Scriptural Distinctions of Actualization in Eternity
from Manifestation in Time
by Pastor George D. Cutler
Grace Gospel Ministry
1545 Pinecrest Avenue Ferndale, MI 48220
General Table of Contents
(Print Version)
Cover..........................................................................................1
Definitions..................................................................................2
Introduction ..............................................................................3-6
Purpose of Actualization- Manifestations Dialogues ......7-9
Parts One through Ten .........................................................10-344
Base Dissertation Scripture: Colossians 1:16
Greek Manuscript: o[ti evn auvtw/| evkti,sqh ta. pa,nta evn toi/j ouvranoi/j kai. evpi. th/j gh/j( ta. o`rata. kai. ta. avo,rata( ei;te qro,noi ei;te kurio,thtej ei;te avrcai. ei;te evxousi,ai\ ta. pa,nta diV auvtou/ kai. eivj auvto.n e;ktistai\
Literal English Translation: “because all things were created in Him, in the heavens and upon the earth, visible and invisible things, whether thrones or dominions or rulers or authorities; all things were created through Him and unto Him.”
Glossary of Definitions
Actualization: To make actual, real or turn into action a fact.
Actuation: To put into action, start a process, incite or move to action, impel or motivate.
Cognitive: the process of acquiring knowledge through reasoning, intuition or thought perception.
Conception: The origination or beginning, i.e., the act of power or forming an idea or substance.
Covenant: a solemn agreement that is binding on either one or all parties mentioned in the contract.
Decree: To command, ordain, an order having the force of law or principle, i.e., a formal and authoritative order.
Exegetic: relating to the study and interpretation of texts, i.e., scriptural writings
Existence: the state of being real or actually current rather than imagined.
Manifestation: The outward perceptible indication of revelation or materialization.
Orthodox: established or traditional rules of a religious belief, philosophy or way of life.
Ontology: study concerned with what constitutes existence or coming into being.
Pole: either of two completely opposed or contrasted positions, states or views.
Possibility: An event or occurrence that is humanly perceived as a potential for successful future development into existence.
Probability: An event or occurrence that is humanly perceived to likely happen or come into existence.
Synergism: in Theology, the doctrine that the human will plus the Holy Spirit must work together in order to bring about regeneration, salvation and maturation.
Time Capsule: God’s creation of a containment entity with decreed representations chartering the course of the past, present, and/or future of generations for the purpose of revealing testimony in sequenced periods therein.
INTRODUCTION
The methodical and exegetical search of the Scriptures is considered by many of today’s assemblies and ministries to be too laborious (unnecessary hairsplitting, they call it). This is the unfortunate rhetoric that is used in steering God’s people away from an in-depth study of the Scriptures. Why do so many deem the desire for searching into the depths of scriptural evidence to be irrelevant and even as unnecessary for the maturity of ones spiritual life? Oddly there isn’t this contempt against what has been interjected universally in-depth in the research Medias for improving physical life. Not only is scientific research vividly pursued but large sums of money are utilized for funding such endeavors. In this sense, scientists consider it a great honor to spend their lives analyzing plants, insects, the human body, etc., to improve the quality of physical life. Never is this work viewed as hairsplitting but there can be nothing worthier than focusing on the relationship of Eternity and Time to God.
The boundary of exegetically searching God’s Word is limited to “thus say the Scriptures.” They exclusively reveal God and His predetermined purpose for His elect. Traditional orthodoxy is packaged in deception but deception becomes more difficult where the light of exegetical search is made, proclaimed and received. In properly analyzing God’s Word, the more knowledge one has on a given subject, the less likely such ones deception. In this light, the servant of God who devotes years to the study of the Scriptures is not fanatical. There is no better way to demonstrate deception than to contrast exegetical scriptural search with scientific or even orthodox traditional research. For example, a scientist might spend thousand of hours in a laboratory before discovering some wonder drug like the Salk vaccine. Are the scientists called fanatics because of their enthusiasm? No, they are praised. In stark contrast, servants of God who spend thousands of hours in in-depth studying of the Word of God are called extremists and are actually criticized for not prioritizing their time in the lesser unprofitable programs that are outside of the eternal realm.
Sadly, Orthodox Christendom is dominated by those more concerned about the things in Time rather than in Eternity. In this regard, their cogitation is flawed due to their lack of comprehension that the greater understanding God’s people have concerning eternal verities (qualities of being true or real), the better equipped they will be in evxagorazo,menoi (ehx·ahg·or·ahzo·mehn·ee) rendered “redeeming,” making the most or best use of the Time entities. In this regard, the bottom line inquiry of the matter is: are things effectuated in the vein of realism on the basis of what mankind sees or on what God says? The obvious answer is formed by convictions and concerns that are shaped by spiritual comprehensions. As is so often the case, there are some problems incurred in prioritizing the unseen over the seen. Of course, there is nothing wrong in itself with what is seen, as long as such is properly assessed as temporary; otherwise these dependencies are unreliable in their securest sense. But the greatest problem that is encountered in misguided concepts of security is that such exudes a false sense of identification with the resignation to what is visual while mostly exhibiting denial of what is non-visual.
It is these misinterpretations that cause so many of God’s people to mistrust the Will of His Divine Decree and reject the scriptural concepts of Actualization. This is also what induces the orthodox theologians to reject the Eternal Doctrines of Grace. It is crucial for conceptualizations to be scripturally accurate, as what is needed is the realization that the teachings of self-reliance, self-motivation and self-restraint are reckless and abusive. They may even incite human sentiment but they are anemic. The universally orthodox institutions of Synergism (partner-shipping the contributions of humankind as necessary operants in effectuating the workings of God) are at their best intervallic to accommodating the source of God’s Eternal Decree and at their worse, divisive to implementing the demands of such. What must be thoroughly comprehended is that the majority cogitation in these matters is incorrectly mired in doctrinal persuasions that have influenced God’s people to seek unattainable goals through human efforts instead of them trusting what God has been predetermined for their individual lives.
This is leading the traditional and fundamental extremists today to advocate the same destructive and conscienceless doctrines that are abhorred in the Grace Covenant. It is precisely this collision of immoral and powerless depravity, which constitutes the major crisis in Christendom. What must be developed though scriptural progression is that which will drive the recipients of the Gospel of Grace to a guaranteed sense of security. Sadly, the centuries-old dogmas have dominated while the Grace Doctrines have been mostly greeted with ridicule and denunciation and even viewed as destructive to the human concept of initiative and responsibility. Meanwhile, ones eternal status is considered in the mode of the individual's abilities and talents, which is inexplicably construed from the Law and Kingdom-Law messages in the Scriptures. For the most part, the thinking in those dispensations portrays the absence of worldly goods as indicating a lack of industrious habit and/or moral fiber. Hence, what must be garnered is scriptural understanding of the humanly inspired motivations because the blind operants of assessing merit based upon even the slightest hint of mankind’s contributions are absolute folly.
What must be realized is that the dislocations in the operations of human abilities and the prevalence of “freedom of the will” teachings either thrust God’s people into the inevitable frustration of idleness or bind them in the frequent employment of their deeds for His acceptance of their eternal state. Hence, the doctrine of the Sovereign Grace of God in Election to salvation in Christ is more often dismissed or branded as heresy or “Calvinistic.” Yet, no matter how dynamically Synergism develops and expands, it does not eliminate any of the insecurities in of this life. These problems indicate that the emphasis must be twofold: 1). Sovereign Grace in Election of individuals to Salvation must be un-dauntingly propagated, as such having been actualized in God’s Eternal Decree and 2). This must be extended to the factuality that all things were actualized in God’s Divine Decree in Eternity, with their depiction in the Capsule of Time relegated solely as their manifestation. Thus, God’s people must become aware that once they have been placed in this knowledgeable position, they will no longer need to be concerned whether the potential of their individual performances is sufficient, in that such is irrelevant in the assignment of their status in Christ.
The Eternal Doctrines of Grace are not taught in order to disdain human efforts but to render them as subordinate to God’s Eternal Decree. Hence, none should prioritize them over truly spiritual things in assessment of such as determinative taskmasters for obtaining the physical necessities in this life. The works of men somehow devise a form of living that exudes a false sense of security, yet such induces a society where wants and needs are never abolished. The assurances of God’s people flourish only in proportion to their comprehension that decisions concerning their lives are not in their own hands and their safety is not invested in their incomes. Their stability is uncertain because they have been programmed to think that they have within their own means to effectuate self-improvement. In spite of this, their assurances are accomplishable but solely for those confidently abiding in God’s Eternal Divine Decree. As the unscriptural elements of human worth and abilities are exposed, the administering of Grace Doctrines will indeed accomplish the goal of guaranteeing that things are secured against some loss or damage ……… even more than humanly inspired optimistic forecasts aver.
Scripturally speaking ……only God’s eternal promise to Abraham is sufficient to put His children (the Commonwealth of Israel) on their “own two feet” on Earth but this is not comparable to son-positioning in the Heavenlies, in Christ, in His Body. This allows the unequivocal affirmation of ministering the enlightenment of truth that has been tragically etched in lethargy, complacency and inexplicable indifference to God’s agenda. Scriptural analysis of these deficiencies assesses the causes for them (as only God Knows) but serious focusing is indeed in order, as something is painfully sad about observing privileged ones not being exposed to the glorious truth while they hopelessly and aimlessly live beneath knowledge that God has availed against such seemingly impossible odds. Yet deep down within, God’s people do desire enlightenment, i.e., a kind of spiritual longing.
The contents of the conveyances herein attempt to effectuate correct views into spiritual mindsets. The interfacing of these issues engenders improvements such as is demonstratively advocated in the effectuation of scriptural answers to the blatant illogical cogitation of traditionalism and denominational fundamentalism. The petitioning of militation against the jargons of errant orthodoxy is intended to stem the tide of religion systems, which is absolutely necessary for truth to succeed in overthrowing the allegiances and effective controls of its forces. It is a fact that accurate thinking is not in most instances synonymous with the mindset of predominate thinking. Furthermore, the propagation of truth has never relied on the support of the majority, as God has always worked to the praise of His glory through the minority. Hence, there is no attempt in these writings to solicit orthodoxy for corroborative support. Contrariwise such scriptural reasoning in the past has only induced their resistance and even ridicule, as annexed historically in the testimony of those whom God has privileged to be utilized in this manner of service to Him.
Hence, nothing any different should be expected in this endeavor and this must be made perfectly clear to all partakers of the Grace Covenant. In recognizing this, it is acknowledged that tendering the proliferation of these solutions won't solve the world’s problems but they provide ultimate answers and explanations that don't necessarily explain the seen as much they explicate the unseen. And so the aim is to wholeheartedly endorse the Grace Covenant, as the exclusive directives to the Church in the present Grace Dispensation. This is undoubtedly the most potent and authoritative instrument available to God’s people in their struggles to abide in the knowledge of His will. Those who are indeed concerned about a better world, i.e., justice and brotherhood, will be even more concerned about truth. And when one is committed to and concerned about truth, such one can never advocate fantasy or fallacy no matter how popular such may be for endearing the masses. Truth may not immediately quell the flames of fantasy but it will irrevocably establish the veracity of fact. Fallacy may successfully pedal a lie but it can not establish truth. Fantasy placates worldly dreamers but it veils the facts. In effect, darkness cannot extinguish darkness ....because only light can do that.
The purpose herein of this exegetical search of the Scriptures is the explication of the precious truth that the actualization of all things resides in God’s Divine Decree. The course of everlasting life is structured by the assignment of divine orders arranged to advance to the end of God’s purpose for each individual as has been ordained. As one is equipped with knowledge of God’s Eternal Decree, such one will not be troubled with doubts of failure or by perplexing confusion as a result of events, as they unfold contrary to ones earthly expectations. As one is endoweled with the proper view of Time from the vantage-point of Eternity, such one will not falter in the midst of adverse circumstances or question ones status or standing in the moments of dark hours. Spiritual knowledge will deter one from standing disillusioned at the crossroads of the struggles of this life because the Truth testifies that regardless of how things may seem to be flowing; yes indeed, this is merely the manifestation of God’s eternally designed and decreed plan for ones life in the Time Capsule.
Purpose of Actualization-Manifestations Dialogues
The engagement of dialogues on the subjects of actualization-manifestations is actuated solely by a desire to benefit the cause of Eternal Reality. The submitted Documentation addresses the scarcity of ministries scripturally encountering the recurrence of questions regarding how, why, when and where things occur. This is rendered necessary to the discussions regarding many unscriptural answers to questions that have risen in conflicting church doctrines, as they have formed the impetus of why so many are dissatisfied and confused with these diversities and practices and have constantly sought to change them to suit the notions of the prevailing world tendencies. The astounding results have rendered to the church merely what is more popular at any given moment and have succeeded in the accommodation of expediency in changing the tactics of church ministering but such have not exuded Church Truth.
In the present church age, the Grace Covenant engenders the gospel worthy of all acceptation when these Scriptures are correctly exegeted. This entails: 1). their conveyance according to the Grace Dispensation and Covenant, 2). their scrutiny according to their historical, contextual and grammatical aspects. 3). The ingression that all things (beginning with salvation) were ontologized (actualized) by (and) in God’s Eternal Decree; with the accommodations of creation and time designed solely for manifestation purposes. Hence, the object of this dissertation revolves around the introduction of the Scripture’s declaration that the salvation of God’s elect was conferred upon them solely through implementation of His choice, which included full implementation of all its aspects, without distinction, in the Eternal realm.
The orthodox doctrine that avers God’s offering of salvation to all sinners without distinction maintains that He has extended unlimited invitations to all hearers of the gospel, which in effect relies upon the response of depraved humankind for its activation and actualization. As a reason of such exhortations, the argument is that God’s reconciliation of humankind is general in its nature but specific in its application only in the sense that its determinative catalyst lies in the decision making capacitating of depraved humans. Such teachings correctly convey that Christ made a vicarious offering when He laid down His life but also advocate the work of entitlement based upon contribution of human faith. Hence, their format of “Evangelism” entails propagating the gospel among the “heathens” rather than among God’s “elect.” This introduces a departure from the practice of Grace, thus forming a wedge in severing what God accomplished in Eternity, in favor of what the recipients of salvation are expected to do in Time.
Hence, these unscriptural practices have inevitably led to the introduction of an Indefinite Reconciliation, perhaps the most prominent being the arguments that have ever been advanced to support that doctrine. At issue is what marks an important distinction between the doctrines that will ever continue to be of great importance to the household of faith verses what has long been acquainted and attentively perused based solely upon generally accepted traditional sentiments. Because most are more concerned about being orthodox than espousing truth, scriptural analysis of the Grace covenantal writings have long been ignored. The earnest solicitation is for all to consider to the infinite degree, the pleasures and advantages derived from literally exegeting what was revealed to the Apostle Paul for the present Church Age. These writings particularly discover the strength and depth of originality in revelation of characterizing the polemics of defending these precious truths while triumphantly refuting many dangerous errors.
In declarative evidence, the Grace Covenant indeed touches upon certain points of which it explains more particularly all eternal subjects, as it draws attention to the realm wherein God not only purposed but also accomplished everything by Decree according to His Sovereign Will. These glorious communications engage the pleasure of the Heavenlies’ view, especially. It is well known that a particular distortion of truth is often more effectually opposed by highlighting the principles that are inconsistent in it because truth is always consistent and unchangeable. Mistaken doctrines and principles have been more effectually introduced into the churches and in this manner; they have openly impugned the Eternal Doctrines of Grace, while employing the entire force of their messages against Election, the driving force of God’s efficacious grace as well as the everlasting preservation of His elect. Some profess to maintain grace inviolably, yet, by their insisting on human contributions of faith in Christ as ones exclusive entrance into Him; they indeed embrace the moral duty to comprehended and abide in the Law, in effect ignoring the scriptural views of moral inability.
However, it is especially these sentiments that have been popularly advanced relative to the Redemptive Work of Jesus Christ in accommodating those that are predisposed towards such synergistic persuasions. This is a system that has so far prevailed in the majority of today’s ministries, to the point that now, very little is heard of the finished work of salvation; as very little of the earnest and witness of the Grace Scriptures’ declarations are relied upon. In all religious error, there is some flawed doctrine in particular which constitutes its basis and against which some distortion of Divine Truth stands as its bulwark. The intent is not to promote controversy with other Body members but the “finished work” of Christ is the cardinal point. It is not therefore surprising to observe many laboring so earnestly to explain away the doctrine of Particular Redemption with concerted attempts to establish the conditional views that constitute the very basis of their systems. However controversial the contribution of humanly supplied faith and universal invitations may be, they are insignificance when confronted by the enactment of salvation in Eternity (Ephesians 1:4-5), which renders as unsound all the “in-time” enactments of such.
Table of Contents Part One
(Print Version)
God’s Ontological Existence in Himself............................................................................................11
The Existence of Everything was initialized and actualized in Eternity by God’s Decree.....12-16
God’s Ontological Existence in Himself
What is important is what ontology exudes in purpose more than what it is in conceptualization. In other words, it is more comprehensible in ascertaining what it is for than what it is purported to evince. Thus, it is the designing aspect of ontologism that is defined for the purpose of enabling knowledge sharing among God’s creation for its use, as it is unnecessary for God to define or explain His existence. In this context and comprehension, scripturally speaking, Ontology is the specification utilized by God for revelations of His ontological commitments. Hence, the formal definition of ontological commitment is given for so-called humanly pragmatic reasons as a set of definitions of formal vocabulary. Although this isn't the only way to formalize a conceptualization, it embargoes properties for knowledge sharing among creatures in creation, e.g., semantics independent of humanly inspired context. Thus, in order to separate reality from so-called human practically, an ontological commitment is an agreement to without question, accept all scriptural conceptualizations void of unsupported challenging queries and assertions; in a way that is consistent with respect to its depiction of existence, as specified by ontology. In accepting as truth that God alone is the creator and maker of all things, this is in effect unquestioned certification that He alone is the sole agent that commits to ontologism. Down through the ages, creatures have normally accepted without question humanly emulated designs of ontologism. Hence, it is certainly more plausible to accept and share knowledge emulating from the Divine emission of the sole Creator Agent (I John 5:9).
The Existence of Everything was initialized and Actualized in Eternity by God’s Decree
The Scriptures unequivocally state the fact that everything came into existence and was initiated by God’s Eternal Decree. This truth is in stark contrast to the erroneous proposition that some things have always existed. This postulation is that some things have no beginning, which in turn yields illogical presuppositions that there are some things that don’t require origination. In other words, there are things that reside within themselves and are without any needs and thus are in need of nothing else other than that which is inherently within them to exist. In this postulation, such things are assumed to be independent of anything greater or superior. But according to the Scriptures, this isn’t possible because the formation of all things are traced to the creation of everything by God and are thus produced and subjected to His eternal plan, purpose and will. Therefore, there can not be any “Eternal Something,” in that any purpose of such would proffer the production of another Eternal Something, as such would always be greater than everything else that exists.
Colossians 1:16 states, “because all things were created by Him, in the Heavens and upon the Earth, visible and invisible things, whether thrones or dominions or rulers or authorities; all things were created through Him and unto Him.” Note that the actual Greek manuscript’s reading is o[ti evn auvtw/| evkti,sqh ta. pa,nta (ot·ee ehn ahf·to eh·kteesth·ee tah pahn·dah, which is literally translated “because all things were created in him,” thus identifying the location of origination in the sphere of HIM (Christ). As fore-stated, the translation may also be rendered “all things were created by him” or by means of Him, which concomitantly exudes the obvious intended meaning. Note that the Greek word evkti,sqh (eh·kteesth·ee) rendered “created” means to make, found or to form something out of nothing (John 1:3), which exclusively speaks of God’s eternal workings. The emphasis is that God created ALL things. Hence Jesus Christ, who is God, was the exclusive Divine Entity in creation (John 1:3; Ephesians 3:9; Hebrews 1:2; 11:3).
It is very important to note scriptural documentation of the extensiveness of what God created. He was the active entity through whom all things were created in the sphere of all the Heavens and upon the Earth. Here the Greek word ouvranoi/j (oo·rahn·ees) rendered “Heavens,” depicts all the regions beyond the Earth, i.e., unlimited spaciousness. It is this sphere in which the universe exists as far as the third Heaven (II Corinthians 12:2) and where it refers to Christ having ascended far above all the Heavens (Ephesians 4:10). Thus the word “Heavens” apparently includes everything in the universe apart from the Earth.
The Earth is that area, which is under the Heavens (Colossians 1:23). According to the Scriptures, the universe consists of two spheres, i.e., the Heavens and the Earth, which were both created through and in the Divine entity of Jesus Christ. Corroboration of this truth is affirmed in John 1:3, which states, “All things were made through Him and not one thing was made apart from Him, which was made.” This same truth is confirmed in Hebrews 1:10, which states, “You from the beginning Lord has founded the Earth and the Heavens are the works of your hand.” Hence everything in the universe whether upon the Earth or in all the conceivable surrounding space; both “visible things” (things which are seen) and “invisible things” (things which are not seen) were created (were initialized in and originated from) in and by God.
This changes the complexion of the origination of all things from “what” to WHOM and from “something” to SOMEONE. Human intelligent is capable of impressing upon the brain only a very small part of that which has been created. Yet, in spite of the vastness of both that which is invisible, as well as that which is visible; nothing exists in the universe apart from God having created it, whether it be so minute that it cannot be seen or so gargantuan that it cannot be comprehended (John 1:3). This leaves no room for anything to have come into existence through the human Theory of Evolution, which is actually a testimony that the humanistic depraved mind is estranged from God (Romans 1:20-23). The only adduce to this type human speculating is the spiritual comprehension that: The Existence of Everything was initialized and actualized in Eternity by God’s Decree.
Thus the real issue is: is it possible for an Eternal Something to exist without an ETERNAL SOMEONE and if so, how and why? The Essence of Existence within itself demands a plan, will and purpose of which there is no such originally in an Eternal Something, as the case of fact is that such has no relevancy with respect to time and power. An Eternal Something that is un-produced, can not be eternal, and is hence not at all able to do whatever it must be possible to do in order to function as an independent entity. This in a definitive way demonstrates that the quality to produce, not quantity to manifest, is the underlined issue. So what does this indicate about the postulation of an Eternal Something? It obviously exudes that it is not functional solely in and of itself because for Something to exist, SOMEONE is required to capacitate it. For instance, an Eternal Something can’t have a beginning, in that such has needs, which it cannot of itself provide and anything that can possibly be accomplished in its existence must be sourced from some outside entity. Thus, it is impossible for Something’s capacity to be supplied by Anything, in that such must be provided by Someone. Hence Something’s origin was truly sourced from Someone, in lieu of Something or Anything!
Neither something nor anything can independently emerge from the large, pitch-black, empty sphere of nothingness and not one molecule or hint of anything can be traced to an Eternal Something. Only Someone (God) has always existed, who is the origin and cause of everything and anything that can be and has been done, as initialized and actualized in and by and thus ALL; has originated from HIM. Again the premise must be reinforced that The Existence of Everything was initialized and actualized in Eternity by God’s Decree. It was exclusively in the sphere of Eternity that all things were determined in regards to their purposed production, as this dictates what, how and when such were actualized in God’s Eternal Decree. This is the only way that something can exist, in that all things must function according to God’s purpose and design. This fact should settle the unscriptural notions that are some things in and of their independent functions that are capacitated to decide or determine other things. For them to do such, they MUST possess independent abilities to effectuate decisions. In much of so-called orthodoxy, someone (humans) must choose to effectuate a change of things. This would qualify such ones as determinable in and of their inherent power to effectuate such independently from God. This postulation in fact asserts that some things and/or ones have always functioned independently of God’s enablement. More importantly, this avers a flawed impression that some things are independent operants, freely capacitated to exert determinable actions into the creation process. Here, one may pose the question: what would that mean? It would mean that events could only occur with the cooperation and participation of such things and/or ones.
The teachings of “Eternal Determinations” in the sphere of time has been and continues to be vigorously contested in Christendom; particularly concerning the enactment of salvation, i.e., the conferment of mankind’s placement in the Body of Christ; as well as the functionality of all things generally speaking. But this erroneous concept that an independent “free-will” is capacitated to determine the functional course of creation in fact avers that non-God entities are empowered to ontologically effectuate (bring into being or be the cause of) occurrences and are things inherently within themselves. There can be no force (empowerment to produce) outside of the exclusivity of the Eternal Someone (God) because HE alone exists in Eternity when and where all things were ontologized (actualized). In this sense, there is not, never has been nor will there ever be anything outside of God’s determination, purpose, enablement and design nor can an independent force direct a course of action or bring to fruition anything. In respect to design and purpose, God was and is all there is and all there ever was, as He was and is the only enabling force that has ever existed. He is the only force in existence that has originated and actualized all things in Eternity, which conclusively rules out any changes in His Eternal Decree. Other than what God has previously determined, there is nothing else in existence that can arbitrarily (by chance), influentially initiate or produce something else.
Nothing can be produced by chance. Why? Because, then “chance" occurrences in time and manifested creation would be independently capable of overpowering the determinate actualization of God’s Decree in Eternity. Ontologically speaking, God’s eternal determinants are all there are and everything that can possibly be done or manifested. Accordingly, specters of chance are merely human illusions, which cannot overpower what was actualized (brought into existence) by God’s Eternal Decree. In fact, “Chance” does not even exist as an option. It thus follows that Chance is something excluded from God’s design and purpose and does not exist because it counters what is already actualized in God’s Eternal Decree. Even when Chance is perceived through fortuitous implications, manifestation of such is actually dictated by God’s Eternal Decree.
Chance is simply a humanly perceived independent force, which must always be viewed as inferior to the actualization of things and occurrences by God’s Eternal Decree. If something else (OTHER THAN WHAT WAS DECREED by God in eternity) were produced or transpired; such would impinge upon the POWER and WILL of God. Something else can only be produced by Chance if Chance was an eternal force with causal effectuations. But Chance itself cannot be produced by Chance because it is excluded from all that has been produced by the will of God and would conflict with all that He has already determinately actualized in His Eternal Decree. Now what does this convey about the Essence of Existence? That there isn’t any merit in the conceptualization of Chance, as it is merely a figment of the human imagination. Also, from the viewpoint of origination, there is neither Eternal thing(s) nor person(s) that have “Freewill,” i.e., nothing or no one (other than God) has the ability to choose or determine anything, hence nothing can be personally willed. Again, an Eternal Something must have the ability to choose in order to progressively chart the origination and production of things from the emptiness of Nothingness, which existence can only be effectuated, as have been so determined in Eternity by God’s Eternal Decree!
God’s Eternal design and purpose exist totally independent of anything outside of His Sovereign Will and need none other to effectuate its origination, actualization and survival. Also, if Something Else were possibly producible, it would be out of necessity (as an instinct for survival). To seriously entertain the possibility of such an incredulous proposition is without question absolutely inconceivable because that would impugn God’s omniscience, omnipotence and perfection. Also, such an adjustment certainly could not be accommodated by chance. Considering that all which preceded it was by design, any augment of such would also require a derivative plan. Solutions never engender Chance, as though Chance is the only force that exists. Furthermore, accomplishments of purposes and goals demand the composition of patterns. Such can only be produced and programmed by an intelligent force of some kind, which rules out Chance. If Eternal Something(s) functions exclusively though the force of Chance, such could not successfully exist independently, considering that the reason for this production must reside within an established purpose and design.
Accordingly, nothing else can possibly exist by instinct, chance, necessity, will or control of another. All things owe their existence to some reasons within the designed purpose of such. This reason can only be The Sovereign plan, will and purpose of God. No One nor No thing is capacitated to choose to produce Something Else to exist thus it is impossible that there yet remains Anything Else un-produced, as such would occur in contrast to His fullness (Colossians 1:19). Only God has the power to produce and the creation of Something Else is absolutely unnecessary, which eliminates the conceptualization of any other un-produced entities from the possibility of existence. Thus, nothings can be decided other than that which already eternally exists in God’s Decree, which comprised every possibility of existence. Hence there is no power other than God to decide anything, as this would constitute the production of Something Else. Here some will object to the premise that there is no other will in existence other than God’s and that the “exercise of choice” does not imply the power to produce Something Else. Their assertion is that their “choice” is simply relegated power that would only be used to further the progression of existence. But this alone would imply that there remains yet something unfulfilled. The Essence of Eternal Existence is that everything from eternity already exists.
Therefore there must be a reason beyond the Eternal fulfillment (reconciliation) of all things for something to change. In order for Something Else to exist, it would ontologize as a rogue entity in operation for the purpose of rectifying something that has been overlooked. In this view, an exertion of Something Else facilitates some previously un-chartered end, which in effect places such in an isolated position from God’s all encompassing purpose in creation. If the reason for Something Else is within an Eternal Something, then Something Else will never exist because God’s Eternal Decree was and is all that has existed and is all that will ever exist. In other words, all that was actualized by God’s Decree in Eternity is all that can ever possibly exist. Something Else can’t exist, which effectively rules out choices and decisions outside of God because such would constitute independent determinants. Hypothetically speaking, any Operant independent of God must first be eternal and function independently of His design and purpose in His creation. Secondly, such must have the ability to impose its power to choose to produce Something Else to operate in creation, which necessitates that it has a will and personality. This means that this Eternal Something is actually an Eternal Someone (other than God) that is self controlled, survival is self capacitated and has no needs because he, them or it is self subsistence. But even in these hypotheses, an Eternal Someone does not produce by Chance unless it first produces Chance. Chance is a force that must be produced by the Eternal Something or it does not exist. The Eternal Someone (God) is no other outside of Himself, to force or program anything to do something. Hence, the exclusive adduce to any such humanly perceived enigma is that: The Existence of Everything was initialized and actualized in Eternity by God’s Decree.
All Possibilities were Actualized in God’s Eternal Decree
One of the most intriguing questions that can be posed is: is God the impetus of all possibilities and if so are all possibilities actualized in God? In general, most of the discussions involving these questions have reverberated more around the technical metaphysical issues than the Scripture’s declaration of such. Rather than engage the divers’ philosophical and theological discussions surrounding physiological processes focusing on the questions of “what is …. why is…and how can……… it must be comprehended that the prevailing cogitation should not be how does God relate to mankind, as this is certainly not central to the process of why things are or how things happen or happened? When the Scriptures are diligently searched, the metaphysical status of eternal objects is obviously not so, nevertheless, even such questions do have spiritual importance. The crux of reasoning in the doctrine of eternal objects is their annihilation of the importance of what creatures in and of themselves do in time. The Election Doctrine certifies that God has eternally accomplished all that creatures are believed to contribute to God. That is, if every possibility in all its detail is already established in God’s Decree, what difference does it make that these possibilities are exemplified in creation, except as in testimony to the praise of God?
The proper exegesis of I Corinthians 16:5 exudes amply explication (from the Greek Text), “And I will come to you when I have passed through Macedonia, for I am going through Macedonia.” Note how the coordinating conjunction de. (theh) rendered “and” links the statement eleu,somai pro.j u`ma/j (ehl•ehv•so•meh pros ee•mahs) rendered “I will come unto you” to the gleanings of the antecedent context of verses. Here the Greek verb eleu,somai (ehl•ehv•so•meh) rendered “will come” is in the indicative mood and future tense, taking its inference (a future fact) from the certainty of the previous expressions. Paul’s conveyance is, “I purpose to come unto you.” He had apparently expected on a previous occasion, to see them on his way to Macedonia but on some account, had been induced to abandon that design (II Corinthians 1:15-17). In this conveyance, Paul is convinced that the planning in this instance fully aligns with the Decree of God, as he conveys the indicative/present by expressing Makedoni,an ga.r die,rcoma (Mahk•ehth•on•ee•ahn gahr thee•ehr•khom•ah) rendered “for I am going through Macedonia.” Thus this design was his present intention. Though due to some cause, he had abandoned his original plan of passing through Corinth on his way to Macedonia, yet he had confidence in the design itself, as it was still his intention to go there.
The scriptural reasoning of what really appears in this way is the difference between the possible and the actual ……….. in terms of the indefiniteness and definiteness of occurrences. As viewed in human cogitation, possibilities are vague and nonspecific. On the other hand, actualities are exactly what they are. In other words, the eternal objects are exactly what they are. In that case, they would all be actualized in God. Hence, there can not be any distinguishing of actuality and possibility exclusively in that way. In manifestation, forms may appear to be very precise, in particular shades of color for example. In this view, such are humanly construed as possibilities for ingression into actual occasions of experience but in and of themselves are not “actual.” The same remains true if the colors are combined with shapes, sounds and emotional tones, etc. In other words, whatever the details of complex possibilities or however fully such are defined, they remain simply as possibilities. As construed in their manifestations, until these forms characterize actual occasions of experiences, they are not actualized. Hence, the answer at this level is quite clear, i.e., when viewed as such, possibilities are not actual in God but rather in human perceptions, which are further viewed as actuality.
Hence, there is no intrinsic value in those things that are just merely possible, in that they are no better nor worse in themselves, although their ingression of actualization will certainly affect the authenticity of occasions in which they are perceived to occur. When forms are entertained apart from their actualization in God’s Decree, their attributive values are viewed only in the sense that creatures in and of themselves perceive to actualize them. Corroboratively speaking, this flawed perception does not occur when one embraces the Doctrine of Eternal Ontology (actually being brought into existence). Even those inclined to consider the adaptation of divinely embedded actualizations are however puzzled about this doctrine. Some that have been inclined to assume some aspects of actualization in eternity construe that the way eternal objects are in God are merely as data of conceptual feelings. In this view, conceptual feelings constitute the mental pole of creatures, as the Primordial Nature, i.e., the repository of eternal objects in the conceptual pole of God. Hence, they construe that the only way eternal objects are in creatures is as the data of conceptual feelings. An example of this is the way that mathematicians think about divers’ mathematical forms without any ingression in mind.
I Corinthians 16:6 parallels this (from the Greek Text), “and perhaps I may stay with you or even spend the winter that you may send me forth wherever I may go.” Here the coordinating conjunction “de. (theh) rendered “and” conveys the continuity of this verse in the context, as it is linked with the participle tuco.n (tee•khon) rendered “perhaps, perchance or it may be.” Note that this participle is in the aorist tense and active voice, as Paul gives inference of his pending status of abiding with them in Corinth as a foregone conclusion based upon the certainty of the transpierces (penetrating activities) of the proceeding context, thus his abode with them exudes a stronger connotation than a fortuitous occurrence. This is supported by the inclusive structuring of the indicative future verb paramenw (pahr•ahm•ehn•o) rendered “I will abide”; hence establishing the factuality of this ensuing action. In fact, he further states that he would even be with them in the winter, as the Greek verb paraceima,sw (pahr•ahkh•ee•mah•so) rendered “winter” or “spend the winter”, is also an indicative future construction.
In observation of the final phrase of I Corinthians 16:6, i[na u`mei/j me prope,myhte ou- eva.n poreu,wmai (een•ah ee•mees meh prop•ehm•psee•teh oo eh•ahn por•ehv•om•eh) rendered “that you may send me forth wherever I may go,” note that its conveyance is linked to the antecedent phrase via the word i[na (that), which is a subordinating conjunction. Hence all that follows the conjunction is categorized in the sphere of probability but its aorist (past completed) and present actions are dependant upon the factuality of what precedes it. Accordingly, the sentence structure exemplifies that Paul is obviously following the leading of the Lord or those things that have already been established to transpire. Here the Greek verb prope,myhte (prop•ehm•psee•teh) “may send forth”, as used in this context, apparently expresses Paul’s purpose in remaining with them for this time, i.e., in order that they might furnish and equip him with what would be needed for his ministry, as ou- eva.n poreu,wmai (oo eh•ahn por•ehv•om•eh) is rendered “wherever I may go” (Titus 3:13).
From the earthly vantage-point, eternal objects are merely objective species, i.e., possibilities that cannot be characterized as subjective. In this sense, the postulation that actual occasions can only mirror the possibilities of human awareness depends upon human conceptions for subjective formulations. Thus human awareness indeed is construed as the datum (that which is relied upon or admitted especially as a basis for reasoning or inference of calculating or measuring). It is factual to postulate that such a datum has to be somewhere or in someone because no existence can be apprehended at all without such. But as simply a pure possibility, an eternal object does not exist because its existence resides in its actuality in God Decree. Here the problem of human conceptualization arises in the assumption that God contains eternal objects through conceptual feelings, which induces the question, where do they exist for God? This inculcates infinite regressions, which mean that the mode of being of eternal objects cannot be viewed as data of conceptual feelings.
Another possibility inferred by the text is that the problem may not be as much the sheer "existence" of possibility as possibility but its relevance. The sheer existence of the eternal objects then is that they manifest solely in regards to God's entertainment of them, as there is no accessibility of possibilities for creatures otherwise. Human’s accessibility of things and occurrences require God's ordaining of them. It is as they are designed and ordained by God that they function as data of creaturely conceptual feelings. In this case, this is the best interpretation of the text, as there could not be anything if such were merely God's conceptual feeling of wholly un-ordained eternal objects. They exist not merely in conceptual feelings but His ontological essence of them, as it is exclusively that by which they are thereby actualized. They are in God as the square is in mathematics complexly related to all possibilities but simply as actualities. There is in God the subjective form of the actualization of possibilities, i.e., that the subjective form is actualized in God. But possibilities are not when they are perceived to be actualized by creatures or in creation. God's desire is always fulfilled, in this sense; humans under no circumstances contribute to the designs of life.
Manifestations of occasions of experiences engender terms for the indivisible entities exhibiting world functioning in the Time Capsule. Human thoughts and philosophies opinionate some ideas as to what kinds of entities are "actual" rather than abstract or imagined. In such philosophies, "actual entities" are construed as "substances," i.e., things that exist in and of themselves, independently of anything else. Instead, in reality (which is in God), "actual entities" must be ontologized enactments of events, occurrences or happenings. Unit events are termed “actual occasions” such that all actual entities are actual occasions. Unlike manifested substances, actual occasions are composed of their relations to actual entities. Hence, actual occasions must be something that are experiences but such are not ontologized (come into being) other than in God’s Decree, the essence of "occasions of experiences.” Combining the two expressions into "actual occasions of experiences" of which “human experiences;” encompass moment by moment durations, such are essentially the manifestations of occasions of experiences to which one has direct access.
I Corinthians 16:7 is a vivid illustration (from the Greek Text), “For I do not wish to see you now while passing by, for I hope to spend some time with you, if the Lord permits.” This verse opens with the enigmatic phrase ouv qe,lw ga.r u`ma/j a;rti evn paro,dw| ivdei/n (oo Thehl•o gahr ee•mahs ahr•tee ehn pahr•oth•o eeth•een) rendered “for I do not wish to see you now while passing by.” Note the Greek expression evn paro,dw| (ehn pahr•oth•o) rendered “while passing by” may also be rendered “in passing or going by.” Here we observe that this word function is a noun as this represents a puzzling inference that is injected in the context; as the question is, what does Paul have reference to in stating, “while (in) passing by?” Here we focus on the two verbs in the phrase, namely, qe,lw (Thehl•o) rendered “will, wish or desire,” which is in the indicative mood and present tense, connoting Paul’s factual determination that he would be passing by or near Corinth in his immediate traveling plan, as well as the aorist infinitive ivdei/n (ee•theen) rendered “to see” or “on seeing” as it may express the foregone conclusion that his immediate visit is ou (oo), “not” going to occur. In this sense, the statement may be “I will not see you now by the way” or literally "I do not wish to see you this time in passing"; i.e., to not currently render what would merely be a passing visit as he did in his second journey (II Corinthians 12:14).
Eternal entities expose manifested occasions and events as merely materialized forms. For example, colors, shapes and numbers express physicality’s formations, whereas manifested experiences emphasize emotions of feelings such as anger and joy. Of course, there are complex combinations of these elementary forms. Every philosophy has some account of these forms in contrasting doctrines, wherein some envision forms of physicality as having superior and independent existence, whereas others envision such as existing only in actual entities. However, the Scripture’s views place the fallacy of all such postulations in realistic perspective. The thought that "actual entities" merely transcend actual occasions as possibilities for future actualization would still have no effect in actual occasions if they did not already exist as "actual entities" in God’s Decree. Such would simply be projections "objects" because they would have no subjectivity and hence no actuality in themselves. The statement that things are "eternal" emphasizes that they are completely unaffected by the possibilities of their manifestations as occurrences and events of creation in time.
The mental (or conceptual) pole’s terminology of experiences isn’t capacitated to apprehend eternal objects as possibilities. Many aspects of human experiences have formulations of actualities that require occasions to have characteristics in distinction from others. But eternal entities are not viewed sequentially in roles. An occasion of experience entertains possibilities as well as formulates already existing actualities. Human possibilities are for the most part abstracted from eternal actualities and entertained solely as possibilities for un-chartered actualization and such possibilities as entertained are never rendered as fully actualized. Factually, human experiences imagine much that does not ever happen. The entertainment or apprehension of forms, possibilities or eternal objects is the mental aspect of the human occasion. In factual occasions, the mental (or conceptual) pole plays a very small role but In the majority of human experiences, its role is very large. Indeed, much philosophy devotes itself exclusively to the analysis of the data of the mental (or conceptual) pole, e.g., what is given in vision, color and shapes.
Humanly distinctive contributions ground mental poles of occasions in manifestation of experiences macerating as actual entities, in testimony solely of the physical pole. God’s mental or conceptual pole of vertical-Heavenly-vantage-point envisagement of the whole range of possibilities are determinatively incorporated in His actualization of eternal objects. Mankind’s horizontal-Earthly-vantage-point envisagement of daily human experiences entertain only a very small selection of eternal objects if any. All eternal objects are envisaged by God, for He has ordained them in such a way that they are available as relevant possibilities for actual occasions. This envisagement constitutes the mental (or conceptual) pole of God, which is eternal and unchanging. Hence, reality demands the term "primordial," i.e., existing in or persisting from the beginning, which resides exclusively in the mental pole of God ……… in His inherent capacity, as All Possibilities were Actualized in God’s Eternal Decree.
The Scripturally Cognitive Aspects of Probabilities
Many have referred to the occurrences that are manifested in the time capsule as probabilities, which are classified as events or circumstances that are probable (most likely to occur). In scientific terminology, probabilities are defined as the ratio of the number of outcomes in an exhaustive set of equally likely outcomes that produce a given event to the total number of possible outcomes or simply stated: the chance that a given event will occur. The study of probabilities engenders the logical relation between statements such that evidence confirming one confirms the other to some degree. Scriptural analyzation of the quantitative aspects of probabilities invariably induces scrutiny in the distinguishing of component parts from a different perspective, namely analyzing the cognitive aspects of such. They are herein categorized twofold. The first category of the cognitive meaning of probability is that it essentially reflects the amount of information available about possible events. The second probability's cognitive aspect category is what the significance of the authentication of probability essentially is.
The first consideration must be the expounding of the relationship between humanly calculated probabilities and the level of information available about the subject of the probability analysis. Hence the analysis proceeds by considering certain examples illustrating that feature of probability in the Scriptures. Humans are essentially limited to the perception of images and occurrences that are visibly present before them, hence they are not privy to nor have knowledge of the composition of things beyond that. Thus, their estimate of things, of necessity, will be at the level of their greatest anticipation of probabilities. Obviously, their objective perception of likelihood will not at a high level of consistency duplicate what actually transpires due to something that has no relation to the subject of the probability estimation. Essentially, those things that actually manifest are due to the levels of information subjectively possessed by God who determined such. Because limited pre-knowledge of the manifestations of life has been previously consigned, humans are compelled to assume what are subjectively relevant in life’s possible events as equally probable.
In particular, human’s inabilities to project transparencies confine probabilities to little more than speculations. There is vivid documentation in the Kingdom Gospel of this observation: In Matthew 6:20-24, Jesus states, “Treasure not up to yourselves treasures on the Earth, where moth and rust disfigure and where thieves break through and steal but treasure up to yourselves treasures in Heaven; where neither moth nor rust does disfigure and where thieves do not break through nor steal; for where your treasure is, there will be also your heart. The lamp of the body is the eye, if, therefore, your eye may be perfect, all your body shall be enlightened but if your eye may be evil, all your body shall be dark; if, therefore, the light that (is) in you is darkness …the darkness, how great! None is able to serve two lords, for either he will hate the one and love the other or he will hold to the one and despise the other; you are not able to serve God and Mammon. Because of this I say to you, be not anxious for your life, what you may eat and what you may drink, nor for your body what you may put on. Is not the life more than the nourishment and the body than the clothing; look to the fowls of the Heavens for they do not sow nor reap nor gather into storehouses and your heavenly Father does nourish them; are not you much better than they? And who of you being anxious, is able to add to his age one cubit? And about clothing, why are you anxious? Consider well the lilies of the field; how do they grow? They do not labor nor do they spin and I say to you that not even Solomon in all his glory was arrayed as one of these. And if the herb of the field, that to-day is and to-morrow is cast to the furnace, God does so clothe ….not much more you, O you of little faith? Therefore you may not be anxious, saying, what may we eat? or what may we drink? or what may we put round? For all these do the nations seek for, for your heavenly Father does know that you have need of all these; but seek first the reign of God and His righteousness and all these shall be added to you. Be not therefore anxious for the morrow, for the morrow shall be anxious for its own things; sufficient for the day (is) the evil of it.”
Corroboratively, this passage illustrates a very important property of the calculated probability. It reflects mankind’s minuscule level of knowledge about the subject of living upon the Earth. If humans possessed the full knowledge about life, they would know exactly in advance the outcome of a test. So instead of probabilities, they could deal with certainties. A situation in which one has full knowledge of certain events is only evident when such have actually occurred. Questions regarding the probabilities of events are rendered absolutely meaningless in situations such as these. Howbeit, after such occurrences transpire, questions regarding probabilities of these events become moot. Of course the Scriptures still calculate the probabilities of events but they do so only necessarily in the depiction of human manifestoes testifying that an event has not yet actually occurred (been manifested).
In the Grace Gospel, there is the Heavenlies enlightened view depicted in the most fundamental manner of conveyances entailing an array of instructions and directives addressed to the Grace Church concerning the lifestyles of God’s people. In this regard the Greek verb peripatou/sin (pehr•ee•paht•ees•een) rendered “walk” denotes the manner of conduct and mannerism of living while moving through the course of this life. The transliteration of this word into English is utilized in realizing that all of creation that is existing in the sphere of time; is peripatetic (per-uh-puh-TET-ik). As an adjective, this word pertains to one walking about or traveling from place to place, i.e., an itinerant. As a noun, it depicts one who walks about, i.e., a pedestrian. The general inference is that all that exists in time is transitional, as a sojourner in route to a permanent state of possession. As this relates to the status of the child of God, it is documented in what is known as the DOCTRINE OF PERIPATEOLOGY, which is the study of the believer’s walk or journey through time as one moves to ones eternal destination.
There is a plethora of detailed information in the Scriptures delineating the purpose, plan and design of God, as He manifestly correlates His will in the life of His elect’s move through the elements of depraved creation, concomitantly with the sphere of time. Unfortunately, there is the general practice of attempting to glean information in this regard from the Old Testament-Kingdom truth writings. These earthly-covenantal (Promise, Law, Kingdom) volumes of documentations present limited views of God’s people moving through time strictly from the temporary vantage point of that which is seen by them. In essence, the supreme focus of light is outlaid in the Heavenlies covenantal (Grace) volume of truth delineating the unlimited view of God’s beloved firmly positioned in the Body of Christ. In this light, even as one sojourns through time, ones walk is in knowledge from the eternal Heavenlies-vantage point of that which is unseen in time, yet confidentially perceived in Eternity.
It is strictly in this vein that The Apostle Paul exhorts the saints at Ephesus in stating (Greek Text), “I therefore, the prisoner of the Lord, exhort you to walk worthily of the calling with which you were called” (Ephesians 4:1). Paul very succinctly expresses the structure of God’s principles workings in the lives of His people in Philippians 3:20-21 wherein He states (Greek Text), “For our place of citizenship is in Heaven, from which also we eagerly wait for the Savior, the Lord Jesus Christ, who will change the body of our lowly state to conform to the body of His glory, according to the workings whereby He is able to subject all things to Himself.” The antecedent verses (Philippians 3:10-19) chronicle stimulus forming the basis for the conveyance of this expression. Note in verse ten, Paul’s usage of the Greek phrase tou/ gnw/nai auvto.n (too gno•neh ahf•ton) literally rendered “to know Him” or unto the end that I may have knowledge of Him, as this articular (conjunctive) infinitive expresses his desire to know Christ, both intellectually and experientially through his daily walk. Paul makes this statement in defining his passion for abiding in the excellent knowledge of Christ while demeaning all the humanly perceived sacrifices that he had been caused to exchanged for it (Philippians 3:8).
Verse ten delineates Paul’s, as well as all of God’s people supreme purpose in life, i.e., to have an intimate interpersonal relationship with (in) Christ. Here he expresses this close empirical relationship with Christ, three-fold: The power of His resurrection, the fellowship of His sufferings and Being conformed to (identified with) His death. Thus, those who are believers in Christ have the privilege of being perfectly identified with Him in this three-fold aspect. In this sense, note that the Greek present participle summorfizo,menoj (seem•mor•phee-zo•mehn•os) translated “being conformed,” is in the passive voice, expressing the Holy Spirit’s role in molding and shaping conformity to the will of God. Hence what is progressively manifested is that the Spirit of God actualizes the depiction of this conformance in daily lives (II Corinthians 4:12). The first phrase in Philippians 3:11 ei; pwj (ee pos) is translated “if by any means,” as it may also be rendered “if somehow, if in any way or if possible.” This is not intended to construe a sense of possibility or probability but it focuses on God’s designed processes or means for the accomplishment of His will. This is corroborated by the phrase katanth,sw eivj th.n evxana,stasin th.n evk nekrw/n (kaht•ahn•dee•so ees teen ehx•ahn•ahs•tahs•een teen ehk nehk•ron) rendered “I might attain unto the out-resurrection” or more specifically, the out from the dead.” Here the Greek verb katanth,sw (kaht•ahn•dee•so) rendered “I might attain,” depicts the manifestation of Paul’s ultimate goal, which in essence was God’s prescribed means for him “to come to”, reach and arrive at the designated objective as the determinative decreed plan rather than the mere function of probabilism.
Here it is important to comprehend this cogitation in light of the prior context, as the focus is on spiritually identifying via the maturing of the mind. In this view, designated ones are conforming via the daily working-it-out aspect, in testimony to the eternal perfect confirmation of all who are in Christ, which is in every way, the total work of God (Philippians 2:13). In essence, this manifestation of participation is depicted in ones faith/experiential identification with Christ. Further testimony of God’s course for His people is given in the exegesis of Philippians 3:12 (from the Greek Text), “Not that I have already obtained or already have been made perfect but I pursue, if also I may lay hold upon that for which I was laid hold of by Christ Jesus.” Note that the opening phrase of this verse, Ouvc o[ti h;dh e;labon h' h;dh tetelei,wmai (Ookh ot•ee ee•thee eh•lah•von ee ee•thee teh•tehl•ee•o•meh) is rendered “not that I have already obtained or already have been made perfect,” in expressly stating that the continuous mode encompassing God’s process for growth engenders conformity to His purpose and will.
The Greek verb katanth,sw (kaht•ahn•dee•so) rendered “attain,” in verse 11 refers to experientially reaching out. Verse 12’s conveyances of e;labon (eh•lah•von) rendered “obtained” and tetelei,wmai (teh•tehl•ee•o•meh) rendered “have been made perfect,” denote that none have received or acquired experientially a full knowledge of Christ in reference to full identification or conformity and none have been fully matured or reached their end of final destiny. This is evidenced by the Greek particle Ouvc (Ookh) rendered “not” and the adverbs h;dh (ee•thee) rendered “already.” Observe that the focus of the conveyance is on spiritual maturity rather than ones status in Christ by the expression “not already,” as an assessment of progression toward a desired end, of which no one ever realizes in the sphere of time.
Hence, such reflection levels of knowledge about the subject of life is the ubiquitous (existing or being everywhere at the same time, thus constantly encountered), hence the essential feature of probabilities from the viewpoint of its cognitive essence. What is thought about the possession of the full knowledge of all possible outcomes is for the most part definitively consigned to what seems to be equally probable. But none possess such knowledge! Mainly, the assumptions of the equal probability of either heads or tails or of the equal probability of each of plausible outcomes of a trial is due to limited knowledge about the actual properties of the situation; hence, the adage, “nothing is exact or perfect.” Therefore, it is construed that in tests and trials, as with a coin, either heads or tails may have a slightly better chance of occurring. Likewise, hope in some facets of life is mostly skewed that certain things may have a slightly better chance to face upward rather than downward.
Humanly subjected tests of probabilities conducted by someone in 1921 documented a coin that was tossed 24,000 times, in which heads occurred 12,012 times and tails 11,988 times. Generally speaking, the slight difference between the occurrences of heads and tails exhibits the unreliability that can be expected in a large sequence of truly random tests. On the other hand, it cannot be excluded that the described results was due, at least partially, to a certain imperfection in the coin used or in the possibility that the procedures employed were flawed. Since there is no reliable knowledge of the particular subtle imperfections of a given coin, it would have to be postulated that the almost equal probabilities of the test should not construed as confident forecasts of all possible outcomes. This illustrates that there are no exact physiological methods for knowing all possible outcomes. There are many situations in which it is perceived that there is such knowledge. Such cases aver existence of some supposedly probably events that are actually possible and cannot simply be ruled out.
These assumptions assume that the entering of such knowledge as estimations, actually governs the percentage of guessing rates, which inevitably charters the probabilities of predictable encounters. Supposedly, these possible types of points and locations are determinants more than they are estimates of the probabilities of encounters. If there was factual reliability in these assumptions rather than mere speculations, then these postulations (some things that are assumed or believed to be true that are used as the bases of arguments or theories) would not incur the problems of the demands of making adjustment and even redacting what has been calculated to be as close to certainty as necessary. Note that quite often, calculated probabilities of certain events are due to the lack of information and hence prove to be exaggerated numbers of supposedly possible events, of which many are actually impossibilities. One example of such a greatly underestimated probability of an event is the alleged estimation of the probability of life's spontaneous emergence. These calculations in question are based on a number of arbitrary assumptions and deal with a situation whose details are largely unknown. Therefore in such calculations, the number of possible events is greatly exaggerated and all of them are assumed to be equally probable, which in fact leads to the extremely erratic values of calculated probabilities.
Actually, many of the allegedly possible paths of interactions may be impossible and those that are possible are by no means equally probable. Therefore (and for other reasons as well), the extremely small probabilities of life's spontaneous emergences must be viewed with the utmost discount of the unbridled forces of life. Of course, it is equally ample to site some examples of cases wherein insufficient knowledge of life’s situations results not in an increased but rather in a decreased number of supposedly possible outcomes. Consider all the aspirations and appointments made that never materialize or manifest. When one arrives at or discovers what seems to have been an entrance to the opposite of what was expected ………….what was watched for or anticipated defies such entrances. All estimates of the probability of entrances to and exits from the opportunities and pitfalls of life respectively, inevitably run counter to the physicality of human rationalization. Estimations result from the assumptions of equal probability, which engender the product of “choosing” either what is thought to be likely or an array of perceived knowledge.
However, what if it is not factually known even what the estimated probability would emit? In every instance of human speculation, there is insufficient knowledge about possible outcomes, which leads to an increased estimated probability compared with what could be calculated with a thorough knowledge of the situation; accounting for undeniable rather than merely possible outcomes. In consideration of the probable outcome of two described situations: one when the number of possible outcomes is assumed to be larger than it actually is and the other when the number of supposedly possible outcomes is less that the actual number of them. The analyzation of them may result in two different types of judgments, leading either to an exaggerated or to an underestimated probability for the event in question. In scrutinizing the other side of the probability's cognitive aspect, what is the real meaning of the probability's calculated value if it happens to be very small?
In the manifested trenchancies (that which is effective and relevant in the pursuit or achievement of goals) of the time capsule, one can first consider the situation when all possible outcomes of trials are equally probable. Second, one can assume that the probability of the event was calculated wherein there were a very large number of optional conclusions so that the probability of the event is actually categorized as very low. In this sense, such a result is interpreted as an indication that the event in question should be considered, to all intents and purposes, as practically impossible. Such an interpretation, in addition to being psychologically unattractive, has no basis even in probability theory. The actual meaning of that value of authentication is just that …… the event in question is one of equally probable events. In the human mode of manifestation, if an event has not occurred, it simply means that some other event has occurred instead. Here, observe that the alternative event had the same very low probability of occurring as the anticipated event. In this regard, why and how could the low-probability event actually occur but the event that was diligently pursued, which had the same probability, could not occur?
An extremely low value for a calculated probability has no cognitive meaning in itself. Of naturist necessarily, whichever one of the possible events that actually occurred, had the same very low probability as others but it occurred nevertheless. Therefore based on its calculated very low probability, any assertions of the possibility of such events as the spontaneous emergence of life, have no merit. If the possibilities of events are actually not equally probable, which is a more realistic approach ……... a very low calculated probability of an event has even less of a cognitive meaning since its calculations ignored the possible existence of the preferential chains of outcomes; which could ensure a much higher probability for the event in question. A definitive course of life may produce in the minds of some, an impression delineating that the concept of probability is really not very useful since its cognitive contents are very limited. This is exactly the intention of those that depict application of some maverick forces (outside of God’s direct control) in the universe. When properly applied (within God’s impartation of the confines of functionalities), such is not expected to produce unrealistic predictions. In this view, the concept of probability may be a very potent tool for shedding light on many problems in science and engineering. Contrariwise, when such is applied improperly (outside of God’s confinement of functionalities) and expected to be a magic bullet to produce predictions, it then becomes misleading and the basis for unfounded and ludicrous conclusions, not to mention frustrations. The real power of the properly calculated and interpreted probability is, however, not in the calculations of probability of this or that event. Since it is indeed of a limited value, the probability is utilized as an integrated process within the spiritual framework of the actualized and decreed purpose of God. .
As one scrutinizes the covenant writings of the Grace Gospel, it is of note that its contents are never laden with the conditions for accomplishments but the goals for achievements that are produced by the Holy Spirit according to God’s design. In this sense, no one is ever presumed to be perfect or construed to be fully mature but all are encouraged, as the phrase diw,kw de. eiv kai. katala,bw( evfV w-| kai. katelh,mfqhn u`po. Cristou/ ÎvIhsou/Ð (thee•o•ko theh eek eh kaht•ahl•ah•vo, ehph o keh kaht•ehl•eemph•theen ee•po Khrees•too (Ee•ee•soo) rendered “but I pursue, if also I may lay hold upon that for which I was laid hold of by Christ (Jesus),” positively affirms that one identifies with, “grasp, seize and apprehends that for which one has (in the eternal sphere) been laid hold of, grasped and seized in the sphere of Christ. This manifestation process is conveyed grammatically by the use of the passive voice; that the Lord causes the development and progression of identification, as it is the lord who has “laid hold of “ or “grasped“ designated ones for His given purposes. Hence, this is the demonstrative evidence depicting the Sovereignty of God, as the forerunner and enabling force of identification in Christ.
The practical manifestation of the progressive development of this identification is conveyed in Philippians 3:13 (from the Greek Text), “Brethren I do not count myself to have laid hold but one thing, on the one hand forgetting the things behind and on the other hand reaching out to the things before.” Note how this verse addresses the issue of the manifestation of human imperfections, in that some of God’s people unfortunately abide in this illusionary mindset. In combating the false teaching of sinless perfection, Paul expresses his personal testimony as an example utilizing the phrase evgw. evmauto.n ouv logi,zomai kateilhfe,nai (eh•go ehm•ahf•ton oo loy•ee•zom•eh kaht•eel•ee•pheh•neh) rendered “I do not count myself to have laid hold.” Literally the statement is evgw. evmauto.n (eh•go ehm•ahf•ton) rendered “I myself,” do not count to have laid hold.” In other words, as far as Paul himself was concerned, he states that he did not logi,zomai (loy•ee•zom•eh) rendered “count, consider, assess or regard” himself, kateilhfe,nai (kaht•eel•ee•pheh•neh) rendered “to have laid hold,” i.e., he had not acquired or attained that for which Christ had laid hold of him.
In contrast of seeking to assess perfection unto himself (as some do), Paul’s states, e]n de (ehn theh) rendered “but one (thing),” as his focus is namely “forgetting the things behind and reaching out to the things before.” Note the grammatical construction of the Greek particle me.n (meh) followed by de (theh), as they transcribe the inference, “on the one hand forgetting the things behind and on the other hand reaching out to the things before.” Hence, the convergence is evpilanqano,menoj (ehp•ee•lahn•thahn•om•eh•nos) rendered “forgetting,” disregarding and obliterating the things ovpi,sw (op•ees•o) rendered “behind” and henceforth “evpekteino,menoj (ehp•ehk•tee•nom•eh•nos) rendered “reaching out” thereof to the things e;mprosqen (ehm•pros•thehn) rendered “in front.”
The correct operation in this regard is conveyed in the exegesis of Philippians 3:14 (from the Greek Text), “I pursue the goal unto the prize of the high calling of God in Christ Jesus.” In the preceding verse, the focus is on forgetting the past and reaching forth to the future, this verse begins with the preposition kata (kah•tah) rendered “”according as or according to,” as it links that which transacts into the goal; which is identification with “the prize of the high calling of God.” Note the Greek verb diw,kw (thee•o•ko) rendered “pursue” denotes one chasing after and pressing forward to the skopo.n (skop•on) rendered “goal” or “mark.” Here it must be clearly understood from the structure of this verse (14) that the goal in itself could not plausibly be the ultimate objective (prize) of the pursuance but that which is asserted in the process, which identifies with it. This is certified by the grammatical construction of this verse, as the Greek preposition eivj (ees) rendered “unto,” is in the accusative case defining the direct object. In this sense, the goal is “unto the end” of the brabei/on (vrahv•ee•on) rendered “prize” of the high calling of God, as dictated by the genitive of possession, which clearly shows that the prize is owned and possessed by the calling of God. Thus the prize is inherent as a;nw (ahn•o) literally rendered “above or upward,” is translated “high,” which implicationally infers the usage of klh,sewj (klee•seh•os) rendered the “calling” in a verbal manner. This suggests that the prize was activated concomitantly with the eternal call of God.
In this view, one must be vigilant to distinguish between what the Grace of God has accomplished in the eternal sphere and the Holy Spirit’s roll in depicting maturation in the sphere of time. On the one hand, one is pursuing the goal (knowledge for the purpose of identification) via the Holy Spirit and on the other hand; that to which the goal identifies, i.e., the prize; belongs to the high calling of God. The source or provision of the high calling is exemplified in the final phrase of the verse, evn Cristw/| VIhsou (ehn Khrees•to Ee•ee•soo) rendered “in Christ Jesus.” This denotes that God’s high calling is in the sphere of Christ and by the means of Christ (Philippians 3:14).
The pursuance or processes of life are summed up in the conveyance of Philippians 3:20 (from the Greek Text), “For our place of citizenship is in Heaven, from which also we eagerly wait for the Savior, the Lord Jesus Christ.” Here the Greek phrase to. poli,teuma (to pol•eet•ehv•mah) rendered “place of citizenship,” strongly declares the state or place of abode to which members of the Body of Christ belong. Note that the Greek verb u`pa,rce (eep•ahr•khee) rendered “is” indicates that the place of the elect’s citizenship exists in or belong in the Eternal Heavenlies sphere. The present tense infers that even as the child of God physically abides in the earthly domain, such ones actually resides or exists in the spiritual eternal sphere of the Heavenlies. Thus, the secured place of full rights and privileges of the Child of God are positioned according to the provisions of “in the Heavenlies in Christ Jesus” (Ephesians 1:3).
Identification in the spiritual realm characterizes designed functioning of the minds of God’s people, as distinguished from the masses of those continuously transfixed on the things of the Earth. This is the defining realization mode of ones separation from the earthly multitude and the difference between the temporary-earthly-physical, as distinguished from the eternal-Heavenlies-spiritual (Colossians 3:1-4; I Thessalonians 4:17). Thus the place where members of the Body of Christ’s true citizenship exist is presently and eternally “in Christ,” which is the actual identification of the Heavenlies. The last phrase is evx ou- kai. swth/ra avpekdeco,meqa ku,rion VIhsou/n Cristo,n (ehx oo keh so•teer•ah ahp•ehk•thehkh•om•eh•thah kee•ree•on Ee•ee•soon Khrees•ton) rendered “from which we eagerly wait for the Savior, the Lord Jesus Christ.” Particularly note that the Greek verb avpekdeco,meqa (ahp•ehk•thehkh•om•eh•thah) rendered “we eagerly wait,” is a triple compound word basically denoting those who are continuously and assiduously (exhibiting careful unremitting attention) looking for, anticipating and expecting the Savior-out-from Heaven (I Thessalonians 1:10). Even though the Greek noun, swth/ra (so•teer•ah) rendered “Savior” does not have a definite article preceding it, it is obvious that the reference is to ku,rion VIhsou/n Cristo,n (kee•ree•on Ee•ee•soon Khrees•ton) rendered “the Lord Jesus Christ,” as He is the only Savior. Accordingly, the sole adduce to the manifestations of the occurrences of creation in the sphere of time is the documentation that engenders The Scripturally Cognitive Aspects of Probabilities.
End of Part One