate claim that the heart can communicate directly with God, for it basically follows the emotions that are perpetrated in the mind. This is evinced as borne out by the latter phrase of Romans 8:26 and verse 27: “ ………but the Spirit Himself intercedes for us with unutterable groaning, and the one searching the hearts knows what is the mind of the Spirit because according to God, He intercedes on behalf of the saints.” Hence, when the heart is praying, is it conceivable that the conveyance is something else other than what is in the mind? The answer must be “absolutely not” because these mystical utterances, as devout as they may sound, are not acceptable ……….as one must scripturally hold fast to the necessity of intervention from “the mind of the Spirit.”

This may be viewed as sounding a bit esoteric (limited in comprehension) to some; mainly because they are too convinced by the influence of mysticism in so-called mainstream evangelicalism. Today’s mysticism is not expressed by monkish-looking medieval mystics in hooded robes but “orthodox mysticism” is never-the-less most prevalent in the pulpits and pews, albeit wearing modern clothing. A common way mysticism is expressed today is in the desire of some to minimize preaching and teaching in order to pursue "more dramatic experiences with God.” Apparently they construe the experiences that they seek to be more work of the Holy Spirit than the life-directing teachings of the Scriptures. Another evidence of mysticism may occur when the Bible is used primarily for daily inspirational thoughts or when it is mainly viewed as a collection of principles for successful living, loving, working or parenting. In this view, the familiar evangelical distinction between "head knowledge" and "heart knowledge" is a reflection of the classifications that are emphasized in mysticism. As has been conveyed, this terminology implies that something can be "known" in the heart without any conscious or subconscious involvement of the mind. It is true that one can have the intellect of something without believing it and even view all that is factually true about it without committing oneself to that truth because the mind has not (been caused to) internalized the information. Here the difference is that the depraved human heart does not process through the mystical faculty to perceive the truth of spiritual things that bypass the mind. This is the underlined proof of mysticism's penetration into mainline evangelicalism’s so-called spirituality or spiritual disciplines.

In stark contrast to the modus operandi of mysticism, as are incorporated in evangelicalism, the Scriptures are the final authority for the driving principles of sincere devotionals. Here it must be tersely stated that the so-called collective wisdom and experience of mystical encounters are in no way substitutes for the authority of the Scriptures. While most of God’s people will on the surface reject the stigma of mysticism, they daily affirm it in practice, as they seek for experiences with God, which are self-generated, self-interpreted and therefore imply that directives of God’s Word are at best supplemental to their personal experiences. The sole infallible guide to ones spiritual experience is the inspired written Word of God. Mysticism's penetration into evangelicalism may indeed incite semblances of the spiritual disciplines but sincere devotionals do not function properly by feelings. Genuine spiritual devotionals have absolutely nothing to do with the inherent character of the devotee but rather are based upon ones internalization of God’s eternal love and thus the commitment of the emotional experience of performing chiefly for an audience of One (God).

Those who extol themselves in the mire of mysticism for the most part claim to be the godliest and most powerful “servants of God.” Ironically, their clam is that they are no strangers to deep experiences with God yet their basis is almost exclusively their imaginations, which follow the mystical way of communicating. Their message is: “I think God is speaking to me” but because such is void of scriptural guidance and confirmation, they should be asking these questions: “how do I know it is God who is speaking to me, how can I know I am not communicating with men or even demons and how can I be sure that I am not the victim of hallucinations;” since this has happened to many others mystics? If they believe in mysticism as such without the Scriptures, how can they test their experiences? How do they prove the Scriptures; how do they know that they are not perhaps being deluded by Satan, as an angel of light in order to keep them from the truth of God’s directives? The underlined answer is: Outside of God’s Word there is no truth!

“Very well, someone may say; if that is the Scripture’s criticism of mysticism, what is the spiritual way in order that one may come to this knowledge and fellowship with God?” It is quite evident and it is this: it always starts with the Scriptures, as the only authority and standard with regards to the knowledge of God. Scriptural doctrines teach that one should not look into oneself ……..not to examine oneself ……but into and by the directives that have been given in the Word of God. Its instructions are that God can only be known in His own way, which is revealed in the Scriptures themselves. In discussing concerns about mysticism and its disturbing experience in the lives of some of God’s people, it may be asked, where does one draw the line? At what point can it objectively be said that one goes too far in seeking an experience with God?" The obvious answered is in this sense, "when one functions without directions from the Scriptures or sola scriptura rendered “the Scriptures only,” as those in the “Reformation” era would have exclaimed!

The conveyance of the first phrase of I Timothy 3:16 is, “And confessedly, great is the mystery of godliness;” “and affirmatively great is the mystery of godliness” or “and approvingly, great is the mystery of godliness.” Here the statement is that it has been affirmed, confessed and agreed to as to what the greatness of the Mystery of godliness is. So what does the phrase, “the mystery of godliness actually mean”? First, the meaning of the Greek word euvsebei,aj (ehv·sahv·ee·ahs) rendered “godliness” conveys the idea of reverence, respect and piety toward God. In Titus 1:1, the Apostle Paul ties the perfect knowledge of the truth together with godliness. Hence, godliness in this Church age would go hand in hand with obeying the truth for this Church age. There are many of God’s people who are zealous and profess godliness but not in accordance with the truth for the Church, which is only an empty form of godliness (Romans 10:2; II Timothy 3:5).

Second, the Greek word musth,rion (mees·tee·ree·on) rendered “mystery” as used in this context, conveys the basic meaning of a “secret.” Scripturally speaking, this word is most commonly used with reference to truth, which once was a secret but now has been revealed. For example, the “mystery of the Gospel” (Ephesians 6:19) references the Gospel, which contents were once a secret but are now known. So the scriptural definition of the word “mystery” means truth, which was once a secret but is now revealed. Hence, the word Mystery, as used in this context is preferably interpreted as the secret of godliness, i.e., the secret that belongs to godliness, which is the Mystery, as the body of truth, once concealed but now revealed, which explains what the Mystery of godliness really is (I Timothy 6:3; Titus 1:1). In other words, from the Scriptural analysis, the interpretation is acknowledged that the Mystery is a revealed secret, which gives insight into true godliness!

Hence, the “mystery of godliness” is the body of truth, which pertains to godliness. When scripturally examined, these individual truths, as they are presented, are utterly important to observe as Mystery truth related to and centered in Jesus Christ (Colossians 1:27; 2:2-3; 4:3). He is the beginning and the end of all godliness, as the total Mystery of truth revolves around Him, His Church and His elect’s relation to Him in the Church! Hence, the only way to begin to open up the “mystery of godliness” is through the directives’ acknowledgement and instruction of the truth that exclusively resides in Him. One of the key words in I Timothy 3:16 is evfanerw,qh (eh·phahn·ehr·o·thee) rendered “revealed or made known,” which means that which was brought to light, made visible, and was selectively made known. The context makes it very obvious that the masculine relative pronoun Oj (Os) rendered “who” refers to Jesus. Thus, there can be no doubt about the fact “WHO” is the revealer of secrets as well as His exclusive methodology for these (Galatians 1:12; Hebrews 1:1-2).

Mysticism tends to put too much credence in man's natural condition; thus, most definitions of it seem to assume that all people have a natural capacity to experience God. Similarly, mysticism is part of the religious environment that assures people that they have the power to combine their efforts with God's grace in matters of salvation. Here, it must be understood that both these circumstances are categorically rejected by the Scriptures. Mystics seldom recognize that one’s salvation by the grace of God alone through the faithfulness of Christ alone is the only prerequisite for communion with God. Contrariwise, most mystics develop their spirituality in a traditional sense that in fact officially rejects this doctrine, even though it is very astonishing how some attempt to attach a skewed concept of “free grace” to these practices. This was evidenced as far back as the Reformation era’s debate on the matter. The small minority of those mired in mysticism that claim a semblance of trusting in Christ alone without any mixture of works for salvation, exude abnormalities, as they also claim to hold to established scriptural positions, which are in stark contradictions to this dogma.

One of the greatest flaws of mysticism is its assumption of man's innate spiritual abilities. For instance, they aver there is a divine "spark" in every soul …………………a spark "that is indistinguishable from God Himself." Of this so-called “soul spark,” the presumption is that God is already within the soul, which equates with the erroneous conception of universal and eternal deity within each individual soul. They believe that their spirituality consists in them having been selectively given a divine revelation from God that a divine light shines in every person, which could enviably leads all such ones to salvation. Their central teaching is that everything comes out of this “elemental truth” and that they are commanded to turn people to that inward light, spirit and grace. Their thinking is that this is the median by which all may come to know their salvation and way to God through the “Divine Spirit,” which will lead them into all truth. Here someone may say, “this sounds pretty reasonable” but where are the scriptural directives in this scenario? This type thinking is scripturally inaccurate and incredibly deceptive in every sense of sound doctrinal directions to God’s people, as there is no basis for assessing a divine spark that shines within depraved human creatures.

This dogma of Mysticism strangely reflects the Synergic Doctrine of mankind’s ability and optimism about the human condition by its frequent inferences to so-called self-effort. Most of what is assumed in the traditional stages of so-called “evangelical progress,” is classically the Mystic Way, i.e., the ladder of perfection, which is divided into three stages: Purgative, Illuminative and Contemplative. In this sense, there is no difficulty in modifying this approach to fit “evangelical spirituality.” While there are indeed many passages that document the scriptural experiences of confession, repentance, illumination and meditation, nowhere are these given as stages in the child of God’s life. In contrast, when evangelical theology has been spoken of as stages in the experiences of God’s people, they have been in sequential categories of justification, sanctification and glorification. Many Evangelicals look at some of the Mystic’s practices as being odd but when closely examined, the doctrines are as closely akin as first cousins, if not outright brothers!

God’s Word does not speak of any "divine spark" of life but rather that mankind's condition is, "you were dead in your trespasses and sins, . . . and were by nature children of wrath" (Ephesians 2:1, 5). In this light, "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised" (I Corinthians 2:16). That's why, contrary to what both the Mystics and Evangelicals purport, "There is none who understands, there is none who seeks for God" (Romans 3:11) until by grace, the Holy Spirit manifests this work through the Gospel to bring God’s elect to the knowledge of Christ. The Scriptures clearly convey that communion with God does not come through some mystical nor evangelical effort in ascending to God nor one descending deep within oneself to find God but through studying and internalizing the Word of God. Romans 10:6-8 states, "but the righteousness based on faith speaks as follows: “Do not say in your heart, '”who will ascend into Heaven? (to bring Christ down) or who will descend into the abyss?' (to bring Christ up from the dead). But what does it say? “the word is near you, in your mouth and in your heart …………..the word of faith which we are preaching."

For the most part, mysticism lends to misunderstanding the purpose of the work of Jesus Christ. The defining trait of mysticism as an experience is that it is "unmediated," in other words; it is without mediator between the mystic and God. While mystics mostly claim to confess Jesus as Lord, their terminological inferences of “unmediated” do not imply any dependence upon Christ to make their experience possible. Not that such claim to ignore Christ for they will readily say that He is all their focus. These classifications of mysticism are either "Theo-centric" or "Christ-o-centric." Christ-o-centric tends to view the “Risen and Exalted Christ," as "Master, Companion and Helper of the soul." They refer to Jesus as the "Founder" of Christianity who "is to His closest followers not merely a prophet, pattern of conduct or Divine figure revealed in the historic past but that He is the object here and now of an experienced communion of the most vivid kind." While they view Christ as indeed all of these things, there is no emphasis on Him as Redeemer, which is His most important work. They even speak of Him as "risen and exalted" but not primarily because of the Scriptures’ emphasis on His eternal works of salvation, i.e., justification" (Romans 4:25); hence, their focus exhort other reasons.

Broad exposure to the mystics exudes that they are inclined to speak of Jesus more as the exemplar of propriety than as the Savior from sin." From this observation, it is evinced that the danger of mysticism is that its emphasis is concentrated too much in “the Lord's work in solving daily problems” in lieu of “the eternal workings of salvation and son-positioning.” In other words, mysticism is so concerned about daily satisfying the emotions of the soul that it is for the most part oblivious to the eternal work that was accomplished in the redemption of the soul. If one has not though the gift of faith internalized the essence of Christ to the end of appreciating His eternal benefits, no mystical experience will be of any benefit beyond the imagined euphoria of the moment. Nothing is of any greater importance than the fact "that Christ died for our sins according to the Scriptures" (I Corinthians 15:3). True spiritual communion with God is impossible until/unless ones access to Him is conveyed through comprehending the faith (fullness) of Christ. No amount of so-called "spirituality" can actually bring anyone into true fellowship with God, in that this access is only effectual in the knowledge of Him through His Word (II Corinthians 2:14; 4:6; Ephesians 1:17; 3:4; 3:19; 4:13; Colossians 1:9-10).

Essentially, ones view of Christ should not dwell in any stream of mysticism. The Child of God’s comprehension of Christ must be broader and even bolder than the narrowness of physicality and carnality associated with mysticism. Indeed, from the knowledge of God’s Word, one will not hesitate to state that mysticism, as a whole, tends to depict God as just an ingredient in its operational process, which all but renders the Lord Himself unnecessary. That is a very serious statement but it is substantiated by one of the principles of mysticism, which claims that the soul has immediate access to God. The premise of it is the mythical power to basically just relax, let go and let God speak and He will do so but ironically this process doesn’t include any mediated infusion from the Lord Jesus Christ. There are so many mystical groups with much diversity among them so this statement certainly wouldn't apply to them universally. Yet there are frequent evangelical practices that subcutaneously embrace and celebrate many of the traits of mysticism when subconsciously seeking for "unmediated" experiences with God. There is only one answer for such an unscriptural trait: "For there is one God and one Mediator also between God and men, the Man Christ Jesus" (I Timothy 2:5).

Generally, Mysticism tends to overemphasize the introspective, individual and secularly detached elements of spirituality, which are detrimental to properly viewing the outward, corporate and daily aspects of one’s life. Note that there are no intentions herein to characteristically generalize the mystics just as it is not possible to specifically assess any broad traits to evangelicals or any other large group. While numerous mystics are certainly not isolationists, the ever presence of Asceticism (self discipline and will) is strangely observed in most instances, as a constant companion of mysticism. Here it is not asserted that the mystics are disconnected individuals but usually their functions mirror those of monastic communities. But this is an admission that unlike the so-called “spirituality” of some of the historic Reformers and Puritans, “mystical spirituality” was originally configured in religious seclusion and contemplation, rather than the everyday affairs of life. In some sectors, much of their emphasis on detachment and separation accounts for the glorification of celibacy in mystically extreme religions. Some have in specific extreme cases abandoned responsibilities to their families in order to cultivate the so-called “interior life of devotion” of freely giving their lives completely to God. They imagine that such self imposed, flesh restricted actions form the avenue to reaching the heights of contemplation.

Most of God’s people possess the directional orientation of self-ward and inward instead of God-ward and outward, in that their primary focus is upon themselves in lieu of Christ. The latter phrase of Colossians 1:27 stating "Christ in you, the hope of glory," exhibits Christ, as dwelling in God’s elect through the indwelling Holy Spirit. In the Kingdom Gospel, Jesus promised His disciples that the Holy Spirit would be in them, afterwards, He conveyed that He would come and make His abode with them (John 14:17, 23), i.e., in conjunction with the indwelling Holy Spirit. This same inter-related concept of the indwelling Spirit and the indwelling Christ is set forth in Romans 8:9-10. In Ephesians 3:16-17, the indwelling Holy Spirit and Christ are associated with the latter dwelling in the elect’s hearts, as internalized through the manifested gift of faith.

The center and the heart of the glorious truth of the Mystery, is the fact that Christ is indeed in every Child of God, as this is the exclusive basis for the hope of glory. The conveyance of Romans 8:30 certifies the ultimate accomplishment of God’s sovereignty, in that He has glorified His elect together with Christ. According to Philippians 3:21, the elect’s bodies will be conformed to the body of His glory, i.e., their glorified bodies will be manifested like His in their eternal existence with Him. The fact that Christ is in them now, they belong to Him and are intimately related to Him right now, assure them of manifested glorification in Him. Their position of being in Christ is permanent, as they are sealed in this position by the Holy Spirit unto the manifestation of their redemption, namely, when their physical bodies will be exchanged in likeness to His Glorious Body (Ephesians 1:13-14; II Corinthians 1:22). Hence, those in Christ are assured, not through mystical deeds or thoughts but as God has sovereignly placed His elect in Christ, He will also sovereignly manifest in them His glory, which is the hope of the Gospel.

Thus, God’s people shouldn't wrap themselves in a mystical cocoon but they should indeed function separately from all organized and imagined mysticism. Some inadvertently border on becoming virtual evangelical monks, poring over mystical writings while disdaining as "unspiritual," those who are focused on the study of God’s Word. This is neither scriptural nor evangelical. More broadly, this means that God’s elect should not focus away from the scriptural directives in the Grace Contract in order to practice “spirituality.” Spirituality in the mystical Age of Change in effect rejects genuine devotion and then retreats into the narrow withdrawn confines of “Mystical Cultism.” This gleans undeniable evidence that the ministry is indeed in dire need of scripturally informed minds.

Tersely stated, God’s people should devotionally embrace the Grace Doctrine. However, if one were to visit almost any sizable Christian bookstore in America and peruse its shelves; undoubtedly while there will be a plethora of books on “practical Christian living” by popular mystical and evangelical authors; serious scriptural writings on the doctrines of the eternal workings of God are all but completely ignored. Unfortunately the shelves are replete with so-called pragmatic books on dieting, prayer, finances and sports figures but yet so deficient of information regarding the eternal doctrines of salvation’s directives to God’s people. The command of I Timothy 4:16 is, "pay close attention to yourself and to the doctrine; continue in them; for in doing this, you shall save both yourself and your hearers.” Note that the verb e;pece (ehp·ehkh·eh) rendered “pay close attention,” is consequential from epi(ehp·ee)and (ehkh·o) and basically denotes to hold upon or to hold to, i.e., to mark, pay attention to or take heed to. In this verse, it is in the present tense and imperative mood, which denotes that the command is to continuously pay attention to oneself, i.e., to evaluate and consider ones spiritual progress in correlation to the Word of God. There is the constant allurement of carnality that is endeavoring to divert God’s people away from the Word of God, particularly away from the truth of the Mystery, God’s message for the Church in the age of Grace.

Hence, God’s people must pay close attention to the teaching. Notice the definite article before the Greek noun didaskali,a (theeth·ahs·kahl·ee·ah), which assigns it the literally rendering “the teaching,” i.e., the teaching that espouses the volume of truth that Jesus Christ revealed to and through the Apostle Paul for the Church (Galatians 1:12; Ephesians 3:2-11). Paul speaks of this teaching as being the Gospel of the Grace of God (Acts 20:24); my Gospel (Romans 2:16; 16:25); the deep things of God (I Corinthians 2:10); the Word of God (Colossians 1:25); the Mystery of God (I Corinthians 2:1); the wisdom of God (I Corinthians 2:7); the Mystery of Christ (Ephesians 3:4); the unsearchable riches of Christ (Ephesians 3:8); the Mystery of the Gospel (Ephesians 6:19); the Gospel of Glory (I Timothy 1: 11); the preaching of Jesus Christ according to the revelation of the Mystery (Romans 16:25); and he refers to it many times as that which “you have heard from me” (II Timothy 1:13; 2:2).

So God’s people are to “continue in them.” The verb evpi,mene (ehp·ee·mehn·eh) rendered “continue,” is also in the present tense and imperative mode, which denotes that the command is to continuously remain and persist in the truths of the teaching for the Church in the present dispensation. This command entails being persistent in making known the great truths of the Gospel of Grace, which exudes very significant benefits for its hearers. This teaching is comprised of particularly that which is found in the epistles written by Paul, which conveys that the message of salvation for this Church age is the truth that certifies the elect as having been delivered from the power of sin and transformed into the very image of Christ (Romans 12:1-2). Hence, ones spirituality goes arm in arm with ones teachings. One of the reasons why many esteem the messages of mysticism so highly is because they have very sparse knowledge of the correct scriptural doctrines.

The directives of these Scriptures must indeed mold ones dedication rather than the various religious books on devotionals. Now there may be some profitable information in some of these writings that are indeed minimally helpful in devotion but the child of God will realize far greater progressive growth and maturity from gleaning directives of the Scriptures. One must pay close attention to ones doctrine because it is the fuel for the fire that truly burns in ones heart. The heart-fires that burn only on emotion or experience will be extinguished soon as the experience fades or once the emotion is replaced by another. That which resides in the heart originated first in mind. Even though it is possible to ascertain some academics of the doctrines in the head without them piercing the internalization aspect of the soul, such cannot pierce the soul without first being grasped by the mind. Hence, the truth of God’s Word is the surest foundation for devotional passion for Him. In this sense, ones lack of care about truth is generally reflective of one’s genuine lack of care about God, as one cannot love God passionately without loving His truth passionately!

Those that are actually longing for the Spirit of God to impart unto them richer and deeper experiences of fellowship with Him should expect such only through truth of the Scriptures, for God the Holy Spirit is "the Spirit of truth," as corroborated by John 15:26, 16:13; as well as Jesus’ statement that those who worshipping God "must worship in spirit and truth" (John 4:24). This balance of devotion and doctrine is illustrated repeatedly in the life of the Apostle to the Gentiles. Paul was never more devotional than when he was most doctrinally in the knowledge of the eternal workings of God. At the conclusion of eleven chapters of one of the most doctrinally intensive materials ever penned, Paul rapturously exclaimed, "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways cannot be tracked out! …Because out of Him and through Him and unto Him are all things …….. To Him is the glory forever. Amen" (Romans 11:33, 36). Those desiring genuine similar experiences of enjoying God must delight in the truth of His Word.

Genuine Devotion absorbs the doctrines that are both Spiritual and Scriptural. In this sense, an assessment of the doctrines and doxology of the first eleven chapters of Romans exude scriptural directives regarding genuine spirituality. Even when the doctrines are correctly assessed, there is yet a need for sincere intentionality in spirituality. Both of these elements are exuberantly exhibited in I Timothy 4:16, which essentially infers, "align your life closely with sound doctrine." Note that the phrase “align your life" in this context denotes to "align your spiritual life," to relate to everything touching physical life. Here the assertion is that God’s people need to be doctrinally sound in the spiritual nuances of their devotionals, which is the larger problem in the present evangelical circles. Hence, it is always prudent to follow the Scripture’s pattern of spiritual balance, which demonstrates that sound doctrine is critically directive for a godly life.

Obviously, those who are drawn to mystical spirituality as well as to evangelical spirituality, turn to methodologies of the mystics because they claim to find some spiritual phenomena that they are not getting elsewhere. Such attend and are even the leaders of congregations that are lively but exemplify doctrinally vacuous (emptied of or lacking scriptural content) worship; so they rarely sense the presence of sound scriptural directives. The preaching that they hear is either traditional orthodoxy or charismatically styled human philosophy without substance. Sadly, there is very little in their weekly devotional orbit that feeds the genuine scriptural fire of their affections for God. Then somewhere they read a snippet from a mystic whose expressions of ardor for God put into words their secularly limited thinking, which causes them to feel as though they have at last found a kindred spirit. The more they read this unscriptural material, the more they “realize how devotionally undernourished they were before.” Then it isn't long before they falter to the misconstrued notion that scriptural exegetics may be tops in Bible study but “nothing compares with the spirituality of those who embrace these mystical traits.” This illusionary cogitation is that "people need mystical help with prayer, devotion and personal discipline.” Hence if the internalization of sound doctrine was never endowed within them, it is not really surprising that they have turned elsewhere.

However, there is not a spiritually sound basis for them to go elsewhere when their ministry envelops worship and teachings strictly governed by Grace Covenantal scriptural directives, which meticulously charter the godly course of discipline for the purpose of godliness. The latter statement of I Timothy 4:7 is, “and beg off from the profane and old wives’ fables; exercise yourself unto godliness.” Here the Greek verb paraitou (pahr·eh·too) rendered “beg off from,” literally denotes to ask from, to ask to be excused or to decline to participate. When the allurement of mystical fables is present, one should respond by excusably declining as unobtrusively as possible while distancing oneself from consideration of such worthlessness. Here the conveyance is for all to beg off from “the profane and old wives’ fables.” Note that the Greek adjective bebh,louj (vehv·ee·loos) rendered “profane” or “vile,” denotes that which is secular, worldly and unholy. The phrase graw,deij (grah·o·thees meh·thoos) rendered “myths, fanciful tales,” references idle, fanciful tales and imaginative myths commonly referred to as “old wives tales.”

Hence, God’s people are not to have anything to do with secular, fanciful myths that are commonly circulated among religious circles (I Timothy 1:4; II Timothy 4:4; Titus 1:14) but they are to quietly excuse themselves in order that they might focus on the things of the Lord (Ephesians 5:15-16). In other words, instead of becoming involved in unscriptural jabbering and nonsense, God’s people must exercise themselves unto godliness. The Greek verb gu,mnaze (yeem·nah·zeh) rendered “exercise,” is conveyed with respect to physical, mental and spiritual training. Hebrews 5:14 states that mature believers are those who have been granted the ability to discern between good and evil. Hebrews 12:11 speaks of those who are exercised through discipline and training which produces in them the peaceful fruit of righteousness. In both of these passages, exercise involves use, practice, discipline and suffering. To exercise oneself in godliness involves an active pursuance of it (I Timothy 6:11), which involves agonizing the good fight of the faith (I Timothy 6:12). This denotes exercise unto godliness in keeping with the truth as committed, spotless and without reproach (I Timothy 6:3, 14).

Genuine godly devotionals in this present Church age involve knowing and obeying the truth given to the Church! All the traits of mysticism invariably abide as an alternative to those seeking mythical euphoria. These traits of mysticism have great appeal to those who have misperceived the systematic teachings of devotional doctrines in the Grace Covenant as a sort of formalism and deadness in the Church. Mysticism also abides as a protest against scriptural rationalism and what some have construed erroneously as a tendency to over-intellectualize God’s Word. Mysticism is concerted to put emphasis upon secular realism of so-called “knowledge of God and communion with Him." Unfortunately, this is the popular trend currently sweeping Christendom as the right course for God’s congregations. This growing interest in the mythical doctrines of mysticism is a testimony to the reality of the current crisis in today’s ministries but also of the need for a Doctrine that’s both Spiritual and Scriptural.

Comprehensions of Sound Doctrinal Devotionals imbue scripturally couched spirituality. There are those that are hailed as great masters of spirituality that exhibit serious error in their doctrinal persuasions. Such, because of their esteemed notoriety, boldly proclaim: "If you want to know Jesus, come to us, for we have the true gospel and you can’t really know Him intimately unless you are in a ministry that directly specializes in the deep spiritual things of God.” While this statement is certainly correct, it is true only of ministries that primarily focus on Eternal Doctrines espousing salvation, i.e., the messages of justification, sanctification, etc. Actually, these are the messages that equip one to know, love and be like Christ (Philippians 2:22; 3:10; Ephesians 3:19) and are consistent in their conveyances of the Holy Spirit’s spirituality. Mysticism is solidly invoked in much of the so-called orthodox doctrines today that are alluring many of those who do not embrace justification by faith alone and subsequently do not recognize the fact that these teachings comprise the only source of God's infallible truth. This is not to imply that there is nothing that can be gleaned from these materials but the limited time that God’s people utilize for reading dictates that such should not prioritize its focusing on the mystics.

The Grace Covenant Scriptures have an unsurpassed heritage of teachings and models of genuine spirituality that are posed to be internalized. Scripturally based information exudes both doctrinal and devotional spirituality. Sadly, many of God’s people wrongly picture the Eternal Doctrines’ explications of salvation as too complicated for their comprehension, thus assessing such, as only to be toiled over ponderously by Biblical theologians. God’s directives to the Grace Church are ascertainable not only to so-called brilliant theologians but to pastors, teachers and “laymen” alike. Such enlightenment has not been historically entrusted to the so-called “men of deep piety” that have forged both their theology and spirituality from the ivory towers of human academia but more often to those under great persecution and in the turbulence of rapidly changing times. The so-viewed spirituality of the 15^th and 16^th century Reformation was organically related to its doctrine of spirituality that represented a challenge to the mystical statures of religion, as such had replaced the roots of genuinely gifted faith. The system of mysticism had been entrenched in many hearts and seemingly had a long and distinguished future ahead of it, in that the orthodox forces of that day had been unquestionably indoctrinated to use and perpetuate it. Truth of God’s Word is like a seed, dormant but not dead, which had lain manifestation-wise, inactive for many centuries yet capacitated of being prolifically reactivated, because it was eternally decreed by Him.

Thus, when partnered operates of spiritual devotion and scriptural doctrine are internalized through proper teaching and such are learned, they deride all that function outside of their confines. What is mostly unattractive and disdained in the Gospel of Grace, is its revelations that destroy spiritual myths in quest for true godliness, i.e., in decrying the strongholds of human visions, dreams and intuitions that reside in too many of God’s children’s lives. Contrary to what has transpired in the forest of church history and elsewhere, the recipients of today’s comprehension of scriptural truth must corporately live more like those in the informed early Grace Testament churches of Paul’s day. This exudes spiritual mindedness, the glory of Christ and eternal communion in Christ. This type of dedication is truly exhibited by spiritual soaring hearts that are filled with the knowledge of God’s Word; engendering prayer and devotion beyond the “valley of vision.” The Eternal Doctrines are essentially the scriptural introduction of Grace Spirituality. Thus, there is no greater display of the infusion of spiritual reasoning than ones association through the directives of the Grace Covenant. This information is enormously influential, as it overwhelms its recipients with a sense of the glory of God and the comprehension that “nothing upon Earth can adequately depict the glories of Heaven."

Godliness is not realized through mystical exhibitions nor is the function of prayer intended to authenticate worthiness or spirituality through the claim of specific recorded answers to prayer. No one is unassailable in life or devotion, which is all the more reason why doctrines should focus primarily on Christ as He is ascertained through the enlightened message of the Grace Gospel. The Scriptures rightfully criticize all mystical sources that are quoted on spirituality and they also reveal gross errors in the teachings of those espousing human doctrinal and spiritual heritage. This is because all but that which has been revealed by Christ is imperfect, both inwardly and outwardly. The Scriptures themselves command in Hebrews 13:7, “Be mindful of those leading you, who did speak to you the word of God, whose faith -- considering the issue of the behavior …..IMITATE." Thus since Christ is our Lord and ultimate example …accordingly, the directives of the Scriptures should be strictly remembered, considered, and imitated as given in the Word of God. Clearly, the exclusive directions for genuine spirituality are those doctrines that are the most faithful to God's Word. Conformity to the Grace Gospel Scriptures and their devotional heritage compel that God’s people must not embrace the traits that flow from the ranks of mysticism.

It is very important for God’s people to be aware of the major pitfalls of mystical spirituality and its blatant inconsistencies as viewed from the Scriptures. Most of what is misconstrued and appreciated as its strengths, are enthusiastically embraced without its practitioners realizing that it can never be fully separated from the family of the mystical beliefs that produced it. Mysticism exudes a classic exhibition of misguided faith without exposing its dangerous traits. It must be explained that those who adopt its functioning as the legitimate mode of approaching God are effectively rejecting the scriptural basis of devotionals; hence, Devotionals must resonate to both Spirituality and Scriptural Doctrine. Observations of most ministries reveal that most of those in both the pulpits and pews are not studying scriptural doctrine. Consequently, they are spiritually impoverished in regards to their knowledgeable intimacy with God, in that their discernment of error and growth in grace is stagnated. Many pastors are more concerned about the goal of swelling their numbers than they are about the dissemination of truth in God’s Word. Hence they have de-emphasized doctrine for fear that those in their ranks will lose interest, which has resulted in their congregations being filled with spiritually weak attendees. But if the leadership of ministries does not manifest a contagious love of the Scriptural doctrines, such disdain of them is certainly to the detriment of those in their ranks. Without a scriptural foundation of the doctrines and instructions of salvation, all that one has is a congregation of spiritual "children, tossed here and there by waves and carried about by every wind of doctrine" (Ephesians 4:14).

Hence, in conveying the theme, “Spiritual Devotion garnered from informatively motivated insight rather than Mystical or Evangelical Commitments;” absolutely, strangely, its climactic conflicts always are effectively fought and defeated on Grace Scriptures’ Soil. After these traditionally heroic confrontations have loomed in orthodoxy and elsewhere for centuries and millennia, colossus Synergism has rarely been challenged according to the volume of truth revealed to Paul, for in this message consciousnesses of consistency begin to breed. Actualized Truths are profoundly aroused because they witness the community of Eternality facing terror and brutality with majestic scorn yet heroic courage of drawing from the wells of Eternal Intent. Conceptions in this sphere will finally force internalizations in the hope that eradicates all stained adversely designed manifestations by strictly viewing them as part of the rightfully dignified Decree of God. In passionately garnered Eternal Instincts, Divine Enablement overcomes depraved memorialized temporariness where there reside moments in more honorable testimonial inspirations through the pilgrimage of faith pouring into the scenery of its embattlements. Confrontations of good and evil compressed in the massive power of foreordination not only addresses but has dictated what will manifest in history its entire course born in sensitivities to the will of the God.

The most passionate pleas for Eternal Comprehensions pledge the might of God to cast off depravity’s blight, which indeed rightly praises and encourages the awakening conscience of Eternality. Now, on our part we must pay our profound respects to those who cherish their traditions in the customs and misperceived privileges of numerous generations and come forth boldly to join hands with them, yet not from the physical earthy vantage points of their skewed comprehensions. No, that would only chart us back to a trail wound in a circle, long and often bloody but we must excel in the unseen sphere up from darkness. Synergism has attempted to nurture and even explicate away evil but evil is choking to death in the dusty roads and streets of humanly unmanageable depraved creation. Thus, I stand before you today with conviction that Synergism is on its deathbed in actuality and the only thing certain about it is how costly it has been to God’s people in their flawed concepts of “Free Willing.”

Our ministry campaign has been and must continue to be centered in focusing attention to the spiritual Heavenlies vantage point of viewing the world today, regardless of its flagrant denials of exposing the very origin and root cause of earthly manifestations. Synergism as a way of “Christian living” evolved as a natural result of humanistic pride and ego tampering, devised to share God’s total enabling input with humankind’s alleged participation. Instantly, when any semblance of credit is diverted from God’s facilitation, an estranged partnership incurs between Divinity and Depravity. This clearly points out the punctuation stratagem employed by the emerging interests to control destinies through human performance, which sets up the establishment of Religious Systems, hence, in effect rendering the masses of Christendom divided and working for wages of frustrations in failures. In the years that follow, we must escape the destructive plantation of selfishness induced by human works, which inevitably threatens and ultimately defeats our abiding confidence in Christ’s eternal provisions and accomplishment. There is no need to capacitate the functionality of former slaves and pay homage to our sinfully depraved nature. This is ludicrous, in consternation of the fact that “the wages of the sin (are equal to) death and the gift of God (equals) eternal life in Christ Jesus our Lord” (Romans 6:3).

The Grace Gospel Church Ministry will continue to teach that genuine disciplines exerted in devotionals are more straightforwardly assembled from what are scripturally internalized than that which is “spiritually imitated.” The surest way toward spiritual maturity is down the path of the scripturally doctrinal directives, in that they exude godly characterization to the exercise of one’s individual spiritual obedience. In the latter phrase of I Timothy 4:7 it states, “exercise yourself, as it pertains to godliness,” i.e., the scripturally directed disciplining or training of oneself in the purpose of godliness. Devotional Disciplines are not an end in themselves, as they are at times assessed but they are a means when the devotional end is godliness, i.e., growth in the knowledge and likeness of Christ. But there's no godliness without them. Hence, may the union of Sound Doctrine and Sincere Devotion avail in us!